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Title: Commentary on the Whole Bible Volume II (Joshua to Esther)
Creator(s): Henry, Matthew
Print Basis: 1706-1721
Rights: Public domain. May be copied and distributed freely.
CCEL Subjects: All; Bible; Classic; Proofed
LC Call no: BS490.H4
LC Subjects:
The Bible
Works about the Bible
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Matthew Henry's
Commentary on the Whole Bible
Unabridged
Volume 2
Joshua to Esther
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P R E F A C E.
Joshua to Esther
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This second volume of methodized and practical expositions of the
inspired writings ventures abroad with fear and trembling in the same
plain and homely dress with the former on the Pentateuch. Ornari res
ipsa negat; contenta doceri--the subject requires no ornament; to have
it apprehended is all. But I trust, through grace, it proceeds from the
same honest design to promote the knowledge of the scripture, in order
to the reforming of men's hearts and lives. If I may but be
instrumental to make my readers wise and good, wiser and better, more
watchful against sin and more careful of their duty both to God and
man, and, in order thereto, more in love with the word and law of God,
I have all I desire, all I aim at. May he that ministereth seed to the
sower multiply the seed sown, by increasing the fruits of our
righteousness, 2 Cor. ix. 10. It is the history of the Jewish church
and nation that fills this volume, from their first settlement in the
promised land, after their 430 years' bondage in Egypt and their forty
years' wandering in the wilderness, to their re-settlement there after
their seventy years' captivity in Babylon--from Joshua to Nehemiah. The
five books of Moses were taken up more with their laws, institutes, and
charters; but all these books are purely historical, and in this way of
writing a great deal of very valuable learning and wisdom has been
conveyed from one generation to another. The chronology of this
history, and the ascertaining of the times when the several events
contained in it happened, would very much illustrate the history, and
add to the brightness of it; it is therefore well worthy the search of
the curious and ingenious, and they may find both pleasure and profit
in perusing the labours of many learned men who have directed their
studies that way. I confess I could willingly have entertained myself
and reader, in this preface, with a calculation of the times through
which this history passes; but I consider that such a babe in knowledge
as I am could not pretend either to add to or correct what has been
done by so many great writers, much less to decide the controversies
that have been agitated among them. I had indeed some thoughts of
consulting my worthy and ever-honoured friend Mr. Tallents of
Shrewsbury, the learned author of the "View of Universal History," and
of begging some advice and assistance from him in methodizing the
contents of this history; but, in the very week in which I put my last
hand to this part, it pleased God to put an end to his useful life (and
useful it was to the last) and to call him to his rest, in the
eighty-ninth year of his age: so that purpose was broken off, that
thought of my heart. But that elaborate performance of his commonly
called his "Chronological Tables" gives great light to this, as indeed
to all other parts of history. And Dr. Lightfoot's "Chronology of the
Old Testament," and Mr. Cradock's "History of the Old Testament
Methodized," may also be of great use to such readers as I write for.
As to the particular chronological difficulties which occur in the
thread of this history, I have not been large upon them, because many
times I could not satisfy myself, and how then could I satisfy my
reader concerning them? I have not indeed met with any difficulties so
great but that solutions might be given of them sufficient to silence
the atheists and antiscripturists, and roll away from the sacred
records all the reproach of contradiction and inconsistency with
themselves; for, to do that, it is enough to show that the difference
may be accommodated either this way or that, when at the same time one
cannot satisfy one's self which way is the right. But it is well that
these are things about which we may very safely and very comfortably be
ignorant and unresolved. What concerns our salvation is plain enough,
and we need not perplex ourselves about the niceties of chronology,
genealogy, or chorography. At least my undertaking leads me not into
those labyrinths. What is profitable for doctrine, for reproof, for
correction, and for instruction in righteousness, is what I intend to
observe, and I would endeavour to open what is dark and hard to be
understood only in order to that. Every author must be taken in his way
of writing; the sacred penman, as they have not left us formal systems,
so they have not left us formal annals, but useful narratives of things
proper for our direction in the way of duty, which some great judges of
common writers have thought to be the most pleasant and profitable
histories, and most likely to answer the end. The word of God
manifestis pascit, obscuris exercet (Aug. in Joh. Tract. 45), as one of
the ancients expresses it, that is, it has enough in it that is easy to
nourish the meanest to life eternal, yet enough that is difficult to
try the industry and humility of the greatest. There are several things
which should recommend this part of sacred writ to our diligent and
constant search.
I. That it is history, and therefore entertaining and very pleasant,
edifying and very serviceable to the conduct of human life. It
gratifies the inquisitive with the knowledge of that which the most
intense speculation could not discover any other way. By a retirement
into ourselves, and a serious contemplation of the objects we are
surrounded with, close reasoning may advance many excellent truths
without being beholden to any other. But for the knowledge of past
events we are entirely indebted (and must be so) to the reports and
records of others. A notion or hypothesis of man's own framing may gain
him the reputation of a wit, but a history of man's own framing will
lay him under the reproach of a cheat any further than as it respects
that which he himself is an eye or ear-witness of. How much are we
indebted then to the divine wisdom and goodness for these writings,
which have made things so long since past as familiar to us as any of
the occurrences of the age and place we live in! History is so edifying
that parables and apologues have been invented to make up the
deficiencies of it for our instruction concerning good and evil; and,
whatever may be said of other history, we are sure that in this history
there is no matter of fact recorded but what has its use and will help
either to expound God's providence or guide man's prudence.
II. That it is true history, and what we may rely upon the credit of,
and need not fear being deceived in. That which the heathens reckoned
tempus adelon (which they knew nothing at all of) and tempus mythikon
(the account of which was wholly fabulous) is to us tempus historikon,
what we have a most authentic account of. The Greeks were with them the
most celebrated historians, and yet their successors in learning and
dominion, the Romans, put them into no good name for their credibility,
witness that of the poet: Et quicquid Græcia mendax audet in
historia--All that lying Greece has dared to record, Juv. Sat. 10. But
the history which we have before us is of undoubted certainty, and no
cunningly devised fable. To be well assured of this is a great
satisfaction, especially since we meet with so many things in it truly
miraculous, and many more great and marvellous.
III. That it is ancient history, far more ancient than was ever
pretended to come from any other hand. Homer the most ancient genuine
heathen writer now entirely extant, is reckoned to have lived at the
beginning of the Olympiads, near the time when it is computed that the
city of Rome was founded by Romulus, which was but about the reign of
Hezekiah king of Judah. And his writings pretend not to be historical,
but poetical fiction all over: rhapsodies indeed they are, and the very
Alcoran of paganism. The most ancient authentic historians now extant
are Herodotus and Thucydides, who were contemporaries with the latest
of our historians, Ezra and Nehemiah, and could not write with any
certainty of events much before their own time. The obscurity,
deficiency, and uncertainty of all ancient history, except that which
we find in the scripture, is abundantly made out by the learned bishop
Stillingfleet, in that most useful book, his Origines Sacræ, lib. i.
Let the antiquity of this history not only recommend it to the curious,
but recommend to us all that way of religion it directs us in, as the
good old way, in which if we walk we shall find rest for our souls,
Jer. vi. 16.
IV. That it is church history, the history of the Jewish church, that
sacred society, incorporated for religion, and the custody of the
oracles and ordinances of God, by a charter under the broad seal of
heaven, a covenant confirmed by miracles. Many great and mighty nations
there were at this time in the world, celebrated it is likely for
wisdom, and learning, and valour, illustrious men and illustrious
actions; yet the records of them are all lost, either in silence or
fables, while that little inconsiderable people of the Jews that dwelt
alone, and was not reckoned among the nations (Num. xxiii. 9), makes so
great a figure in the best known, most ancient, and most lasting of all
histories; and no notice is taken in it of the affairs of other
nations, except only as they fall in with the affairs of the Jews: for
the Lord's portion is his people; Jacob is the lot of his inheritance,
Deut. xxxii. 8, 9. Such a concern has God for his church in every age,
and so dear have its interests been to him. Let them therefore be so to
us, that we may be followers of him as dear children.
V. That it is a divine history, given by inspiration of God, and a part
of that blessed book which is to be the standing rule of our faith and
practice. And we are not to think it a part of it which might have been
spared, or which we may now pass over or cast a careless eye upon, as
if it were indifferent whether we read it or no; but we are to read it
as a sacred record, preserved for our benefit on whom the ends of the
world have come. 1. This history is of great use for the understanding
of some parts of the Old Testament. The account we have here of David's
life and reign, and especially of his troubles, is a key to many of his
Psalms; and much light is given to most of the prophecies by these
histories. 2. Though we have not altogether so many types of Christ
here as we had in the history and the law of Moses, yet even here we
meet with many who were figures of him that was to come, such as
Joshua, Samson, Solomon, Cyrus, but especially David, whose kingdom was
typical of the kingdom of the Messiah and the covenant of royalty made
with him, a dark representation of the covenant of redemption made with
the eternal Word; nor know we how to call Christ the son of David
unless we be acquainted with this history nor how to receive the
declaration that John Baptist was the Elias that was to come, Mt. xi.
14. 3. The state of the Jewish church which is here set before us was
typical of the gospel church and the state of that in the days of the
Messiah; and as the prophecies which related to it looked further to
the latter days, so did the histories of it; and still these things
happened to them for ensamples, 1 Cor. x. 11. By the tenour of this
history we are given to understand these three things concerning the
church (for the thing that hath been is that which shall be, Eccl. i.
9):--(1.) That we are not to expect the perfect purity and unity of the
church in this world, and therefore not to be stumbled, though we are
grieved, at its corruptions, distempers, and divisions; we are not to
think it strange concerning them, as though some strange thing
happened, much less to think the worse of its laws and constitutions
for the sake of them or to despair of its perpetuity. What wretched
stains of idolatry, impiety, and immorality, appear on the Jewish
church, and what a woeful breach was there between Judah and Ephraim!
yet God took them (as I may say) with all their faults, and never
wholly rejected them till they rejected the Messiah. Israel hath not
been forsaken, nor Judah, of their God, though their land was filled
with sin against the Holy One of Israel, Jer. li. 5. (2.) That we are
not to expect the constant tranquillity and prosperity of the church.
It was then often oppressed and afflicted from its youth, had its years
of servitude as well as its days of triumph, was often obscured,
diminished, impoverished, and brought low; and yet still God secured to
himself a remnant, a holy seed, which was the substance thereof, Isa.
vi. 13. Let us not then be surprised to see the gospel church sometimes
under hatches, and driven into the wilderness, and the gates of hell
prevailing far against it. (3.) That yet we need not fear the utter
extirpation of it. The gospel church is called the Israel of God (Gal.
vi. 16), and the Jerusalem which is above (Gal. iv. 26), the heavenly
Jerusalem; for as Israel after the flesh, and the Jerusalem that then
was, by the wonderful care of the divine Providence, outrode all the
storms with which they were tossed and threatened, and continued in
being till they were made to resign all their honours to the gospel
church, which they were the figures of, so shall that also,
notwithstanding all its shocks, be preserved, till the mystery of God
shall be finished, and the kingdom of grace shall have its perfection
in the kingdom of glory. 4. This history is of great use to us for our
direction in the way of our duty; it was written for our learning, that
we may see the evil we should avoid and be armed against it, and the
good we should do and be quickened to it. Though they are generally
judges, and kings, and great men, whose lives are here written, yet in
them even those of the meanest rank may see the deformity of sin and
hate it, and the beauty of holiness and be in love with it; nay, the
greater the person is the more evident are both these; for, if the
great be good, it is their goodness that makes their greatness
honourable; if bad, their greatness does but make their badness the
more shameful. The failings even of good people are also recorded here
for our admonition, that he who thinks he stands may take heed lest he
fall, and that he who has fallen may not despair of forgiveness if he
recover himself by repentance. 5. This history, as it shows what God
requires of us, so it shows what we may expect from his providence,
especially concerning states and kingdoms. By the dealings of God with
the Jewish nation it appears that, as nations are, so they must expect
to fare--that while princes and people serve the interests of God's
kingdom among men he will secure and advance their interests, but that
when they shake off his government, and rebel against him, they can
look for no other than an inundation of judgments. It was so all along
with Israel; while they kept close to God they prospered; when they
forsook him every thing went cross. That great man archbishop Tillotson
(Vol. 1. Serm. 3. on Prov. xiv. 34) suggests that though, as to
particular persons, the providences of God are promiscuously
administered in this world, because there is another world of rewards
and punishments for them, yet it is not so with nations as such, but
national virtues are ordinarily rewarded with temporal blessings and
national sins punished with temporal judgments, because, as he says,
public bodies and communities of men, as such, can be rewarded and
punished only in this world, for in the next they will all be
dissolved. So plainly are God's ways of disposing kingdoms laid before
us in the glass of this history that I could wish Christian statesmen
would think themselves as much concerned as preachers to acquaint
themselves with it; they might fetch as good maxims of state and rules
of policy from this as from the best of the Greek and Roman historians.
We are blessed (as the Jews were) with a divine revelation, and make a
national profession of religion and relation to God, and therefore are
to look upon ourselves as in a peculiar manner under a divine regimen,
so that the things which happened to them were designed for ensamples
to us.
I cannot pretend to write for great ones. But if what is here done may
be delightful to any in reading and helpful in understanding and
improving this sacred history, and governing themselves by the dictates
of it, let God have all the glory and let all the rivers return to the
ocean whence they came. When I look back on what is done I see nothing
to boast of, but a great deal to be ashamed of; and, when I look
forward on what is to be done, I see nothing in myself to trust to for
the doing of it. I have no sufficiency of my own; but by the grace of
God I am what I am, and that grace will, I trust, be sufficient for me.
Surely in the Lord have I righteousness and strength. That blessed
epichoregia which the apostle speaks of (Phil. i. 19), that continual
supply or communication of the Spirit of Jesus Christ, is what we may
in faith pray for, and depend upon, to furnish us for every good word
and work. The pleasantness of the study has drawn me on to the writing
of this, and the candour with which my friends have been pleased to
receive my poor endeavours on the Pentateuch encourages me to publish
it; it is done according to the best of my skill, not without some care
and application of mind, in the same method and manner with that; I
wish I could have done it in less compass, that it might have been more
within reach of the poor of the flock. But then it would not have been
so plain and full as I desire it may be for the benefit of the lambs of
the flock. Brevis esse laboro, obscurus fio--labouring to be concise I
become obscure. With a humble submission to the divine providence and
its disposals, and a humble reliance on the divine grace and its
guidance and operation, I purpose still to proceed, as I have time, in
this work. Two volumes more will, if God permit, conclude the Old
Testament; and then if my friends encourage me, and my God spare me and
enable me for it, I intend to go on to the New Testament. For though
many have taken in hand to set forth in order a declaration of those
parts of scripture which are yet before us (Luke i. 1), whose works
praise them in the gates and are likely to outlive mine, yet while the
subject is really so copious as it is and the manner of handling it may
possibly be so various, and while one book comes into the hands of some
and another into the hands of others, and all concur in the same design
to advance the common interests of Christ's kingdom, the common faith
once delivered to the saints, and the common salvation of precious
souls (Tit. i. 4; Jude 3), I hope store of this kind will be thought no
sore. I make bold to mention my purpose to proceed thus publicly in
hopes I may have the advice of my friends in it, and their prayers for
me that I may be made more ready and mighty in the scriptures, that
understanding and utterance may be given to me, and that I may obtain
mercy of the Lord Jesus to be found his faithful servant, who am less
than the least of all that call him Master.
M. H.
Chester,
June 2, 1708.
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Joshua
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AN
EXPOSITION,
W I T H P R A C T I C A L O B S E R V A T I O N S,
OF THE BOOK OF
J O S H U A.
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I. We have now before us the history of the Jewish nation in this book
and those that follow it to the end of the book of Esther. These books,
to the end of the books of the Kings, the Jewish writers call the first
book of the prophets, to bring them within the distribution of the
books of the Old Testament, into the Law, the Prophets, and the
Chetubim, or Hagiographa, Luke xxiv. 44. The rest they make part of the
Hagiographa. For, though history is their subject, it is justly
supposed that prophets were their penmen. To those books that are
purely and properly prophetical the name of the prophet is prefixed,
because the credibility of the prophecies depended much upon the
character of the prophets; but these historical books, it is probable,
were collections of the authentic records of the nation, which some of
the prophets (and the Jewish church was for many ages more or less
continually blessed with such) were divinely directed and helped to put
together for the service of the church to the end of the world; as
their other officers, so their historiographers, had their authority
from heaven.--It should seem that though the substance of the several
histories was written when the events were fresh in memory, and written
under a divine direction, yet, under the same direction, they were put
into the form in which we now have them by some other hand, long
afterwards, probably all by the same hand, or about the same time. The
grounds of the conjecture are, 1. Because former writings are so often
referred to, as the Book of Jasher (Josh. x. 13, and 2 Sam. i. 18), the
Chronicles of the Kings of Israel and Judah, and the books of Gad,
Nathan, and Iddo. 2. Because the days when the things were done are
spoken of sometimes as days long since passed; as 1 Sam. ix. 9, He that
is now called a prophet was formerly called a seer. And, 3. Because we
so often read of things remaining unto this day; as stones (Josh. iv.
9; vii. 26; viii. 29; x. 27; 1 Sam. vi. 18), names of places (Josh. v.
9; vii. 26; Judg. i. 26; xv. 19; xviii. 12; 2 Kings xiv. 7), rights and
possessions (Judg. i. 21; 1 Sam. xxvii. 6), customs and usages (1 Sam.
v. 5; 2 Kings xvii. 41), which clauses have been since added to the
history by the inspired collectors for the confirmation and
illustration of it to those of their own age. And, if one may offer a
mere conjecture, it is not unlikely that the historical books, to the
end of the Kings, were put together by Jeremiah the prophet, a little
before the captivity; for it is said of Ziklag (1 Sam. xxvii. 6) that
it pertains to the kings of Judah (which style began after Solomon and
ended in the captivity) unto this day. And it is still more probable
that those which follow were put together by Ezra the scribe, some time
after the captivity. However, though we are in the dark concerning
their authors, we are in no doubt concerning their authority; they were
a part of the oracles of God, which were committed to the Jews, and
were so received and referred to by our Saviour and the apostles.
In the five books of Moses we had a very full account of the rise,
advance, and constitution, of the Old-Testament church, the family out
of which it was raised, the promise, that great charter by which it was
incorporated, the miracles by which it was built up, and the laws and
ordinances by which it was to be governed, from which one would
conceive and expectation of its character and state very different from
what we find in this history. A nation that had statutes and judgments
so righteous, one would think, should have been very holy; and a nation
what had promises so rich should have been very happy. But, alas! a
great part of the history is a melancholy representation of their sins
and miseries; for the law made nothing perfect, but this was to be done
by the bringing in of the better hope. And yet, if we compare the
history of the Christian church with its constitution, we shall find
the same cause for wonder, so many have been its errors and
corruptions; for neither does the gospel make any thing perfect in this
world, but leaves us still in expectation of a better hope in the
future state.
II. We have next before us the book of Joshua, so called, perhaps, not
because it was written by him, for that is uncertain. Dr. Lightfoot
thinks that Phinehas wrote it. Bishop Patrick is clear that Joshua
wrote it himself. However that be, it is written concerning him, and,
if any other wrote it, it was collected out of his journals or memoirs.
It contains the history of Israel under the command and government of
Joshua, how he presided as general of their armies, 1. In their
entrance into Canaan, ch. i.-v. 2. In their conquest of Canaan, ch.
vi.-xii. 3. In the distribution of the land of Canaan among the tribes
of Israel, ch. xiii.-xxi. 4. In the settlement and establishment of
religion among them, ch. xxii.-xxiv. In all which he was a great
example of wisdom, courage, fidelity, and piety, to all that are in
places of public trust. But this is not all the use that is to be made
of this history. We may see in it, 1. Much of God and his
providence--his power in the kingdom of nature, his justice in
punishing the Canaanites when the measure of their iniquity was full,
his faithfulness to his covenant with the patriarchs, and his kindness
to his people Israel, notwithstanding their provocations. We may see
him as the Lord of Hosts determining the issues of war, and as the
director of the lot, determining the bounds of men's habitations. 2.
Much of Christ and his grace. Though Joshua is not expressly mentioned
in the New Testament as a type of Christ, yet all agree that he was a
very eminent one. He bore our Saviour's name, as did also another type
of him, Joshua the high priest, Zech. vi. 11, 12. The LXX., giving the
name of Joshua a Greek termination, call him all along Iesous, Jesus,
and so he is called Acts vii. 45, and Heb. iv. 8. Justin Martyr, one of
the first writers of the Christian church (Dialog. cum Tryph. p. mihi
300), makes that promise in Exod. xxiii. 20, My angel shall bring thee
into the place I have prepared, to point at Joshua; and these words, My
name is in him, to refer to this, that his names should be the same
with that of the Messiah. It signifies, He shall save. Joshua saves
God's people from the Canaanites; our Lord Jesus saves them from their
sins. Christ, as Joshua, is the captain of our salvation, a leader and
commander of the people, to tread Satan under their feet, to put them
in possession of the heavenly Canaan, and to give them rest, which (it
is said, Heb. iv. 8) Joshua did not.
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J O S H U A
CHAP. I.
The book begins with the history, not of Joshua's life (many remarkable
passages of that we had before in the books of Moses) but of his reign
and government. In this chapter, I. God appoints him to the government
in the stead of Moses, gives him an ample commission, full
instructions, and great encouragements, ver. 1-9. II. He accepts the
government, and addresses himself immediately to the business of it,
giving orders to the officers of the people in general, ver. 10, 11,
and particularly to the two tribes and a half, ver. 12-15. III. The
people agree to it, and take an oath of fealty to him, ver. 16-18. A
reign which thus began with God could not but be honourable to the
prince and comfortable to the subject. The last words of Moses are
still verified, "Happy art thou, O Israel! Who is like unto thee, O
people?" Deut. xxxiii. 29.
Joshua Directed and Encouraged. (b. c. 1451.)
1 Now after the death of Moses the servant of the Lord it came to pass,
that the Lord spake unto Joshua the son of Nun, Moses' minister,
saying, 2 Moses my servant is dead; now therefore arise, go over this
Jordan, thou, and all this people, unto the land which I do give to
them, even to the children of Israel. 3 Every place that the sole of
your foot shall tread upon, that have I given unto you, as I said unto
Moses. 4 From the wilderness and this Lebanon even unto the great
river, the river Euphrates, all the land of the Hittites, and unto the
great sea toward the going down of the sun, shall be your coast. 5
There shall not any man be able to stand before thee all the days of
thy life: as I was with Moses, so I will be with thee: I will not fail
thee, nor forsake thee. 6 Be strong and of a good courage: for unto
this people shalt thou divide for an inheritance the land, which I
sware unto their fathers to give them. 7 Only be thou strong and very
courageous, that thou mayest observe to do according to all the law,
which Moses my servant commanded thee: turn not from it to the right
hand or to the left, that thou mayest prosper whithersoever thou goest.
8 This book of the law shall not depart out of thy mouth; but thou
shalt meditate therein day and night, that thou mayest observe to do
according to all that is written therein: for then thou shalt make thy
way prosperous, and then thou shalt have good success. 9 Have not I
commanded thee? Be strong and of a good courage; be not afraid, neither
be thou dismayed: for the Lord thy God is with thee whithersoever thou
goest.
Honour is here put upon Joshua, and great power lodged in his hand, by
him that is the fountain of honour and power, and by whom kings reign.
Instructions are given him by Infinite Wisdom, and encouragements by
the God of all consolation. God had before spoken to Moses concerning
him (Num. xxvii. 18), but now he speaks to him (v. 1), probably as he
spoke to Moses (Lev. i. 1) out of the tabernacle of the congregation,
where Joshua had with Moses presented himself (Deut. xxxi. 14), to
learn the way of attending there. Though Eleazar had the breast-plate
of judgment, which Joshua was directed to consult as there was occasion
(Num. xxvii. 21), yet, for his greater encouragement, God here speaks
to him immediately, some think in a dream or vision (as Job xxxiii.
15); for though God has tied us to instituted ordinances, in them to
attend him, yet he has not tied himself to them, but that he may
without them make himself known to his people, and speak to their
hearts otherwise than by their ears. Concerning Joshua's call to the
government observe here,
I. The time when it was given him: After the death of Moses. As soon as
ever Moses was dead, Joshua took upon him the administration, by virtue
of his solemn ordination in Moses's life-time. An interregnum, though
but for a few days, might have been of bad consequence; but it is
probable that God did not speak to him to go forward towards Canaan
till after the thirty days of mourning for Moses were ended; not, as
the Jews say, because the sadness of his spirit during those days
unfitted him for communion with God (he sorrowed not as one that had no
hope), but by this solemn pause, and a month's adjournment of the
public councils, even now when time was so very precious to them, God
would put an honour upon the memory of Moses, and give time to the
people not only to lament their loss of him, but to repent of their
miscarriages towards him during the forty years of his government.
II. The place Joshua had been in before he was thus preferred. He was
Moses's minister, that is, an immediate attendant upon his person and
assistant in business. The LXX. translates it hypourgos, a workman
under Moses, under his direction and command. Observe, 1. He that was
here called to honour had been long bred to business. Our Lord Jesus
himself took upon him the form of a servant, and then God highly
exalted him. 2. He was trained up in subjection and under command.
Those are fittest to rule that have learnt to obey. 3. He that was to
succeed Moses was intimately acquainted with him, that he might fully
know his doctrine and manner of life, his purpose and long-suffering (2
Tim. iii. 10), might take the same measures, walk in the same spirit,
in the same steps, having to carry on the same work. 4. He was herein a
type of Christ, who might therefore be called Moses's minister, because
he was made under the law and fulfilled all the righteousness of it.
III. The call itself that God gave him, which is very full.
1. The consideration upon which he was called to the government: Moses
my servant is dead, v. 2. All good men are God's servants; and it is no
disparagement, but an honour, to the greatest of men to be so: angels
themselves are his ministers. Moses was called to extraordinary work,
was a steward in God's house, and in the discharge of the trusts
reposed in him he served not himself but God who employed him; he was
faithful as a servant, and with an eye to the Son, as is intimated,
Heb. iii. 5, where what he did is said to be for a testimony of the
things that should be spoken after. God will own his servants, will
confess them in the great day. But Moses, though God's servant, and one
that could ill be spared, is dead; for God will change hands, to show
that whatever instruments he uses he is not tied to any. Moses, when he
has done his work as a servant, dies and goes to rest from his labours,
and enters into the joy of his Lord. Observe, God takes notice of the
death of his servants. It is precious in his sight, Ps. cxvi. 15.
2. The call itself. Now therefore arise. (1.) "Though Moses is dead,
the work must go on; therefore arise, and go about it." Let not weeping
hinder sowing, nor the withering of the most useful hands be the
weakening of ours; for, when God has work to do, he will either find or
make instruments fit to carry it on. Moses the servant is dead, but God
the Master is not: he lives for ever. (2.) "Because Moses is dead,
therefore the work devolves upon thee as his successor, for hereunto
thou wast appointed. Therefore there is need of thee to fill up his
place; up, and be doing." Note, [1.] The removal of useful men should
quicken survivors to be so much the more diligent in doing good. Such
and such are dead, and we must die shortly, therefore let us work while
it is day. [2.] It is a great mercy to a people, if, when useful men
are taken away in the midst of their usefulness, others are raised up
in their stead to go on where they broke off. Joshua must arise to
finish what Moses began. Thus the latter generations enter into the
labours of the former. And thus Christ, our Joshua, does that for us
which could never be done by the law of Moses,--justifies (Acts xiii.
39), and sanctifies, Romans viii. 3. The life of Moses made way for
Joshua, and prepared the people for what was to be done by him. Thus
the law is a schoolmaster to bring us to Christ: and then the death of
Moses made room for Joshua; thus we are dead to the law, our first
husband, that we may be married to Christ, Rom. vii. 4.
3. The particular service he was now called out to: "Arise, go over
this Jordan, this river which you have in view, and on the banks of
which you lie encamped." This was a trial to the faith of Joshua,
whether he would give orders to make preparation for passing the river
when there was no visible way of getting over it, at least not at this
place and at this time, when all the banks were overflown, ch. iii. 15.
He had no pontoons or bridge of boats by which to convey them over, and
yet he must believe that God, who had ordered them over, would open a
way for them. Going over Jordan was going into Canaan; thither Moses
might not, could not, bring them, Deut. xxxi. 2. Thus the honour of
bringing the many sons to glory is reserved for Christ the captain of
our salvation, Heb. ii. 10.
4. The grant of the land of Canaan to the children of Israel is here
repeated (v. 2-4): I do give it them. To the patriarchs it was
promised, I will give it; but, now that the fourth generation had
expired, the iniquity of the Amorites was full, and the time had come
for the performance of the promise, it is actually conveyed, and they
are put in possession of that which they had long been in expectation
of: "I do give it, enter upon it, it is all your own; nay (v. 3), I
have given it; though it be yet unconquered, it is as sure to you as if
it were in your hands." Observe, (1.) The persons to whom the
conveyance is made: To them, even to the children of Israel (v. 2),
because they are the seed of Jacob, who was called Israel at the time
when this promise was made to him, Gen. xxxv. 10, 12. The children of
Israel, though they had been very provoking in the wilderness, yet, for
their fathers' sakes, should have the entail preserved. And it was the
children of the murmurers that God said should enter Canaan, Num. xiv.
31. (2.) The land itself that is conveyed: From the river Euphrates
eastward, to the Mediterranean Sea westward, v. 4. Though their sin cut
them short of this large possession, and they never replenished all the
country within the bounds here mentioned, yet, had they been obedient,
God would have given them this and much more. Out of all these
countries, and many others, there were in process of time proselytes to
the Jewish religion, as appears, Acts ii. 5, &c. If their church was
enlarged, though their nation was not multiplied, it cannot be said
that the promise was of no effect. And, if this promise had not its
full accomplishment in the letter, believers might thence infer that it
had a further meaning, and was to be fulfilled in the kingdom of the
Messiah, both that of grace and that of glory. (3.) The condition is
here implied upon which this grant is made, in those words, as I said
unto Moses, that is, "upon the terms that Moses told you of many a
time, if you will keep my statutes, you shall go in and possess that
good land. Take it under those provisos and limitations, and not
otherwise." The precept and promise must not be separated. (4.) It is
intimated with what ease they should gain the possession of this land,
if it were not their own fault, in these words, "Every place that the
sole of your foot shall tread upon (within the following bounds) shall
be your own. Do but set your foot upon it and you have it."
5. The promises God here makes to Joshua for his encouragement. (1.)
That he should be sure of the presence of God with him in this great
work to which he was called (v. 5): "As I was with Moses, to direct and
strengthen him, to own and prosper him, and give him success in
bringing Israel out of Egypt and leading them through the wilderness,
so I will be with thee to enable thee to settle them in Canaan." Joshua
was sensible how far he came short of Moses in wisdom and grace; But
what Moses did was done by virtue of the presence of God with him, and,
though Joshua had not always the same presence of mind that Moses had,
yet, if he had always the same presence of God, he would do well
enough. Note, it is a great comfort to the rising generation of
ministers and Christians that the same grace which was sufficient for
those that went before them shall not be wanting to them if they be not
wanting to themselves in the improvement of it. It is repeated here
again (v. 9). "The Lord thy God is with thee as a God of power, and
that power engaged for thee whithersoever thou goest." Note, Those that
go where God sends them shall have him with them wherever they go and
they need desire no more to make them easy and prosperous. (2.) That
the presence of God should never be withdrawn from him: I will not fail
thee, nor forsake thee, v. 5. Moses had assured him of this (Deut.
xxxi. 8), that, though he must now leave him, God never would: and here
God himself confirms that word of his servant Moses (Isa. xliv. 26),
and engages never to leave Joshua. We need the presence of God, not
only when we are beginning our work to set us in, but in the progress
of it to further us with a continual help. If that at any time fail us,
we are gone; this we may be sure, that the Lord is with us while we are
with him. This promise here made to Joshua is applied to all believers,
and improved as an argument against covetousness, Heb. xiii. 5, Be
content with such things as you have, for he hath said, I will never
leave thee. (3.) That he should have victory over all the enemies of
Israel (v. 5): There shall not any man that comes against thee be able
to stand before thee. Note, There is no standing before those that have
God on their side. If he be for us, who can be against us? God promises
him clear success--the enemy should not make any head against him; and
constant success--all the days of his life. However it might be with
Israel when he was gone, all his reign should be graced with triumphs.
What Joshua had himself encouraged the people with long ago (Num. xiv.
9) God here encourages him with. (4.) That he should himself have the
dividing of this land among the people of Israel, v. 6. It was a great
encouragement to him in beginning this work that he was sure to see it
finished and his labour should not be in vain. Some make it a reason
why he should arm himself with resolution, and be of good courage,
because of the bad character of the people whom he must cause to
inherit that land. He knew well what a froward discontented people they
were, and how unmanageable they had been in his predecessor's time; let
him therefore expect vexation from them and be of good courage.
6. The charge or command he gives to Joshua, which is,
(1.) That he conform himself in every thing to the law of God, and make
this his rule v. 7, 8. God does, as it were, put the book of the law
into Joshua's hand; as, when Joash was crowned, they gave him the
testimony, 2 Kings xi. 12. And concerning this book he is charged, [1.]
To meditate therein day and night, that he might understand it and have
it ready in him upon all occasions. If ever any man's business might
have excused him from meditation, and other acts of devotion, one would
think Joshua's might at this time. It was a great trust that was lodged
in his hands; the care of it was enough to fill him, if he had had ten
souls, and yet he must find time and thoughts for meditation. Whatever
affairs of this world we have to mind, we must not neglect the one
thing needful. [2.] Not to let it depart out of his mouth; that is, all
his orders to the people, and his judgments upon appeals made to him,
must be consonant to the law of God; upon all occasions he must speak
according to this rule, Isa. viii. 20. Joshua was to maintain and carry
on the work that Moses had begun, and therefore he must not only
complete the salvation Moses had wrought for them, but must uphold the
holy religion he had established among them. There was no occasion to
make new laws; but that good thing which was committed to him he must
carefully and faithfully keep, 2 Tim. i. 14. [3.] He must observe to do
according to all this law. To this end he must meditate therein, not
for contemplation sake only, or to fill his head with notions, or that
he might find something to puzzle the priests with, but that he might,
both as a man and as a magistrate, observe to do according to what was
written therein; and several things were written there which had
particular reference to the business he had now before him, as the laws
concerning their wars, the destroying of the Canaanites and the
dividing of Canaan; &c.; these he must religiously observe. Joshua was
a man of great power and authority, yet he must himself be under
command and do as he is bidden. No man's dignity or dominion, how great
soever, sets him above the law of God. Joshua must not only govern by
law, and take care that the people observed the law, but he must
observe it himself, and so by his own example maintain the honour and
power of it. First, He must do what was written. It is not enough to
hear and read the word, to commend and admire it, to know and remember
it, to talk and discourse of it, but we must do it. Secondly, He must
do according to what was written, exactly observing the law as his
copy, and doing, not only that which was there required, but in all
circumstances according to the appointment. Thirdly, He must do
according to all that was written, without exception or reserve, having
a respect to all God's commandments, even those which are most
displeasing to flesh and blood. Fourthly, He must observe to do so,
observe the checks of conscience, the hints of providence; and all the
advantages of opportunity. Careful observance is necessary to universal
obedience. Fifthly, He must not turn from it, either in his own
practice or in any act of government, to the right hand or to the left,
for there are errors on both hands, and virtue is in the mean. Sixthly,
He must be strong and courageous, that he might do according to the
law. So many discouragements there are in the way of duty that those
who will proceed and persevere in it must put on resolution. And,
lastly, to encourage him in his obedience, he assures him that then he
shall do wisely (as it is in the margin) and make his way prosperous,
v. 7, 8. Those that make the word of God their rule, and
conscientiously walk by that rule, shall both do well and speed well;
it will furnish them with the best maxims by which to order their
conversation (Ps. cxi. 10); and it will entitle them to the best
blessings: God shall give them the desire of their heart.
(2.) That he encourage himself herein with the promise and presence of
God, and make these his stay (v. 6): Be strong and of a good courage.
And again (v. 7), as if this was the one thing needful: Only be strong
and very courageous. And he concludes with this (v. 9): Be strong and
of a good courage; be not afraid, neither be thou dismayed. Joshua had
long since signalized his valour, in the war with Amalek, and in his
dissent from the report of the evil spies; and yet God sees fit thus to
inculcate this precept upon him. Those that have grace have need to be
called upon again and again to exercise grace and to improve in it.
Joshua was humble and low in his own eyes, not distrustful of God, and
his power, and promise, but diffident of himself, and of his own
wisdom, and strength, and sufficiency for the work, especially coming
after so great a man as Moses; and therefore God repeats this so often,
"Be strong and of a good courage; let not the sense of thy own
infirmities dishearten thee; God is all-sufficient. Have not I
commanded thee?" [1.] "I have commanded the work to be done, and
therefore it shall be done, how invincible soever the difficulties may
seem that lie in the way." Nay, [2.] "I have commanded, called, and
commissioned, thee to do it, and therefore will be sure to own thee,
and strengthen thee, and bear thee out in it." Note, When we are in the
way of our duty we have reason to be strong and very courageous; and it
will help very much to animate and embolden us if we keep our eye upon
the divine warrant, hear God saying, "Have not I commanded thee? I will
therefore help thee, succeed thee, accept thee, reward thee." Our Lord
Jesus, as Joshua here, was borne up under his sufferings by a regard to
the will of God and the commandment he had received from his Father,
John x. 18.
Joshua's Address to the Reubenites. (b. c. 1451.)
10 Then Joshua commanded the officers of the people, saying, 11 Pass
through the host, and command the people, saying, Prepare you victuals;
for within three days ye shall pass over this Jordan, to go in to
possess the land, which the Lord your God giveth you to possess it.
12 And to the Reubenites, and to the Gadites, and to half the tribe of
Manasseh, spake Joshua, saying, 13 Remember the word which Moses the
servant of the Lord commanded you, saying, The Lord your God hath given
you rest, and hath given you this land. 14 Your wives, your little
ones, and your cattle, shall remain in the land which Moses gave you on
this side Jordan; but ye shall pass before your brethren armed, all the
mighty men of valour, and help them; 15 Until the Lord have given
your brethren rest, as he hath given you, and they also have possessed
the land which the Lord your God giveth them: then ye shall return unto
the land of your possession, and enjoy it, which Moses the Lord's
servant gave you on this side Jordan toward the sunrising.
Joshua, being settled in the government, immediately applies himself to
business; not to take state or to take his pleasure, but to further the
work of God among, the people over whom God had set him. As he that
desires the office of a minister (1 Tim. iii. 1), so he that desires
the office of a magistrate, desires a work, a good work; neither is
preferred to be idle.
I. He issues out orders to the people to provide for a march; and they
had been so long encamped in their present post that it would be a work
of some difficulty to decamp. The officers of the people that commanded
under Joshua in their respective tribes and families attended him for
orders, which they were to transmit to the people. Inferior magistrates
are as necessary and as serviceable to the public good in their places
as the supreme magistrate in his. What could Joshua have done without
officers? We are therefore required to be subject, not only to the king
as supreme, but to governors as to those that are sent by him, 1 Pet.
ii. 13, 14. By these officers, 1. Joshua gives public notice that they
were to pass over Jordan within three days. These orders, I suppose,
were not given till after the return of the spies that were sent to
bring an account of Jericho, though the story of that affair follows,
ch. ii. And perhaps that was such an instance of his jealousy, and
excessive caution, as made it necessary that he should be so often
bidden as he was to be strong and of a good courage. Observe with what
assurance Joshua says to the people, because God had said it to him,
You shall pass over Jordan, and shall possess the land. We greatly
honour the truth of God. 2. He gives them directions to prepare
victuals, not to prepare transport vessels. He that bore Egypt upon
eagle's wings would in like manner bear them into Canaan, to bring them
to himself, Exod. xix. 4. But those that were desirous to have other
victuals besides the manna, which had not yet ceased, must prepare it
and have it ready against the time appointed. Perhaps, though the manna
did not quite cease till they came into Canaan (ch. v. 12), yet since
they had come into a land inhabited (Exod. xvi. 35), where they might
be furnished in part with other provisions, it did not fall so
plentifully, nor did they gather so much as when they had it first
given to them in the wilderness, but decreased gradually, and therefore
they are ordered to provide other victuals, in which perhaps was
included all other things necessary to their march. And some of the
Jewish writer, considering that having manna they needed not to provide
other victuals, understand it figuratively, that they must repent of
their sins, and make their peace with God, and resolve to live a new
life, that they might be ready to receive this great favour. See Exod.
xix. 10, 11.
II. He reminds the two tribes and a half of the obligations they were
under to go over Jordan with their brethren, though they left their
possessions and families on this side. Interest would make the other
tribes glad to go over Jordan, but in these it was an act of
self-denial, and against the grain; therefore it was needful to produce
the agreement which Moses had made with them, when he gave them their
possession before their brethren (v. 13): Remember the word which Moses
commanded you. Some of them perhaps were ready to think now that Moses
was dead, who they thought was too hard upon them in this matter, they
might find some excuse or other to release themselves from this
engagement, or might prevail with Joshua to dispense with them; but he
holds them to it, and lets them know that, though Moses was dead, his
commands and their promises were still in full force. He reminds them,
1. Of the advantages they had received in being first settled: "The
Lord your God hath given you rest. He has given your minds rest; you
know what you have to trust to, and are not as the rest of the tribes
waiting the issue of the war first and then of the lot. He has also
given your families rest, your wives and children, whose settlement is
your satisfaction. He has given you rest by giving you this land, this
good land, of which you are in full and quiet possession." Note, When
God by his providence has given us rest we ought to consider how we may
honour him with the advantages of it, and what service we may do to our
brethren who are unsettled, or not so well settled as we are. When God
had given David rest (2 Sam. vii. 1), see how restless he was till he
had found out a habitation for the ark, Ps. cxxxii. 4, 5. When God has
given us rest, we must take heed of slothfulness and of settling upon
our lees. 2. He reminds them of their agreement to help their brethren
in the wars of Canaan till God had in like manner given them rest, v.
14, 15. This was, (1.) Reasonable in itself. So closely were all the
tribes incorporated that they must needs look upon themselves as
members one of another. (2.) It was enjoined them by Moses, the servant
of the Lord; he commanded them to do this, and Joshua his successor
would see his commands observed. (3.) It was the only expedient they
had to save themselves from the guilt of a great sin in settling on
that side Jordan, a sin which would one time or other find them out,
Num. xxxii. 23. (4.) It was the condition of the grant Moses had made
them of the land they were possessed of, so that they could not be sure
of a good title to, or a comfortable enjoyment of, the land of their
possession, as it is here called (v. 15), if they did not fulfil the
condition. (5.) They themselves had covenanted and agreed thereunto
(Num. xxxii. 25): Thy servants will do as my Lord commandeth. Thus we
all lie under manifold obligations to strengthen the hands one of
another, and not to seek our own welfare only, but one another's.
The Reubenites' Answer. (b. c. 1451.)
16 And they answered Joshua, saying, All that thou commandest us we
will do, and whithersoever thou sendest us, we will go. 17 According
as we hearkened unto Moses in all things, so will we hearken unto thee:
only the Lord thy God be with thee, as he was with Moses. 18
Whosoever he be that doth rebel against thy commandment, and will not
hearken unto thy words in all that thou commandest him, he shall be put
to death: only be strong and of a good courage.
This answer was given not by the two tribes and a half only (though
they are spoken of immediately before), but by the officers of all the
people (v. 10), as their representatives, concurring with the divine
appointment, by which Joshua was set over them, and they did it
heartily, and with a great deal of cheerfulness and resolution.
I. They promise him obedience (v. 16), not only as subjects to their
prince, but as soldiers to their general, of whose particular orders
they are to be observant. He that hath soldiers under him saith to this
man, Go, and he goeth; and to another, Come, and he cometh, Matt. viii.
9. Thus the people of Joshua; "All that thou commandest us we will
readily do, without murmuring or disputing; and whithersoever thou
sends us, though upon the most difficult and perilous expedition, we
will go." We must thus swear allegiance to our Lord Jesus, as the
captain of our salvation, and bind ourselves to do what he commands us
by his word, and to go where he sends us by his providence. And since
Joshua, being humbly conscious to himself how far short he came of
Moses, feared he should not have such an influence upon the people and
such an interest in them as Moses had, they here promise that they will
be as obedient to him as ever they had been to Moses, v. 17. To speak
truth, they had no reason to boast of their obedience to Moses; he had
found them a stiff-necked people, Deut. ix. 24. But they meant that
they would be as observant of Joshua as they should have been, and as
some of them were (and the generality of them at least sometimes) of
Moses. Note, We must not so magnify those that are gone, how eminent
soever they were, either in the magistracy or in the ministry, as to be
wanting in the honour and duty we owe to those that survive and succeed
them, though in gifts they may come short of them. Obedience for
conscience' sake will continue, though Providence change the hands by
which it rules and acts.
II. They pray for the presence of God with him (v. 17): "Only the Lord
thy God be with thee, to bless and prosper thee, and give thee success,
as he was with Moses." Prayers and supplications are to be made for all
in authority, 1 Tim. ii. 1, 2. And the best thing we can ask of God for
our magistrates is that they may have the presence of God with them;
this will make them blessings to us, so that in seeking this for them
we consult our own interest. A reason is here intimated why they would
obey him as they had obeyed Moses, because they believed (and in faith
prayed) that God's presence would be with him as it was with Moses.
Those that we have reason to think have favour from God should have
honour and respect from us. Some understand it as a limitation of their
obedience: "We will obey only as far as we perceive the Lord is with
thee, but no further. While thou keepest close to God we will keep
close to thee; hitherto shall our obedience come, but no further." But
they were so far from having any suspicion of Joshua's deviating from
the divine rule that there needed not such a proviso.
III. They pass an act to make it death for any Israelite to disobey
Joshua's orders, or rebel against his commandment, v. 18. Perhaps if
such a law had been made in Moses's time it might have prevented many
of the rebellions that were formed against him; for most men fear the
sword of the magistrate more than the justice of God. Yet there was a
special reason for the making of this law now that they were entering
upon the wars of Canaan; for in times of war the severity of military
discipline is more necessary than at other times. Some think that in
this statute they had an eye to that law concerning the prophet God
would raise up like unto Moses, which they think, though it refer
chiefly to Christ, yet takes in Joshua by the way as a type of him,
that whosoever would not hearken to him should be cut off from his
people. Deut. xviii. 19, I will require it of him.
IV. They animate him to go on with cheerfulness in the work to which
God had called him; and, in desiring that he would be strong and of a
good courage, they did in effect promise him that they would do all
they could, by an exact, bold, and cheerful observance of all his
orders, to encourage him. It very much heartens those that lead in a
good work to see those that follow follow with a good will. Joshua,
though of approved valour, did not take it as an affront, but as a
great kindness, for the people to bid him be strong and of a good
courage.
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J O S H U A
CHAP. II.
In this chapter we have an account of the scouts that were employed to
bring an account to Joshua of the posture of the city of Jericho.
Observe here, I. How Joshua sent them, ver. 1. II. How Rahab received
them, and protected them, and told a lie for them (ver. 2-7), so that
they escaped out of the hands of the enemy. III. The account she gave
them of the present posture of Jericho, and the panic-fear they were
struck with upon the approach of Israel, ver. 8-11. IV. The bargain she
made with them for the security of herself and her relations in the
ruin she saw coming upon her city, ver. 12-21. V. Their safe return to
Joshua, and the account they gave him of their expedition, ver. 22-24.
And that which makes this story most remarkable is that Rahab, the
person principally concerned in it, is twice celebrated in the New
Testament as a great believer (Heb. xi. 31) and as one whose faith
proved itself by good works, James ii. 25.
The Two Spies and Rahab. (b. c. 1451.)
1 And Joshua the son of Nun sent out of Shittim two men to spy
secretly, saying, Go view the land, even Jericho. And they went, and
came into a harlot's house, named Rahab, and lodged there. 2 And it
was told the king of Jericho, saying, Behold, there came men in hither
to night of the children of Israel to search out the country. 3 And
the king of Jericho sent unto Rahab, saying, Bring forth the men that
are come to thee, which are entered into thine house: for they be come
to search out all the country. 4 And the woman took the two men, and
hid them, and said thus, There came men unto me, but I wist not whence
they were: 5 And it came to pass about the time of shutting of the
gate, when it was dark, that the men went out: whither the men went I
wot not: pursue after them quickly; for ye shall overtake them. 6 But
she had brought them up to the roof of the house, and hid them with the
stalks of flax, which she had laid in order upon the roof. 7 And the
men pursued after them the way to Jordan unto the fords: and as soon as
they which pursued after them were gone out, they shut the gate.
In these verses we have,
I. The prudence of Joshua, in sending spies to observe this important
pass, which was likely to be disputed at the entrance of Israel into
Canaan (v. 1). Go view the land, even Jericho. Moses had sent spies
(Num. xiii.) Joshua himself was one of them and it proved of ill
consequence. Yet Joshua now sent spies, not, as the former were sent,
to survey the whole land, but Jericho only; not to bring the account to
the whole congregation, but to Joshua only, who, like a watchful
general, was continually projecting for the public good, and, was
particularly careful to take the first step well and not to stumble at
the threshold. It was not fit that Joshua should venture over Jordan,
to make his remarks incognito--in disguise; but he sends two men (two
young men, says the LXX.), to view the land, that from their report he
might take his measures in attacking Jericho. Observe, 1. There is no
remedy, but great men must see with other people's eyes, which makes it
very necessary that they be cautious in the choice of those they
employ, since so much often depends upon their fidelity. 2. Faith in
God's promise ought not to supersede but encourage our diligence in the
use of proper means. Joshua is sure he has God with him, and yet sends
men before him. We do not trust God, but tempt him, if our expectations
slacken our endeavours. 3. See how ready these men were to go upon this
hazardous enterprise. Though they put their lives in their hands yet
they ventured in obedience to Joshua their general, in zeal for the
service of the camp, and in dependence upon the power of that God who,
being the keeper of Israel in general, is the protector of every
particular Israelite in the way of his duty.
II. The providence of God directing the spies to the house of Rahab.
How they got over Jordan we are not told; but into Jericho they came,
which was about seven or eight miles from the river, and there seeking
for a convenient inn were directed to the house of Rahab, here called a
harlot, a woman that had formerly been of ill fame, the reproach of
which stuck to her name, though of late she had repented and reformed.
Simon the leper (Matt. xxvi. 6), though cleansed from his leprosy, wore
the reproach of it in his name at long as he lived; so Rahab the
harlot; and she is so called in the New Testament, where both her faith
and her good works are praised, to teach us, 1. That the greatness of
sin is no bar to pardoning mercy if it be truly repented of in time. We
read of publicans and harlots entering into the kingdom of the Messiah,
and being welcomed to all the privileged of that kingdom, Matt. xxi.
31. 2. That there are many who before their conversion were very wicked
and vile, and yet afterwards come to great eminence in faith and
holiness. 3. Even those that through grace have repented of the sins of
their youth must expect to bear the reproach of them, and when they
hear of their old faults must renew their repentance, and, as an
evidence of that, hear of them patiently. God's Israel, for aught that
appears, had but one friend, but one well-wisher in all Jericho, and
that was Rahab a harlot. God has often served his own purposes and his
church's interests by men of different morals. Had these scouts gone to
any other house than this they would certainly have been betrayed and
put to death without mercy. But God knew where they had a friend that
would be true to them, though they did not, and directed them thither.
Thus that which seems to us most contingent and accidental is often
over-ruled by the divine providence to serve its great ends. And those
that faithfully acknowledge God in their ways he will guide with his
eye. See Jer. xxxvi. 19, 26.
III. The piety of Rahab in receiving and protecting these Israelites.
Those that keep public-houses entertain all comers, and think
themselves obliged to be civil to their guests. But Rahab showed her
guests more than common civility, and went upon an uncommon principle
in what she did; it was by faith that she received those with peace
against whom her king and country had denounced war, Heb. xi. 31. 1.
She bade them welcome to her house; they lodged there, though it
appears by what she said to them (v. 9) she knew both whence they came
and what their business was. 2. Perceiving that they were observed
coming into the city, and that umbrage was taken at it, she hid them
upon the roof of the house, which was flat, and covered them with
stalks of flax (v. 6), so that, if the officers should come thither to
search for them, there they might lie undiscovered. By these stalks of
flax, which she herself had lain in order upon the roof to dry in the
sun, in order to the beating of it and making it ready for the wheel,
it appears she had one of the good characters of the virtuous woman,
however in others of them she might be deficient, that she sought wool
and flax, and wrought willingly with her hands, Prov. xxxi. 13. From
this instance of her honest industry one would hope that, whatever she
had been formerly, she was not now a harlot. 3. When she was examined
concerning them, she denied they were in her house, turned off the
officers that had a warrant to search for them with a sham, and so
secured them. No marvel that the king of Jericho sent to enquire after
them (v. 2, 3); he had cause to fear when the enemy was at his door,
and his fear made him suspicious and jealous of all strangers. He had
reason to demand from Rahab that she should bring forth the men to be
dealt with as spies; but Rahab not only disowned that she knew them, or
knew where they were, but, that no further search might be made for
them in the city, told the pursuers they had gone away again and in all
probability might be overtaken, v. 4, 5. Now, (1.) We are sure this was
a good work: it is canonized by the apostle (James ii. 25), where she
is said to be justified by works, and this is specified, that she
received the messengers, and sent them out another way, and she did it
by faith, such a faith as set her above the fear of man, even of the
wrath of the king. She believed, upon the report she had heard of the
wonders wrought for Israel, that their God was the only true God, and
that therefore their declared design upon Canaan would undoubtedly take
effect and in this faith she sided with them, protected them, and
courted their favour. Had she said, "I believe God is yours and Canaan
yours, but I dare not show you any kindness," her faith had been dead
and inactive, and would not have justified her. But by this it appeared
to be both alive and lively, that she exposed herself to the utmost
peril, even of life, in obedience to her faith. Note, Those only are
true believers that can find in their hearts to venture for God; and
those that by faith take the Lord for their God take his people for
their people, and cast in their lot among them. Those that have God for
their refuge and hiding-place must testify their gratitude by their
readiness to shelter his people when there is occasion. Let my outcasts
dwell with thee, Isa. xvi. 3, 4. And we must be glad of an opportunity
of testifying the sincerity and zeal of our love to God by hazardous
services to his church and kingdom among men. But, (2.) There is that
in it which it is not easy to justify, and yet it must be justified, or
else it could not be so good a work as to justify her. [1.] It is plain
that she betrayed her country by harbouring the enemies of it, and
aiding those that were designing its destruction, which could not
consist with her allegiance to her prince and her affection and duty to
the community she was a member of. But that which justifies her in this
is that she knew the Lord had given Israel this land (v. 9), knew it by
the incontestable miracles God had wrought for them, which confirmed
that grant; and her obligations to God were higher than her obligations
to any other. If she knew God had given them this land, it would have
been a sin to join with those that hindered them from possessing it.
But, since no such grant of any land to any people can now be proved,
this will by no means justify any such treacherous practices against
the public welfare. [2.] It is plain that she deceived the officers
that examined her with an untruth--That she knew not whence the men
were, that they had gone out, that she knew not whither they had gone.
What shall we say to this? If she had either told the truth or been
silent, she would have betrayed the spies, and this would certainly
have been a great sin; and it does not appear that she had any other
way of concealing them that by this ironical direction to the officers
to pursue them another way, which if they would suffer themselves to be
deceived by, let them be deceived. None are bound to accuse themselves,
or their friends, of that which, though enquired after as a crime, they
know to be a virtue. This case was altogether extraordinary, and
therefore cannot be drawn into a precedent; and that my be justified
here which would be by no means lawful in a common case. Rahab knew, by
what was already done on the other side Jordan, that no mercy was to be
shown to the Canaanites, and thence inferred that, if mercy was not
owing them, truth was not; those that might be destroyed might be
deceived. Yet divines generally conceive that it was a sin, which
however admitted of this extenuation, that being a Canaanite she was
not better taught the evil of lying; but God accepted her faith and
pardoned her infirmity. However it was in this case, we are sure it is
our duty to speak every man the truth to his neighbour, to dread and
detest lying, and never to do evil, that evil, that good may come of
it, Rom. iii. 8. But God accepts what is sincerely and honestly
intended, though there be a mixture of frailty and folly in it, and is
not extreme to mark what we do amiss. Some suggest that what she said
might possibly be true of some other men.
8 And before they were laid down, she came up unto them upon the roof;
9 And she said unto the men, I know that the Lord hath given you the
land, and that your terror is fallen upon us, and that all the
inhabitants of the land faint because of you. 10 For we have heard
how the Lord dried up the water of the Red sea for you, when ye came
out of Egypt; and what ye did unto the two kings of the Amorites, that
were on the other side Jordan, Sihon and Og, whom ye utterly destroyed.
11 And as soon as we had heard these things, our hearts did melt,
neither did there remain any more courage in any man, because of you:
for the Lord your God, he is God in heaven above, and in earth beneath.
12 Now therefore, I pray you, swear unto me by the Lord, since I have
shewed you kindness, that ye will also shew kindness unto my father's
house, and give me a true token: 13 And that ye will save alive my
father, and my mother, and my brethren, and my sisters, and all that
they have, and deliver our lives from death. 14 And the men answered
her, Our life for yours, if ye utter not this our business. And it
shall be, when the Lord hath given us the land, that we will deal
kindly and truly with thee. 15 Then she let them down by a cord
through the window: for her house was upon the town wall, and she dwelt
upon the wall. 16 And she said unto them, Get you to the mountain,
lest the pursuers meet you; and hide yourselves there three days, until
the pursuers be returned: and afterward may ye go your way. 17 And
the men said unto her, We will be blameless of this thine oath which
thou hast made us swear. 18 Behold, when we come into the land, thou
shalt bind this line of scarlet thread in the window which thou didst
let us down by: and thou shalt bring thy father, and thy mother, and
thy brethren, and all thy father's household, home unto thee. 19 And
it shall be, that whosoever shall go out of the doors of thy house into
the street, his blood shall be upon his head, and we will be guiltless:
and whosoever shall be with thee in the house, his blood shall be on
our head, if any hand be upon him. 20 And if thou utter this our
business, then we will be quit of thine oath which thou hast made us to
swear. 21 And she said, According unto your words, so be it. And she
sent them away, and they departed: and she bound the scarlet line in
the window.
The matter is here settled between Rahab and the spies respecting the
service she was now to do for them, and the favour they were afterwards
to show to her. She secures them on condition that they should secure
her.
I. She gives them, and by them sends to Joshua and Israel, all the
encouragement that could be desired to make their intended descent upon
Canaan. This was what they came for, and it was worth coming for.
Having got clear of the officers, she comes up to them to the roof of
the house where they lay hid, finds them perhaps somewhat dismayed at
the peril they apprehended themselves in from the officers, and
scarcely recovered from the fright, but has that to say to them which
will give them abundant satisfaction. 1. She lets them know that the
report of the great things God had done for them had come to Jericho
(v. 10), not only that they had an account of their late victories
obtained over the Amorites in the neighbouring country, on the other
side of the river, but that their miraculous deliverance out of Egypt,
and passage through the Red Sea, a great way off, and forty years ago,
were remembered and talked of afresh in Jericho, to the amazement of
every body. Thus this Joshua and his fellows were men wondered at,
Zech. iii. 8. See how God makes his wonderful works to be remembered
(Ps. cxi. 4), so that men shall speak of the might of his terrible
acts, Ps. cxlv. 6. 2. She tells them what impressions the tidings of
these things had made upon the Canaanites: Your terror has fallen upon
us (v. 9); our hearts did melt, v. 11. If she kept a public house, this
would give her an opportunity of understanding the sense of various
companies and of travellers from other parts of the country, so that
they could not know this any way better than by her information; and it
would be of great use to Joshua and Israel to know it; it would put
courage into the most cowardly Israelite to hear how their enemies were
dispirited, and it was easy to conclude that those who now fainted
before them would infallibly fall before them, especially because it
was the accomplishment of a promise God had made them, that he would
lay the fear and dread of them upon all this land (Deut. xi. 25), and
so it would be an earnest of the accomplishment of all the other
promises God had made to them. Let not the stout man glory in his
courage, any more than the strong man in his strength; for God can
weaken both mind and body. Let not God's Israel be afraid of their most
powerful enemies; for their God can, when he pleases, make their most
powerful enemies afraid of them. Let none think to harden their hearts
against God and prosper; for he that made man's soul can at any time
make the sword of his terrors approach to it. 3. She hereupon makes
profession of her faith in God and his promise; and perhaps there was
not found so great faith (all things considered), no, not in Israel, as
in this woman of Canaan. (1.) who believes God's power and dominion
over all the world (v. 11): "Jehovah your God, whom you worship and
call upon, is so far above all gods that he is the only true God; for
he is God in heaven above and in earth beneath, and is served by all
the hosts of both." A vast distance there is between heaven and earth,
yet both are equally under the inspection and government of the great
Jehovah. Heaven is not above his power, nor is earth below his
cognizance. (2.) She believes his promise to his people Israel (v. 9):
I know that the Lord hath given you the land. The king of Jericho had
heard as much as she had of the great things God had done for Israel,
yet he cannot infer thence that the Lord had given them this land, but
resolves to hold it out against them to the last extremity; for the
most powerful means of conviction will not of themselves attain the end
without divine grace, and by that grace Rahab the harlot, who had only
heard of the wonders God had wrought, speaks with more assurance of the
truth of the promise made to the fathers than all the elders of Israel
had done who were eye-witnesses of those wonders, many of whom perished
through unbelief of this promise. Blessed are those that have not seen,
and yet have believed; so Rahab did. O woman, great is thy faith!
II. She engaged them to take her and her relations under their
protection, that they might not perish in the destruction of Jericho,
v. 12, 13. Now, 1. It was an evidence of the sincerity and strength of
her faith concerning the approaching revolution in her country that she
was so solicitous to make an interest for herself with the Israelites,
and courted their kindness. She foresaw the conquest of her country,
and in the belief of that bespoke in time the favour of the conquerors.
Thus Noah, being moved with fear, prepared an ark to the saving of his
house, and the condemning of the world, Heb. xi. 7. Those who truly
believe the divine revelation concerning the ruin of sinners, and the
grant of the heavenly land to God's Israel, will give diligence to flee
from the wrath to come, and to lay hold of eternal life, by joining
themselves to God and to his people. 2. The provision she made for the
safety of her relations, as well as for her own, is a laudable instance
of natural affection, and an intimation to us in like manner to do all
we can for the salvation of the souls of those that are dear to us,
and, with ourselves, to bring them, if possible, into the bond of the
covenant. No mention is made of her husband and children, but only her
parents, and brothers, and sisters, for whom, though she was herself a
housekeeper, she retained a due concern. 3. Her request that they would
swear unto her by Jehovah is an instance of her acquaintance with the
only true God, and her faith in him and devotion towards him, one act
of which is religiously to swear by his name. 4. Her petition is very
just and reasonable, that, since she had protected them, they should
protect her, and since her kindness to them extended to their people,
for whom they were now negotiating, their kindness to her should take
in all hers. It was the least they could do for one that had saved
their lives with the hazard of her own. Note, Those that show mercy may
expect to find mercy. Observe, She does not demand any preferment by
way of reward for her kindness to them, though they lay so much at her
mercy that she might have made her own terms, but only indents for her
Life, which in a general destruction would be a singular favour. Thus
God promised Ebed-Melech, in recompence for his kindness to Jeremiah,
that in the worst of times he should have his life for a prey, Jer.
xxxix. 18. Yet this Rahab was afterwards advanced to be a princess in
Israel, the wife of Salmon, and one of the ancestors of Christ, Matt.
i. 5. Those that faithfully serve Christ and suffer for him he will not
only protect, but prefer, and will do for them more than they are able
to ask or think.
III. They solemnly engaged for her preservation in the common
destruction (v. 14): "Our life for yours. We will take as much care of
your lives as of our own, and would as soon hurt ourselves as any of
you." Nay, they imprecate God's judgments on themselves if they should
violate their promise to her. She had pawned her life for theirs, and
now they in requital pawn their lives for hers, and (as public persons)
with them they pawn the public faith and the credit of their nation,
for they plainly interest all Israel in the engagement in those words,
When the Lord has given us the land, meaning not themselves only, but
the people whose agents they were. No doubt they knew themselves
sufficiently authorized to treat with Rahab concerning this matter, and
were confident that Joshua would ratify what they did, else they had
not dealt honestly; the general law that they should make no covenant
with the Canaanites (Deut. vii. 2) did not forbid them to take under
their protection a particular person, that had heartily come into their
interests and had done them real kindnesses. The law of gratitude is
one of the laws of nature. Now observe here, 1. The promises they made
her. In general, "We will deal kindly and truly with thee, v. 14. We
will not only be kind in promising now, but true in performing what we
promise; and not only true in performing just what we promise, but kind
in out-doing thy demands and expectations." The goodness of God is
often expressed by his kindness and truth (Ps. cxvii. 2), and in both
these we must be followers of him. In particular, "If a hand be upon
any in the house with thee, his blood shall be on our head," v. 19. If
hurt come through our carelessness to those whom we are obliged to
protect, we thereby contract guilt, and blood will be found a heavy
load. 2. The provisos and limitations of their promises. Though they
were in haste, and it may be in some confusion, yet we find them very
cautious in settling this agreement and the terms of it, not to bind
themselves to more than was fit for them to perform. Note, Covenants
must be made with care, and we must swear in judgment, lest we find
ourselves perplexed and entangled when it is too late after vows to
make enquiry. Those that will be conscientious in keeping their
promises will be cautious in making them, and perhaps may insert
conditions which others may think frivolous. Their promise is here
accompanied with three provisos, and they were necessary ones. They
will protect Rahab, and all her relations always, provided, (1.) That
she tie the scarlet cord with which she was now about to let them down
in the window of her house, v. 18. This was to be a mark upon the
house, which the spies would take care to give notice of to the camp of
Israel, that no soldier, how hot and eager soever he was in military
executions, might offer any violence to the house that was thus
distinguished. This was like the blood sprinkled upon the door-post,
which secured the first-born from the destroying angel, and, being of
the same colour, some allude to this also to represent the safety of
believers under the protection of the blood of Christ sprinkled on the
conscience. The same cord that she made use of for the preservation of
these Israelites was to be made use of for her preservation. What we
serve and honour God with we may expect he will bless and make
comfortable to us. (2.) That she should have all those whose safety she
had desired in the house with her and keep them there, and that, at the
time of taking the town, none of them should dare to stir out of doors,
v. 18, 19. This was a necessary proviso, for Rahab's kindred could not
be distinguished any other way than by being in her distinguished
house; should they mingle with their neighbours, there was no remedy,
but the sword would devour one as well as another. It was a reasonable
proviso that, since they were saved purely for Rahab's sake, her house
should have the honour of being their castle, and that, if they would
not perish with those that believed not, they should thus far believe
the certainty and severity of the ruin coming upon their city as to
retire into a place made safe by promise, as Noah into the ark and Lot
into Zoar, and should save themselves from this untoward generation, by
separating from them. It was likewise a significant proviso, intimating
to us that those who are added to the church that they may be saved
must keep close to the society of the faithful, and, having escaped the
corruption that is in the world through lust, must take heed of being
again entangled therein. (3.) That she should keep counsel (v. 14, 20):
If thou utter this our business, that is, "If thou betray us when we
are gone, or if thou make this agreement public, so as that others tie
scarlet lines in their windows and so confound us, then we will be
clear of thy oath." Those are unworthy of the secret of the Lord that
know now how to keep it to themselves when there is occasion.
IV. She then took effectual care to secure her new friends, and sent
them out another way, James ii. 25. Having fully understood the bargain
they made with her, and consented to it (v. 21), she then let them down
by a cord over the city wall (v. 15), the situation of her house
befriending them herein: thus Paul made his escape out of Damascus, 2
Cor. xi. 33. She also directed them which way to go for their own
safety, being better acquainted with the country than they were, v. 16.
She directs them to leave the high road, and abscond in the mountains
till the pursuers returned, for till then they could not safely venture
over Jordan. Those that are in the way of God and their duty may expect
that Providence will protect them, but this will not excuse them from
taking all prudent methods for their own safety. God will keep us, but
then we must not wilfully expose ourselves. Providence must be trusted,
but not tempted. Calvin thinks that their charge to Rahab to keep this
matter secret, and not to utter it, was intended for her safety, lest
she, boasting of her security from the sword of Israel, should, before
they came to protect her, fall into the hands of the king of Jericho
and be put to death for treason: thus do they prudently advise her for
her safety, as she advised them for theirs. And it is good advice,
which we should at any time be thankful for, to take heed to ourselves.
22 And they went, and came unto the mountain, and abode there three
days, until the pursuers were returned: and the pursuers sought them
throughout all the way, but found them not. 23 So the two men
returned, and descended from the mountain, and passed over, and came to
Joshua the son of Nun, and told him all things that befell them: 24
And they said unto Joshua, Truly the Lord hath delivered into our hands
all the land; for even all the inhabitants of the country do faint
because of us.
We have here the safe return of the spies Joshua had sent, and the
great encouragement they brought with them to Israel to proceed in
their descent upon Canaan. Had they been disposed to discourage the
people, as the evil spies did that Moses sent, they might have told
them what they had observed of the height and strength of the walls of
Jericho, and the extraordinary vigilance of the king of Jericho, and
how narrowly they escaped out of his hands; but they were of another
spirit, and, depending themselves upon the divine promise, they
animated Joshua likewise. 1. Their return in safety was itself an
encouragement to Joshua, and a token for good. That God provided for
them so good a friend as Rahab was in an enemy's country, and that
notwithstanding the rage of the king of Jericho and the eagerness of
the pursuers they had come back in peace, was such an instance of God's
great care concerning them for Israel's sake as might assure the people
of the divine guidance and care they were under, which should
undoubtedly make the progress of their arms glorious. He that so
wonderfully protected their scouts would preserve their men of war, and
cover their heads in the day of battle. 2. The report they brought was
much more encouraging (v. 24): "All the inhabitants of the country,
though resolved to stand it out, yet do faint because of us, they have
neither wisdom to yield nor courage to fight," whence they conclude,
"Truly the Lord has delivered into our hands all the land, it is all
our own; we have nothing to do, in effect, but to take possession."
Sinners' frights are sometimes sure presages of their fall. If we
resist our spiritual enemies they will flee before us, which will
encourage us to hope that in due time we shall be more than conquerors.
__________________________________________________________________
J O S H U A
CHAP. III.
This chapter, and that which follows it, give us the history of
Israel's passing through Jordan into Canaan, and a very memorable
history it is. Long afterwards, they are told to remember what God did
for them between Shittim (whence they decamped, ver. 1) and Gilgal,
where they next pitched, ch. iv. 19, Mic. vi. 5, that they might know
the righteousness of the Lord. By Joshua's order they marched up to the
river's side, (ver. 1), and then almighty power led them through it.
They passed through the Red Sea unexpectedly, and in their flight by
night, but they have notice some time before of their passing through
Jordan, and their expectations raised. I. The people are directed to
follow the ark, ver. 2-4. II. They are commanded to sanctify
themselves, ver. 5. III. The priests with the ark are ordered to lead
the van, ver. 6. IV. Joshua is magnified and made commander in chief,
ver. 7, 8. V. Public notice is given of what God is about to do for
them, ver. 9-13. IV. The thing is done, Jordan is divided, and Israel
brought safely through it, ver. 14-17. This was the Lord's doing, and
it is marvellous in our eyes.
Preparation for Passing over the Jordan. (b. c. 1451.)
1 And Joshua rose early in the morning; and they removed from Shittim,
and came to Jordan, he and all the children of Israel, and lodged there
before they passed over. 2 And it came to pass after three days, that
the officers went through the host; 3 And they commanded the people,
saying, When ye see the ark of the covenant of the Lord your God, and
the priests the Levites bearing it, then ye shall remove from your
place, and go after it. 4 Yet there shall be a space between you and
it, about two thousand cubits by measure: come not near unto it, that
ye may know the way by which ye must go: for ye have not passed this
way heretofore. 5 And Joshua said unto the people, Sanctify
yourselves: for to morrow the Lord will do wonders among you. 6 And
Joshua spake unto the priests, saying, Take up the ark of the covenant,
and pass over before the people. And they took up the ark of the
covenant, and went before the people.
Rahab, in mentioning to the spies the drying up of the Red Sea (ch. ii.
10), the report of which terrified the Canaanites more than anything
else, intimates that those on that side the water expected that Jordan,
that great defence of their country, would in like manner give way to
them. Whether the Israelites had any expectation of it does not appear.
God often did things for them which they looked not for, Isa. lxiv. 3.
Now here we are told,
I. That they came to Jordan and lodged there, v. 1. Though they were
not yet told how they should pass the river, and were unprovided for
the passing of it in any ordinary way, yet they went forward in faith,
having been told (ch. i. 11) that they should pass it. We must go on in
the way of our duty though we foresee difficulties, trusting God to
help us through them when we come to them. Let us proceed as far as we
can, and depend on divine sufficiency for that which we find ourselves
not sufficient for. In this march Joshua led them, and particular
notice is taken of his early rising as there is afterwards upon other
occasions (ch. vi. 12; vii. 16; viii. 10), which intimates how little
he loved his ease, how much he loved his business, and what care and
pains he was willing to take in it. Those that would bring great things
to pass must rise early. Love not sleep, lest thou come to poverty.
Joshua herein set a good example to the officers under him, and taught
them to rise early, and to all that are in public stations especially
to attend continually to the duty of their place.
II. That the people were directed to follow the ark. Officers were
appointed to go through the host to give these directions (v. 2), that
every Israelite might know both what to do and what to depend upon.
1. They might depend upon the ark to lead them; that is, upon God
himself, of whose presence the ark was an instituted sign and token. It
seems, the pillar of cloud and fire was removed, else that would have
led them, unless we suppose that it now hovered over the ark and so
they had a double guide: honour was put upon the ark, and a defence
upon that glory. It is called here the ark of the covenant of the Lord
their God. What greater encouragement could they have than this, that
the Lord was their God, a God in covenant with them? Here was the ark
of the covenant; if God be ours, we need not fear any evil. He was nigh
to them, present with them, went before them: what could come amiss to
those that were thus guided, thus guarded? Formerly the ark was carried
in the midst of the camp, but now it went before them to search out a
resting-place for them (Num. x. 33), and, as it were, to give them
livery and seisin of the promised land, and put them in possession of
it. In the ark the tables of the law were, and over it the mercy-seat;
for the divine law and grace reigning in the heart are the surest
pledges of God's presence and favour, and those that would be led to
the heavenly Canaan must take the law of God for their guide (if thou
wilt enter into life keep the commandments) and have the great
propitiation in their eye, looking for the mercy of our Lord Jesus
Christ unto eternal life.
2. They might depend upon the priests and Levites, who were appointed
for that purpose to carry the ark before them. The work of ministers is
to hold forth the word of life, and to take care of the administration
of those ordinances which are the tokens of God's presence and the
instruments of his power and grace; and herein they must go before the
people of God in their way to heaven.
3. The people must follow the ark: Remove from your place and go after
it, (1.) As those that are resolved never to forsake it. Wherever God's
ordinances are, there we must be; if they flit, we must remove and go
after them. (2.) As those that are entirely satisfied in its guidance,
that it will lead in the best way to the best end; and therefore, Lord,
I will follow thee whithersoever thou goest. This must be all their
care, to attend the motions of the ark, and follow it with an implicit
faith. Thus must we walk after the rule of the word and the direction
of the Spirit in every thing, so shall peace be upon us, as it now was
upon the Israel of God. They must follow the priests as far as they
carried the ark, but no further; so we must follow our ministers only
as they follow Christ.
4. In following the ark, they must keep their distance, v. 4. They must
none of them come within a thousand yards of the ark. (1.) They must
thus express their awful and reverent regard to that token of God's
presence, lest its familiarity with them should breed contempt. This
charge to them not to come near was agreeable to that dispensation of
darkness, bondage, and terror: but we now through Christ have access
with boldness. (2.) Thus it was made to appear that the ark was able to
protect itself, and needed not to be guarded by the men of war, but was
itself a guard to them. With what a noble defiance of the enemy did it
leave all it its friends half a mile behind except the unarmed priests
that carried it as perfectly sufficient for its own safety and theirs
that followed it! (3.) Thus it was the better seen by those that were
to be led by it: That you may know the way by which you must go, seeing
it, as it were, chalked out or tracked by the ark. Had they been
allowed to come near it, they would have surrounded it, and none would
have had the sight of it but those that were close to it; but, as it
was put at such a distance before them, they would all have the
satisfaction of seeing it, and would be animated by the sight. And it
was with good reason that this provision was made for their
encouragement: For you have not passed this way heretofore. This had
been the character of all their way through the wilderness, it was an
untrodden path, but this especially through Jordan. While we are here
we must expect and prepare for unusual events, to pass ways that we
have not passed before, and much more when we go hence; our way through
the valley of the shadow of death is a way we have not gone before,
which makes it the more formidable. But, if we have the assurance of
God's presence, we need not fear; that will furnish us with such
strength as we never had when we come to do a work we never did.
III. They were commanded to sanctify themselves, that they might be
prepared to attend the ark; and with good reason: For to-morrow the
Lord will do wonders among you, v. 5. See how magnificently he speaks
of God's works: he doeth wonders, and is therefore to be adored,
admired, and trusted in. See how intimately acquainted Joshua was with
the divine counsels: he could tell before-hand what god would do, and
when. See what preparation we must make to receive the discoveries of
God's glory and the communications of his grace: we must sanctify
ourselves. This we must do when we are to attend the ark, and God by it
is about to do wonders among us; we must separate ourselves from all
other cares, devote ourselves to God's honour, and cleanse ourselves
from all filthiness of flesh and spirit. The people of Israel were now
entering into the holy land, and therefore must sanctify themselves.
God was about to give them uncommon instances of his favour, which by
meditation and prayer they must compose their minds to a very careful
observation of, that they might give God the glory, and take to
themselves the comfort, of these appearances.
IV. The priests were ordered to take up the ark and carry it before the
people, v. 6. It was the Levites' work ordinarily to carry the ark,
Num. iv. 15. But on this great occasion the priests were ordered to do
it. And they did as they were commanded, took up the ark, and did not
think themselves disparaged, went before the people, and did not think
themselves exposed; the ark they carried was both their honour and
their defence. And now we may suppose that prayer of Moses used, when
the ark set forward (Num. x. 35), Rise up, Lord and let they enemies be
scattered. Magistrates are here instructed to stir up ministers to
their work, and to make use of their authority for the furtherance of
religion. Ministers must likewise learn to go before in the way of God,
and not to shrink nor draw back when dangers are before them. They must
expect to be most struck at, but they know whom they have trusted.
7 And the Lord said unto Joshua, This day will I begin to magnify thee
in the sight of all Israel, that they may know that, as I was with
Moses, so I will be with thee. 8 And thou shalt command the priests
that bear the ark of the covenant, saying, When ye are come to the
brink of the water of Jordan, ye shall stand still in Jordan. 9 And
Joshua said unto the children of Israel, Come hither, and hear the
words of the Lord your God. 10 And Joshua said, Hereby ye shall know
that the living God is among you, and that he will without fail drive
out from before you the Canaanites, and the Hittites, and the Hivites,
and the Perizzites, and the Girgashites, and the Amorites, and the
Jebusites. 11 Behold, the ark of the covenant of the Lord of all the
earth passeth over before you into Jordan. 12 Now therefore take you
twelve men out of the tribes of Israel, out of every tribe a man. 13
And it shall come to pass, as soon as the soles of the feet of the
priests that bear the ark of the Lord, the Lord of all the earth, shall
rest in the waters of Jordan, that the waters of Jordan shall be cut
off from the waters that come down from above; and they shall stand
upon a heap.
We may observe here how God honours Joshua, and by this wondrous work
he is about to do designs to make Israel know that he is their
governor, and then how Joshua honours God and endeavours by it to make
Israel know that he is their God. Thus those that honour God he will
honour, and those whom he has advanced should do what they can in their
places to exalt him.
I. God speaks to Joshua to put honour upon him, v. 7, 8. 1. It was a
great honour God did him that he spoke to him as he had done to Moses
from off the mercy-seat, before the priests removed it with the ark.
This would make Joshua easy in himself and great among the people, that
God was pleased to speak so familiarly to him. 2. That he designed to
magnify him in the sight of all Israel. He had told him before that he
would be with him (ch. i. 5), and that comforted him, but now all
Israel shall see it, and this would magnify him. Those are truly great
with whom God is and whom he employs and owns in his service. God
magnified him because he would have the people magnify him. Pious
magistrates are to be highly honoured and esteemed as public blessings,
and the more we see of God with them the more we should honour them. By
the dividing of the Red Sea Israel was convinced that God was with
Moses in bringing them out of Egypt; therefore they are said to be
baptized unto Moses in the sea, 1 Cor. x. 2. And upon that occasion
they believed him, Exod. xiv. 31. And now, by the dividing of Jordan,
they shall be convinced that God is in like manner with Joshua in
bringing them into Canaan. God had magnified Joshua before on several
occasions, but now he began to magnify him as the successor of Moses in
the government. Some have observed that it was at the banks of Jordan
that God began to magnify Joshua, and at the same place he began to
magnify our Lord Jesus as Mediator; for John was baptizing at
Bethabara, the house of passage, and there it was that when our Saviour
was baptized it was proclaimed concerning him, This is my beloved Son.
3. That by him he gave orders to the priests themselves, though they
were his immediate attendants (v. 8): Thou shalt command the priests,
that is, "Thou shalt make known to them the divine command in this
matter, and take care that they observe it, to stand still at the brink
of Jordan while the waters part, that it may appear to be at the
presence of the Lord, of the mighty God of Jacob, that Jordan is driven
back," Ps. cxiv. 5, 7. God could have divided the river without the
priests, but they could not without him. The priests must herein set a
good example to the people, and teach them to do their utmost in the
service of God, and trust him for help in time of need.
II. Joshua speaks to the people, and therein honours God.
1. He demands attention (v. 9): "Come hither to me, as many as can come
within hearing, and, before you see the works, hear the words of the
Lord your God, that you may compare them together and they may
illustrate each other." He had commanded them to sanctify themselves,
and therefore calls them to hear the word of God, for that is the
ordinary means of sanctification, John xvii. 17.
2. He now tells them, at length, by what way they should pass over
Jordan, by the stopping of its streams (v. 13): The waters of Jordan
shall be cut off. God could by a sudden and miraculous frost have
congealed the surface, so that they might all have gone over upon the
ice; but that being a thing sometimes done even in that country by the
ordinary power of nature (Job xxxviii. 30), it would not have been such
an honour to Israel's God, nor such a terror to Israel's enemies; it
must therefore be done in such a way as had no precedent but the
dividing of the Red Sea: and that miracle is here repeated, to show
that God has the same power to finish the salvation of his people that
he had to begin it, for he is the Alpha and the Omega; and that the
word of the Lord (as the Chaldee reads it, v. 7), the essential,
eternal Word, was as truly with Joshua as he was with Moses. And by the
dividing of the waters from the waters, and the making of the dry land
to appear which had been covered, God would remind them of that in
which Moses by revelation had instructed them concerning the work of
creation (Gen. i. 6, 9), that by what they now saw their belief of that
which they there read might be assisted, and they might know that the
God whom they worshipped was the same God that made the world and that
it was the same power that was engaged and employed for them.
3. The people having been directed before to follow the ark are here
told that it should pass before them into Jordan, v. 11. Observe, (1.)
The ark of the covenant must be their guide. During the reign of Moses,
the cloud was their guide, but now, in Joshua's reign, the ark; both
were visible signs of God's presence and presidency, but divine grace
under the Mosaic dispensation was wrapt up as in a cloud and covered
with a veil, while by Christ, our Joshua, it is revealed in the ark of
the covenant unveiled. (2.) It is called the ark of the covenant of the
Lord of all the earth. "He that is your God (v. 9), in covenant with
you, is the Lord of all the earth, has both right and power to command,
control, use, and dispose of all nations and of all creatures. He is
the Lord of all the earth, therefore he needs not you, nor can he be
benefited by you; therefore it is your honour and happiness to have him
in covenant with you: if he be yours, all the creatures are at your
service, and when he pleases shall be employed for you." When we are
praising and worshipping God as Israel's God, and ours through Christ,
we must remember that he is the Lord of the whole earth, and reverence
him and trust in him accordingly. Some observe an accent in the
original, which they think directs us to translate it somewhat more
emphatically, Behold the ark of the covenant, even the ark of the Lord,
or even of the covenant of the Lord of all the earth. (3.) They are
told that the ark should pass before them into Jordan. God would not
appoint them to go any where but where he himself would go before them
and go with them; and they might safely venture, even into Jordan
itself, if the ark of the covenant led them. While we make God's
precepts our rule, his promises our stay, and his providence our guide,
we need not dread the greatest difficulties we may meet with in the way
of duty. That promise is sure to all the seed (Isa. xliii. 2), When
thou passes through the waters I will be with thee, and through the
rivers they shall not overflow thee.
4. From what God was now about to do for them he infers an assurance of
what he would yet further do. This he mentions first, so much was his
heart upon it, and so great a satisfaction did it give him (v. 10):
"Hereby you shall know that the living God (the true God, and God of
power, not one of the dead gods of the heathen) is among you, though
you see him not, nor are to have any image of him, is among you to give
you law, secure your welfare, and receive your homage,--is among you in
this great undertaking now before you; and therefore you shall, nay, he
himself will, without fail, drive out from before you the Canaanites."
So that the dividing of Jordan was intended to be to them, (1.) A sure
token of God's presence with them. By this they could not but know that
God was among them, unless their unbelief was as obstinate against the
most convincing evidence as that of their fathers was, who presently
after God had divided the Red Sea before them, impudently asked, Is the
Lord among us, or is he not? Exod. xvii. 7. (2.) A sure pledge of the
conquest of Canaan. "If the living God is among you, expelling he will
expel (so the Hebrew phrase is) from before you the Canaanites." He
will do it certainly, and do it effectually. What should hinder him?
What can stand in his way before whom rivers are divided and dried up?
The forcing of the lines was certain presage of the ruin of all their
hosts: how could they stand their ground when Jordan itself was driven
back? When they had not courage to dispute this pass, but trembled at
the approach of the mighty God of Jacob (Ps. cxiv. 7), what opposition
could they ever make after this? This assurance which Joshua here gives
them was so well grounded that it would enable one Israelite to chase a
thousand Canaanites, and two to put ten thousand to flight; and it
would be abundantly strengthened by remembering the song of Moses,
dictated forty years before, which plainly foretold the dividing of
Jordan and the influence it would have upon the driving out of the
Canaanites. Exod. xv. 15-17, "The inhabitants of Canaan shall melt
away, and so be effectually driven out; they shall be as still as a
stone till thy people pass over, and then thou shalt bring them in and
plant them." Note, God's glorious appearances for his church and people
ought to be improved by us for the encouragement of our faith and hope
for the future. As for God, his work is perfect. If Jordan's flood
cannot keep them out, Canaan's force cannot turn them out again.
5. He directs them to get twelve men ready, one of each tribe, who must
be within call to receive such orders as Joshua should afterwards give
them, v. 12. It does not appear that they were to attend the priests,
and walk with them when they carried the ark, that they might more
immediately be witnesses of the wonders done by it, as some think; but
they were to be at hand for the service they were called to, ch. iv. 4,
&c.
The Passage over the Jordan. (b. c. 1451.)
14 And it came to pass, when the people removed from their tents, to
pass over Jordan, and the priests bearing the ark of the covenant
before the people; 15 And as they that bare the ark were come unto
Jordan, and the feet of the priests that bare the ark were dipped in
the brim of the water, (for Jordan overfloweth all his banks all the
time of harvest,) 16 That the waters which came down from above stood
and rose up upon a heap very far from the city Adam, that is beside
Zaretan: and those that came down toward the sea of the plain, even the
salt sea, failed, and were cut off: and the people passed over right
against Jericho. 17 And the priests that bare the ark of the covenant
of the Lord stood firm on dry ground in the midst of Jordan, and all
the Israelites passed over on dry ground, until all the people were
passed clean over Jordan.
Here we have a short and plain account of the dividing of the river
Jordan, and the passage of the children of Israel through it. The story
is not garnished with the flowers of rhetoric (gold needs not to be
painted), but it tell us, in short, matter of fact.
I. That this river was now broader and deeper than usually it was at
other times of the year, v. 15. The melting of the snow on the
mountains of Lebanon, near which this river had its rise, was the
occasion that at the time of harvest, barley-harvest, which was the
spring of the year, Jordan overflowed all his banks. This great flood,
just at that time (which Providence might have restrained for once, of
which he might have ordered them to cross at another time of the year)
very much magnified the power of God and his kindness to Israel. Note,
Though the opposition given to the salvation of God's people have all
imaginable advantages, yet God can and will conquer it. Let the banks
of Jordan be filled to the brink, filled till they run over, it is as
easy to Omnipotence to divide them, and dry them up, as if they were
ever so narrow, ever so shallow; it is all one with the Lord.
II. That as soon as ever the feet of the priests dipped in the brim of
the water the stream stopped immediately, as if a sluice had been led
down to dam it up, v. 15, 16. So that the waters above swelled, stood
on a heap, and ran back, and yet, as it should seem did not spread, but
congealed, which unaccountable rising of the river was observed with
amazement by those that live upward upon it many miles off, and the
remembrance of it remained among them long after: the waters on the
other side this invisible dam ran down of course, and left the bottom
of the river dry as far downward, it is likely, as they swelled upward.
When they passed through the red Sea, the waters were a wall on either
hand, here only on the right-hand. Note, The God of nature can, when he
pleases, change the course of nature, and alter its properties, can
turn fluids into solids, waters into standing rocks, as, on the
contrary, rocks into standing waters, to serve his own purposes. See
Ps. cxiv. 5, 8. What cannot God do? What will he not do for the
perfecting of his peoples, salvation? Sometimes he cleaves the earth
with rivers (Hab. iii. 9), and sometimes, as here, cleaves the rivers
without earth. It is easy to imagine how, when the course of this
strong rapid stream was arrested on a sudden, the waters roared and
were troubled, so that the mountains seemed to shake with the swelling
thereof (Ps. xlvi. 3), how the floods lifted up their voice, the floods
lifted up their waves, while the Lord on high showed himself mightier
than the noise of these many waters, Ps. xciii. 3, 4. With reference to
this the prophet asks, Was the Lord displeased against the rivers? was
thine anger against the rivers? Hab. iii. 8. No, Thou wentest forth for
the salvation of thy people, v. 13. In allusion to this, it is
foretold, among the great things God will do for the gospel church in
the latter days, that the great river Euphrates shall be dried up, that
the way of the kings of the east may be prepared, Rev. xvi. 12. When
the time has come for Israel's entrance into the land of promise all
difficulties shall be conquered, mountains shall become plains (Zech.
iv. 7) and rivers become dry, for the ransomed of the Lord to pass
over. When we have finished our pilgrimage through this wilderness,
death will be like this Jordan between us and the heavenly Canaan, but
the ark of the covenant has prepare us a way through it; it is the last
enemy that shall be destroyed.
III. That the people passed over right against Jericho, which was, 1.
An instance of their boldness, and a noble defiance of their enemies.
Jericho was one of the strongest cities, and yet they dared to face it
at their first entrance. 2. It was an encouragement to them to venture
through Jordan, for Jericho was a goodly city and the country about it
extremely pleasant; and, having that in view as their own, what
difficulties could discourage them from taking possession? 3. It would
increase the confusion and terror of their enemies, who no doubt
strictly observed their motions, and were the amazed spectators of this
work of wonders.
IV. That the priests stood still in the midst of Jordan while all the
people passed over, v. 17. There the ark was appointed to be, to show
that the same power that parted the waters kept them parted as long as
there was occasion; and had not the divine presence, of which the ark
was a token, been their security, the waters would have returned upon
them and buried them. There the priests were appointed to stand still,
1. To try their faith, whether they could venture to take their post,
when god assigned it to them, with mountains of water over their heads.
As they made a bold step when they set the first foot into Jordan, so
now they made a bold stand when they tarried longest in Jordan; but
they knew they carried their own protection with them. Note, Ministers
in times of peril should be examples of courage and confidence in the
divine goodness. 2. It was to encourage the faith of the people, that
they might go triumphantly into Canaan, and fear no evil, no, not in
this valley of the shadow of death (for so the divided river was),
being assured of God's presence, which interposed between them and the
greatest danger, between them and the proud waters, which otherwise had
gone over their souls. Thus in the greatest dangers the saints are
comforted with his rod and his staff, Ps. xxiii. 4.
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J O S H U A
CHAP. IV.
This chapter gives a further account of the miraculous passage of
Israel through Jordan. I. The provision that was made at that time to
preserve the memorial of it, by twelve stones set up in Jordan (ver. 9)
and other twelve stones taken up out of Jordan, ver. 1-8. II. The march
of the people through Jordan's channel, the two tribes first, then all
the people, and the priests that bore the ark last, ver. 10-14. III.
The closing of the waters again upon their coming up with the ark, ver.
15-19. IV. The erecting of the monument in Gilgal, to preserve the
remembrance of this work of wonder to posterity, ver. 20-24.
The Passage over the Jordan. (b. c. 1451.)
1 And it came to pass, when all the people were clean passed over
Jordan, that the Lord spake unto Joshua, saying, 2 Take you twelve
men out of the people, out of every tribe a man, 3 And command ye
them, saying, Take you hence out of the midst of Jordan, out of the
place where the priests' feet stood firm, twelve stones, and ye shall
carry them over with you, and leave them in the lodging place, where ye
shall lodge this night. 4 Then Joshua called the twelve men, whom he
had prepared of the children of Israel, out of every tribe a man: 5
And Joshua said unto them, Pass over before the ark of the Lord your
God into the midst of Jordan, and take ye up every man of you a stone
upon his shoulder, according unto the number of the tribes of the
children of Israel: 6 That this may be a sign among you, that when
your children ask their fathers in time to come, saying, What mean ye
by these stones? 7 Then ye shall answer them, That the waters of
Jordan were cut off before the ark of the covenant of the Lord; when it
passed over Jordan, the waters of Jordan were cut off: and these stones
shall be for a memorial unto the children of Israel for ever. 8 And
the children of Israel did so as Joshua commanded, and took up twelve
stones out of the midst of Jordan, as the Lord spake unto Joshua,
according to the number of the tribes of the children of Israel, and
carried them over with them unto the place where they lodged, and laid
them down there. 9 And Joshua set up twelve stones in the midst of
Jordan, in the place where the feet of the priests which bare the ark
of the covenant stood: and they are there unto this day.
We may well imagine how busy Joshua and all the men of war were while
they were passing over Jordan, when besides their own marching into an
enemy's country, and in the face of the enemy, which could not but
occasion them many thoughts of heart, they had their wives, and
children, and families, their cattle, and tents, and all their effects,
bag and baggage, to convey by this strange and untrodden path, which we
must suppose either very muddy or very stony, troublesome to the weak
and frightful to the timorous, the descent to the bottom of the river
and the ascent out of it steep, so that every man must needs have his
head full of care and his hands full of business, and Joshua more than
any of them. And yet, in the midst of all his hurry, care must be taken
to perpetuate the memorial of this wondrous work of God, and this care
might not be adjourned to a time of greater leisure. Note, How much
soever we have to do of business for ourselves and our families, we
must not neglect nor omit what we have to do for the glory of God and
the serving of his honour, for that is our best business. Now,
I. God gave orders for the preparing of this memorial. Had Joshua done
it without divine direction, it might have looked like a design to
perpetuate his own name and honour, nor would it have commanded so
sacred and venerable a regard from posterity as now, when god himself
appointed it. Note, God's works of wonder ought to be kept in
everlasting remembrance, and means devise for the preserving of the
memorial of them. Some of the Israelites that passed over Jordan
perhaps were so stupid, and so little affected with this great favour
of God to them, that they felt no concern to have it remembered; while
others, it may be, were so much affected with it, and had such deep
impressions made upon them by it, that they thought there needed no
memorial of it to be erected, the heart and tongue of every Israelite
in every age would be a living lasting monument of it. But God, knowing
their frame, and how apt they had been soon to forget his works,
ordered an expedient for the keeping of this in remembrance to all
generations, that those who could not, or would not, read the record of
it in the sacred history, might come to the knowledge of it by the
monument set up in remembrance of it, of which the common tradition of
the country would be an explication; it would likewise serve to
corroborate the proof of the matter of fact, and would remain a
standing evidence of it to those who in after-ages might question the
truth of it. A monument is to be erected, and, 1. Joshua, as chief
captain, must five direction about it (v. 1): When all the people had
clean passed over Jordan, not even the feeble, that were the hindmost
of them, left behind, so that God had done his work completely, and
every Israelite got safe into Canaan, then God spoke unto Joshua to
provide materials for this monument. It is the pious conjecture of the
learned bishop Patrick that Joshua had gone into some place of
retirement to return thanks immediately for this wonderful mercy, and
then God met him, and spoke thus to him. Or, perhaps, it was by Eleazar
the priest that God gave these and other instructions to Joshua; for,
though he is not mentioned here, yet, when Joshua was ordained by the
imposition of hands to this great trust, God appointed that Eleazar
should ask counsel for him after the judgment of Urim, and at his word
Joshua and all the children of Israel must go out and come in, Num.
xxvii. 21. 2. One man out of each tribe, and he a chosen man, must be
employed to prepare materials for this monument, that each tribe might
have the story told them by one of themselves, and each tribe might
contribute something to the glory of God thereby (v. 2, 4): Out of
every tribe a man. Not the Levites only, but every Israelite must, in
his place, help to make known to the sons of men God's mighty acts, Ps.
cxlv. 12. The two tribes, though seated already in their possession,
yet, sharing in the mercy, must lend a hand to the memorial of it. 3.
The stones that must be set up for this memorial are ordered to be
taken out of the midst of the channel (where, probably, there lay
abundance of great stones), and as near as might be from the very place
where the priests stood with the ark, v. 3, 5. This intended monument
deserved to be made of stones curiously cut with the finest and most
exquisite art, but these stones out of the bottom of the river were
more natural and more apt indications of the miracle. let posterity
know by this that Jordan was driven back, for these very stones were
then fetched out of it. In the institution of signs, God always chose
that which was most proper and significant, rather than that which is
pompous or curious; for God hath chosen the foolish things of the
world. These twelve men, after they got over Jordan, must be sent back
to the place where the ark stood, being permitted to come near it
(which others might not) for this service: "Pass over before the ark
(v. 5), that is, into the presence of the ark, which now stands in the
midst of Jordan, and thence fetch these stones." 4. The use of these
stones is here appointed for a sign (v. 6), a memorial, v. 7. They
would give occasion to the children to ask their parents in time to
come, How came these stones hither? (probably the land about not being
stony), and then the parents would inform them, as they themselves had
been informed, that in this place Jordan was divided by the almighty
power of God, to give Israel passage into Canaan, as Joshua enlarges on
this head, v. 22, &c.
II. According to these orders the thing was done. 1. Twelve stones were
taken up out of the midst of Jordan, and carried in the sight of the
people to the place where they had their head-quarters that night, v.
8. It is probable that the stones they took were as big as they could
well carry, and as near as might be of a size and shape. But whether
they went away with them immediately to the place, of whether they
staid to attend the ark, and kept pace with the solemn procession of
that, to grace its triumphant entry in to Canaan, is not certain. By
these stones which they were ordered to take up God did, as it were,
give them livery and seisin of this good land; it is all their own, let
them enter and take possession; therefore what these twelve did the
children of Israel are said to do (v. 8), because they were the
representatives of their respective tribes. In allusion to this, we may
observe that when the Lord Jesus, our Joshua, having overcome the
sharpness of death and dried up that Jordan, had opened the kingdom of
heaven to all believers, he appointed his twelve apostles according to
the number of the tribes of Israel, by the memorial of the gospel to
transmit the knowledge of this to remote places and future ages. 2.
Other twelve stones (probably much larger than the other, for we read
not that they were each of them one man's load) were set up in the
midst of Jordan (v. 9), piled up so high in a heap or pillar as that
the top of it might be seen above the water when the river was low, or
seen in the water when it was clear, or at least the noise of commotion
of the water passing over it would be observable, and the bargemen
would avoid it, as they do a rock. Some way or other, it is likely, it
was discernible, so as to notify the very place where the ark stood,
and to serve for a duplicate to the other monument, which was to set up
on dry land in Gilgal, for the confirming of its testimony and the
preserving of its tradition. The sign being doubled, no doubt the thing
was certain.
10 For the priests which bare the ark stood in the midst of Jordan,
until every thing was finished that the Lord commanded Joshua to speak
unto the people, according to all that Moses commanded Joshua: and the
people hasted and passed over. 11 And it came to pass, when all the
people were clean passed over, that the ark of the Lord passed over,
and the priests, in the presence of the people. 12 And the children
of Reuben, and the children of Gad, and half the tribe of Manasseh,
passed over armed before the children of Israel, as Moses spake unto
them: 13 About forty thousand prepared for war passed over before the
Lord unto battle, to the plains of Jericho. 14 On that day the Lord
magnified Joshua in the sight of all Israel; and they feared him, as
they feared Moses, all the days of his life. 15 And the Lord spake
unto Joshua, saying, 16 Command the priests that bear the ark of the
testimony, that they come up out of Jordan. 17 Joshua therefore
commanded the priests, saying, Come ye up out of Jordan. 18 And it
came to pass, when the priests that bare the ark of the covenant of the
Lord were come up out of the midst of Jordan, and the soles of the
priests' feet were lifted up unto the dry land, that the waters of
Jordan returned unto their place, and flowed over all his banks, as
they did before. 19 And the people came up out of Jordan on the tenth
day of the first month, and encamped in Gilgal, in the east border of
Jericho.
The inspired historian seems to be so well pleased with his subject
here that he is loth to quit it, and is therefore very particular in
his narrative, especially in observing how closely Joshua pursued the
orders God gave him, and that he did nothing without divine direction,
finishing all that the Lord had commanded him (v. 10), which is also
said to be what Moses commanded. We read not of any particular commands
that Moses gave to Joshua about this matter: the thing was altogether
new to him. It must therefore be understood of the general instructions
Moses had given him to follow the divine direction, to deliver that to
the people which he received of the Lord, and to take all occasions to
remind them of their duty to God, as the best return for his favours to
them. This which Moses, who was now dead and gone, had said to him, he
had in mind at this time, and did accordingly. It is well for us to
have the good instructions that have been given us ready to us when we
have occasion for them.
I. The people hasted and passed over, v. 10. Some understand this of
the twelve men that carried the stones, but it seems rather to be meant
of the body of the people; for, though an account was given of their
passing over (v. 1), yet here it is repeated for the sake of this
circumstance, which was to be added, that they passed over in haste,
either because Joshua by their officers ordered them to make haste, for
it was to be but one day's work and they must not leave a hoof behind,
or perhaps it was their own inclination that hastened them. 1. Some
hasted because they were not able to trust God. They were afraid the
waters should return upon them, being conscious of guilt, and diffident
of the divine power and goodness. 2. Others because they were not
willing to tempt God to continue the miracle longer than needs must,
nor would they put the patience of the priests that bore the ark too
much to the stretch by unnecessary delay. 3. Others because they were
eager to be in Canaan, and would thus show how much they longed after
that pleasant land. 4. Those that considered least, yet hasted because
others did. He that believeth doth not make haste to anticipate God's
counsels, but he makes haste to attend them, Isa. xxviii. 16.
II. The two tribes and a half led the van, v. 12, 13. So they had
promised when they had their lot given them on that side Jordan, Num.
xxxii. 27. And Joshua had lately reminded them of their promise, ch. i.
12-15. It was fit that those who had the first settlement should be the
first in the encounter of difficulties, the rather because they had not
the incumbrance of families with them as the other tribes had, and they
were all chose men, and fit for service, ready armed. It was a good
providence that they had so strong a body to lead them on, and would be
an encouragement to the rest. And the two tribes had no reason to
complain: the post of danger is the post of honour.
III. When all the people had got clear to the other side, the priests
with the ark came up out of Jordan. This, one would think, should have
been done of course; their own reason would tell them that now there
was no more occasion for them, and yet they did not stir a step till
Joshua ordered them to move, and Joshua did not order them out of
Jordan till God directed him to do so, v. 15-17. So observant were they
of Joshua, and he of God, which was their praise, as it was their
happiness to be under such good direction. How low a condition soever
God may at any time bring his priests or people to, let them patiently
wait, till by his providence he shall call them up out of it, as the
priests here were called to come up out of Jordan, and let them not be
weary of waiting, while they have the tokens of God's presence with
them, even the ark of the covenant, in the depth of their adversity.
IV. As soon as ever the priests and the ark had come up out of Jordan,
the waters of the river, which had stood on a heap, gradually flowed
down according to their nature and usual course, and soon filled the
channel again, v. 18. This makes it yet more evident that the stop
which had now been given to the river was not from any secret natural
cause, but purely from the power of God's presence, and for the sake of
his Israel; for when Israel's turn was served, and the token of God's
presence was removed, immediately the water went forward again; so that
if it be asked, What ailed thee, O Jordan! that thou wast driven back?
It must be answered, It was purely in obedience to the God of Israel,
and in kindness to the Israel of God. There is therefore none like unto
the God of Jeshurun; happy also art thou, O Israel! who is like unto
thee, O people? Some observe here, by way of allusion, that when the
ark, and the priests that bore it, are removed from any place, the
flood-gates are drawn up, the defence has departed, and an inundation
of judgments is to be expected shortly. Those that are unchurched will
soon be undone. The glory has departed if the ark is taken.
V. Notice is taken of the honour put upon Joshua by all this (v. 14):
On that day the Lord magnified Joshua, both by the fellowship he
admitted him to with himself, speaking to him upon all occasions and
being ready to be consulted by him, and by the authority he confirmed
him in over both priests and people. Those that honour God he will
honour, and when he will magnify a man, as he had said he would magnify
Joshua (ch. iii. 7), he will do it effectually. Yet it was not for
Joshua's sake only that he was thus magnified, but to put him in a
capacity of doing so much the more service to Israel, for hereupon they
feared him as they feared Moses. See here what is the best and surest
way to command the respect of inferiors, and to gain their reverence
and observance, not by blustering and threatening, and carrying it with
a high hand, but by holiness and love, and all possible indications of
a constant regard to their welfare, and to God's will and honour. Those
are feared in the best manner, and to the best purpose, who make it to
appear that God is with them, and that they set him before them. Those
that are sanctified are truly magnified, and are worthy of double
honour. Favourites of heaven should be looked on with awe.
VI. An account is kept of the time of this great event (v. 19): it was
on the tenth day of the first month, just forty years since they came
out of Egypt, wanting five days. God had said in his wrath that they
should wander forty years in the wilderness, but, to make up that
forty, we must take in the first year, which was then past, and had
been a year of triumph in their deliverance out of Egypt, and this
last, which had been a year of triumph likewise on the other side
Jordan, so that all the forty were not years of sorrow; and at last he
brought them into Canaan five days before the forty years were ended,
to show how little pleasure God takes in punishing, how swift he is to
show mercy, and that for the elects' sake the days of trouble are
shortened, Matt. xxiv. 22. God ordered it so that they should enter
Canaan four days before the annual solemnity of the passover, and on
the very day when the preparation for it was to begin (Exod. xii. 3),
because he would have their entrance into Canaan graced and sanctified
with that religious feast, and would have them then to be reminded of
their deliverance out of Egypt, that, comparing them together, God
might be glorified as the Alpha and Omega of their bliss.
20 And those twelve stones, which they took out of Jordan, did Joshua
pitch in Gilgal. 21 And he spake unto the children of Israel, saying,
When your children shall ask their fathers in time to come, saying,
What mean these stones? 22 Then ye shall let your children know,
saying, Israel came over this Jordan on dry land. 23 For the Lord
your God dried up the waters of Jordan from before you, until ye were
passed over, as the Lord your God did to the Red sea, which he dried up
from before us, until we were gone over: 24 That all the people of
the earth might know the hand of the Lord, that it is mighty: that ye
might fear the Lord your God for ever.
The twelve stones which were laid down in Gilgal (v. 8) are here set up
either one upon another, yet so as that they might be distinctly
counted, or one by another in rows; for after they were fixed they are
not call a heap of stones, but these stones.
I. It is here taken for granted that posterity would enquire into the
meaning of them, supposing them intended for a memorial: Your children
shall ask their fathers (for who else should they ask?) What mean these
stones? Notes, Those that will be wise when they are old must be
inquisitive when they are young. Our Lord Jesus, though he had in
himself the fulness of knowledge, has by his example taught children
and young people to hear and ask questions, Luke ii. 46. Perhaps when
John was baptizing in Jordan at Bethabara (the house of passage, where
the people passed over) he pointed at these very stones, while saying
(Matt. iii. 9) God is able of these stones (which were at first set up
by the twelve tribes) to raise up children unto Abraham. The stones
being the memorial of the miracle, the children's question gave
occasion for the improvement of it; but our Saviour says (Luke x. 40),
If the children should hold their peace, the stones would immediately
cry out; for one way or other the Lord will be glorified in his works
of wonder.
II. The parents are here directed what answer to give to this enquiry
(v. 22): "You shall let your children know that which you have
yourselves learned from the written word and from your fathers." Note,
It is the duty of parents to acquaint their children betimes with the
word and works of God, that they may be trained up in the way they
should go.
1. They must let their children know that Jordan was driven back before
Israel, who went through it upon dry land, and that this was the very
place where they passed over. They saw how deep and strong a stream
Jordan now was, but the divine power put a stop to it, even when it
overflowed all its banks--"and this for you, that live so long after."
Note, God's mercies to our ancestors were mercies to us; and we should
take all occasions to revive the remembrance of the great things God
did for our fathers in the days of old. The place thus marked would be
a memorandum to them: Israel came over this Jordan. A local memory
would be of use to them, and the sight of the place remind them of that
which was done there; and not only the inhabitants of that country, but
strangers and travellers, would look upon these stones and receive
instruction. Many, upon the sight of the stones, would go to their
Bibles, and there read the history of this wondrous work; and some
perhaps, upon reading the history, though living at a distance, would
have the curiosity to go and see the stones.
2. They must take that occasion to tell their children of the drying up
of the Red Sea forty years before: As the Lord your God did to the Red
Sea. Note. (1.) It greatly magnifies later mercies to compare them with
former mercies, for, by making the comparison, it appears that god is
the same yesterday, to-day, and for ever. (2.) Later mercies should
bring to remembrance former mercies, and revive our thankfulness for
them.
3. They must put them in the way of making a good use of these works of
wonder, the knowledge whereof was thus carefully transmitted to them,
v. 24. (1.) The power of God was hereby magnified. All the world was or
might be convinced that the hand of the Lord is mighty, that nothing is
too hard for God to do; nor can any power, no, not that of nature
itself, obstruct what God will effect. The deliverances of God's people
are instructions to all people, and fair warnings not to contend with
Omnipotence. (2.) The people of God were engaged and encouraged to
persevere in his service "That you might fear the Lord your God, and
consequently do your duty to him, and this for ever," or all days
(margin), "every day, all the days of your lives, and your seed
throughout your generations." The remembrance of this wonderful work
should effectually restrain them from the worship of other gods, and
constrain them to abide and abound in the service of their own God.
Note, In all the instructions and informations parents give their
children, they should have this chiefly in their eye, to teach and
engage them to fear God for ever. Serious godliness is the best
learning.
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J O S H U A
CHAP. V.
Israel have now got over Jordan, and the waters which had opened before
them, to favour their march forward, are closed again behind them, to
forbid their retreat backward. They have now got footing in Canaan, and
must apply themselves to the conquest of it, in order to which this
chapter tells us, I. How their enemies were dispirited, ver. 1. II.
What was done at their first landing to assist and encourage them. 1.
The covenant of circumcision was renewed, ver. 2-9. 2. The feast of the
passover was celebrated, ver. 10. 3. Their camp was victualled with the
corn of the land, whereupon the manna ceased, ver. 11, 12. 4. The
captain of the Lord's host himself appeared to Joshua to animate and
direct him, ver. 13-15.
The Circumcision of the Israelites. (b. c. 1451.)
1 And it came to pass, when all the kings of the Amorites, which were
on the side of Jordan westward, and all the kings of the Canaanites,
which were by the sea, heard that the Lord had dried up the waters of
Jordan from before the children of Israel, until we were passed over,
that their heart melted, neither was there spirit in them any more,
because of the children of Israel. 2 At that time the Lord said unto
Joshua, Make thee sharp knives, and circumcise again the children of
Israel the second time. 3 And Joshua made him sharp knives, and
circumcised the children of Israel at the hill of the foreskins. 4
And this is the cause why Joshua did circumcise: All the people that
came out of Egypt, that were males, even all the men of war, died in
the wilderness by the way, after they came out of Egypt. 5 Now all
the people that came out were circumcised: but all the people that were
born in the wilderness by the way as they came forth out of Egypt, them
they had not circumcised. 6 For the children of Israel walked forty
years in the wilderness, till all the people that were men of war,
which came out of Egypt, were consumed, because they obeyed not the
voice of the Lord: unto whom the Lord sware that he would not shew them
the land, which the Lord sware unto their fathers that he would give
us, a land that floweth with milk and honey. 7 And their children,
whom he raised up in their stead, them Joshua circumcised: for they
were uncircumcised, because they had not circumcised them by the way.
8 And it came to pass, when they had done circumcising all the people,
that they abode in their places in the camp, till they were whole. 9
And the Lord said unto Joshua, This day have I rolled away the reproach
of Egypt from off you. Wherefore the name of the place is called Gilgal
unto this day.
A vast show, no doubt, the numerous camp of Israel made in the plains
of Jericho, where now they had pitched their tents. Who can count the
dust of Jacob? That which had long been the church in the wilderness
has now come up from the wilderness, leaning upon her beloved, and
looks forth as the morning, fair as the moon, clear as the sun, and
terrible as an army with banners. How terrible she was in the eyes of
her enemies we are here told, v. 1. How fair and clear she was made in
the eyes of her friends, by the rolling away of the reproach of Egypt,
we are told in the following verses.
I. Here is the fright which the Canaanites were put into by their
miraculously passing over Jordan, v. 1. The news of it was soon
dispersed all the country over, not only as a prodigy in itself, but as
an alarm to all the kings and kingdoms of Canaan. Now, as when Babylon
was taken, One post runs to meet another, and one messenger to meet
another, to carry the amazing tidings to every corner of their land,
Jer. li. 31. And here we are told what impressions the tidings made
upon the kings of this land: Their heart melted like wax before the
fire, neither was there spirit in them any more. This intimates that,
though the heart of the people generally had fainted before (as Rahab
owned, ch. ii. 9), yet the kings had till now kept up their spirits
pretty well, had promised themselves that, being in possession, their
country populous, and their cities fortified, they should be able to
make their part good against the invaders; but when they heard not only
that they had come over Jordan, and that this defence of their country
was broken through, but that they had come over by a miracle, the God
of nature manifestly fighting for them, their hearts failed them too,
they gave up the cause for gone, and were now at their wits' end. And,
1. They had reason enough to be afraid; Israel itself was a formidable
body, and much more so when God was its head, a God of almighty power.
What can make head against them if Jordan be driven back before them?
2. God impressed these fears upon them, and dispirited them, as he had
promised (Exod. xxiii. 27), I will send my fear before thee. God can
make the wicked to fear where no fear is (Ps. liii. 5), much more where
there is such cause for fear as was here. He that made the soul can,
when he pleases, make his sword thus to approach to it and kill it with
his terrors.
II. The opportunity which this gave to the Israelites to circumcise
those among them that were uncircumcised: At that time (v. 2), when the
country about them was in that great consternation, God ordered Joshua
to circumcise the children of Israel, for at that time it might be done
with safety even in an enemy's country; their hearts being melted,
their hands were tied, that they could not take this advantage against
them as Simeon and Levi did against the Shechemites, to come upon them
when they were sore. Joshua could not be sure of this, and therefore,
if he had ordered this general circumcision just at this time of his
own head, he might justly have been censured as imprudent; for, how
good soever the thing was in itself, in the eye of reason it was not
seasonable at this time, and might have been of dangerous consequence;
but, when God commanded him to do it, he must not consult with flesh
and blood; he that bade them to do it would, no doubt, protect them and
bear them out in it. Now observe,
1. The occasion there was for this general circumcision. (1.) All that
came out of Egypt were circumcised, v. 5. while they had peace in Egypt
doubtless they circumcised their children the eighth day according to
the law. But after they began to be oppressed, especially when the
edict was made for the destruction of their male infants, the
administration of this ordinance was interrupted; many of them were
uncircumcised, of whom there was a general circumcision, either during
the time of the three days' darkness, as Dr. Lightfoot conjectures, or
a year after, just before their eating the second passover at Mount
Sinai, and in order to that solemnity (Num. ix. 2) as many think. And
it is with reference to that general circumcision that this is called a
second, v. 2. But the learned Masius thinks it refers to the general
circumcision of Abraham's family when that ordinance was first
instituted, Gen. xvii. 23. That first confirmed the promise of the land
of Canaan, this second was a thankful celebration of the performance of
that promise. But, (2.) All that were born in the wilderness, namely,
after their walking in the wilderness, became by the divine sentence a
judgment upon them for their disobedience, as is intimated by that
repetition of the sentence, v. 6. All that were born since that fatal
day on which God swore in his wrath that none of that generation should
enter into his rest were uncircumcised. But what shall we say to this?
Had not God enjoined it to Abraham, under a very severe penalty, that
every man-child of his seed should be circumcised on the eighth day?
Gen. xvii. 9-14. Was it not the seal of the everlasting covenant? Was
not so great a stress laid upon it when they were coming out of Egypt
that when, immediately after the first passover, the law concerning
that feast was made perpetual, this was one clause of it, that no
uncircumcised person should eat of it, but should be deemed as a
stranger? and yet, under the government of Moses himself, to have all
their children that were born for thirty-eight years together left
uncircumcised is unaccountable. So great an omission could not be
general but by divine direction. Now, [1.] Some think circumcision was
omitted because it was needless: it was appointed to be a mark of
distinction between the Israelites and other nations, and therefore in
the wilderness, where they were so perfectly separated from all and
mingled with none, there was no occasion for it. [2.] Others think that
they did not look upon the precept of circumcision as obligatory till
they came to settle in Canaan; for in the covenant made with them at
Mount Sinai nothing was said about circumcision, neither was it of
Moses but of the fathers (John vii. 22), and with particular reference
to the grant of the land of Canaan, Gen. xvii. 8. [3.] Others think
that God favourably dispensed with the observance of this ordinance in
consideration of the unsettledness of their state, and their frequent
removals while they were in the wilderness. It was requisite that
children after they were circumcised should rest for some time while
they were sore, and stirring them might be dangerous to them; God
therefore would have mercy and not sacrifice. This reason is generally
acquiesced in, but to me it is not satisfactory, for sometimes they
staid a year in a place (Num. ix. 22), if not much longer, and in their
removals the little children, though sore, might be wrapped so warm,
and carried so easy, as to receive no damage, and might certainly be
much better accommodated than the mothers in travail or while lying in.
Therefore, [4.] To me it seems to have been a continued token of God's
displeasure against them for their unbelief and murmuring. Circumcision
was originally a seal of the promise of the land of Canaan, as we
observed before. It was in the believing hope of that good land that
the patriarchs circumcised their children; but when God had sworn in
his wrath concerning the men of war who came out of Egypt that they
should be consumed in the wilderness, and never enter Canaan, nor come
within sight of it (as that sentence is here repeated, v. 6, reference
being made to it), as a further ratification of that sentence, and to
be a constant memorandum of it to them, all that fell under that
sentence, and were to fall by it, were forbidden to circumcise their
children, by which they were plainly told that, whatever others might,
they should never have the benefit of that promise of which
circumcision was the seal. And this was such a significant indication
of God's wrath as the breaking of the tables of the covenant was when
Israel had broken the covenant by making the golden calf. It is true
that there is no express mention of this judicial prohibition in the
account of that sentence; but an intimation of it in Num. xiv. 33, Your
children shall bear your whoredoms. It is probable the children of
Caleb and Joshua were circumcised, for they were excepted out of that
sentence, and of Caleb it is particularly said, To him will I give the
land, and to his children (Deut. i. 36), which was the very promise
that circumcision was the seal of: and Joshua is here told to
circumcise the people, not his own family. Whatever the reason was, it
seems that this great ordinance was omitted in Israel for almost forty
years together, which is a plain indication that it was not of absolute
necessity, nor was to be of perpetual obligation, but should in the
fulness of time be abolished, as now it was for so long a time
suspended.
2. The orders given to Joshua for this general circumcision (v. 2):
Circumcise again the children of Israel, not the same person, but the
body of the people. Why was this ordered to be done now? Answ. (1.)
Because now the promise of which circumcision was instituted to be the
seal was performed. The seed of Israel was brought safely into the land
of Canaan. "Let them therefore hereby own the truth of that promise
which their fathers had disbelieved, and could not find in their hearts
to trust to." (2.) Because now the threatening of which the suspending
of circumcision for thirty-eight years was the ratification was fully
executed by the expiring of the forty years. That warfare is
accomplished, that iniquity is pardoned (Isa. xl. 2), and therefore now
the seal of the covenant is revived again. But why was it not done
sooner? why not while they were resting some months in the plains of
Moab? why not during the thirty days of their mourning for Moses? Why
was it not deferred longer, till they had made some progress in the
conquest of Canaan, and had gained a settlement there, at least till
they had entrenched themselves, and fortified their camp? why must it
be done the very next day after they had come over Jordan? Answ.
Because divine Wisdom saw that to be the fittest time, just when the
forty years were ended, and they had entered Canaan; and the reasons
which human wisdom would have offered against it were easily overruled.
[1.] God would hereby show that the camp of Israel was not governed by
the ordinary rules and measures of war, but by immediate direction from
God, who by thus exposing them, in the most dangerous moments,
magnified his own power in protecting them even then. And this great
instance of security, in disabling themselves for action just when they
were entering upon action, proclaimed such confidence in the divine
care for their safety as would increase their enemies' fears, much more
when their scouts informed them not only of the thing itself that was
done, but of the meaning of it, that it was a seal of the grant of this
land to Israel. [2.] God would hereby animate his people Israel against
the difficulties they were now to encounter, by confirming his covenant
with them, which gave them unquestionable assurance of victory and
success, and the full possession of the land of promise. [3.] God would
hereby teach them, and us with them, in all great undertakings to begin
with God, to make sure of his favour, by offering ourselves to him a
living sacrifice (for that was signified by the blood of circumcision),
and then we may expect to prosper in all we do. [4.] The reviving of
circumcision, after it had been so long disused, was designed to revive
the observance of other institutions, the omission of which had been
connived at in the wilderness. This command to circumcise them was to
remind them of that which Moses had told them (Deut. xxi. 8), that when
they should have come over Jordan they must not do as they had done in
the wilderness, but must come under a stricter discipline. It was said
concerning many of the laws God had given them that they must observe
them in the land to which they were going, Deut. vi. 1; xii. 1. [5.]
This second circumcision, as it is here called, was typical of the
spiritual circumcision with which the Israel of God, when they enter
into the gospel rest, are circumcised; it is the learned bishop
Pierson's observation that this circumcision being performed under the
direction of Joshua, Moses' successor, it points to Jesus as the true
circumciser, the author of another circumcision than that of the flesh,
commanded by the law, even the circumcision of the heart (Rom. ii. 29),
called the circumcision of Christ, Col. ii. 11.
3. The people's obedience to these orders. Joshua circumcised the
children of Israel (v. 3), not himself with his own hands, but he
commanded that it should be done, and took care that it was done: it
might soon be despatched, for it was not necessary that it should be
done by a priest or Levite, but any one might be employed to do it. All
those that were under twenty years old when the people were numbered at
Mount Sinai, and not being numbered with them fell not by the fatal
sentence, were circumcised, and by them all the rest might be
circumcised in a little time. The people had promised to hearken to
Joshua as they had hearkened to Moses (ch. i. 17), and here they gave
an instance of their dutifulness by submitting to this painful
institution, and not calling him for the sake of it a bloody governor,
as Zipporah because of the circumcision called Moses a bloody husband.
4. The names given to the place where this was done, to perpetuate the
memory of it. (1.) It was called the hill of the foreskins, v. 3.
Probably the foreskins that were cut off were laid on a heap, and
covered with earth, so that they made a little hillock. (2.) It was
called Gilgal, from a word which signifies to take away, from that
which God said to Joshua (v. 9), This day have I rolled away the
reproach of Egypt. God is jealous for the honour of his people, his own
honour being so much interested in it; and, whatever reproach they may
lie under for a time, first or last it will certainly be rolled away,
and every tongue that riseth up against them he will condemn. [1.]
Their circumcision rolled away the reproach of Egypt. They were hereby
owned to be the free-born children of God, having the seal of the
covenant in their flesh, and so the reproach of their bondage in Egypt
was removed. They were tainted with the idolatry of Egypt, and that was
their reproach; but now that they were circumcised it was to be hoped
they would be so entirely devoted to God that the reproach of their
affection to Egypt would be rolled away. [2.] Their coming safely to
Canaan rolled away the reproach of Egypt, for it silenced that spiteful
suggestion of the Egyptians, that for mischief they were brought out,
the wilderness had shut them in, Exod. xiv. 3. Their wandering so long
in the wilderness confirmed the reproach, but now that they had entered
Canaan in triumph that reproach was done away. When God glorifies
himself in perfecting the salvation of his people he not only silences
the reproach of their enemies, but rolls it upon themselves.
The Ceasing of the Manna. (b. c. 1451.)
10 And the children of Israel encamped in Gilgal, and kept the passover
on the fourteenth day of the month at even in the plains of Jericho.
11 And they did eat of the old corn of the land on the morrow after the
passover, unleavened cakes, and parched corn in the selfsame day. 12
And the manna ceased on the morrow after they had eaten of the old corn
of the land; neither had the children of Israel manna any more; but
they did eat of the fruit of the land of Canaan that year.
We may well imagine that the people of Canaan were astonished, and that
when they observed the motions of the enemy they could not but think
them very strange. When soldiers take the field they are apt to think
themselves excused from religious exercises (they have not time nor
thought to attend to them), yet Joshua opens the campaign with one act
of devotion after another. What was afterwards said to another Joshua
might truly be said to this, Hear now, O Joshua! thou and thy fellows
that sit before thee are men wondered at (Zech. iii. 8), and yet indeed
he took the right method. That is likely to end well which begins with
God. Here is,
I. A solemn passover kept, at the time appointed by the law, the
fourteenth day of the first month, and in the same place where they
were circumcised, v. 10. While they were wandering in the wilderness
they were denied the benefit and comfort of this ordinance, as a
further token of God's displeasure; but now, in answer to the prayer of
Moses upon the passing of that sentence Ps. xc. 15, God comforted them
again, after the time that he had afflicted them, and therefore now
that joyful ordinance is revived again. Now that they had entered into
Canaan it was very seasonable to remember those wondrous works of
divine power and goodness by which they were brought out of Egypt. The
finishing of mercies should bring to mind the beginning of them; and
when it is perfect day we must not forget how welcome the morning-light
was when we had long waited for it. The solemn passover followed
immediately after the solemn circumcision; thus, when those that
received the word were baptized, immediately we find them breaking
bread, Acts ii. 41, 42. They kept this passover in the plains of
Jericho, as it were in defiance of the Canaanites that were round about
them and enraged against them, and yet could not give them any
disturbance. Thus God gave them an early instance of the performance of
that promise that when they went up to keep the feasts their land
should be taken under the special protection of the divine Providence.
Exod. xxxiv. 24, Neither shall any man desire thy land. He now prepared
a table before them in the presence of their enemies, Ps. xxiii. 5.
II. Provision made for their camp of the corn of the land, and the
ceasing of the manna thereupon, v. 11, 12. Manna was a wonderful mercy
to them when they needed it. But it was the mark of a wilderness state;
it was the food of children; and therefore, though it was angel's food,
and not to be complained of a light bread, yet it would be more
acceptable to them to eat of the corn of the land, and this they are
now furnished with.
1. The country people, having retired for safety into Jericho, had left
their barns and fields, and all that was in them, which served for the
subsistence of this great army. And the supply came very seasonably,
for, (1.) After the passover they were to keep the feast of unleavened
bread, which they could not do according to the appointment when they
had nothing but manna to live upon; and perhaps this was one reason why
it was intermitted in the wilderness. But now they found old corn
enough in the barns of the Canaanites to supply them plentifully for
that occasion; thus the wealth of the sinner is laid up for the just,
and little did those who laid it up think whose all these things should
be which they had provided. (2.) On the morrow after the
passover-sabbath they were to wave the sheaf of first-fruits before the
Lord, Lev. xxiii. 10, 11. And this they were particularly ordered to do
when they came into the land which God would vice them: and they were
furnished for this with the fruit of the land that year (v. 12), which
was then growing and beginning to be ripe. Thus they were well provided
for, both with old and new corn, as good householders. See Matt. xiii.
52. And as soon as ever the fruits of this good land came to their
hands they had an opportunity of honouring God with them, and employing
them in his service according to his appointment. And thus, behold, all
things were clean and comfortable to them. Calvin is of opinion that
they had kept the passover every year in its season during their
wandering in the wilderness, though it is not mentioned, and that God
dispensed with their being uncircumcised, as he did, notwithstanding
that, admit them to offer other sacrifices. But some gather from Amos
v. 25 that after the sentence passed upon them there were no sacrifices
offered till they came to Canaan, and consequently no passover was
kept. And it is observable that after that sentence (Num. 14) the law
which follows (Num. xv.) concerning sacrifices begins thus: "When you
shall have come into the land of your habitations" you shall do so and
so.
2. Notice is taken of the ceasing of the manna as soon as ever they had
eaten the old corn of the land, (1.) To show that it did not come by
chance or common providence, as snow or hail does, but by the special
designation of divine wisdom and goodness; for, as it came just when
they needed it, so it continued as long as they had occasion for it and
no longer. (2.) To teach us not to expect extraordinary supplies when
supplies may be had in an ordinary way. If God had dealt with Israel
according to their deserts, the manna would have ceased when they
called it light bread; but as long as they needed it God continued it,
though they despised it; and now that they needed it not God withdrew
it, though perhaps some of them desired it. He is a wise Father, who
knows the necessities of his children, and accommodates his gifts to
them, not to their humours. The word and ordinances of God are
spiritual manna, with which God nourishes his people in this
wilderness, and, though often forfeited, yet they are continued while
we are here; but when we come to the heavenly Canaan this manna will
cease, for we shall no longer have need of it.
The Captain of the Lord's Host. (b. c. 1451.)
13 And it came to pass, when Joshua was by Jericho, that he lifted up
his eyes and looked, and, behold, there stood a man over against him
with his sword drawn in his hand: and Joshua went unto him, and said
unto him, Art thou for us, or for our adversaries? 14 And he said,
Nay; but as captain of the host of the Lord am I now come. And Joshua
fell on his face to the earth, and did worship, and said unto him, What
saith my lord unto his servant? 15 And the captain of the Lord's host
said unto Joshua, Loose thy shoe from off thy foot; for the place
whereon thou standest is holy. And Joshua did so.
We have hitherto found God often speaking to Joshua, but we read not
till now of any appearance of God's glory to him; now that his
difficulties increased his encouragements were increased in proportion.
Observe,
I. The time when he was favoured with this vision. It was immediately
after he had performed the great solemnities of circumcision and the
passover; then God made himself known to him. Note, We may then expect
the discoveries of the divine grace when we are found in the way of our
duty and are diligent and sincere in our attendance on holy ordinances.
II. The place where he had this vision. It was by Jericho; in Jericho,
so the word is; in it by faith and hope, though as yet he had not begun
to lay siege to it; in it in thought and expectation; or in the fields
of Jericho, hard by the city. There, it should seem, he was all alone,
fearless of danger, because sure of the divine protection. There he was
(some think) meditating and praying; and to those who are so employed
God often graciously manifests himself. Or perhaps there he was to take
a view of the city, to observe its fortifications, and contrive how to
attack it; and perhaps he was at a loss within himself how to make his
approaches, when God came and directed him. Note, God will help those
that help themselves. Vigilantibus non dormientibus succurrit lex--The
law succours those who watch, not those who sleep. Joshua was in his
post as a general, when God came and made himself known as
Generalissimo.
III. The appearance itself. Joshua, as is usual with those that are
full of thought and care, was looking downwards, his eyes fixed on the
ground, when of a sudden he was surprised with the appearance of a man
who stood before him at some little distance, which obliged him to lift
up his eyes, and gave a diversion to his musings, v. 13. He appeared to
him as a man, but a considerable man, and one fit to be taken notice
of. Now, 1. We have reason to think that this man was the Son of God,
the eternal Word, who, before he assumed the human nature for a
perpetuity, frequently appeared in a human shape. So bishop Patrick
thinks, consonant to the judgment of the fathers. Joshua gave him
divine honours, and he received them, which a created angel would not
have done, and he is called Jehovah, ch. vi. 2. 2. He here appeared as
a soldier, with his sword drawn in his hand. To Abraham in his tent he
appeared as a traveller; to Joshua in the field as a man of war. Christ
will be to his people what their faith expects and desires. Christ had
his sword drawn, which served, (1.) To justify the war Joshua was
engaging in, and to show him that it was of God, who gave him
commission to kill and slay. If the sovereign draw the sword, this
proclaims war, and authorizes the subject to do so too. The sword is
then well drawn when Christ draws it, and gives the banner to those
that fear him, to be displayed because of the truth, Ps. lx. 4. (2.) To
encourage him to carry it on with vigour; for Christ's sword drawn in
his hand denotes how ready he is for the defence and salvation of his
people, who through him shall do valiantly. His sword turns every way.
IV. The bold question with which Joshua accosted him; he did not send a
servant, but stepped up to him himself, and asked, Art thou for us or
for our adversaries? which intimates his readiness to entertain him if
he were for them, and to fight him if he were against them. This shows,
1. His great courage and resolution. He was not ruffled by the
suddenness of the appearance, nor daunted with the majesty and bravery
which no doubt appeared in the countenance of the person he saw; but,
with a presence of mind that became so great a general, put this fair
question to him. God had bidden Joshua be courageous, and by this it
appears that he was so; for what God by his word requires of his people
he does by his grace work in them. 2. His great concern for the people
and their cause; so heartily has he embarked in the interests of Israel
that none shall stand by him with the face of a man but he will know
whether he be a friend or a foe. It should seem, he suspected him for
an enemy, a Goliath that had come to defy the armies of the living God,
and to give him a challenge. Thus apt are we to look upon that as
against us which is most for us. The question plainly implies that the
cause between the Israelites and the Canaanites, between Christ and
Beelzebub, will not admit of a neutrality. He that is not with us is
against us.
V. The account he gave of himself, v. 14. "Nay, not for your
adversaries, you may be sure, but as captain of the host of the Lord
have I now come, not only for you as a friend, but over you as
commander in chief." Here were now, as of old (Gen. xxxii. 2),
Mahanaim, two hosts, a host of Israelites ready to engage the
Canaanites and a host of angels to protect them therein, and he, as
captain of both, conducts the host of Israel and commands the host of
angels to their assistance. Perhaps in allusion to this Christ is
called the captain of our salvation (Heb. ii. 10), and a leader and
commander to the people, Isa. lv. 4. Those cannot but be victorious
that have such a captain. He now came as captain to review the troops,
to animate them, and to give the necessary orders for the besieging of
Jericho.
VI. The great respect Joshua paid him when he understood who he was; it
is probable that he perceived, not only by what he said but by some
other sensible indications, that he was a divine person, and not a man.
1. Joshua paid homage to him: He fell on his face to the earth and did
worship. Joshua was himself general of the forces of Israel, and yet he
was far from looking with jealousy upon this stranger, who produced a
commission as captain of the Lord's host above him; he did not offer to
dispute his claims, but cheerfully submitted to him as his commander.
It will become the greatest of men to be humble and reverent in their
addresses to God. 2. He begged to receive commands and directions from
him: What saith my Lord unto his servant? His former question was not
more bold and soldier-like than this was pious and saint-like; nor was
it any disparagement to the greatness of Joshua's spirit thus to humble
himself when he had to do with God: even crowned heads cannot bow to
low before the throne of the Lord Jesus, who is King of kings, Ps. ii.
10, 11; lxxii. 10, 11; Rev. xix. 16. Observe, (1.) The relation he owns
between himself and Christ, that Christ was his Lord and himself his
servant and under his command, Christ his Captain and himself a soldier
under him, to do as he is bidden, Matt. viii. 9. Note, The foundation
of all acceptable obedience is laid in a sincere dedication of
ourselves, as servants to Jesus Christ as our Lord, Ps. xvi. 2. (2.)
The enquiry he makes pursuant to this relation: What saith my Lord?
which implies an earnest desire to know the will of Christ, and a
cheerful readiness and resolution to do it. Joshua owns himself an
inferior officer, and stands to receive orders. This temper of mind
shows him fit for the post he was in; for those know best how to
command that know how to obey.
VII. The further expressions of reverence which this divine captain
required from Joshua (v. 15): Loose thy shoe from off thy foot, in
token of reverence and respect (which with us are signified by
uncovering the head), and as an acknowledgment of a divine presence,
which, while it continued there, did in a manner sanctify the place and
dignify it. We are accustomed to say of a person for whom we have a
great affection that we love the very ground he treads upon; thus
Joshua must show his reverence for this divine person, he must not
tread the ground he stood on with his dirty shoes, Eccl. v. 1. Outward
expressions of inward reverence, and a religious awe of God, well
become us, and are required of us, whenever we approach to him in
solemn ordinances. Bishop Patrick well observes here that the very same
orders that God gave to Moses at the bush, when he was sending him to
bring Israel out of Egypt (Exod. iii. 5), he here gives to Joshua, for
the confirming of his faith in the promise he had lately given him,
that as he had been with Moses so he would be with him, ch. i. 5. Had
Moses such a presence of God with him as, when it became sensible,
sanctified the ground? So had Joshua.
And (lastly) Hereby he prepares him to receive the instructions he was
about to give him concerning the siege of Jericho, which this captain
of the Lord's host had now come to give Israel possession of.
__________________________________________________________________
J O S H U A
CHAP. VI.
Joshua opened the campaign with the siege of Jericho, a city which
could not trust so much to the courage of its people as to act
offensively, and to send out its forces to oppose Israel's landing and
encamping, but trusted so much to the strength of its walls as to stand
upon its defence, and not to surrender, or desire conditions of peace.
Now here we have the story of the taking of it, I. The directions and
assurances which the captain of the Lord's host gave concerning it,
ver. 1-5. II. The trial of the people's patient obedience in walking
round the city six days, ver. 6-14. III. The wonderful delivery of it
into their hands the seventh day, with a solemn charge to them to use
it as a devoted thing, ver. 15-21 and 24. IV. The preservation of Rahab
and her relations, ver. 22, 23, 25. V. A curse pronounced upon the man
that should dare to rebuild this city, ver. 26, 27. An abstract of this
story we find among the trophies of faith, Heb. xi. 30. "By faith the
walls of Jericho fell down, after they were compassed about seven
days."
The Siege of Jericho. (b. c. 1451.)
1 Now Jericho was straitly shut up because of the children of Israel:
none went out, and none came in. 2 And the Lord said unto Joshua,
See, I have given into thine hand Jericho, and the king thereof, and
the mighty men of valour. 3 And ye shall compass the city, all ye men
of war, and go round about the city once. Thus shalt thou do six days.
4 And seven priests shall bear before the ark seven trumpets of rams'
horns: and the seventh day ye shall compass the city seven times, and
the priests shall blow with the trumpets. 5 And it shall come to
pass, that when they make a long blast with the ram's horn, and when ye
hear the sound of the trumpet, all the people shall shout with a great
shout; and the wall of the city shall fall down flat, and the people
shall ascend up every man straight before him.
We have here a contest between God and the men of Jericho, and their
different resolutions, upon which it is easy to say whose word shall
prevail.
I. Jericho resolves Israel shall not be its master, v. 1. It was
straitly shut up, because of the children of Israel. It did shut up,
and it was shut up (so it is in the margin); it did shut up itself,
being strongly fortified both by art and nature, and it was shut up by
the obstinacy and resolution of the inhabitants, who agreed never to
surrender nor so much as sound a parley; none went out as deserters or
to treat of peace, nor were any admitted in to offer peace. Thus were
they infatuated, and their hearts hardened to their own
destruction--the miserable case and character of all those that
strengthen themselves against the Almighty, Job xv. 25.
II. God resolves Israel shall be its master, and that quickly, The
captain of the Lord's host, here called Jehovah, taking notice how
strongly Jericho was fortified and how strictly guarded, and knowing
Joshua's thoughts and cares about reducing it, and perhaps his fears of
a disgrace there and of stumbling at the threshold, gave him here all
the assurance he could desire of success (v. 2): See, I have given into
thy hand Jericho. Not, "I will do it, but, I have done it; it is all
thy own, as sure as if it were already in thy possession." It was
designed that this city, being the first-fruits of Canaan, should be
entirely devoted to God, and that neither Joshua nor Israel should ever
be one mite the richer for it, and yet it is here said to be given into
their hand; for we must reckon that most our own which we have an
opportunity of honouring God with and employing in his service. Now. 1.
The captain of the Lord's host gives directions how the city should be
besieged. No trenches are to be opened, no batteries erected, nor
battering rams drawn up, nor any military preparations made; but the
ark of God must be carried by the priests round the city once a day for
six days together, and seven times the seventh day, attended by the men
of war in silence, the priests all the while blowing with trumpets of
rams' horns, v. 3, 4. This was all they were to do. 2. He assures them
that on the seventh day before night they should, without fail, be
masters of the town. Up on a signal given, they must all shout, and
immediately the wall should fall down, which would not only expose the
inhabitants, but so dispirit them that they would not be able to make
any resistance, v. 5. God appointed this way, (1.) To magnify his own
power, that he might be exalted in his own strength (Ps. xxi. 13), not
in the strength of instruments. God would hereby yet further make bare
his own almighty arm for the encouragement of Israel and the terror and
confusion of the Canaanites. (2.) To put an honour upon his ark, the
instituted token of his presence, and to give a reason for the laws by
which the people were obliged to look upon it with the most profound
veneration and respect. When, long after this, the ark was brought into
the camp without orders from God, it was looked upon as a profanation
of it, and the people paid dearly for their presumption, 1 Sam. iv. 3,
&c. But now that it was done by the divine appointment it was an honour
to the ark of God, and a great encouragement to the faith of Israel.
(3.) It was likewise to put honour upon the priests, who were appointed
upon this occasion to carry the ark and sound the trumpets. Ordinarily
the priests were excused from war, but that this privilege, with other
honours and powers that the law had given them, might not be grudged
them, in this service they are principally employed, and so the people
are made sensible what blessings they were to the public and how well
worthy of all the advantages conferred upon them. (4.) It was to try
the faith, obedience, and patience, of the people, to try whether they
would observe a precept which to human policy seemed foolish to obey
and believe a promise which in human probability seemed impossible to
be performed. They were also proved whether they could patiently bear
the reproaches of their enemies and patiently wait for the salvation of
the Lord. Thus by faith, not by force, the walls of Jericho fell down.
(5.) It was to encourage the hope of Israel with reference to the
remaining difficulties that were before them. That suggestion of the
evil spies that Canaan could never be conquered because the cities were
walled up to heaven (Deut. i. 28) would by this be for ever silenced.
The strongest and highest walls cannot hold out against Omnipotence;
they needed not to fight, and therefore needed not to fear, because God
fought for them.
6 And Joshua the son of Nun called the priests, and said unto them,
Take up the ark of the covenant, and let seven priests bear seven
trumpets of rams' horns before the ark of the Lord. 7 And he said
unto the people, Pass on, and compass the city, and let him that is
armed pass on before the ark of the Lord. 8 And it came to pass, when
Joshua had spoken unto the people, that the seven priests bearing the
seven trumpets of rams' horns passed on before the Lord, and blew with
the trumpets: and the ark of the covenant of the Lord followed them.
9 And the armed men went before the priests that blew with the
trumpets, and the rereward came after the ark, the priests going on,
and blowing with the trumpets. 10 And Joshua had commanded the
people, saying, Ye shall not shout, nor make any noise with your voice,
neither shall any word proceed out of your mouth, until the day I bid
you shout; then shall ye shout. 11 So the ark of the Lord compassed
the city, going about it once: and they came into the camp, and lodged
in the camp. 12 And Joshua rose early in the morning, and the priests
took up the ark of the Lord. 13 And seven priests bearing seven
trumpets of rams' horns before the ark of the Lord went on continually,
and blew with the trumpets: and the armed men went before them; but the
rereward came after the ark of the Lord, the priests going on, and
blowing with the trumpets. 14 And the second day they compassed the
city once, and returned into the camp: so they did six days. 15 And
it came to pass on the seventh day, that they rose early about the
dawning of the day, and compassed the city after the same manner seven
times: only on that day they compassed the city seven times. 16 And
it came to pass at the seventh time, when the priests blew with the
trumpets, Joshua said unto the people, Shout; for the Lord hath given
you the city.
We have here an account of the cavalcade which Israel made about
Jericho, the orders Joshua gave concerning it, as he had received them
from the Lord and their punctual observance of these orders. We do not
find that he gave the people the express assurances God had given him
that he would deliver the city into their hands; but he tried whether
they would obey orders with a general confidence that it would end
well, and we find them very observant both of God and Joshua.
I. Wherever the ark went the people attended it, v. 9. The armed men
went before it to clear the way, not thinking it any disparagement to
them, though they were men of war, to be pioneers to the ark of God. If
any obstacle should be found in crossing the roads that led to the city
(which they must do in walking round it) they would remove it; if any
opposition should be made by the enemy, they would encounter it, that
the priests' march with the ark might be easy and safe. It is an honour
to the greatest men to do any good office to the ark and to serve the
interests of religion in their country. The rereward, either another
body of armed men, or Dan's squadron, which marched last through the
wilderness, or, as some think, the multitude of the people who were not
armed or disciplined for war (as many of them as would) followed the
ark, to testify their respect to it, to grace the solemnity, and to be
witnesses of what was done. Every faithful zealous Israelite would be
willing to undergo the same fatigues and run the same hazard with the
priests that bore the ark.
II. Seven priests went immediately before the ark, having trumpets in
their hands, with which they were continually sounding, v. 4, 5, 9, 13.
The priests were God's ministers, and thus in his name, 1. They
proclaimed war with the Canaanites, and so stuck a terror upon them;
for by terrors upon their spirits they were to be conquered and
subdued. Thus God's ministers, by the solemn declarations of his wrath
against all ungodliness and unrighteousness of men, must blow the
trumpet in Zion, and sound an alarm in the holy mountain, that the
sinners in Zion may be afraid. They are God's heralds to denounce war
against all those that go on still in their trespasses, but say, "We
shall have peace, though we go on." 2. They proclaimed God's gracious
presence with Israel, and so put life and courage into them. It was
appointed that when they went to war the priests should encourage them
with the assurance of God's presence with them, Deut. xx. 2-4. And
particularly their blowing with trumpets was to be a sign to the people
that they should be remembered before the Lord Their God in the day of
battle, Num. x. 9. It encouraged Abijah, 2 Chron. xiii. 12. Thus God's
ministers, by sounding the Jubilee trumpet of the everlasting gospel,
which proclaims liberty and victory, must encourage the good soldiers
of Jesus Christ in their spiritual warfare.
III. The trumpets they used were not those silver trumpets which were
appointed to be made for their ordinary service, but trumpets of rams'
horns, bored hollow for the purpose, as some think. These trumpets were
of the basest matter, dullest sound, and least show, that the
excellency of the power might be of God. Thus by the foolishness of
preaching, fitly compared to the sounding of these rams' horns, the
devil's kingdom is thrown down; and the weapons of our warfare, though
they are not carnal nor seem to a carnal eye likely to bring any thing
to pass, are yet mighty through God to the pulling down of
strong-holds, 2 Cor. x. 4, 5. The word here is trumpets of Jobel, that
is, such trumpets as they used to blow withal in the year of jubilee;
so many interpreters understand it, as signifying the complete liberty
to which Israel was now brought, and the bringing of the land of Canaan
into the hands of its just and rightful owners.
IV. All the people were commanded to be silent, not to speak a word,
nor make any noise (v. 10), that they might the more carefully attend
to the sound of the sacred trumpets, which they were now to look upon
as the voice of God among them; and it does not become us to speak when
God is speaking. It likewise intimates their reverent expectation of
the event. Zech. ii. 13, Be silent, O all flesh, before the Lord. Exod.
xiv. 14, God shall fight, and you shall hold your peace.
V. They were to do this once a day for six days together and seven
times the seventh day, and they did so, v. 14, 15. God could have
caused the walls of Jericho to fall upon the first surrounding of them,
but they must go round them thirteen times before they fall, that they
might be kept waiting patiently for the Lord. Though they had lately
come into Canaan, and their time was very precious (for they had a
great deal of work before them), yet they must linger so many days
about Jericho, seeming to do nothing, nor to make any progress in their
business. As promised deliverances must be expected in God's way, so
they must be expected in his time. He that believes does not make
haste, not more haste than God would have him make. Go yet seven times,
before any thing hopeful appears, 1 Kings xviii. 43.
VI. One of these days must needs be a sabbath day, and the Jews say
that it was the last, but this is not certain; however, if he that
appointed them to rest on the other sabbath days appointed them to walk
on this, that was sufficient to justify them in it; he never intended
to bind himself by his own laws, but that when he pleased he might
dispense with them. The impotent man went upon this principle when he
argued (John v. 11), He that made me whole (and therefore has a divine
power) said unto me, Take up thy bed. And, in this case here, it was an
honour to the sabbath day, by which our time is divided into weeks,
that just seven days were to be spent in this work, and seven priests
were employed to sound seven trumpets, this number being, on this
occasion, as well as many others, made remarkable, in remembrance of
the six day's work of creation and the seventh day's rest from it. And,
besides, the law of the sabbath forbids our own work, which is servile
and secular, but this which they did was a religious act. It is
certainly no breach of the sabbath rest to do the sabbath work, for the
sake of which the rest was instituted; and what is the sabbath work but
to attend the ark in all its motions?
VII. They continued to do this during the time appointed, and seven
times the seventh day, though they saw not any effect of it, believing
that at the end the vision would speak and not lie, Hab. ii. 3. If we
persevere in the way of duty, we shall lose nothing by it in the long
run. It is probable they walked at such a distance from the walls as to
be out of the reach of the enemies' arrows and out of the hearing of
their scoffs. We may suppose the oddness of the thing did at first
amuse the besieged, but by the seventh day they had grown secure,
feeling no harm from that which perhaps they looked upon as an
enchantment. Probably they bantered the besiegers, as those mentioned
in Neh. iv. 2, "What do these feeble Jews? Is this the people we
thought so formidable? Are these their methods of attack?" Thus they
cried peace and safety, that the destruction might be the more terrible
when it came. Wicked men (says bishop Hall) think God in jest when he
is preparing for their judgment; but they will be convinced of their
mistake when it is too late.
VIII. At last they were to give a shout, and did so, and immediately
the walls fell, v. 16. This was a shout for mastery, a triumphant
shout; the shout of a king is among them, Num. xxiii. 21. This was a
shout of faith; they believed that the walls of Jericho would fall, and
by this faith the walls were thrown down. It was a shot of prayer, an
echo to the sound of the trumpets which proclaimed the promise that God
would remember them; with one accord, as one man, they cry to heaven
for help, and help comes in. Some allude to this to show that we must
never expect a complete victory over our own corruptions till the very
evening of our last day, and then we shall shout in triumph over them,
when we come to the number and measure of our perfection, as bishop
Hall expresses it. A good heart (says he) groans under the sense of his
infirmities, fain would be rid of them, and strives and prays, but,
when all is done, until the end of the seventh day it cannot be; then
judgment shall be brought forth unto victory. And at the end of time,
when our Lord shall descend from heaven with a shout, and the sound of
a trumpet, Satan's kingdom shall be completely ruined, and not till
then, when all opposing rule, principality, and power, shall be
effectually and eternally put down.
Jericho Destroyed; Preservation of Rahab. (b. c. 1451.)
17 And the city shall be accursed, even it, and all that are therein,
to the Lord: only Rahab the harlot shall live, she and all that are
with her in the house, because she hid the messengers that we sent.
18 And ye, in any wise keep yourselves from the accursed thing, lest ye
make yourselves accursed, when ye take of the accursed thing, and make
the camp of Israel a curse, and trouble it. 19 But all the silver,
and gold, and vessels of brass and iron, are consecrated unto the Lord:
they shall come into the treasury of the Lord. 20 So the people
shouted when the priests blew with the trumpets: and it came to pass,
when the people heard the sound of the trumpet, and the people shouted
with a great shout, that the wall fell down flat, so that the people
went up into the city, every man straight before him, and they took the
city. 21 And they utterly destroyed all that was in the city, both
man and woman, young and old, and ox, and sheep, and ass, with the edge
of the sword. 22 But Joshua had said unto the two men that had spied
out the country, Go into the harlot's house, and bring out thence the
woman, and all that she hath, as ye sware unto her. 23 And the young
men that were spies went in, and brought out Rahab, and her father, and
her mother, and her brethren, and all that she had; and they brought
out all her kindred, and left them without the camp of Israel. 24 And
they burnt the city with fire, and all that was therein: only the
silver, and the gold, and the vessels of brass and of iron, they put
into the treasury of the house of the Lord. 25 And Joshua saved Rahab
the harlot alive, and her father's household, and all that she had; and
she dwelleth in Israel even unto this day; because she hid the
messengers, which Joshua sent to spy out Jericho. 26 And Joshua
adjured them at that time, saying, Cursed be the man before the Lord,
that riseth up and buildeth this city Jericho: he shall lay the
foundation thereof in his firstborn, and in his youngest son shall he
set up the gates of it. 27 So the Lord was with Joshua; and his fame
was noised throughout all the country.
The people had religiously observed the orders given them concerning
the besieging of Jericho, and now at length Joshua had told them (v.
16), "The Lord hath given you the city, enter and take possession."
Accordingly in these verses we have,
I. The rules they were to observe in taking possession. God gives it to
them, and therefore may direct it to what uses and intents, and clog it
with what provisos and limitations he thinks fit. It is given to them
to be devoted to God, as the first and perhaps the worst of all the
cities of Canaan. 1. The city must be burnt, and all the lives in it
sacrificed without mercy to the justice of God. All this they knew was
included in those words, v. 17. The city shall be a cherem, a devoted
thing, at and all therein, to the Lord. No life in it might be ransomed
upon any terms; they must all be surely put to death, Lev. xxvii. 29.
So he appoints from whom as creatures they had received their lives,
and to whom as sinners they had forfeited them; and who may dispute his
sentence? Is God unrighteous, who thus taketh vengeance? God forbid we
should entertain such a thought! There was more of God seen in the
taking of Jericho than of any other of the cities of Canaan, and
therefore that must be more than any other devoted to him. And the
severe usage of this city would strike a terror upon all the rest and
melt their hearts yet more before Israel. Only, when this severity is
ordered, Rahab and her family are excepted: She shall live and all that
are with her. She had distinguished herself from her neighbours by the
kindness she showed to Israel, and therefore shall be distinguished
from them by the speedy return of that kindness. 2. All the treasure of
it, the money and plate and valuable goods, must be consecrated to the
service of the tabernacle, and brought into the stock of dedicated
things, the Jews say because the city was taken on the sabbath day.
Thus God would be honoured by the beautifying and enriching of his
tabernacle; thus preparation was made for the extraordinary expenses of
his service; and thus the Israelites were taught not to set their
hearts upon worldly wealth nor to aim at heaping up abundance of it for
themselves. God had promised them a land flowing with milk and honey,
not a land abounding with silver and gold; for he would have them live
comfortably in it, that they might serve him cheerfully, but not covet
either to trade with distant countries or to hoard for after times. He
would likewise have them to reckon themselves enriched in the enriching
of the tabernacle, and to think that which was laid up in God's house
as truly their honour and wealth as if it had been laid up in their
own. 3. A particular caution is given them to take heed of meddling
with the forbidden spoil; for what was devoted to God, if they offered
to appropriate it to their own use, would prove accursed to them;
therefore (v. 18) "In any wise keep yourselves from the accursed thing;
you will find yourselves inclined to reach towards it, but check
yourselves, and frighten yourselves from having any thing to do with
it." He speaks as if he foresaw the sin of Achan, which we have an
account of in the next chapter, when he gives this reason for the
caution, lest you make the camp of Israel a curse and trouble it, as it
proved that Achan did.
II. The entrance that was opened to them into the city by the sudden
fall of the walls, or at least that part of the wall over against which
they then were when they gave the shout (v. 20): The wall fell down
flat, and probably killed abundance of people, the guards that stood
sentinel upon it, or others that crowded about it, to look at the
Israelites that were walking round. We read of thousands killed by the
fall of a wall, 1 Kings xx. 30. That which they trusted to for defence
proved their destruction. The sudden fall of the wall, no doubt, put
the inhabitants into such a consternation that they had no strength nor
spirit to make any resistance, but they became an easy prey to the
sword of Israel, and saw to how little purpose it was to shut their
gates against a people that had the Lord on the head of them, Mic. ii.
13. Note, The God of heaven easily can, and certainly will, break down
all the opposing power of his and his church's enemies. Gates of brass
and bars of iron are, before him, but as straw and rotten wood, Isa.
xlv. 1, 2. Who will bring me into the strong city? Wilt not thou, O
God? Ps. lx. 9, 10. Thus shall Satan's kingdom fall, nor shall any
prosper that harden themselves against God.
III. The execution of the orders given concerning this devoted city.
All that breathed were put to the sword; not only the men that were
found in arms, but the women, and children, and old people. Though they
cried for quarter, and begged ever so earnestly for their lives, there
was no room for compassion, pity must be forgotten: they utterly
destroyed all, v. 21. If they had not had a divine warrant under the
seal of miracles for this execution, it could not have been justified,
nor can it justify the like now, when we are sure no such warrant can
be produced. But, being appointed by the righteous Judge of heaven and
earth to do it, who is not unrighteous in taking vengeance, they are to
be applauded in doing it as the faithful ministers of his justice. Work
for God was then bloody work; and cursed was he that did it
deceitfully, keeping back his sword from blood, Jer. xlviii. 10. But
the spirit of the gospel is very different, for Christ came not to
destroy men's lives but to save them, Luke ix. 56. Christ's victories
were of another nature. The cattle were put to death with the owners,
as additional sacrifices to the divine justice. The cattle of the
Israelites, when slain at the altar, were accepted as sacrifices for
them, but the cattle of these Canaanites were required to be slain as
sacrifices with them, for their iniquity was not to be purged with
sacrifice and offering: both were for the glory of God. 2. The city was
burnt with fire, and all that was in it, v. 24. The Israelites,
perhaps, when they had taken Jericho, a large and well-built city,
hoped they should have that for their head-quarters; but God will have
them yet to dwell in tents, and therefore fires this nest, lest they
should nestle in it. 3. All the silver and gold, and all those vessels
which were capable of being purified by fire, were brought into the
treasury of the house of the Lord; not that he needed it but that he
would be honoured by it, as the Lord of hosts, of their hosts in
particular, the God that gave the victory and therefore might demand
the spoil, either the whole, as here, or, as sometimes, a tenth, Heb.
vii. 4.
IV. The preservation of Rahab the harlot, or inn-keeper, who perished
not with those that believed not, Heb. xi. 31. The public faith was
engaged for her safety by the two spies, who acted therein as public
persons; and therefore, though the hurry they were in at the taking of
the town was no doubt very great, yet Joshua took effectual care for
her preservation. The same persons that she had secured were employed
to secure her, v. 22, 23. They were best able to do it who knew her and
her house, and they were fittest to do it, that it might appear it was
for the sake of her kindness to them that she was thus distinguished
and had her life given her for a prey. All her kindred were saved with
her; like Noah she believed to the saving of her house; and thus faith
in Christ brings salvation to the house, Acts xvi. 31. Some ask how her
house, which is said to have been upon the wall (ch. ii. 15), escaped
falling with the wall; we are sure it did escape, for she and her
relations were safe in it, either though it joined so near to the wall
as to be said to be upon it, yet it was so far off as not to fall
either with the wall or under it; or, rather, that part of the wall on
which her house stood fell not. Now being preserved alive, 1. She was
left for some time without the camp to be purified from the Gentile
superstition, which she was to renounce, and to be prepared for her
admission as a proselyte. 2. She was in due time incorporated with the
church of Israel, and she and her posterity dwelt in Israel, and her
family was remarkable long after. We find her the wife of Salmon,
prince of Judah, mother of Boaz, and named among the ancestors of our
Saviour, Matt. i. 5. Having received Israelites in the name of
Israelites, she had an Israelite's reward. Bishop Pierson observes that
Joshua's saving Rahab the harlot, and admitting her into Israel, were a
figure of Christ's receiving into his kingdom, and entertaining there,
the publicans and the harlots, Matt. xxi. 31. Or it may be applied to
the conversion of the Gentiles.
V. Jericho is condemned to a perpetual desolation, and a curse
pronounced upon the man that at any time hereafter should offer to
rebuild it (v. 26): Joshua adjured them, that is, the elders and people
of Israel, not only by their own consent, obliging themselves and their
posterity never to rebuild this city, but by the divine appointment,
God himself having forbidden it under the severe penalty here annexed.
1. God would hereby show the weight of a divine curse; where it rests
there is no contending with it nor getting from under it; it brings
ruin without remedy or repair. 2. He would have it to remain in its
ruins a standing monument of his wrath against the Canaanites when the
measure of their iniquity was full, and of his mercy to his people when
the time had come for their settlement in Canaan. The desolations of
their enemies were witnesses of his favour to them, and would upbraid
them with their ingratitude to that God who had done so much for them.
The situation of the city was very pleasant, and probably its nearness
to Jordan was an advantage to it, which would tempt men to build upon
the same spot; but they are here told it is at their peril if they do
it. Men build for their posterity, but he that builds Jericho shall
have no posterity to enjoy what he builds; his eldest son shall die
when he begins the work, and if he take not warning by that stroke to
desist, but will go on presumptuously, the finishing of his work shall
be attended with the funeral of his youngest, and we must suppose all
the rest cut off between. This curse, not being a curse causeless, did
come upon that man who long after rebuilded Jericho (1 Kings xvi. 34),
but we are not to think it made the place ever the worse when it was
built, or brought any hurt to those that inhabited it. We find Jericho
afterwards graced with the presence, not only of those two great
prophets Elijah and Elisha, but of our blessed Saviour himself, Luke
xviii. 35; xix. 1; Matt. xx. 29. Note, It is a dangerous thing to
attempt the building up of that which God will have to be destroyed.
See Mal. i. 4.
Lastly, All this magnified Joshua and raised his reputation (v. 27); it
made him not only acceptable to Israel, but formidable to the
Canaanites, because it appeared that God was with him of a truth: the
Word of the Lord was with him, so the Chaldee, even Christ himself, the
same that was with Moses. Nothing can more raise a man's reputation,
nor make him appear more truly great, than to have the evidences of
God's presence with him.
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J O S H U A
CHAP. VII.
More than once we have found the affairs of Israel, even when they were
in the happiest posture and gave the most hopeful prospects, perplexed
and embarrassed by sin, and a stop thereby put to the most promising
proceedings. The golden calf, the murmuring at Kadesh, and the iniquity
of Peor, had broken their measures and given them great disturbance;
and in this chapter we have such another instance of the interruption
given to the progress of their arms by sin. But it being only the sin
of one person or family, and soon expiated, the consequences were not
so mischievous as of those other sins; however it served to let them
know that they were still upon their good behaviour. We have here, I.
The sin of Achan in meddling with the accursed thing, ver. 1. II. The
defeat of Israel before Ai thereupon, ver. 2-5. III. Joshua's
humiliation and prayer on occasion of that sad disaster, ver. 6-9. IV.
The directions God gave him for the putting away of the guilt which had
provoked God thus to contend with them, ver. 10-15. V. The discovery,
trial, conviction, condemnation, and execution, of the criminal, by
which the anger of God was turned away, ver. 16-26. And by this story
it appears that, as the laws, so Canaan itself, "made nothing perfect,"
the perfection both of holiness and peace to God's Israel is to be
expected in the heavenly Canaan only.
The Sin of Achan. (b. c. 1451.)
1 But the children of Israel committed a trespass in the accursed
thing: for Achan, the son of Carmi, the son of Zabdi, the son of Zerah,
of the tribe of Judah, took of the accursed thing: and the anger of the
Lord was kindled against the children of Israel. 2 And Joshua sent
men from Jericho to Ai, which is beside Beth-aven, on the east side of
Beth-el, and spake unto them, saying, Go up and view the country. And
the men went up and viewed Ai. 3 And they returned to Joshua, and
said unto him, Let not all the people go up; but let about two or three
thousand men go up and smite Ai; and make not all the people to labour
thither; for they are but few. 4 So there went up thither of the
people about three thousand men: and they fled before the men of Ai.
5 And the men of Ai smote of them about thirty and six men: for they
chased them from before the gate even unto Shebarim, and smote them in
the going down: wherefore the hearts of the people melted, and became
as water.
The story of this chapter begins with a but. The Lord was with Joshua,
and his fame was noised through all that country, so the foregoing
chapter ends, and it left no room to doubt but that he would go on as
he had begun conquering and to conquer. He did right, and observed his
orders in every thing. But the children of Israel committed a trespass,
and so set God against them; and then even Joshua's name and fame, his
wisdom and courage, could do them no service. If we lose our God, we
lose our friends, who cannot help us unless God be for us. Now here is,
I. Achan sinning, v. 1. Here is only a general mention made of the sin;
we shall afterwards have a more particular account of it from his own
mouth. The sin is here said to be taking of the accursed thing, in
disobedience to the command and in defiance of the threatening, ch. vi.
18. In the sacking of Jericho orders were given that they should
neither spare any lives nor take any treasure to themselves; we read
not of the breach of the former prohibition (there were none to whom
they showed any mercy), but of the latter: compassion was put off and
yielded to the law, but covetousness was indulged. The love of the
world is that root of bitterness which of all others is most hardly
rooted up. Yet the history of Achan is a plain intimation that he of
all the thousands of Israel was the only delinquent in this matter. Had
there been more in like manner guilty, no doubt we should have heard of
it: and it is strange there were no more. The temptation was strong. It
was easy to suggest what a pity it was that so many things of value
should be burnt; to what purpose is this waste? In plundering cities,
every man reckons himself entitled to what he can lay his hands on. It
was easy to promise themselves secrecy and impunity. Yet by the grace
of God such impressions were made upon the minds of the Israelites by
the ordinances of God, circumcision and the passover, which they had
lately been partakers of, and by the providences of God which had been
concerning them, that they stood in awe of the divine precept and
judgment, and generously denied themselves in obedience to their God.
And yet, though it was a single person that sinned, the children of
Israel are said to commit the trespass, because one of their body did
it, and he was not as yet separated from them, nor disowned by them.
They did it, that is, by what Achan did guilt was brought upon the
whole society of which he was a member. This should be a warning to us
to take heed of sin ourselves, lest by it many be defiled or disquieted
(Heb. xii. 15), and to take heed of having fellowship with sinners, and
of being in league with them, lest we share in their guilt. Many a
careful tradesman has been broken by a careless partner. And it
concerns us to watch over one another for the preventing of sin,
because others' sins may redound to our damage.
II. The camp of Israel suffering for the same: The anger of the Lord
was kindled against Israel; he saw the offence, though they did not,
and takes a course to make them see it; for one way or other, sooner or
later, secret sins will be brought to light; and, if men enquire not
after them, God will, and with his enquiries will awaken theirs. Many a
community is under guilt and wrath and is not aware of it till the fire
breaks out: here it broke out quickly. 1. Joshua sends a detachment to
seize upon the next city that was in their way, and that was Ai. Only
3000 men were sent, advice being brought him by his spies that the
place was inconsiderable, and needed no greater force for the reduction
of it, v. 2, 3. Now perhaps it was a culpable assurance, or security
rather that led them to send so small a party on this expedition; it
might also be an indulgence of the people in the love of ease, for they
will not have all the people to labour thither. Perhaps the people were
the less forward to go upon this expedition because they were denied
the plunder of Jericho; and these spies were willing they should be
gratified. Whereas when the town was to be taken, though God by his own
power would throw down the walls, yet they must all labour thither and
labour there too, in walking round it. It did not bode well at all that
God's Israel began to think much of their labour, and contrived how to
spare their pains. It is required that we work out our salvation,
though it is God that works in us. It has likewise often proved of bad
consequence to make too light of an enemy. They are but few (say the
spies), but, as few as they were, they were too many for them. It will
awaken our care and diligence in our Christian warfare to consider that
we wrestle with principalities and powers. 2. The party he sent, in
their first attack upon the town, were repulsed with some loss (v. 4,
5): They fled before the men of Ai, finding themselves unaccountably
dispirited, and their enemies to sally out upon them with more vigour
and resolution than they expected. In their retreat they had about
thirty-six men cut off: no great loss indeed out of such a number, but
a dreadful surprise to those who had no reason to expect any other in
any attack than clear, cheap, and certain victory. And now, as it
proves, it is well there were but 3000 that fell under this disgrace.
Had the body of the army been there, they would have been no more able
to keep their ground, now they were under guilt and wrath, than this
small party, and to them the defeat would have been much more grievous
and dishonourable. However, it was bad enough as it was, and served,
(1.) To humble God's Israel, and to teach them always to rejoice with
trembling. Let not him that girdeth on the harness boast as he that
putteth it off. (2.) To harden the Canaanites, and to make them the
more secure notwithstanding the terrors they had been struck with, that
their ruin, when it came, might be the more dreadful. (3.) To be an
evidence of God's displeasure against Israel, and a call to them to
purge out the old leaven. And this was principally intended in their
defeat. 3. The retreat of this party in disorder put the whole camp of
Israel into a fright: The hearts of the people melted, not so much for
the loss as for the disappointment. Joshua had assured them that the
living God would without fail drive out the Canaanites from before
them, ch. iii. 10. How can this event be reconciled to that promise? To
every thinking man among them it appeared an indication of God's
displeasure, and an omen of something worse, and therefore no marvel it
put them into such a consternation; if God turn to be their enemy and
fight against them, what will become of them? True Israelites tremble
when God is angry.
6 And Joshua rent his clothes, and fell to the earth upon his face
before the ark of the Lord until the eventide, he and the elders of
Israel, and put dust upon their heads. 7 And Joshua said, Alas, O
Lord God, wherefore hast thou at all brought this people over Jordan,
to deliver us into the hand of the Amorites, to destroy us? would to
God we had been content, and dwelt on the other side Jordan! 8 O
Lord, what shall I say, when Israel turneth their backs before their
enemies! 9 For the Canaanites and all the inhabitants of the land
shall hear of it, and shall environ us round, and cut off our name from
the earth: and what wilt thou do unto thy great name?
We have here an account of the deep concern Joshua was in upon this sad
occasion. He, as a public person, interested himself more than any
other in this public loss, and is therein an example to princes and
great men, and teaches them to lay much to heart the calamities that
befal their people: he is also a type of Christ, to whom the blood of
his subjects is precious, Ps. lxxii. 14. Observe,
I. How he grieved: He rent his clothes (v. 6), in token of great sorrow
for this public disaster, and especially a dread of God's displeasure,
which was certainly the cause of it. Had it been but the common chance
of war (as we are too apt to express it), it would not have become a
general to droop thus under it; but, when God was angry, it was his
duty and honour to feel thus. One of the bravest soldiers that ever was
owned that his flesh trembled for fear of God, Ps. cxix. 120. As one
humbling himself under the mighty had of God, he fell to the earth upon
his face, not thinking it any disparagement to him to lie thus low
before the great God, to whom he directed this token of reverence, by
keeping his eye towards the ark of the Lord. The elders of Israel,
being interested in the cause and influenced by his example, prostrated
themselves with him, and, in token of deep humiliation, put dust upon
their heads, not only as mourners, but as penitents; not doubting but
it was for some sin or other that God did thus contend with them
(though they knew not what it was), they humbled themselves before God,
and thus deprecated the progress of his wrath. This they continued
until even-tide, to show that it was not the result of a sudden
feeling, but proceeded from a deep conviction of their misery and
danger if God were any way provoked to depart from them. Joshua did not
fall foul upon his spies for their misinformation concerning the
strength of the enemy, nor upon the soldiers for their cowardice,
though perhaps both were blameworthy, but his eye is up to God; for is
there any evil in the camp and he has not done it? His eye is upon God
as displeased, and that troubles him.
II. How he prayed, or pleaded rather, humbly expostulating the case
with God, not sullen, as David when the Lord had made a breach upon
Uzzah, but much affected; his spirit seemed to be somewhat ruffled and
discomposed, yet not so as to be put out of frame for prayer; but, by
giving vent to his trouble in a humble address to God, he keeps his
temper and it ends well. 1. Now he wishes they had all taken up with
the lot of the two tribes on the other side Jordan, v. 7. He thinks it
would have been better to have staid there and been cut short than come
hither to be cut off. This savours too much of discontent and distrust
of God, and cannot be justified, though the surprise and disappointment
to one deeply concerned for the public interest may in part excuse it.
Those words, wherefore hast thou brought us over Jordan to destroy us?
are too like what the murmurers often said (Exod. xiv. 11, 12; xvi. 3;
xvii. 3; Num. xiv. 2, 3); but he that searches the heart knew they came
from another spirit, and therefore was not extreme to mark what he said
amiss. Had Joshua considered that this disorder which their affairs
were put into no doubt proceeded from something amiss, which yet might
easily be redressed, and all set to rights again (as often in his
predecessor's time), he would not have spoken of it as a thing taken
for granted that they were delivered into the hands of the Amorites to
be destroyed. God knows what he does, though we do not; but this we may
be sure of, he never did nor ever will do us any wrong. 2. He speaks as
one quite at a loss concerning the meaning of this event (v. 8): "What
shall I say, what construction can I put upon it, when Israel, thy own
people, for whom thou hast lately done such great things and to whom
thou hast promised the full possession of this land, when they turn
their backs before their enemies" (their necks, so the word is), "when
they not only flee before them, but fall before them, and become a prey
to them? What shall we think of the divine power? Is the Lord's arm
shortened? Of the divine promise? Is his word yea and nay? Of what God
has done for us? Shall this be all undone again and prove in vain?"
Note, The methods of Providence are often intricate and perplexing, and
such as the wisest and best of men know not what to say to; but they
shall know hereafter, John xiii. 7. 3. He pleads the danger Israel was
now in of being ruined. He gives up all for lost: "The Canaanites will
environ us round, concluding that now our defence having departed, and
the scales being turned in their favour, we shall soon be as
contemptible as ever we were formidable, and they will cut off our name
from the earth," v. 9. Thus even good men, when things go against them
a little, are too apt to fear the worst, and make harder conclusions
than there is reason for. But his comes in here as a plea: "Lord, let
not Israel's name, which has been so dear to thee and so great in the
world, be cut off." 4. He pleads the reproach that would be cast on
God, and that if Israel were ruined his glory would suffer by it. They
will cut off our name, says he, yet, as if he had corrected himself for
insisting upon that, it is no great matter (thinks he) what becomes of
our little name (the cutting off of that will be a small loss), but
what wilt thou do for thy great name? this he looks upon and laments as
the great aggravation of the calamity. He feared it would reflect on
God, his wisdom and power, his goodness and faithfulness; what would
the Egyptians say? Note, Nothing is more grievous to a gracious soul
than dishonour done to God's name. This also he insists upon as a plea
for the preventing of his fears and for a return of God's favour; it is
the only word in all his address that has any encouragement in it, and
he concludes with it, leaving it to this issue, Father, glorify thy
name. The name of God is a great name, above every name; and, whatever
happens, we ought to believe that he will, and pray that he would, work
for his own name, that this may not be polluted. This should be our
concern more than any thing else. On this we must fix our eye as the
end of all our desires, and from this we must fetch our encouragement
as the foundation of all our hopes. We cannot urge a better plea than
this, Lord, What wilt thou do for thy great name? Let God in all be
glorified, and then welcome his whole will.
10 And the Lord said unto Joshua, Get thee up; wherefore liest thou
thus upon thy face? 11 Israel hath sinned, and they have also
transgressed my covenant which I commanded them: for they have even
taken of the accursed thing, and have also stolen, and dissembled also,
and they have put it even among their own stuff. 12 Therefore the
children of Israel could not stand before their enemies, but turned
their backs before their enemies, because they were accursed: neither
will I be with you any more, except ye destroy the accursed from among
you. 13 Up, sanctify the people, and say, Sanctify yourselves against
to morrow: for thus saith the Lord God of Israel, There is an accursed
thing in the midst of thee, O Israel: thou canst not stand before thine
enemies, until ye take away the accursed thing from among you. 14 In
the morning therefore ye shall be brought according to your tribes: and
it shall be, that the tribe which the Lord taketh shall come according
to the families thereof; and the family which the Lord shall take shall
come by households; and the household which the Lord shall take shall
come man by man. 15 And it shall be, that he that is taken with the
accursed thing shall be burnt with fire, he and all that he hath:
because he hath transgressed the covenant of the Lord, and because he
hath wrought folly in Israel.
We have here God's answer to Joshua's address, which, we may suppose,
came from the oracle over the ark, before which Joshua had prostrated
himself, v. 6. Those that desire to know the will of God must attend
with their desires upon the lively oracles, and wait at wisdom's gates
for wisdom's dictates, Prov. viii. 34. And let those that find
themselves under the tokens of God's displeasure never complain of him,
but complain to him, and they shall receive an answer of peace. The
answer came immediately, while he was yet speaking (Isa. lxv. 24), as
that to Daniel, Dan. ix. 20, &c.
I. God encourages Joshua against his present despondencies, and the
black and melancholy apprehensions he had of the present posture of
Israel's affairs (v. 10): "Get thee up, suffer not thy spirits to droop
and sink thus; wherefore liest thou thus upon thy face?" No doubt
Joshua did well to humble himself before God, and mourn as he did,
under the tokens of his displeasure; but now God told him it was
enough, he would not have him continue any longer in that melancholy
posture, for God delights not in the grief of penitents when they
afflict their souls further than as it qualifies them for pardon and
peace; the days even of that mourning must be ended. Arise, shake
thyself from the dust, Isa. liii. 2. Joshua continued his mourning till
eventide (v. 6), so late that they could do nothing that night towards
the discovery of the criminal, but were forced to put it off till next
morning. Daniel (Dan. ix. 21), and Ezra (Ezra ix. 5, 6), continued
their mourning only till the time of the evening sacrifice; that
revived them both: but Joshua went past that time, and therefore is
thus roused: "Get thee up, do not lie all night there." Yet we find
that Moses fell down before the Lord forty days and forty nights, to
make intercession for Israel, Deut. ix. 18. Joshua must get up because
he has other work to do than to lie there; the accursed thing must be
discovered and cast out, and the sooner the better; Joshua is the man
that must do it, and therefore it is time for him to lay aside his
mourning weeds, and put on his judge's robes, and clothe himself with
zeal as a cloak. Weeping must not hinder sowing, nor one duty of
religion jostle out another. Every thing is beautiful in its season.
Shechaniah perhaps had an eye to this in what he said to Ezra upon a
like occasion. See Ezra x. 2-4.
II. He informs him of the true and only cause of this disaster, and
shows him wherefore he contended with them (v. 11): Israel hath sinned.
"Think not that God's mind is changed, his arm shortened, or his
promise about to fail; no, it is sin, it is sin, that great
mischief-maker, that has stopped the current of divine favours and has
made this breach upon you." The sinner is not named, though the sin is
described, but it is spoken of as the act of Israel in general, till
they have fastened it upon the particular person, and their godly
sorrow have so wrought a clearing of themselves, as theirs did, 2 Cor.
vii. 11. Observe how the sin is here made to appear exceedingly sinful.
1. They have transgressed my covenant, an express precept with a
penalty annexed to it. It was agreed that God should have all the spoil
of Jericho, and they should have the spoil of the rest of the cities of
Canaan; but, in robbing God of his part, they transgressed this
covenant. 2. They have even taken of the devoted thing, in contempt of
the curse which was so solemnly denounced against him that should dare
to break in upon God's property, as if that curse had nothing in it
formidable. 3. They have also stolen; they did it clandestinely, as if
they could conceal it from the divine omniscience, and they were ready
to say, The Lord shall not see, or will not miss so small a matter out
of so great a spoil. Thus thou thoughtest I was altogether such a one
as thyself. 4. They have dissembled also. Probably, when the action was
over, Joshua called all the tribes, and asked them whether they had
faithfully disposed of the spoil according to the divine command, and
charged them, if they knew of any transgression, that they should
discover it, but Achan joined with the rest in a general protestation
of innocency, and kept his countenance, like the adulterous woman that
eats and wipes her mouth, and says, I have done no wickedness. Nay, 5.
They have put the accursed thing among their own goods, as if they had
as good a title to that as to any thing they have, never expecting to
be called to an account, nor designing to make restitution. All this
Joshua, though a wise and vigilant ruler, knew nothing of, till God
told him, who knows all the secret wickedness that is in the world,
which men know nothing of. God could at this time have told him who the
person was that had done this thing, but he does not, (1.) To exercise
the zeal of Joshua and Israel, in searching out the criminal. (2.) To
give the sinner himself space to repent and make confession. Joshua no
doubt proclaimed it immediately throughout the camp that there was such
a transgression committed, upon which, if Achan had surrendered
himself, and penitently owned his guilt, and prevented the scrutiny,
who knows but he might have had the benefit of that law which accepted
of a trespass-offering, with restitution, from those that had sinned
through ignorance in the holy things of the law? Lev. v. 15, 16. But
Achan never discovering himself till the lot discovered him evidenced
the hardness of his heart, and therefore he found no mercy.
III. He awakens him to enquire further into it, by telling him, 1. That
this was the only ground for the controversy God had with them, this,
and nothing else; so that when this accursed thing was put away he
needed not fear, all would be well, the stream of their successes, when
this one obstruction was removed, would run as strong as ever. 2. That
if this accursed thing were not destroyed they could not expect the
return of God's gracious presence; in plain terms, neither will I be
with you any more as I have been, except you destroy the accursed, that
is, the accursed person, who is made so by the accursed thing. That
which is accursed will be destroyed; and those whom God has entrusted
to bear the sword bear it in vain if they make it not a terror to that
wickedness which brings these judgments of God on a land. By personal
repentance and reformation, we destroy the accursed thing in our own
hearts, and, unless we do this, we must never expect the favour of the
blessed God. Let all men know that it is nothing but sin that separates
between them and God, and, if it be not sincerely repented of and
forsaken, it will separate eternally.
IV. He directs him in what method to make this enquiry and prosecution.
1. He must sanctify the people, now over-night, that is, as it is
explained, he must command them to sanctify themselves, v. 13. And what
can either magistrates or ministers do more towards sanctification?
They must put themselves into a suitable frame to appear before God and
submit to the divine scrutiny, must examine themselves, now that God
was coming to examine them, must prepare to meet their God. They were
called to sanctify themselves when they were to receive the divine law
(Exod. xix.), and now also when they were to come under the divine
judgment; for in both God is to be attended with the utmost reverence.
"There is an accursed thing in the midst of you, and therefore sanctify
yourselves," that is, Let all that are innocent be able to clear
themselves, and be the more careful to cleanse themselves. The sin of
others may be improved by us as furtherances of our sanctification, as
the scandal of the incestuous Corinthian occasioned a blessed
reformation in that church, 2 Cor. vii. 11. 2. He must bring them all
under the scrutiny of the lot (v. 14); the tribe which the guilty
person was of should first be discovered by lot, then the family, then
the household, and last of all the person. The conviction came upon him
thus gradually that he might have some space given him to come in and
surrender himself; for God is not willing that any should perish, but
that all should come to repentance. Observe, The Lord is said to take
the tribe, and family, and household, on which the lot fell, because
the disposal of the lot is of the Lord, and, however casual it seems,
is under the direction of infinite wisdom and justice; and to show that
when the sin of sinners finds them out God is to be acknowledged in it;
it is he that seizes them, and the arrests are in his name. God hath
found out the iniquity of thy servants, Gen. xliv. 16. It is also
intimated with what a certain and unerring judgment the righteous God
does and will distinguish between the innocent and the guilty, so that
though for a time they seem involved in the same condemnation, as the
whole tribe did when it was first taken by the lot, yet he who has his
fan in his hand will effectually provide for the taking out of the
precious from the vile; so that though the righteous be of the same
tribe, and family, and household, with the wicked, yet they shall never
be treated as the wicked, Gen. xviii. 25. 3. When the criminal was
found out he must be put to death without mercy (Heb. x. 28), and with
all the expressions of a holy detestation, v. 15. He and all that he
has must be burnt with fire, that there might be no remainders of the
accursed thing among them; and the reason given for this severe
sentence is because the criminal has, (1.) Given a great affront to
God: He has transgressed the covenant of the Lord, who is jealous
particularly for the honour of the holy covenant. (2.) He has done a
great injury to the church of God: He has wrought folly in Israel, has
shamed that nation which is looked upon by all its neighbours to be a
wise and understanding people, has infected that nation which is
sanctified to God, and troubled that nation of which he is the
protector. These being crimes so heinous in their nature, and of such
pernicious consequence and example, the execution, which otherwise
would have come under the imputation of cruelty, is to be applauded as
a piece of necessary justice. It was sacrilege; it was invading God's
rights, alienating his property, and converting to a private use that
which was devoted to his glory and appropriated to the service of his
sanctuary--this was the crime to be thus severely punished, for warning
to all people in all ages to take heed how they rob God.
Achan's Arraignment; Achan's Confession; The Execution of Achan. (b. c.
1451.)
16 So Joshua rose up early in the morning, and brought Israel by their
tribes; and the tribe of Judah was taken: 17 And he brought the
family of Judah; and he took the family of the Zarhites: and he brought
the family of the Zarhites man by man; and Zabdi was taken: 18 And he
brought his household man by man; and Achan, the son of Carmi, the son
of Zabdi, the son of Zerah, of the tribe of Judah, was taken. 19 And
Joshua said unto Achan, My son, give, I pray thee, glory to the Lord
God of Israel, and make confession unto him; and tell me now what thou
hast done; hide it not from me. 20 And Achan answered Joshua, and
said, Indeed I have sinned against the Lord God of Israel, and thus and
thus have I done: 21 When I saw among the spoils a goodly Babylonish
garment, and two hundred shekels of silver, and a wedge of gold of
fifty shekels weight, then I coveted them, and took them; and, behold,
they are hid in the earth in the midst of my tent, and the silver under
it. 22 So Joshua sent messengers, and they ran unto the tent; and,
behold, it was hid in his tent, and the silver under it. 23 And they
took them out of the midst of the tent, and brought them unto Joshua,
and unto all the children of Israel, and laid them out before the Lord.
24 And Joshua, and all Israel with him, took Achan the son of Zerah,
and the silver, and the garment, and the wedge of gold, and his sons,
and his daughters, and his oxen, and his asses, and his sheep, and his
tent, and all that he had: and they brought them unto the valley of
Achor. 25 And Joshua said, Why hast thou troubled us? the Lord shall
trouble thee this day. And all Israel stoned him with stones, and
burned them with fire, after they had stoned them with stones. 26 And
they raised over him a great heap of stones unto this day. So the Lord
turned from the fierceness of his anger. Wherefore the name of that
place was called, The valley of Achor, unto this day.
We have in these verses,
I. The discovery of Achan by the lot, which proved a perfect lot,
though it proceeded gradually. Though we may suppose that Joshua slept
the better, and with more ease and satisfaction, when he knew the worst
of the disease of that body of which, under God, he was the head, and
was put into a certain method of cure, yet he rose up early in the
morning (v. 16), so much was his heart upon it, to put away the
accursed thing. We have found Joshua upon other occasions an early
riser; here it shows his zeal and vehement desire to see Israel
restored to the divine favour. In the scrutiny observe, 1. That the
guilty tribe was that of Judah, which was, and was to be, of all the
tribes, the most honourable and illustrious; this was an alloy to their
dignity, and might serve as a check to their pride: many there were who
were its glories, but here was one that was its reproach. Let not the
best families think it strange if there be those found in them, and
descending from them, that prove their grief and shame. Judah was to
have the first and largest lot in Canaan; the more inexcusable is one
of that tribe it, not content to wait for his own share, he break in
upon God's property. The Jews' tradition is that when the tribe of
Judah was taken the valiant men of that tribe drew their swords, and
professed they would not sheathe them again till they saw the criminal
punished and themselves cleared who knew their own innocency. 2. That
the guilty person was at length fastened upon, and the language of the
lot was, Thou art the man, v. 18. It was strange that Achan, being
conscious to himself of guilt, when he saw the lot come nearer and
nearer to him, had not either the wit to make an escape or the grace to
make a confession; but his heart was hardened through the deceitfulness
of sin, and it proved to be to his own destruction. We may well imagine
how his countenance changed, and what horror and confusion seized him
when he was singled out as the delinquent, when the eyes of all Israel
were fastened upon him, and every one was ready to say, Have we found
thee, O our enemy? See here, (1.) The folly of those that promise
themselves secrecy in sin: the righteous God has many ways of bringing
to light the hidden works of darkness, and so bringing to shame and
ruin those that continue their fellowship with those unfruitful works.
A bird of the air, when God pleases, shall carry the voice, Eccl. x.
20. See Ps. xciv. 7, &c. (2.) How much it is our concern, when God is
contending with us, to find out what the cause of action is, what the
particular sin is, that, like Achan, troubles our camp. We must thus
examine ourselves and carefully review the records of conscience, that
we may find out the accursed thing, and pray earnestly with holy Job,
Lord, show me wherefore thou contendest with me. Discover the traitor
and he shall be no longer harboured.
II. His arraignment and examination, v. 19. Joshua sits judge, and,
though abundantly satisfied of his guilt by the determination of the
lot, yet urges him to make a penitent confession, that his soul might
be saved by it in the other world, though he could not give him any
encouragement to hope that he should save his life by it. Observe, 1.
How he accosts him with the greatest mildness and tenderness that could
be, like a true disciple of Moses. He might justly have called him
"thief," and "rebel," "Raca," and "thou fool," but he call him "son;"
he might have adjured him to confess, as the high priest did our
blessed Saviour, or threatened him with the torture to extort a
confession, but for love's sake he rather beseeches him: I pray thee
make confession. This is an example to all not to insult over those
that are in misery, though they have brought themselves into it by
their own wickedness, but to treat even offenders with the spirit of
meekness, not knowing, what we ourselves should have been and done if
God had put us into the hands of our own counsels. It is likewise an
example to magistrates, in executing justice, to govern their own
passions with a strict and prudent hand, and never suffer themselves to
be transported by them into any indecencies of behaviour or language,
no, not towards those that have given the greatest provocations. The
wrath of man worketh not the righteousness of God. Let them remember
the judgment is God's, who is Lord of his anger. This is the likeliest
method of bringing offenders to repentance. 2. What he wishes him to
do, to confess the fact, to confess it to God, the party offended by
the crime; Joshua was to him in god's stead, so that in confessing to
him he confessed to God. Hereby he would satisfy Joshua and the
congregation concerning that which was laid to his charge; his
confession would also be an evidence of his repentance, and a warning
to others to take heed of sinning after the similitude of his
transgression: but that which Joshua aims at herein is that God might
be honoured by it, as the Lord, the God of infinite knowledge and
power, from whom no secrets are hid; and as the God of Israel, who, as
he does particularly resent affronts given to his Israel, so he does
the affronts given him by Israel. Note, In confessing sin, as we take
shame to ourselves, so we give glory to God as righteous God, owning
him justly displeased with us, and as a good God, who will not improve
our confessions as evidences against us, but is faithful and just to
forgive when we are brought to own that he would be faithful and just
if he should punish. By sin we have injured God in his honour. Christ
by his death has made satisfaction for the injury; but it is required
that we by repentance show our good will to his honour, and, as far as
in us lies, give glory to him. Bishop Patrick quotes the Samaritan
chronicle, making Joshua to say here to Achan, Lift up thy eyes to the
king of heaven and earth, and acknowledge that nothing can be hidden
from him who knoweth the greatest secrets.
III. His confession, which now at last, when he saw it was to no
purpose to conceal his crime, was free and ingenuous enough, v. 20, 21.
Here is, 1. A penitent acknowledgment of fault. "Indeed I have sinned;
what I am charged with is too true to be denied and too bad to be
excused. I own it, I lament it; the Lord is righteous in bringing it to
light, for indeed I have sinned." This is the language of a penitent
that is sick of his sin, and whose conscience is loaded with it. "I
have nothing to accuse any one else of, but a great deal to say against
myself; it is with me that the accursed thing is found; I am the man
who has perverted that which was right and it profited me not." And
that wherewith he aggravates the sin is that it was committed against
the Lord God of Israel. He was himself an Israelite, a sharer with the
rest of that exalted nation in their privileges, so that, in offending
the God of Israel, he offended his own God, which laid him under the
guilt of the basest treachery and ingratitude imaginable. 2. A
particular narrative of the fact: Thus and thus have I done. God had
told Joshua in general that a part of the devoted things was alienated,
but is to him to draw from Achan an account of the particulars; for,
one way or other, God will make sinners' own tongues to fall upon them
(Ps. lxiv. 8); if ever he bring them to repentance, they will be their
own accusers, and their awakened consciences will be instead of a
thousand witnesses. Note, It becomes penitents, in the confession of
their sins to God, to be very particular; not only, "I have sinned,"
but, "In this and that instance I have sinned," reflecting with regret
upon all the steps that led to the sin and all the circumstances that
aggravated it and made it exceedingly sinful: thus and thus have I
done. He confesses, (1.) To the things taken. In plundering a house in
Jericho he found a goodly Babylonish garment; the word signifies a
robe, such as princes wore when they appeared in state, probably it
belonged to the King of Jericho; it was far fetched, as we translate
it, from Babylon. A garment of divers colours, so some render it.
Whatever it was, in his eyes it made a very glorious show. "A thousand
pities" (thinks Achan) "that it should be burnt; then it will do nobody
any good; if I take it for myself, it will serve me many a year for my
best garment." Under these pretences, he makes bold with this first,
and things it no harm to save it from the fire; but, his hand being
thus in, he proceeds to take a bag of money, two hundred shekels, that
is one hundred ounces of silver, and a wedge of gold which weighed
fifty shekels, that is twenty-five ounces. He could not plead that, in
taking these, he saved them from the fire (for the silver and gold were
to be laid up in the treasury); but those that make a slight excuse to
serve in daring to commit one sin will have their hearts so hardened by
it that they will venture upon the next without such an excuse; for the
way of sin is downhill. See what a peer prize it was for which Achan
ran this desperate hazard, and what an unspeakable loser he was by the
bargain. See Matt. xvi. 26. (2.) He confesses the manner of taking
them. [1.] The sin began in the eye. He saw these fine things, as Eve
saw the forbidden fruit, and was strangely charmed with the sight. See
what comes of suffering the heart to walk after the eyes, and what need
we have to make this covenant with our eyes, that if they wander they
shall be sure to weep for it. Look not thou upon the wine that is red,
upon the woman that is fair; close the right eye that thus offense
thee, to prevent the necessity of plucking it out, and casting it from
thee, Matt. v. 28, 29. [2.] It proceeded out of the heart. He owns, I
coveted them. Thus lust conceived and brought forth this sin. Those
that would be kept from sinful actions must mortify and check in
themselves sinful desires, particularly the desire of worldly wealth,
which we more particularly call covetousness. O what a world of evil is
the love money the root of! Had Achan looked upon these things with an
eye of faith, he would have seen them accursed things, and would have
dreaded them, but, looking upon them with an eye of sense only, he saw
them goodly things, and coveted them. It was not the looking, but the
lusting that ruined him. [3.] When he had committed it he was very
industrious to conceal it. Having taken of the forbidden treasures,
fearing lest any search should be made for prohibited goods, he hid
them in the earth, as one that resolved to keep what he had gotten, and
never to make restitution. Thus does Achan confess the whole matter,
that God might be justified in the sentence passed upon him. See the
deceitfulness of sin; that which is pleasing in the commission is
bitter in the reflection; at the last it bites like a serpent.
Particularly, see what comes of ill-gotten goods, and how those will be
cheated that rob God. Job xx. 15, He hath swallowed down riches, and he
shall vomit them up again.
IV. His conviction. God had convicted him by the lot; he had convicted
himself by his own confession; but, that no room might be left for the
most discontented Israelite to object against the process, Joshua has
him further convicted by the searching of his tent, in which the goods
were found which he confessed to. Particular notice is taken of the
haste which the messengers made that were sent to search: They ran to
the tent (v. 22), not only to show their readiness to obey Joshua's
orders, but to show how uneasy they were till the camp was cleared of
the accursed thing, that they might regain the divine favour. Those
that feel themselves under wrath find themselves concerned not to defer
the putting away of sin. Delays are dangerous, and it is not time to
trifle. When the stolen goods were brought they were laid out before
the Lord (v. 23), that all Israel might see how plain the evidence was
against Achan, and might adore the strictness of God's judgments in
punishing so severely the stealing of such small things, and yet the
justice of his judgments in maintaining his right to devoted things,
and might be afraid of ever offending in the like kind. In laying them
out before the Lord they acknowledged his title to them, and waited to
receive his directions concerning them. Note, Those that think to put a
cheat upon God do but deceive themselves; what is taken from him he
will recover (Hos. ii. 9) and he will be a loser by no man at last.
V. His condemnation. Joshua passes sentence upon him (v. 25): Why hast
thou troubled us? There is the ground of the sentence. O, how much hast
thou troubled us! so some read it. He refers to what was said when the
warning was given not to meddle with the accursed thing (ch. vi. 18),
lest you make the camp of Israel a curse and trouble it. Note, Sin is a
very troublesome thing, not only to the sinner himself, but to all
about him. He that is greedy of gain, as Achan was, troubles his own
house (Prov. xv. 27) and all the communities he belongs to. Now (says
Joshua) God shall trouble thee. See why Achan was so severely dealt
with, not only because he had robbed God, but because he had troubled
Israel; over his head he had (as it were) this accusation written,
"Achan, the troubler of Israel," as Ahab, 1 Kings xviii. 18. This
therefore is his doom: God shall trouble thee. Note, the righteous God
will certainly recompense tribulation to those that trouble his people,
2 Thess. i. 6. Those that are troublesome shall be troubled. Some of
the Jewish doctors, from that word which determines the troubling of
him to this day, infer that therefore he should not be troubled in the
world to come; the flesh was destroyed that spirit might be saved, and,
if so, the dispensation was really less severe than it seemed. In the
description both of his sin and of his punishment, by the trouble that
was in both, there is a plain allusion to his name Achan, or, as he is
called, 1 Chron. ii. 7, Achar, which signifies trouble. He did too much
answer his name.
VI. His execution. No reprieve could be obtained; a gangrened member
must be cut off immediately. When he is proved to be an anathema, and
the troubler of the camp, we may suppose all the people cry out against
him, Away with him, away with him! Stone him, stone him! Here is,
1. The place of execution. They brought him out of the camp, in token
of their putting far from them that wicked person, 1 Cor. v. 13. When
our Lord Jesus was made a curse for us, that by his trouble we might
have peace, he suffered as an accursed thing without the gate, bearing
our reproach, Heb. xiii. 12, 13. The execution was at a distance, that
the camp which was disturbed by Achan's sin might not be defiled by his
death.
2. The persons employed in his execution. It was the act of all Israel,
v. 24, 25. They were all spectators of it, that they might see and
fear. Public executions are public examples. Nay, they were all
consenting to his death, and as many as could were active in it, in
token of the universal detestation in which they held his sacrilegious
attempt, and their dread of God's displeasure against them.
3. The partakers with him in the punishment; for he perished not alone
in his iniquity, ch. xxii. 20. (1.) The stolen goods were destroyed
with him, the garment burnt, as it should have been with the rest of
the combustible things in Jericho, and the silver and gold defaced,
melted, lost, and buried, in the ashes of the rest of his goods under
the heap of stones, so as never to be put to any other use. (2.) All
his other goods were destroyed likewise, not only his tent, and the
furniture of that, but his oxen, asses, and sheep, to show that goods
gotten unjustly, especially if they be gotten by sacrilege, will not
only turn to no account, but will blast and waste the rest of the
possessions to which they are added. The eagle in the fable, that stole
flesh from the altar, brought a coal of fire with it, which burnt her
nest, Hab. ii. 9, 10; Zech. v. 3, 4. Those lose their own that grasp at
more than their own. (3.) His sons and daughters were put to death with
him. Some indeed think that they were brought out (v. 24) only to be
the spectators of their father's punishment, but most conclude that
they died with him, and that they must be meant v. 25, where it is said
they burned them with fire, after they had stoned them with stones. God
had expressly provided that magistrates should not put the children to
death for the fathers'; but he did not intend to bind himself by that
law, and in this case he had expressly ordered (v. 15) that the
criminal, and all that he had, should be burnt. Perhaps his sons and
daughters were aiders and abettors in the villany, had helped to carry
off the accursed thing. It is very probable that they assisted in the
concealment, and that he could not hide them in the midst of his tent
but they must know and keep his counsel, and so they became accessaries
ex post facto--after the fact; and, if they were ever so little
partakers in the crime, it was so heinous that they were justly sharers
in the punishment. However God was hereby glorified, and the judgment
executed was thus made the more tremendous.
4. The punishment itself that was inflicted on him. He was stoned (some
think as a sabbath breaker, supposing that the sacrilege was committed
on the sabbath day), and then his dead body was burnt, as an accursed
thing, of which there should be no remainder left. The concurrence of
all the people in this execution teaches us how much it is the interest
of a nation that all in it should contribute what they can, in their
places, to the suppression of vice and profaneness, and the reformation
of manners; sin is a reproach to any people, and therefore every
Israelite indeed will have a stone to throw at it.
5. The pacifying of God's wrath hereby (v. 26): The Lord turned from
the fierceness of his anger. The putting away of sin by true repentance
and reformation, as it is the only way, so it is a sure and most
effectual way, to recover the divine favour. Take away the cause, and
the effect will cease.
VII. The record of his conviction and execution. Care was taken to
preserve the remembrance of it, for warning and instruction to
posterity. 1. A heap of stones was raised on the place where Achan was
executed, every one perhaps of the congregation throwing a stone to the
heap, in token of his detestation of the crime. 2. A new name was given
to the place; it was called theValley of Achor, or trouble. This was a
perpetual brand of infamy upon Achan's name, and a perpetual warning to
all people not to invade God's property. By this severity against
Achan, the honour of Joshua's government, now in the infancy of it, was
maintained, and Israel, at their entrance upon the promised Canaan,
were reminded to observe, at their peril, the provisos and limitations
of the grant by which they held it. The Valley of Achor is said to be
given for a door of hope, because when we put away the accursed thing
then there begins to be hope in Israel, Hos. ii. 15; Ezra x. 2.
__________________________________________________________________
J O S H U A
CHAP. VIII.
The embarrassment which Achan's sin gave to the affairs of Israel being
over, we have them here in a very good posture again, the affairs both
of war and religion. Here is, I. The glorious progress of their arms in
the taking of Ai, before which they had lately suffered disgrace. 1.
God encourages Joshua to attack it, with the assurance of success, and
directs him what method to take, ver. 1, 2. 2. Joshua gives orders
accordingly to the men of war, ver. 3-8. 3. The stratagem is managed as
it was projected, and succeeds as it was desired, ver. 9-22. 4. Joshua
becomes master of this city, puts all the inhabitants to the sword,
burns it, hangs the king, but gives the plunder to the soldiers, ver.
23-29. II. The great solemnity of writing and reading the law before a
general assembly of all Israel, drawn up for that purpose upon the two
mountains of Gerizim and Ebal, according to an order which Moses had
received from the Lord, and delivered to them, ver. 30-35. Thus did
they take their work before them, and make the business of their
religion to keep pace with their secular business.
The Destruction of Ai. (b. c. 1451.)
1 And the Lord said unto Joshua, Fear not, neither be thou dismayed:
take all the people of war with thee, and arise, go up to Ai: see, I
have given into thy hand the king of Ai, and his people, and his city,
and his land: 2 And thou shalt do to Ai and her king as thou didst
unto Jericho and her king: only the spoil thereof, and the cattle
thereof, shall ye take for a prey unto yourselves: lay thee an ambush
for the city behind it.
Israel were very happy in having such a commander as Joshua, but Joshua
was more happy in having such a director as God himself; when any
difficulty occurred, he needed not to call a council of war who had God
so nigh unto him, not only to answer, but even to anticipate, his
enquiries. It should seem, Joshua was now at a stand, had scarcely
recovered the discomposure he was put into by the trouble Achan gave
them, and could not think, without fear and trembling, of pushing
forward, lest there should be in the camp another Achan; then God spoke
to him, either by vision, as before (ch. v.), or by the breastplate of
judgment. Note, When we have faithfully put away sin, that accursed
thing, which separates between us and God, then, and not till then, we
may expect to hear from God to our comfort; and God's directing us how
to go on in our Christian work and warfare is a good evidence of his
being reconciled to us. Observe here,
I. The encouragement God gives to Joshua to proceed: Fear not, neither
be thou dismayed, v. 1. This intimates that the sin of Achan, and the
consequences of it, had been a very great discouragement to Joshua, and
made his heart almost ready to fail. Corruptions within the church
weaken the hands, and damp the spirits, of her guides and helpers, more
than oppositions from without; treacherous Israelites are to be dreaded
more than malicious Canaanites. But God bids Joshua not be dismayed;
the same power that keeps Israel from being ruined by their enemies
shall keep them from ruining themselves. To animate him, 1. He assures
him of success against Ai, tells him it is all his own; but he must
take it as God's gift: I have given it into thy hands, which secured
him both title and possession, and obliged him to give God the glory of
both, Ps. xliv. 3. 2. He allows the people to take the spoil to
themselves. Here the spoil was not consecrated to God as that of
Jericho, and therefore there was no danger of the people's committing
such a trespass as they had committed there. Observe, How Achan who
caught at forbidden spoil lost that, and life, and all, but the rest of
the people who had conscientiously refrained from the accursed thing
were quickly recompensed for their obedience with the spoil of Ai. The
way to have the comfort of what God allows us is to forbear what he
forbids us. No man shall lose by his self-denial; let God have his dues
first, and then all will be clean to us and sure, 1 Kings xvii. 13. God
did not bring them to these goodly cities, and houses filled with all
good things, to tantalize them with the sight of that which they might
not touch; but, having received the first-fruits from Jericho, the
spoil of Ai, and of all the cities which thenceforward came into their
hands, they might take for a prey to themselves.
II. The direction he gives him in attacking Ai. It must not be such a
work of time as the taking of Jericho was; this would have prolonged
the war too much. Those that had patiently waited seven days for
Jericho shall have Ai given them in one day. Nor was it, as that, to be
taken by miracle, and purely by the act of God, but now their own
conduct and courage must be exercised; having seen God work for them,
they must now bestir themselves. God directs him, 1. To take all the
people, that they might all be spectators of the action and sharers in
the spoil. Hereby God gave him a tacit rebuke for sending so small a
detachment against Ai in the former attempt upon it, ch. vii. 4. 2. To
lay an ambush behind the city; this was a method which perhaps Joshua
would not have thought of at this time, if God had not directed him to
it; and though now we are not to expect direction, as here, by visions,
voices, or oracles, yet, whenever those who are entrusted with public
councils take prudent measures for the public good, it must be
acknowledged that God puts it into their hearts; he that teaches the
husbandman discretion no doubt teaches statesman and general.
3 So Joshua arose, and all the people of war, to go up against Ai: and
Joshua chose out thirty thousand mighty men of valour, and sent them
away by night. 4 And he commanded them, saying, Behold, ye shall lie
in wait against the city, even behind the city: go not very far from
the city, but be ye all ready: 5 And I, and all the people that are
with me, will approach unto the city: and it shall come to pass, when
they come out against us, as at the first, that we will flee before
them, 6 (For they will come out after us) till we have drawn them
from the city; for they will say, They flee before us, as at the first:
therefore we will flee before them. 7 Then ye shall rise up from the
ambush, and seize upon the city: for the Lord your God will deliver it
into your hand. 8 And it shall be, when ye have taken the city, that
ye shall set the city on fire: according to the commandment of the Lord
shall ye do. See, I have commanded you. 9 Joshua therefore sent them
forth: and they went to lie in ambush, and abode between Bethel and Ai,
on the west side of Ai: but Joshua lodged that night among the people.
10 And Joshua rose up early in the morning, and numbered the people,
and went up, he and the elders of Israel, before the people to Ai. 11
And all the people, even the people of war that were with him, went up,
and drew nigh, and came before the city, and pitched on the north side
of Ai: now there was a valley between them and Ai. 12 And he took
about five thousand men, and set them to lie in ambush between Bethel
and Ai, on the west side of the city. 13 And when they had set the
people, even all the host that was on the north of the city, and their
liers in wait on the west of the city, Joshua went that night into the
midst of the valley. 14 And it came to pass, when the king of Ai saw
it, that they hasted and rose up early, and the men of the city went
out against Israel to battle, he and all his people, at a time
appointed, before the plain; but he wist not that there were liers in
ambush against him behind the city. 15 And Joshua and all Israel made
as if they were beaten before them, and fled by the way of the
wilderness. 16 And all the people that were in Ai were called
together to pursue after them: and they pursued after Joshua, and were
drawn away from the city. 17 And there was not a man left in Ai or
Bethel, that went not out after Israel: and they left the city open,
and pursued after Israel. 18 And the Lord said unto Joshua, Stretch
out the spear that is in thy hand toward Ai; for I will give it into
thine hand. And Joshua stretched out the spear that he had in his hand
toward the city. 19 And the ambush arose quickly out of their place,
and they ran as soon as he had stretched out his hand: and they entered
into the city, and took it, and hasted and set the city on fire. 20
And when the men of Ai looked behind them, they saw, and, behold, the
smoke of the city ascended up to heaven, and they had no power to flee
this way or that way: and the people that fled to the wilderness turned
back upon the pursuers. 21 And when Joshua and all Israel saw that
the ambush had taken the city, and that the smoke of the city ascended,
then they turned again, and slew the men of Ai. 22 And the other
issued out of the city against them; so they were in the midst of
Israel, some on this side, and some on that side: and they smote them,
so that they let none of them remain or escape.
We have here an account of the taking of Ai by stratagem. The stratagem
here used, we are sure, was lawful and good; God himself appointed it,
and we have no reason to think but that the like is lawful and good in
other wars. Here was no league broken, no treaty of peace, that the
advantage was gained; no, these are sacred things, and not to be jested
with, nor used to serve a turn; truth, when once it is plighted,
becomes a debt even to the enemy. But in this stratagem here was no
untruth told; nothing was concealed but their own counsels, which no
enemy ever pretended a right to be entrusted with; nothing was
dissembled, nothing counterfeited but a retreat, which was no natural
or necessary indication at all of their inability to maintain their
onset, or of any design not to renew it. The enemy ought to have been
upon their guard, and to have kept within the defence of their own
walls. Common prudence, had they been governed by it, would have
directed them not to venture on the pursuit of an army which they saw
was so far superior to them in numbers, and leave their city unguarded;
but (si populus vult decipi, decipiatur--if the people will be
deceived, let them) if the Canaanites will be so easily imposed upon,
and in pursuit of God's Israel will break through all the laws of
policy and good management, the Israelites are not at all to be blamed
for taking advantage of their fury and thoughtlessness; nor is it any
way inconsistent with the character God is pleased to give of them,
that they are children that will not lie. Now in the account here given
of this matter,
I. There is some difficulty in adjusting the numbers that were employed
to effect it. Mention is made (v. 3) of 30,000 that were chosen and
sent away by night, to whom the charge was given to surprise the city
as soon as ever they perceived it was evacuated, v. 4, 7, 8. And yet
afterwards (v. 12) it is said, Joshua took 5000 men and set them to lie
in ambush behind the city, and that ambush entered the city, and set it
on fire, v. 19. Now, 1. Some think there were two parties sent out to
lie in ambush, 30,000 first, and afterwards 5000 to guard the roads,
and to intercept those that were first sent out; and that Joshua made
his open attack upon the city with all the thousands of Israel. So the
learned bishop Patrick, insisting upon God's command (v. 1) to take all
the people of war with him. But, 2. Others think that all the people
were taken only to encamp before the city, and that out of them Joshua
chose out 30,000 men to be employed in the action, out of which he sent
out 5000 to lie in ambush, which were as many as could be supposed to
march incognito--without being discovered (more would have been seen,
and thus the design would have been broken) and that then with the
other 25,000 he made the open attack, as Masius thinks, or with the
30,000, which, as Calvin thinks, he kept entire for that purpose,
having, besides them, sent out 5000 for an ambuscade. And those 5000
(they think) must be meant by those (v. 3) whom he sent away by night,
with orders to lie in wait behind the city, though the particular
number is not specified till v. 12. If we admit such a seeming
disturbance in the order of the narrative (of which, perhaps, similar
instances might be cited from the other scripture histories), it seems
most probable that there was but one ambushment, which consisted only
of 5000, enough for such a purpose.
II. Yet the principal parts of the story are plain enough, that a
detachment being secretly marched behind the city, on the other side to
that on which the main body of the army lay (the situation of the
country, it is probable, favouring their concealment), Joshua, and the
forces with him, faced the city; the garrison made a vigorous sally out
upon them, whereupon they withdrew, gave ground, and retreated in some
seeming disorder towards the wilderness, which being perceived by the
men of Ai, they drew out all the force they had to pursue them. This
gave a fair opportunity for those that lay in ambush to make themselves
masters of the city, whereof when they had given notice by a smoke to
Joshua, he, with all his force, returned upon the pursuers, who now,
when it was too late, were aware of the snare they were drawn into,
and, their retreat being intercepted, they were every man of them cut
off. The like artifice we find used, Judg. xx. 30, &c. Now in this
story we may observe,
1. What a brave commander Joshua was. See, (1.) His conduct and
prudence. God gave him the hint (v. 2) that he should lay an ambush
behind the city, but left him to himself to order the particulars,
which he did admirably well. Doubtless wisdom strengthens the wise more
than ten mighty men, Eccl. vii. 19. (2.) His care and industry (v. 10):
He rose up early in the morning, that he might lose no time, and to
show how intent his mind was upon his business. Those that would
maintain their spiritual conflicts must not love their ease. (3.) His
courage and resolution; though an army of Israelites had been repulsed
before Ai, yet he resolves to lead them on in person the second time,
v. 5. Being himself also an elder, he took the elders of Israel with
him to make this attack upon the city (v. 10), as if he were going
rather to sit in judgment upon them as criminals than to fight them as
enemies. (4.) His caution and consideration (v. 13): He went that night
into the midst of the valley, to make the necessary dispositions for an
attack, and to see that every thing was in good order. It is the pious
conjecture of the learned bishop Patrick that he went into the valley
alone, to pray to God for a blessing upon his enterprise, and he did
not seek in vain. (5.) His constancy and perseverance; when he had
stretched out his spear towards the city (v. 18, a spear almost as
fatal and formidable to the enemies of Israel as the rod of Moses was)
he never drew back his hand till the work was done. His hands in
fighting, like Moses's in interceding, were steady till the going down
of the sun. Those that have stretched out their hands against their
spiritual enemies must never draw them back. Lastly, What Joshua did in
the stratagem is applicable to our Lord Jesus, of whom he was a type.
Joshua conquered by yielding, as if he had himself been conquered; so
our Lord Jesus, when he bowed his head and gave up the ghost, seemed as
if death had triumphed over him, and as if he and all his interests had
been routed and ruined; but in his resurrection he rallied again and
gave the powers of darkness a total defeat; he broke the serpent's
head, by suffering him to bruise his heel. A glorious stratagem!
2. What an obedient people Israel was. What Joshua commanded them to
do, according to the commandment of the Lord (v. 8), they did it
without murmuring or disputing. Those that were sent to lie in ambush
between Beth-el and Ai (two cities confederate against them) were in a
post of danger, and had they been discovered might all have been cut
off, and yet they ventured; and, when the body of the army retreated
and fled, it was both disgraceful and perilous, and yet, in obedience
to Joshua, they did it.
3. What an infatuated enemy the king of Ai was, (1.) That he did not by
his scouts discover those that lay in ambush behind the city, v. 14.
Some observe it as a remarkable instance of the power of God in making
men blind to their own interest, and the things that belong to their
peace, that he wist not that there were liers in wait against him.
Those are most in danger who are least aware that they are so. (2.)
That when Israel seemed to fly he drew out all his forces to pursue
them, and left none to guard his city and to secure his retreat, v. 17.
Thus the church's enemies often run themselves into destruction by
their own fury and the violence of their rage against the Israel of
God. Pharaoh plunged himself into the Red Sea by the eagerness with
which he pursued Israel. (3.) That from the killing of thirty-six men
out of 3000, when Israel made the former attack upon his city, he
should infer the total routing of so great an army as now he had to
deal with (v. 6): They flee before us as at the first. See how the
prosperity of fools destroys them and hardens them to their ruin. God
had made use of the men of Ai as a scourge to chastise his people for
meddling with the accursed thing, and this had puffed them up with a
conceit that they must have the honour of delivering their country from
these formidable invaders; but they were soon made to see their
mistake, and that when the Israelites had reconciled themselves to
their God they could have no power against them. God had made use of
them only for the rebuking of Israel, with a purpose, when the
correction was over, to throw the rod itself into the fire; howbeit,
they meant not so, but it was in their heart to destroy and cut off,
Isa. x. 5-7.
4. What a complete victory Israel obtained over them by the favour and
blessing of God. Each did his part: the divided forces of Israel, by
signals agreed on, understood one another, and every thing succeeded
according to the project; so that the men of Ai, even when they were
most confident of victory, found themselves surrounded, so that they
had neither spirit to resist nor room to fly, but were under a fatal
necessity of yielding their lives to the destroyers. And now it is hard
to say whether the shouts of the men of Israel, or the shrieks of the
men of Ai, were the louder, but easy to imagine what terror and
confusion they were filled with, when their highest assurances sunk so
suddenly into the heaviest despair. Note, The triumphing of the wicked
is short, Job xx. 5. They are exalted for a little while, that their
fall and ruin may be the sorer, Job xxiv. 24. See how easily, how
quickly, the scale turns against those that have not God on their side.
23 And the king of Ai they took alive, and brought him to Joshua. 24
And it came to pass, when Israel had made an end of slaying all the
inhabitants of Ai in the field, in the wilderness wherein they chased
them, and when they were all fallen on the edge of the sword, until
they were consumed, that all the Israelites returned unto Ai, and smote
it with the edge of the sword. 25 And so it was, that all that fell
that day, both of men and women, were twelve thousand, even all the men
of Ai. 26 For Joshua drew not his hand back, wherewith he stretched
out the spear, until he had utterly destroyed all the inhabitants of
Ai. 27 Only the cattle and the spoil of that city Israel took for a
prey unto themselves, according unto the word of the Lord which he
commanded Joshua. 28 And Joshua burnt Ai, and made it a heap for
ever, even a desolation unto this day. 29 And the king of Ai he
hanged on a tree until eventide: and as soon as the sun was down,
Joshua commanded that they should take his carcase down from the tree,
and cast it at the entering of the gate of the city, and raise thereon
a great heap of stones, that remaineth unto this day.
We have here an account of the improvement which the Israelites made of
their victory over Ai. 1. They put all to the sword, not only in the
field, but in the city, man, woman, and child, none of them remained,
v. 24. God, the righteous Judge, had passed this sentence upon them for
their wickedness, so that the Israelites were only the ministers of his
justice and the executioners of his doom. Once in this story, and but
once, mention is made of the men of Beth-el, as confederates with the
men of Ai, v. 17. Though they had a king of their own, and were not
subjects to the king of Ai (for the king of Beth-el is reckoned among
the thirty-one kings that Joshua destroyed, ch. xii. 16), yet Ai being
a stronger place they threw themselves into that, for their own safety,
and the strengthening of their neighbours' hands, and so (we may
presume) were all cut off with them; thus that by which they hoped to
prevent their own ruin hastened it. The whole number of the slain, it
seems, was but 12,000, and inconsiderable body to make head against all
the thousands of Israel; but those whom God will destroy he infatuates.
Here it is said (v. 26) that Joshua drew not his hand back wherewith he
stretched out the spear (v. 18) till the slaughter was completed. Some
think the spear he stretched out was not to slay the enemies, but to
animate and encourage his own soldiers, some flag or ensign being hung
out at the end of this spear; and they observe it as an instance of his
self-denial that though the fire of courage wherewith his breast was
filled would have pushed him forward, sword in hand, into the hottest
of the action, yet, in obedience to God, he kept the inferior post of a
standard-bearer, and did not quit it till the work was done. By the
spear stretched out, he directed the people to expect their help from
God, and to him to give the praise. 2. They plundered the city and took
all the spoil to themselves, v. 27. Thus the wealth of the sinner is
laid up for the just; the spoil they brought out of Egypt, by borrowing
of their neighbours, was much of it expended upon the tabernacle they
had reared in the wilderness, for which they are now reimbursed with
interest. The spoil here taken, it is probable, was all brought
together, and distributed by Joshua in due proportions, as that of the
Midianites was, Num. xxxi. 26, &c. It was not seized with irregularity
or violence, for God is the God of order and equity, and not of
confusion. 3. They laid the city in ashes, and left it to remain so, v.
28. Israel must yet dwell in tents, and therefore this city, as well as
Jericho, must be burnt. And, though there was no curse entailed upon
him that should rebuild it, yet, it seems, it was not rebuilt unless it
be the same with Aijah, which we read of, long after, Neh. xi. 31. Some
think it was not rebuilt because Israel had received a defeat before
it, the remembrance of which should be buried in the ruins of the city.
4. The king of Ai was taken prisoner and cut off, not by the sword of
war as a soldier, but by the sword of justice as a malefactor. Joshua
ordered him to be hanged, and his dead body thrown at the gate of his
own city, under a heap of stone, v. 23, 29. Some particular reason, no
doubt, there was for this severity against the king of Ai; it is likely
he had been notoriously wicked and vile, and a blasphemer of the God of
Israel, perhaps upon occasion of the repulse he had given to the forces
of Israel in their first onset. Some observe that his dead body was
thrown at the gate where he had been wont to sit in judgment that so
much the greater contempt might thereby be poured upon the dignity he
had been proud of, and he might be punished for the unrighteous decrees
he had made in the very place where he had made them. Thus the Lord is
known by the judgments which he executes.
Sacrifice Offered on Mount Ebal; The Reading of the Law. (b. c. 1451.)
30 Then Joshua built an altar unto the Lord God of Israel in mount
Ebal, 31 As Moses the servant of the Lord commanded the children of
Israel, as it is written in the book of the law of Moses, an altar of
whole stones, over which no man hath lift up any iron: and they offered
thereon burnt offerings unto the Lord, and sacrificed peace offerings.
32 And he wrote there upon the stones a copy of the law of Moses,
which he wrote in the presence of the children of Israel. 33 And all
Israel, and their elders, and officers, and their judges, stood on this
side the ark and on that side before the priests the Levites, which
bare the ark of the covenant of the Lord, as well the stranger, as he
that was born among them; half of them over against mount Gerizim, and
half of them over against mount Ebal; as Moses the servant of the Lord
had commanded before, that they should bless the people of Israel. 34
And afterward he read all the words of the law, the blessings and
cursings, according to all that is written in the book of the law. 35
There was not a word of all that Moses commanded, which Joshua read not
before all the congregation of Israel, with the women, and the little
ones, and the strangers that were conversant among them.
This religious solemnity of which we have here an account comes in
somewhat surprisingly in the midst of the history of the wars of
Canaan. After the taking of Jericho and Ai, we should have expected
that the next news would be of their taking possession of the country,
the pushing on of their victories in other cities, and the carrying of
the war into the bowels of the nation, now that they had made
themselves masters of these frontier towns. But here a scene opens of
quite another nature; the camp of Israel is drawn out into the field,
not to engage the enemy, but to offer sacrifice, to hear the law read,
and to say Amen to the blessings and the curses. Some think this was
not done till after some of the following victories were obtained which
were read of, ch. x. and xi. But it should seem by the maps that
Shechem (near to which these two mountains Gerizim and Ebal were) was
not so far off from Ai but that when they had taken that they might
penetrate into the country as far as those two mountains, and therefore
I would not willingly admit a transposition of the story; and the
rather because, as it comes in here, it is a remarkable instance, 1. Of
the zeal of Israel for the service of God and for his honour. Though
never was war more honourable, more pleasant, or more gainful, nor ever
was war more sure of victory, or more necessary to a settlement (for
they had neither houses nor lands of their own till they had won them
by the sword, no, not Joshua himself), yet all the business of the war
shall stand still, while they make a long march to the place appointed,
and there attend this solemnity. God appointed them to do this when
they should have got over Jordan, and they did it as soon as possibly
they could, though they might have had a colourable pretence to put it
off. Note, We must not think to defer our covenanting with God till we
are settled in the world, or must any business put us by from minding
and pursuing the one thing needful. The way to prosper is to begin with
God, Matt. vi. 33. 2. It is an instance of the care of God concerning
his faithful servants and worshippers. Though they were in an enemy's
country, as yet unconquered, yet in the service of God they were safe,
as Jacob when in this very country he was going to Beth-el to pay his
vows: the terror of God was upon the cities round about, Gen. xxxv. 5.
Note, When we are in the way of duty God takes us under his special
protection.
Twice Moses had given express orders for this solemnity; once Deut. xi.
29, 30, where he seems to have pointed to the very place where it was
to be performed; and again Deut. xxvii. 2, &c. It was a federal
transaction: the covenant was now renewed between God and Israel upon
their taking possession of the land of promise, that they might be
encouraged in the conquest of it, and might know upon what terms they
held it, and come under fresh obligations to obedience. In token of the
covenant,
I. They built an altar, and offered sacrifice to God (v. 30, 31), in
token of their dedication of themselves to God, as living sacrifices to
his honour, in and by a Mediator, who is the altar that sanctifies this
gift. This altar was erected on Mount Ebal, the mount on which the
curse was put (Deut. xi. 29), to signify that there, where by the law
we had reason to expect a curse, by Christ's sacrifice of himself for
us and his mediation we have peace with God; he has redeemed us from
the curse of the law by being made a curse for us, Gal. iii. 13. Even
where it was said, by the curse, You are not my people, there it is
said, through Christ the altar, You are the children of the living God,
Hos. i. 10. The curses pronounced on Mount Ebal would immediately have
been executed if atonement had not been made by sacrifice. By the
sacrifices offered on this altar they did likewise give God the glory
of the victories they had already obtained, as Exod. xvii. 15. Now that
they had had the comfort of them, in the spoils of Ai, it was fit that
God should have the praise of them. And they also implored his favour
for their future success; for supplications as well as thanksgivings
were intended in their peace-offerings. The way to prosper in all that
we put our hand to is to take God along with us, and in all our ways to
acknowledge him by prayer, praise, and dependence. The altar they built
was of rough unhewn stone, according to the law (Exod. xx. 25), for
that which is most plain and natural, and least artful and affected, in
the worship of God, he is best pleased with. Man's device can add no
beauty to God's institutions.
II. They received the law from God; and this those must do that would
find favour with him, and expect to have their offerings accepted; for,
if we turn away our ear from hearing the law, our prayers will be an
abomination. When God took Israel into covenant he gave them his law,
and they, in token of their consent to the covenant, subjected
themselves to the law. Now here,
1. The law of the ten commandments was written upon stones in the
presence of all Israel, as an abridgment of the whole, v. 32. This copy
was not graven in the stone, as that which was reserved in the ark:
That was to be done only by the finger of God; it is his prerogative to
write the law in the heart. But the stones were plastered, and it was
written upon the plaster, Deut. xxvii. 4, 8. It was written, that all
might see what it was that they consented to, and that it might be a
standing remaining testimony to posterity of God's goodness in giving
them such good laws, and a testimony against them if they were
disobedient to them. It is a great mercy to any people to have the law
of God in writing, and it is fit that the written law should be exposed
to common view in a known tongue, that it may be seen and read of all
men.
2. The blessings and the curses, the sanctions of the law, were
publicly read, and the people (we may suppose), according to Moses's
appointment, said Amen to them, v. 33, 34.
(1.) The auditory was very large. [1.] The greatest prince was not
excused. The elders, officers, and judges, are not above the cognizance
of the law, but will come under the blessing or the curse, according as
they are or are not obedient to it, and therefore they must be present
to consent to the covenant and to go before the people therein. [2.]
The poorest stranger was not excluded. Here was a general
naturalization of them: as well the stranger as he that was born among
them was taken into covenant. This was an encouragement to proselytes,
and a happy presage of the kindnesses intended for the poor Gentiles in
the latter days.
(2.) The tribes were posted, as Moses directed, six towards Gerizim and
six towards Ebal. And the ark in the midst of the valley was between
them, for it was the ark of the covenant; and in it were shut up the
close rolls of that law which was copied out and shown openly upon the
stones. The covenant was commanded, and the command covenanted. The
priests that attended the ark, or some of the Levites that attended
them, after the people had all taken their places, and silence was
proclaimed, pronounced distinctly the blessings and the curses, as
Moses had drawn them up, to which the tribes said Amen; and yet it is
here only said that they should bless the people, for the blessing was
that which was first and chiefly intended, and which God designed in
giving the law. If they fell under the curse, that was their own fault.
And it was really a blessing to the people that they had this matter
laid so plainly before them, life and death, good and evil; he had not
dealt so with other nations.
3. The law itself also containing the precepts and prohibitions was
read (v. 35), it should seem by Joshua himself, who did not think it
below him to be a reader in the congregation of the Lord. In conformity
to this example, the solemn reading of the law, which was appointed
once in seven years (Deut. xxxi. 10, 11), was performed by their king
or chief magistrate. It is here intimated what a general publication of
the law this was. (1.) Every word was read; even the minutest precepts
were not omitted, nor the most copious abridged; not one iota or tittle
of the law shall pass away, and therefore none was, in reading, skipped
over, under pretence of want of time, or that any part was needless or
not proper to be read. It was not many weeks since Moses had preached
the whole book of Deuteronomy to them, yet Joshua must now read it all
over again; it is good to hear twice what God has spoken once (Ps.
lxii. 11) and to review what had been delivered to us, or to have it
repeated, that we may not let it slip. (2.) Every Israelite was
present, even the women and the little ones that all might know and do
their duty. Note, Masters of families should bring their wives and
children with them to the solemn assemblies for religious worship. All
that are capable of learning must come to be taught out of the law. The
strangers also attended with them; for wherever we are, though but as
strangers, we should improve every opportunity of acquainting ourselves
with God and his holy will.
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J O S H U A
CHAP. IX.
Here is in this chapter, I. The impolite confederacy of the kings of
Canaan against Israel, ver. 1, 2. II. The polite confederacy of the
inhabitants of Gibeon with Israel, 1. How it was subtly proposed and
petitioned for by the Gibeonites pretending to come from a far country,
ver. 3-13. 2. How it was unwarily consented to by Joshua and the
Israelites, to the disgust of the congregation when the fraud was
discovered, ver. 14-18. 3. How the matter was adjusted to the
satisfaction of all sides, by giving these Gibeonites their lives
because they had covenanted with them, yet depriving them of their
liberties because the covenant was not fairly obtained, ver. 19-27.
The Application of the Gibeonites. (b. c. 1450.)
1 And it came to pass, when all the kings which were on this side
Jordan, in the hills, and in the valleys, and in all the coasts of the
great sea over against Lebanon, the Hittite, and the Amorite, the
Canaanite, the Perizzite, the Hivite, and the Jebusite, heard thereof;
2 That they gathered themselves together, to fight with Joshua and
with Israel, with one accord.
Hitherto the Canaanites had acted defensively; the Israelites were the
aggressors upon Jericho and Ai. But here the kings of Canaan are in
consultation to attack Israel, and concert matters for a vigorous
effort of their united forces to check the progress of their victorious
arms. Now, 1. It was strange they did not do this sooner. They had
notice long since of their approach; Israel's design upon Canaan was no
secret; one would have expected that a prudent concern for their common
safety would put them upon taking some measures to oppose their coming
over Jordan, and maintain that pass against them, or to give them a
warm reception as soon as they were over. It was strange they did not
attempt to raise the siege of Jericho, or at least fall in with the men
of Ai, when they had given them a defeat. But they were, either through
presumption or despair, wonderfully infatuated and at their wits' end.
Many know not the things that belong to their peace till they are
hidden from their eyes. 2. It was more strange that they did it now.
Now that the conquest of Jericho had given such a pregnant proof of
God's power, and that of Ai of Israel's policy, one would have thought
the end of their consultation should be, not to fight with Israel, but
to make peace with them, and to gain the best terms they could for
themselves. This would have been their wisdom (Luke xiv. 32), but their
minds were blinded, and their hearts hardened to their destruction.
Observe, (1.) What induced them now at last to enter upon this
consultation. When they heard thereof (v. 1), not only of the conquest
of Jericho and Ai, but of the convention of the states of Mount Ebal,
of which we have an account immediately before,--when they heard that
Joshua, as if he thought himself already completely master of the
country, had had all his people together, and had read the laws to them
by which they must be governed, and taken their promises to submit to
those laws,--then they perceived the Israelites were in good earnest,
and thought it was high time for them to bestir themselves. The pious
devotion of God's people sometimes provokes and exasperates their
enemies more than any thing else. (2.) How unanimous they were in their
resolves. Though they were many kings of different nations, Hittites,
Amorites, Perizzites, &c., doubtless of different interests, and that
had often been at variance one with another, yet they determined,
nemine contradicente--unanimously, to unite against Israel. O that
Israel would learn this of Canaanites, to sacrifice private interests
to the public welfare, and to lay aside all animosities among
themselves, that they may cordially unite against the common enemies of
God's kingdom among men!
The Artifice of the Gibeonites. (b. c. 1450.)
3 And when the inhabitants of Gibeon heard what Joshua had done unto
Jericho and to Ai, 4 They did work wilily, and went and made as if
they had been ambassadors, and took old sacks upon their asses, and
wine bottles, old, and rent, and bound up; 5 And old shoes and
clouted upon their feet, and old garments upon them; and all the bread
of their provision was dry and mouldy. 6 And they went to Joshua unto
the camp at Gilgal, and said unto him, and to the men of Israel, We be
come from a far country: now therefore make ye a league with us. 7
And the men of Israel said unto the Hivites, Peradventure ye dwell
among us; and how shall we make a league with you? 8 And they said
unto Joshua, We are thy servants. And Joshua said unto them, Who are
ye? and from whence come ye? 9 And they said unto him, From a very
far country thy servants are come because of the name of the Lord thy
God: for we have heard the fame of him, and all that he did in Egypt,
10 And all that he did to the two kings of the Amorites, that were
beyond Jordan, to Sihon king of Heshbon, and to Og king of Bashan,
which was at Ashtaroth. 11 Wherefore our elders and all the
inhabitants of our country spake to us, saying, Take victuals with you
for the journey, and go to meet them, and say unto them, We are your
servants: therefore now make ye a league with us. 12 This our bread
we took hot for our provision out of our houses on the day we came
forth to go unto you; but now, behold, it is dry, and it is mouldy:
13 And these bottles of wine, which we filled, were new; and, behold,
they be rent: and these our garments and our shoes are become old by
reason of the very long journey. 14 And the men took of their
victuals, and asked not counsel at the mouth of the Lord.
Here, I. The Gibeonites desire to make peace with Israel, being alarmed
by the tidings they heard of the destruction of Jericho, v. 3. Other
people heard those tidings, and were irritated thereby to make war upon
Israel; but the Gibeonites heard them and were induced to make peace
with them. Thus the discovery of the glory and grace of God in the
gospel is to some a savour of life unto life, but to others a savour of
death unto death, 2 Cor. ii. 16. The same sun softens wax and hardens
clay. I do not remember that we read any where of a king of Gibeon. Had
their government been at this time in a single person, perhaps his
heart would have been too high to yield to Israel, and he would have
joined with the rest of the kings against Israel. But these four united
cities (mentioned v. 17) seem to have been governed by elders, or
senators (v. 11), who consulted the common safety more than their own
personal dignity. The inhabitants of Gibeon did well for themselves. We
have,
II. The method they took to compass it. They knew that all the
inhabitants of the land of Canaan were to be cut off; perhaps they had
some spies in the congregation at Ebal, when the law was read, who
observed and brought them notice of the command given to Israel (Deut.
vii. 1-3), that they should show no mercy to the Canaanites, give them
no quarter in battle, which made them afraid of fighting them, and that
they should make no covenant with them, which made them despair of
gaining any advantage by treating with them; and therefore there was no
way of saving their lives from the sword of Israel unless they could,
by disguising themselves, make Joshua believe that they came from some
very country, which the Israelites were not commanded to make war upon
nor forbidden to make peace with, but were particularly appointed to
offer peace to, Deut. xx. 10, 15. Unless they could be admitted under
this notion, they saw there was but one way with them: they must submit
to the fate of Jericho and Ai. Though the neighbouring princes knew
that all the men thereof were mighty (ch. x. 2), and they knew it
themselves, yet they durst not contend with Israel, who had an Almighty
God on their side. This therefore is the only game they have to play,
and observe,
1. They play it very artfully and successfully. Never was any such
thing more craftily managed.
(1.) They come under the character of ambassadors from a foreign state,
which they thought would please the princes of Israel, and make them
proud of the honour of being courted by distant countries: we find
Hezekiah fond of those that came to him from a far country (Isa. xxxix.
3); they were not used to be thus courted.
(2.) They pretended to have undergone the fatigues of a very long
journey, and produced what passed for an ocular demonstration of it. It
should seem it was then usual for those that undertook long journeys to
take with them, as we do now for long voyages, all manner of provision
in kind, the country not being furnished as ours is now with houses of
entertainment, for the convenience of which, when we have occasion to
make use of them, we have reason to be very thankful. Now they here
pretended that their provision, when they brought it from home, was
fresh and new, but now it appeared to be old and dry, whereas it might
well be presumed they had not loitered, but made the best of their way;
so that hence it must be inferred that they came, as they said they
did, from a very far country: their sacks or portmanteaus were old; the
wine was all drunk, and the bottles in which it had been were broken;
their shoes and clothes were worse than those of the Israelites in
forty years, and their bread was mouldy, v. 4, 5, and again, v. 12, 13.
Thus God's Israel have often been deceived and imposed upon with a show
of antiquity. But (as bishop Hall expresses it) errors are never the
older for being patched, and so seeming old; but those that will be
caught with this Gibeonitish stratagem prove they have not consulted
with God. And thus there are those who make themselves poor with the
badges of want and distress and yet have great riches (Prov. xiii. 7),
or at least have no need of relief, by which fraud charity is misplaced
and diverted from those that are real objects of it.
(3.) When they were suspected, and more strictly examined as to whence
they came, they industriously declined telling the name of their
country, till the agreement was settled. [1.] The men of Israel
suspected a fraud (v. 7): "Peradventure you dwell among us, and then we
may not, we must not, make any league with you." This might have
discouraged the Gibeonites from urging the matter any further,
concluding that if the peace were made the Israelites would not think
themselves obliged to keep it, having thus solemnly protested against
it in case they dwelt among them; but, knowing that there was no hope
at all if they stood it out, they bravely ventured a submission. "Who
knows but the people of Israel may save us alive, though thus inveigled
into a promise; and if we tell them at last we shall but die." [2.]
Joshua put the questions to them, Who are you? and whence come you? He
finds himself concerned to stand upon his guard against secret fraud as
well as against open force. We in our spiritual warfare must stand
against the wiles of the devil, remembering he is a subtle serpent as
well as a roaring lion. In all leagues of relation and friendship we
must first try and then trust, lest we repent at leisure agreements
made in haste. [3.] They would not tell whence they came; but still
repeat the same thing: We have come from a very far country, v. 9. They
will have it thought that it is a country Joshua knows nothing of nor
ever heard of, and therefore would be never the wiser if they should
tell him the name of it.
(4.) They profess a respect for the God of Israel, the more to
ingratiate themselves with Joshua, and we charitably believe they were
sincere in this profession: "We have come because of the name of the
Lord thy God (v. 9), because of what we have heard of that name, which
has convinced us that it is above every name, and because we have a
desire towards that name and the remembrance of it, and would gladly
come under its protection."
(5.) They fetch their inducements from what had been done some time
before in Moses's reign, the tidings whereof might easily be supposed
ere this to have reached distant regions, the plagues of Egypt and the
destruction of Sihon and Og (v. 9, 10), but prudently say nothing of
the destruction of Jericho and Ai (though this was the true inducement,
v. 3), because they will have it supposed that they came from home long
before those conquests were made. We need not be long to seek for
reasons why we should submit to the God of Israel; we may be furnished
either with new or old, which we will.
(6.) They make a general submission--We are our servants; and humbly
sue for a general agreement--Make a league with us, v. 11. They insist
not upon terms, but will be glad of peace upon any terms; nor will the
case admit of delays, lest the fraud be discovered; they would fain
have the bargain struck up immediately; if Joshua will but make a
league with them, they have all they come for, and they hope their
ragged clothes and clouted shoes will be no exception against them. God
and Israel reject none for their poverty. But,
2. There is a mixture of good and evil in their conduct. (1.) Their
falsehood cannot be justified, nor ought it to be drawn into a
precedent. We must not do evil that good may come. Had they owned their
country but renounced the idolatries of it, resigning the possession of
it to Israel and themselves to the God of Israel, we have reason to
think Joshua would have been directed by the oracle of God to spare
their lives, and they needed not to have made these pretensions. It is
observable that when they had once said, We have come from a far
country (v. 6), they found themselves necessitated to say it again (v.
9), and to say what was utterly false concerning their bread, their
bottles, and their clothes (v. 12, 13), for one lie is an inlet to
another, and that to a third, and so on. The way of that sin is
down-hill. But, (2.) Their faith and prudence are to be greatly
commended. Our Lord commended even the unjust steward, because he had
done wisely and well for himself, Luke xvi. 8. In submitting to Israel,
they submitted to the God of Israel, which implied a renunciation of
the god they had served, a resignation to the laws of true religion.
They had heard enough to convince them of the infinite power of the God
of Israel, and thence might infer his other perfections of wisdom and
goodness; and how can we do better for ourselves than surrender at
discretion to infinite wisdom, and cast ourselves upon the mercy of a
God of infinite goodness. The submission of these Gibeonites was the
more laudable because it was, [1.] Singular. Their neighbours took
another course, and expected they should join with them. [2.] Speedy.
They did not stay till Israel had besieged their cities; then it would
have been too late to capitulate; but when they were at some distance
they desired conditions of peace. Thy way to avoid a judgment is to
meet it by repentance. Let us imitate these Gibeonites, and make our
peace with God in the rags of humiliation, godly sorrow, and
mortification, so our iniquity shall not be our ruin. Let us be
servants to Jesus, our blessed Joshua, and make a league with him and
the Israel of God, and we shall live.
The League with the Gibeonites. (b. c. 1450.)
15 And Joshua made peace with them, and made a league with them, to let
them live: and the princes of the congregation sware unto them. 16
And it came to pass at the end of three days after they had made a
league with them, that they heard that they were their neighbours, and
that they dwelt among them. 17 And the children of Israel journeyed,
and came unto their cities on the third day. Now their cities were
Gibeon, and Chephirah, and Beeroth, and Kirjath-jearim. 18 And the
children of Israel smote them not, because the princes of the
congregation had sworn unto them by the Lord God of Israel. And all the
congregation murmured against the princes. 19 But all the princes
said unto all the congregation, We have sworn unto them by the Lord God
of Israel: now therefore we may not touch them. 20 This we will do to
them; we will even let them live, lest wrath be upon us, because of the
oath which we sware unto them. 21 And the princes said unto them, Let
them live; but let them be hewers of wood and drawers of water unto all
the congregation; as the princes had promised them.
Here is, I. The treaty soon concluded with the Gibeonites, v. 15. The
thing was not done with much formality, but in short, 1. They agreed to
let them live, and more the Gibeonites did not ask. In a common war
this would have been but a small matter to be granted; but in the wars
of Canaan, which were to make a general destruction, it was a great
favour to a Canaanite to have his life given him for a prey, Jer. xlv.
5. 2. This agreement was made not by Joshua only, but by the princes of
the congregation in conjunction with him. Though Joshua had an
extraordinary call to the government, and extraordinary qualifications
for it, yet he would not act in an affair of this nature without the
counsel and concurrence of the princes, who were neither kept in the
dark nor kept under foot, but were treated by him as sharers in the
government. 3. It was ratified by an oath; they swore unto them, not by
any of the gods of Canaan, but by the God of Israel only, v. 19. Those
that mean honestly do not startle at assurances, but satisfy those with
whom they treat, and glorify God by calling him to witness to the
sincerity of their intentions. 4. Nothing appears to have been culpable
in all this but that it was done rashly; they took of their victuals,
by which they satisfied themselves that it was indeed old and dry, but
did not consider that this was no proof of their bringing it fresh from
home; so that, making use of their senses only, but not their reason,
they received the men (as the margin reads it) because of their
victuals, perceiving perhaps, upon the view and taste of their bread,
not only that now it was old, but that it had been fine and very good
at first, whence they inferred that they were persons of some quality,
and therefore the friendship of their country was not to be despised.
But they asked not counsel at the mouth of the Lord. They had the Urim
and Thummim with them, which they might have advised with in this
difficult case, and which would have told them no lie, would have led
them into no error; but they relied so much on their own politics that
they thought it needless to bring the matter to the oracle. Joshua
himself was not altogether without blame herein. Note, We make more
haste than good speed in any business when we stay not to take God
along with us, and by the word and prayer to consult him. Many a time
we see cause to reflect upon it with regret that such and such an
affair miscarried, because we asked not counsel at the mouth of the
Lord; would we acknowledge him in all our ways, we should find them
more safe, easy, and successful.
II. The fraud soon discovered, by which this league was procured. A
lying tongue is but for a moment, and truth will be the daughter of
time. Within three days they found, to their great surprise, that the
cities which these ambassadors had treated for were very near them, but
one night's foot-march from the camp at Gilgal, ch. x. 9. Either their
own scouts or the parties that sallied out to acquaint themselves with
the country, or perhaps some deserters that came over to them from the
enemy, informed them of the truth in this matter. Those that suffer
themselves to be deceived by the wiles of Satan will soon be undeceived
to their confusion, and will find that near, even at the door, which
they imagined was very far off.
III. The disgust of the congregation at this. They did indeed submit to
the restraints which this league laid upon them, and smote not the
cities of the Gibeonites, neither slew the persons nor seized the prey;
but it vexed them to have their hands thus tied, and they murmured
against the princes (v. 18) it is to be feared, more from a jealousy
for their own profit than from a zeal for the fulfilling of God's
command, though some of them perhaps had a regard to that. Many are
forward to arraign and censure the actions of princes while they are
ignorant of the springs of those actions and are incompetent judges of
the reasons of state that govern them. While therefore we are satisfied
in general that those who are over us aim at nothing but the public
good, and sincerely seek the welfare of their people, we ought to make
the best of what they do and not exercise ourselves in things above us.
IV. The prudent endeavour of the princes to pacify the discontented
congregation, and to accommodate the matter; herein all the princes
concurred and were unanimous, which doubtless disposed the people to
acquiesce.
1. They resolved to spare the lives of the Gibeonites, for so they had
expressly sworn to do (v. 15), to let them live. (1.) The oath was
lawful, else it had not bound them any more than Herod's oath bound him
to cut off John Baptist's head; it is true God had appointed them to
destroy all the Canaanites, but the law must be construed, in favorem
vitæ--with some tender allowance, to mean those only that stood it out
and would not surrender their country to them, and not to bind them so
far to put off the sense of honour and humanity as to slay those who
had never lifted up a hand against them nor ever would, but before they
were reduced to any extremity, or ever attempted any act of hostility,
with one consent humbled themselves; the kings of Israel were certainly
more merciful kings than to do so (1 Kings xx. 31), and the God of
Israel a more merciful God than to order it so. Satis est prostrasse
leoni--It is enough to have laid the lion prostrate. And besides, the
reason of the law is the law; the mischief designed to be prevented by
that law was the infecting of the Israelites with their idolatry, Deut.
vii. 4. But if the Gibeonites renounce their idolatry, and become
friends and servants to the house of God, the danger is effectually
prevented, the reason of the law ceases, and consequently the
obligation of it, especially to a thing of this nature. The conversion
of sinners shall prevent their ruin. (2.) The oath being lawful, both
the princes and the people for whom they transacted were bound by it,
bound in conscience, bound in honour to the God of Israel, by whom they
had sworn, and whose name would have been blasphemed by the Canaanites
if they had violated this oath. They speak as those that feared an oath
(Eccl. ix. 2), when they argued thus: We will let them live, lest wrath
be upon us, because of the oath which we swore, v. 20. He that ratifies
a promise with an oath imprecates the divine vengeance if he wilfully
break his promise, and has reason to expect that divine justice will
take him at his word. God is not mocked, and therefore oaths are not to
be jested with. The princes would keep their word, [1.] Though they
lost by it. A citizen of Zion swears to his own hurt and changes not,
Ps. xv. 4. Joshua and the princes, when they found it was to their
prejudice that they had thus bound themselves, did not apply to Eleazar
for a dispensation, much less did they pretend that no faith is to be
kept with heretics, with Canaanites; no, they were strangers to the
modern artifices of the Romish church to elude the most sacred bonds,
and even to sanctify perjuries [2.] Though the people were uneasy at
it, and their discontent might have ended in a mutiny, yet the princes
would not violate their engagement to the Gibeonites; we must never be
over-awed, either by majesty or multitude, to do a sinful thing, and go
against our consciences. [3.] Though they were drawn into this league
by a wile, and might have had a very plausible pretence to declare it
null and void, yet they adhered to it. They might have pleaded that
though those were the men with whom they exchanged the ratifications,
yet these were not the cities intended in the league; they had promised
to spare certain cities, without names, that were very far off, and
upon the express consideration of their being so; but these were very
near, and therefore not the cities that they covenanted with. And many
learned men have thought that they were so grossly imposed upon by the
Gibeonites that it would have been lawful for them to have recalled
their promise, but to preserve their reputation, and to keep up in
Israel a veneration of an oath, they would stand to it; but it is plain
that they thought themselves indispensably obliged by it, and were
apprehensive that the wrath of God would fall upon them if they broke
it. And, however their adherence to it might be displeasing to the
congregation, it is plain that it was acceptable to God; for when, in
pursuance of this league, they undertook the protection of the
Gibeonites, God gave them the most glorious victory that ever they had
in all their wars (ch. x.), and long afterwards severely avenged the
wrong Saul did to the Gibeonites in violation of this league, 2 Sam.
xxi. 1. Let this convince us all how religiously we ought to perform
our promises, and make good our bargains; and what conscience we ought
to make of our words when they are once given. If a covenant obtained
by so many lies and deceits might not be broken, shall we think to
evade the obligation of those that have been made with all possible
honesty and fairness? If the fraud of others will not justify or excuse
our falsehood, certainly the honesty of others in dealing with us will
aggravate and condemn our dishonesty in dealing with them.
2. Though they spared their lives, yet they seized their liberties, and
sentenced them to be hewers of wood and drawers of water to the
congregation, v. 21. By this proposal the discontented congregation was
pacified; for, (1.) Those who were angry that the Gibeonites lived
might be content when they saw them condemned to that which, in the
general apprehension, is worse than death, perpetual servitude. (2.)
Those who were angry that they were not spoiled might be content when
their serving the congregation would be more to the public advantage
than their best effects could be; and, in short, the Israelites would
be not losers either in honour or profit by this peace with the
Gibeonites; convince them of this, and they will be satisfied.
The Gibeonites Made Bondmen. (b. c. 1450.)
22 And Joshua called for them, and he spake unto them, saying,
Wherefore have ye beguiled us, saying, We are very far from you; when
ye dwell among us? 23 Now therefore ye are cursed, and there shall
none of you be freed from being bondmen, and hewers of wood and drawers
of water for the house of my God. 24 And they answered Joshua, and
said, Because it was certainly told thy servants, how that the Lord thy
God commanded his servant Moses to give you all the land, and to
destroy all the inhabitants of the land from before you, therefore we
were sore afraid of our lives because of you, and have done this thing.
25 And now, behold, we are in thine hand: as it seemeth good and
right unto thee to do unto us, do. 26 And so did he unto them, and
delivered them out of the hand of the children of Israel, that they
slew them not. 27 And Joshua made them that day hewers of wood and
drawers of water for the congregation, and for the altar of the Lord,
even unto this day, in the place which he should choose.
The matter is here settled between Joshua and the Gibeonites, and an
explanation of the league agreed upon. We may suppose that now, not the
messengers who were first sent, but the elders of Gibeon, and of the
cities that were dependent upon it, were themselves present and treated
with, that the matter might be fully compromised.
I. Joshua reproves them for their fraud, v. 22. And they excuse it as
well as they can, v. 24. 1. Joshua gives the reproof very mildly:
Wherefore have you beguiled us? He does not load them with any ill
names, does not give them any harsh provoking language, does not call
them, as they deserved to be called, base liars, but only asks them,
Why have you beguiled us? Under the greatest provocations, it is our
wisdom and duty to keep our temper, and to bridle our passion; a just
cause needs not anger to defend it, and a bad one is made never the
better by it. 2. They make the best excuse for themselves, that the
thing would bear, v. 24. They found by the word of God that sentence of
death was passed upon them (the command was to destroy all the
inhabitants of the land, without exception), and they found by the
works of God already wrought that there was no opposing the execution
of this sentence; they considered that God's sovereignty is
incontestable, his justice inflexible, his power irresistible, and
therefore resolved to try what his mercy was, and found it was not in
vain to cast themselves upon it. They do not go about to justify their
lie, but in effect beg pardon for it, pleading it was purely to save
their lives that they did it, which every man that finds in himself the
force of the law of self-preservation will therefore make great
allowances for, especially in such a case as this, where the fear was
not merely of the power of man (if that were all, one might flee from
that to the divine protection), but of the power of God himself, which
they saw engaged against them.
II. Joshua condemns them to servitude, as a punishment of their fraud
(v. 23), and they submit to the sentence (v. 25), and for aught that
appears both sides are pleased.
1. Joshua pronounces them perpetual bondmen. They had purchased their
lives with a lie, but, that being no good consideration, he obliges
them to hold their lives under the rent and reservation of their
continual labours, in hewing wood and drawing water, the meanest and
most toilsome employments. Thus their lie was punished; had they dealt
fairly and plainly with Israel, perhaps they would have had more
honourable conditions granted them, but now, since they gain their
lives with ragged clothes and clouted shoes, the badges of servitude,
they are condemned for ever to wear such, so must their doom be. And
thus the ransom of their lives is paid; dominion is acquired by the
preservation of a life that lies at mercy (servus dicitur a servando--a
servant is so called from the act of saving); they owe their service to
those to whom they owe their lives. Observe how the judgment is given
against them. (1.) Their servitude is made a curse to them. "Now you
are cursed with the ancient curse of Canaan," from whom these Hivites
descended, a servant of servants shalt thou be, Gen. ix. 25. What shall
be done to the false tongue but this? Cursed shall it be. (2.) Yet this
curse is turned into a blessing; they must be servants, but it shall be
for the house of my God. The princes would have them slaves unto all
the congregation (v. 21), at least they chose to express themselves so,
for the pacifying of the people that were discontented; but Joshua
mitigates the sentence, both in honour to God and in favour to the
Gibeonites: it would be too hard upon them to make them every man's
drudge; if they must be hewers of wood and drawers of water, than which
there cannot be a greater disparagement, especially to those who are
citizens of a royal city, and all mighty men (ch. x. 2), yet they shall
be so to the house of my God, than which there cannot be a greater
preferment: David himself could have wished to be a door-keeper there.
Even servile work becomes honourable when it is done for the house of
our God and the offices thereof. [1.] They were hereby excluded from
the liberties and privileges of true-born Israelites, and a remaining
mark of distinction was put upon their posterity throughout all their
generations. [2.] They were hereby employed in such services as
required their personal attendance upon the altar of God in the place
which he should choose (v. 27), which would bring them to the knowledge
of the law of God, keep them strictly to that holy religion to which
they were proselyted, and prevent their revolt to the idolatries of
their fathers. [3.] This would be a great advantage to the priests and
Levites to have so many, and those mighty men, constant attendants upon
them, and engaged by office to do all the drudgery of the tabernacle. A
great deal of wood must be hewed for fuel for God's house, not only to
keep the fire burning continually upon the altar, but to boil the flesh
of the peace-offerings, &c. And a great deal of water must be drawn for
the divers washings which the law prescribed. These and other such
servile works, such as washing the vessels, carrying out ashes,
sweeping the courts, &c., which otherwise the Levites must have done
themselves, these Gibeonites were appointed to do. [4.] They were
herein servants to the congregation too; for whatever promotes and
helps forward the worship of God is real service to the commonwealth.
It is the interest of every Israelite that the altar of God be well
attended. Hereby also the congregation was excused from much of that
servile work which perhaps would otherwise have been expected from some
of them. God had made a law that the Israelites should never make any
of their brethren bondmen; if they had slaves, they must be of the
heathen that were round about them, Lev. xxv. 44. Now in honour of this
law, and of Israel that was honoured by it, God would not have the
drudgery, no, not of the tabernacle itself, to be done by Israelites,
but by Gibeonites, who were afterwards called Nethinim, men given to
the Levites, as the Levites were to the priests (Num. iii. 9), to
minister to them in the service of God. [5.] This may be looked upon as
typifying the admission of the Gentiles into the gospel church. Now
they were taken in upon their submission to be under-officers, but
afterwards God promises that he will take of them for priests and
Levites, Isa. lxvi. 21.
2. They submit to this condition, v. 25. Conscious of a fault in
framing a lie whereby to deceive the Israelites, and sensible also how
narrowly they escaped with their lives and what a kindness it was to
have them spared, they acquiesce in the proposal: Do as it seemeth
right unto thee. Better live in servitude, especially such servitude,
than not live at all. Those of the very meanest and most despicable
condition are described to be hewers of wood and drawers of water,
Deut. xxix. 11. But skin for skin, liberty, and labour, and all that a
man has, will he give for his life, and no ill bargain. Accordingly the
matter was determined. (1.) Joshua delivered them out of the hands of
the Israelites that they should not be slain, v. 26. It seems there
were those who would have fallen upon them with the sword if Joshua had
not interposed with his authority; but wise generals know when to
sheathe the sword, as well as when to draw it. (2.) He then delivered
them again into the hands of the Israelites to be enslaved, v. 27. They
were not to keep possession of their cities, for we find afterwards
that three of them fell to the lot of Benjamin and one to that of
Judah; nor were they themselves to be at their own disposal, but, as
bishop Patrick thinks, were dispersed into the cities of the priests
and Levites, and came up with them in their courses to serve at the
altar, out of the profits of which, it is probable, they were
maintained. And thus Israel's bondmen became the Lord's freemen, for
his service in the meanest office is liberty, and his work is its own
wages. And this they got by their early submission. Let us, in like
manner, submit to our Lord Jesus, and refer our lives to him, saying,
"We are in thy hand, do unto us as seemeth good and right unto thee;
only save our souls, and we shall not repent it:" if he appoint us to
bear his cross, and draw in his yoke, and serve at his altar, this
shall be afterwards neither shame nor grief to us, while the meanest
office in God's service will entitle us to a dwelling in the house of
the Lord all the days of our life.
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J O S H U A
CHAP. X.
We have in this chapter an account of the conquest of the kings and
kingdoms of the southern part of the land of Canaan, as, in the next
chapter, of the reduction of the northern parts, which together
completed the glorious successes of the wars of Canaan. In this chapter
we have an account, I. Of the routing of their forces in the field, in
which observe, 1. Their confederacy against the Gibeonites, ver. 1-5.
2. The Gibeonites' request to Joshua to assist them, ver. 6. 3.
Joshua's speeds march under divine encouragement for their relief, ver.
7-9. 4. The defeat of the armies of these confederate kings, ver. 10,
11. 5. The miraculous prolonging of the day by the standing still of
the sun in favour of the conquerors, ver. 12-14. II. Of the execution
of the kings that escaped out of the battle, ver. 15-27. III. Of the
taking of the particular cities, and the total destruction of all that
were found in them. Makkedah, ver. 28. Libnah, ver. 29, 30. Lachish,
ver. 31, 32, and the king of Gezer that attempted its rescue, ver. 33.
Eglon, ver. 34, 35. Hebron, ver. 36, 37. Debir, ver. 38, 39. And the
bringing of all that country into the hands of Israel, ver. 40-42. And,
lastly, the return of the army to the head-quarters, ver. 43.
The Combination Against Gibeon. (b. c. 1450.)
1 Now it came to pass, when Adoni-zedec king of Jerusalem had heard how
Joshua had taken Ai, and had utterly destroyed it; as he had done to
Jericho and her king, so he had done to Ai and her king; and how the
inhabitants of Gibeon had made peace with Israel, and were among them;
2 That they feared greatly, because Gibeon was a great city, as one
of the royal cities, and because it was greater than Ai, and all the
men thereof were mighty. 3 Wherefore Adoni-zedec king of Jerusalem
sent unto Hoham king of Hebron, and unto Piram king of Jarmuth, and
unto Japhia king of Lachish, and unto Debir king of Eglon, saying, 4
Come up unto me, and help me, that we may smite Gibeon: for it hath
made peace with Joshua and with the children of Israel. 5 Therefore
the five kings of the Amorites, the king of Jerusalem, the king of
Hebron, the king of Jarmuth, the king of Lachish, the king of Eglon,
gathered themselves together, and went up, they and all their hosts,
and encamped before Gibeon, and made war against it. 6 And the men of
Gibeon sent unto Joshua to the camp to Gilgal, saying, Slack not thy
hand from thy servants; come up to us quickly, and save us, and help
us: for all the kings of the Amorites that dwell in the mountains are
gathered together against us.
Joshua and the hosts of Israel had now been a good while in the land of
Canaan, and no great matters were effected; they were made masters of
Jericho by a miracle, of Ai by stratagem, and of Gibeon by surrender,
and that was all; hitherto the progress of their victories had not
seemed proportionable to the magnificence of their entry and the glory
of their beginnings. Those among them that were impatient of delays, it
is probable, complained of Joshua's slowness, and asked why they did
not immediately penetrate into the heart of the country, before the
enemy could rally their forces to make head against them, why they
stood trifling, while they were so confident both of their title and of
their success. Thus Joshua's prudence, perhaps, was censured as
slothfulness, cowardice, and want of spirit. But, 1. Canaan was not to
be conquered in a day. God had said that by little and little he would
drive out the Canaanites, Exod. xxiii. 30. He that believeth will not
make haste, or conclude that the promise will never be performed
because it is not performed so soon as he expected. 2. Joshua waited
for the Canaanites to be the aggressors; let them first make an onset
upon Israel, or the allies of Israel, and then their destruction will
be, or at least will appear to be, the more just and more justifiable.
Joshua had warrant sufficient to set upon them, yet he stays till they
strike the first stroke, that he might provide for honest things in the
sight, not only of God, but of men; and they would be the more
inexcusable in their resistance, now that they had seen what favour the
Gibeonites found with Israel. 3. It was for the advantage of Israel to
sit still awhile, that the forces of these little kings might unite in
one body, and so might the more easily be cut off at one blow. This God
had in his eye when he put it into their hearts to combine against
Israel; though they designed thereby to strengthen one another, that
which he intended was to gather them as sheaves into the floor, to fall
together under the flail, Mic. iv. 12. Thus oftentimes that seeming
paradox proves wholesome counsel, Stay awhile, and we shall have done
the sooner.
After Israel had waited awhile for an occasion to make war upon the
Canaanites, a fair one offers itself. 1. Five kings combine against the
Gibeonites. Adoni-zedec king of Jerusalem was the first mover and
ring-leader of this confederacy. He had a good name (it signifies lord
of righteousness), being a descendant perhaps from Melchizedek, king of
righteousness; but, notwithstanding the goodness of his name and
family, it seems he was a bad man, and an implacable enemy to the
posterity of that Abraham to whom his predecessor, Melchizedek, was
such a faithful friend. He called upon his neighbours to join against
Israel either because he was the most honourable prince, and had the
precedency among these kings (perhaps they had some dependence upon
him, at least they paid a deference to him, as the most public,
powerful, and active man they had among them), or because he was first
or most apprehensive of the danger his country was in, not only by the
conquest of Jericho and Ai, but the surrender of Gibeon, which, it
seems, was the chief thing that alarmed him, it being one of the most
considerable frontier towns they had. Against Gibeon therefore all the
force he would raise must be leveled. Come, says he, and help me, that
we may smite Gibeon. This he resolves to do, either, (1.) In policy,
that he might retake the city, because it was a strong city, and of
great consequence to this country in whose hands it was; or, (2.) In
passion, that he might chastise the citizens for making peace with
Joshua, pretending that they had perfidiously betrayed their country
and strengthened the common enemy, whereas they had really done the
greatest kindness imaginable to their country, by setting them a good
example, if they would have followed it. Thus Satan and his instruments
make war upon those that make peace with God. Marvel not if the world
hate you, and treat those as deserters who are converts to Christ. 2.
The Gibeonites send notice to Joshua of the distress and danger they
are in, v. 6. Now they expect benefit from the league they had made
with Israel, because, though it was obtained by deceit, it was
afterwards confirmed when the truth came out. They think Joshua obliged
to help them, (1.) In conscience, because they were his servants; not
in compliment, as they had said in their first address (ch. ix. 8), We
are thy servants, but in reality made servants to the congregation; and
it is the duty of masters to take care of the poorest and meanest of
their servants, and not to see them wronged when it is in the power of
their hand to right them. Those that pay allegiance may reasonably
expect protection. Thus David pleads with God (Ps. cxix. 94), I am
thine, save me; and so may we, if indeed we be his. (2.) In honour,
because the ground of their enemies' quarrel with them was the respect
they had shown to Israel, and the confidence they had in a covenant
with them. Joshua cannot refuse to help them when it is for their
affection to him, and to the name of his God, that they are attacked.
David thinks it a good plea with God (Ps. lxix. 7), For thy sake I have
borne reproach. When our spiritual enemies set themselves in array
against us, and threaten to swallow us up, let us, by faith and prayer,
apply to Christ, our Joshua, for strength and succour, as Paul did, and
we shall receive the same answer of peace, My grace is sufficient for
thee, 2 Cor. xii. 8, 9.
The Sun and Moon Stand Still. (b. c. 1450.)
7 So Joshua ascended from Gilgal, he, and all the people of war with
him, and all the mighty men of valour. 8 And the Lord said unto
Joshua, Fear them not: for I have delivered them into thine hand; there
shall not a man of them stand before thee. 9 Joshua therefore came
unto them suddenly, and went up from Gilgal all night. 10 And the
Lord discomfited them before Israel, and slew them with a great
slaughter at Gibeon, and chased them along the way that goeth up to
Beth-horon, and smote them to Azekah, and unto Makkedah. 11 And it
came to pass, as they fled from before Israel, and were in the going
down to Beth-horon, that the Lord cast down great stones from heaven
upon them unto Azekah, and they died: they were more which died with
hailstones than they whom the children of Israel slew with the sword.
12 Then spake Joshua to the Lord in the day when the Lord delivered up
the Amorites before the children of Israel, and he said in the sight of
Israel, Sun, stand thou still upon Gibeon; and thou, Moon, in the
valley of Ajalon. 13 And the sun stood still, and the moon stayed,
until the people had avenged themselves upon their enemies. Is not this
written in the book of Jasher? So the sun stood still in the midst of
heaven, and hasted not to go down about a whole day. 14 And there was
no day like that before it or after it, that the Lord hearkened unto
the voice of a man: for the Lord fought for Israel.
Here, I. Joshua resolves to assist the Gibeonites, and God encourages
him in this resolve. 1. He ascended from Gilgal (v. 7), that is, he
designed, determined, and prepared for, this expedition to relieve
Gibeon, for it is probable it was before he stirred a step that God
spoke to him to encourage him. It was generous and just in Joshua to
help his new allies, though perhaps the king of Jerusalem, when he
attacked them, little thought that Joshua would be so ready to help
them, but expected he would abandon them as Canaanites, the rather
because they had obtained their league with him by fraud; therefore he
speaks with assurance (v. 4) of smiting Gibeon. But Joshua knew that
his promise to let them live obliged him, not only not to slay them
himself, but not to stand by and see them slain when it was in the
power of his hand to prevent it, Prov. xxiv. 11, 12. He knew that when
they embraced the faith and worship of the God of Israel they came to
trust under the shadow of his wings (Ruth ii. 12), and therefore, as
his servants, he was bound to protect them. 2. God animated him for his
undertaking, (v. 8): Fear not, that is, (1.) "Doubt not of the goodness
of thy cause and the clearness of thy call; though it be to assist
Gibeonites, thou art in the way of duty, and God is with thee of a
truth." (2.) "Dread not the power of the enemy; though so many kings
are confederate against thee, and are resolved to make their utmost
efforts for the reduction of Gibeon, and it may be will fight
desperately in a desperate cause, yet let not this discourage thee, I
have delivered them into thy hand;" and those can make neither
resistance nor escape whom God has marked for destruction.
II. Joshua applies himself to execute this resolve, and God assists him
in the execution. Here we have,
1. The great industry of Joshua, and the power of God working with it
for the defeat of the enemy. In this action, (1.) Joshua showed his
good-will in the haste he made for the relief of Gibeon (v. 9): He came
unto them suddenly, for the extremity was such as would not admit
delay. If one of the tribes of Israel had been in danger, he could not
have shown more care or zeal for its relief than here for Gibeon,
remembering in this, as in other cases, there must be one law for the
stranger that was proselyted and for him that was born in the land.
Scarcely had the confederate princes got their forces together, and sat
down before Gibeon, when Joshua was upon them, the surprise of which
would put them into the greatest confusion. Now that the enemy were
actually drawn up into a body, which had all as it were but one neck,
despatch was as serviceable to his cause as before delay was, while he
waited for this general rendezvous; and now that things were ripe for
execution no man more expeditious than Joshua, who before had seemed
slow. Now it shall never be said, He left that to be done to-morrow
which he could do to-day. When Joshua found he could not reach Gibeon
in a day, lest he should lose any real advantages against the enemy, or
so much as seem to come short or to neglect his new allies, he marched
all night, resolving not to give sleep to his eyes, nor slumber to his
eye-lids, till he had accomplished this enterprise. It was well the
forces he took with him were mighty men of valour, not only able-bodied
men, but men of spirit and resolution, and hearty in the cause, else
they neither could nor would have borne this fatigue, but would have
murmured at their leader and would have asked, "Is this the rest we
were promised in Canaan?" But they well considered that the present
toil was in order to a happy settlement, and therefore were reconciled
to it. Let the good soldiers of Jesus Christ learn hence to endure
hardness, in following the Lamb whithersoever he goes, and not think
themselves undone if their religion lose them now and then a night's
sleep; it will be enough to rest when we come to heaven. But why needed
Joshua to put himself and his men so much to the stretch? Had not God
promised him that without fail he would deliver the enemies into his
hand? It is true he had; but God's promises are intended, not to
slacken and supersede, but to quicken and encourage our endeavours. He
that believeth doth not make haste to anticipate providence, but doth
make haste to attend it, with a diligent, not a distrustful, speed.
(2.) God showed his great power in defeating the enemies whom Joshua so
vigorously attacked, v. 10, 11. Joshua had a very numerous and powerful
army with him, hands enough to despatch a dispirited enemy, so that the
enemy might have been scattered by the ordinary fate of war; but God
himself would appear in this great and decisive battle, and draw up the
artillery of heaven against the Canaanites, to demonstrate to this
people that they got not this land in possession by their own sword,
neither did their own arm save them, but God's right hand and his arm,
Ps. xliv. 3. The Lord discomfited them before Israel. Israel did what
they could, and yet God did all. [1.] It must needs be a very great
terror and confusion to the enemy to perceive that heaven itself fought
against them; for who can contest with, flee from, or fence against,
the powers of heaven? They had affronted the true God and robbed him of
his honour by worshipping the host of heaven, giving that worship to
the creature which is due to the Creator only; and now the host of
heaven fights against them, and even that part of the creation which
they had idolized is at war with them, and even triumphs in their ruin,
Jer. viii. 2. There is no way of making any creature propitious to us,
no, not by sacrifice nor offering, but only by making our peace with
God and keeping ourselves in his love. This had been enough to make
them an easy prey to the victorious Israelites, yet this was not all.
[2.] Besides the terror struck upon them, there was a great slaughter
made of them by hail-stones, which were so large, and came down with
such a force, that more were killed by the hail-stones than by the
sword of the Israelites, though no doubt they were busy. God himself
speaks to Job of treasures, or magazines, of snow and hail, which he
has reserved for the day of battle and war (Job xxxviii. 22, 23), and
here they are made use of to destroy the Canaanites. Here was hail,
shot from God's great ordnance, that, against whomsoever it was
directed, was sure to hit (and never glanced upon the Israelites mixed
with them), and wherever it hit was sure to kill. See here how
miserable those are that have God for their enemy, and how sure to
perish; it is a fearful thing to fall into his hands, for there is no
fleeing out of them. Some observe that Beth-horon lay north of Gibeon,
Azekah and Makkedah lay south, so that they fled each way but, which
way soever they fled, the hail-stones pursued them, and met them at
every turn.
2. The great faith of Joshua, and the power of God crowning it with the
miraculous arrest of the sun, that the day of Israel's victories might
be prolonged, and so the enemy totally defeated. The hail-stones had
their rise no higher than the clouds, but, to show that Israel's help
came from above the clouds, the sun itself, who by his constant motion
serves the whole earth, by halting when there was occasion served the
Israelites, and did them a kindness. The sun and moon stood still in
their habitation, at the light of thy arrows which gave the signal,
Hab. iii. 11.
(1.) Here is the prayer of Joshua that the sun might stand still. I
call it his prayer, because it is said (v. 12) he spoke to the Lord; as
Elijah, though we read (1 Kings xvii. 1) only of his prophesying of the
drought, yet is said (James v. 17) to pray for it. Observe, [1.] An
instance of Joshua's unwearied activity in the service of God and
Israel, that though he had marched all night and fought all day, and,
one might expect, would be inclined to repose himself and get a little
sleep, and give his army some time to rest--that, like the hireling, he
would earnestly desire the shadow, and bid the night welcome, when he
had done such a good day's work--yet, instead of this, he wishes for
nothing so much as the prolonging of the day. Note, Those that wait on
the Lord and work for him shall renew their strength, shall run and not
be weary, shall walk and not faint, Isa. xl. 31. [2.] An instance of
his great faith in the almighty power of God, as above the power of
nature, and able to control and alter the usual course of it. No doubt
Joshua had an extraordinary impulse or impression upon his spirit,
which he knew to be of divine origin, prompting him to desire that this
miracle might be wrought upon this occasion, else it would have been
presumption in him to desire or expect; the prayer would not have been
granted by the divine power, if it had not been dictated by the divine
grace. God wrought this faith in him, and then said, "According to thy
faith, and thy prayer of faith, be it unto thee." It cannot be
imagined, however, that such a thing as this should have entered into
his mind if God had not put it there; a man would have had a thousand
projects in his head for the completing of the victory before he would
have thought of desiring the sun to stand still; but even in the
Old-Testament saints the Spirit made intercession according to the will
of God. What God will give he inclines the hearts of his praying people
to ask, and for what he will do he will be enquired of, Ezek. xxxvi.
37. Now, First, It looked great for Joshua to say, Sun, stand thou
still. His ancestor Joseph had indeed dreamed that the sun and moon did
homage to him; but who would have thought that, after it had been
fulfilled in the figure, it should be again fulfilled in the letter to
one of his posterity? The prayer is thus expressed with authority,
because it was not an ordinary prayer, such as is directed and
supported only by God's common providence or promise, but the prayer of
a prophet at this time divinely inspired for this purpose; and yet it
intimates to us the prevalency of prayer in general, so far as it is
regulated by the word of God, and may remind us of that honour put upon
prayer (Isa. xlv. 11), Concerning the work of my hands command you me.
He bids the sun stand still upon Gibeon, the place of action and the
seat of war, intimating that what he designed in this request was the
advantage of Israel against their enemies; it is probable that the sun
was now declining, and that he did not call for the lengthening out of
the day until he observed it hastening towards it period. He does
likewise, in the name of the King of kings, arrest the moon, perhaps
because it was requisite for the preserving of the harmony and good
order of the spheres that the course of the rest of the heavenly bodies
should be stayed likewise, otherwise, while the sun shone, he needed
not the moon; and here he mentions the valley of Ajalon, which was near
to Gibeon, because there he was at that time. Secondly, It was bold
indeed to say so before Israel, and argues a very strong assurance of
faith. If the event had not answered the demand, nothing could have
been a greater slur upon him; the Israelites would have concluded he
was certainly going mad, or he would never have talked so
extravagantly. But he knew very well God would own and answer a
petition which he himself directed to be drawn up and presented, and
therefore was not afraid to say before all Israel, calling them to
observe this work of wonder, Sun, stand thou still, for he was
confident in him whom he had trusted. He believed the almighty power of
God, else he could not have expected that the sun, going on in its
strength, driving in a full career, and rejoicing as a strong man to
run a race, should be stopped in an instant. He believed the
sovereignty of God in the kingdom of nature, else he could not have
expected that the established law and course of nature should be
changed and interrupted, the ordinances of heaven, and the constant
usage according to these ordinances, broken in upon. And he believed
God's particular favour to Israel above all people under the sun, else
he could not have expected that, to favour them upon an emergency with
a double day, he should (which must follow of course) amaze and terrify
so great a part of the terrestrial globe with a double night at the
same time. It is true, he causeth the sun to shine upon the just and
the unjust; but for this once the unjust shall wait for it beyond the
usual time, while, in favour to righteous Israel, it stands still.
(2.) The wonderful answer to this prayer. No sooner said than done (v.
13): The sun stood still, and the moon staid. Notwithstanding the vast
distance between the earth and the sun, at the word of Joshua the sun
stopped immediately; for the same God that rules in heaven above rules
at the same time on this earth, and, when he pleases, even the heavens
shall hear the earth, as here. Concerning this great miracle it is here
said, [1.] That it continued a whole day, that is, the sun continued as
long again above the horizon as otherwise it would have done. It is
commonly supposed to have been about the middle of summer that this
happened, when, in that country, it was about fourteen hours between
sun and sun, so that this day was about twenty-eight hours long; yet,
if we suppose it to have been at that time of the year when the days
are at the shortest, it will be the more probable that Joshua should
desire and pray for the prolonging of the day. [2.] That hereby the
people had full time to avenge themselves of their enemies, and to give
them a total defeat. We often read in history of battles which the
night put an end to, the shadows of which favoured the retreat of the
conquered; to prevent this advantage to the enemy in their flight, the
day was doubled, that the hand of Israel might find out all their
enemies; but the eye and hand of God can find them out without the help
of the sun's light, for to him the night shineth as the day, Ps.
cxxxix. 12. Note, Sometimes God completes a great salvation in a little
time, and makes but one day's work of it. Perhaps this miracle is
alluded to Zech. xiv. 6, 7, where the day of God's fighting against the
nations is said to be one day, and that at evening time it shall be
light, as here. And, [3.] That there was never any day like it, before
or since, in which God put such an honour upon faith and prayer, and
upon Israel's cause; never did he so wonderfully comply with the
request of a man, nor so wonderfully fight for his people. [4.] This is
said to be written in the book of Jasher, a collection of state-poems,
in which the poem made upon this occasion was preserved among the rest;
probably the same with that book of the wars of the Lord (Num. xxi.
14), which afterwards was continued and carried on by one Jasher. Those
words, Sun, stand thou still upon Gibeon, and thou moon in the valley
of Ajalon, sounding metrical, are supposed to be taken from the
narrative of this event as it was found in the book of Jasher. Not that
the divine testimony of the book of Joshua needed confirmation from the
book of Jasher, a human composition; but to those who had that book in
their hands it would be of use to compare this history with it, which
warrants the appeals the learned make to profane history for
corroborating the proofs of the truth of sacred history. [5.] But
surely this stupendous miracle of the standing still of the sun was
intended for something more than merely to give Israel so much the more
time to find out and kill their enemies, which, without this, might
have been done the next day. First, God would hereby magnify Joshua
(ch. iii. 7), as a particular favourite, and one whom he did delight to
honour, being a type of him who has all power both in heaven and in
earth and whom the winds and the seas obey. Secondly, He would hereby
notify to all the world what he was doing for his people Israel here in
Canaan; the sun, the eye of the world, must be fixed for some hours
upon Gibeon and the valley of Ajalon, as if to contemplate the great
works of God there for Israel, and so to engage the children of men to
look that way, and to enquire of this wonder done in the land, 2 Chron.
xxxii. 31. Proclamation was hereby made to all the neighbouring
nations. Come, behold the works of the Lord (Ps. xlvi. 8), and say,
What nation is there so great as Israel is, who has God so nigh unto
them? One would have supposed that this would bring such real
ambassadors as the Gibeonites pretended to be from a very far country,
to court the friendship of Israel because of the name of the Lord their
God. Thirdly, He would hereby convince and confound those idolaters
that worshipped the sun and moon and gave divine honours to them, by
demonstrating that they were subject to the command of the God of
Israel, and that, as high as they were, he was above them; and thus he
would fortify his people against temptations to this idolatry, which he
foresaw they would be addicted to (Deut. iv. 19), and which,
notwithstanding this, they afterwards corrupted themselves with.
Fourthly, This miracle signified (it is the learned bishop Pierson's
notion) that in the latter days, when the light of the world was
tending towards a light of darkness, the Sun of righteousness, even our
Joshua, should arise (Mal. iv. 2), give check to the approaching night,
and be the true light. To which let me add that when Christ conquered
our spiritual enemies upon the cross the miracle wrought on the sun was
the reverse of this; it was then darkened as if it had gone down at
noon, for Christ needed not the light of the sun to carry on his
victories: he then made darkness his pavilion. And, Lastly, The
arresting of the sun and moon in this day of battle prefigured the
turning of the sun into darkness, and the moon into blood, in the last
great and terrible day of the Lord.
The Five Kings Slain. (b. c. 1450.)
15 And Joshua returned, and all Israel with him, unto the camp to
Gilgal. 16 But these five kings fled, and hid themselves in a cave at
Makkedah. 17 And it was told Joshua, saying, The five kings are found
hid in a cave at Makkedah. 18 And Joshua said, Roll great stones upon
the mouth of the cave, and set men by it for to keep them: 19 And
stay ye not, but pursue after your enemies, and smite the hindmost of
them; suffer them not to enter into their cities: for the Lord your God
hath delivered them into your hand. 20 And it came to pass, when
Joshua and the children of Israel had made an end of slaying them with
a very great slaughter, till they were consumed, that the rest which
remained of them entered into fenced cities. 21 And all the people
returned to the camp to Joshua at Makkedah in peace: none moved his
tongue against any of the children of Israel. 22 Then said Joshua,
Open the mouth of the cave, and bring out those five kings unto me out
of the cave. 23 And they did so, and brought forth those five kings
unto him out of the cave, the king of Jerusalem, the king of Hebron,
the king of Jarmuth, the king of Lachish, and the king of Eglon. 24
And it came to pass, when they brought out those kings unto Joshua,
that Joshua called for all the men of Israel, and said unto the
captains of the men of war which went with him, Come near, put your
feet upon the necks of these kings. And they came near, and put their
feet upon the necks of them. 25 And Joshua said unto them, Fear not,
nor be dismayed, be strong and of good courage: for thus shall the Lord
do to all your enemies against whom ye fight. 26 And afterward Joshua
smote them, and slew them, and hanged them on five trees: and they were
hanging upon the trees until the evening. 27 And it came to pass at
the time of the going down of the sun, that Joshua commanded, and they
took them down off the trees, and cast them into the cave wherein they
had been hid, and laid great stones in the cave's mouth, which remain
until this very day.
It was a brave appearance, no doubt, which the five kings made when
they took the field for the reducing of Gibeon, and a brave army they
had following them; but they were all routed, put into disorder first,
and then brought to destruction by the hail-stones. And now Joshua
thought, his work being done, he might go with his army into quarters
of refreshment. Accordingly it was resolved, perhaps in a council of
war, that they should presently return to the camp at Gilgal (v. 15),
till they should receive orders from God to take possession of the
country they had now conquered; but he soon finds he has more work cut
out for him. The victory must be pursued, that the spoils might be
divided. Accordingly he applies himself to it with renewed vigour.
I. The forces that had dispersed themselves must be followed and
smitten. When tidings were brought to Joshua where the kings were he
ordered a guard to be set upon them for the present (v. 18), reserving
them for another day of destruction, and to be brought forth to a day
of wrath, Job xxi. 30. He directs his men to pursue the common
soldiers, as much as might be, to prevent their escaping to the
garrisons, which would strengthen them, and make the reduction of them
the more difficult, v. 19. Like a prudent general, he does that first
which is most needful, and defers his triumphs till he has completed
his conquests; nor was he in such haste to insult over the captive
kings but that he would first prevent the rallying again of their
scattered forces. The result of this vigorous pursuit was, 1. That a
very great slaughter was made of the enemies of God and Israel. And, 2.
The field was cleared of them, so that none remained but such as got
into fenced cities, where they would not long be safe themselves, nor
were they capable of doing any service to the cities that sheltered
them, unless they could have left their fears behind them. 3. None
moved his tongue against any of the children of Israel, v. 21. This
expression intimates, (1.) Their perfect safety and tranquillity; some
think it should be read (from Exod. xi. 7), Against any of the children
of Israel did not a dog move his tongue; no, not against any one man of
them. They were not threatened by any danger at all after their
victory, no, not so much as the barking of a dog. Not one single
Israelite (for the original makes it so particular) was brought into
any distress, either in the battle or in the pursuit. (2.) Their honour
and reputation; no man had any reproach to cast upon them, nor an ill
word to give them. God not only tied the hands, but stopped the mouths,
of their enraged enemies, and put lying lips to silence. (3.) The
Chaldee paraphrase makes it an expression of their unalloyed joy for
this victory, reading it, There was no hurt nor loss to the children of
Israel, for which any man should afflict his soul. When the army came
to be reviewed after the battle, there was none slain, none wounded,
none missing. Not one Israelite had occasion to lament either the loss
of a friend or the loss of a limb, so cheap, so easy, so glorious, was
this victory.
II. The kings that had hidden themselves must now be called to an
account, as rebels against the Israel of God, to whom, by the divine
promise and grant, this land did of right belong and should have been
surrendered upon demand. See here,
1. How they were secured. The cave which they fled to, and trusted in
for a refuge, became their prison, in which they were clapped up, till
Joshua sat in judgment on them, v. 18. It seems they all escaped both
the hail-stones and the sword, God so ordering it, not in kindness to
them, but that they might be reserved for a more solemn and terrible
execution; as, for this cause, Pharaoh survived the plagues of Egypt,
and was made to stand, that God might in him show his power, Exod. ix.
16. They all fled, and met at the same place, Providence directing
them; and now those who were lately consulting against Israel were put
upon new counsels to preserve themselves and agreed to take shelter in
the same cave. The information brought to Joshua of this is an evidence
that there were those of the country, who knew the holes and fastnesses
of it, that were in his interests. And the care Joshua took to keep
them there when they were there, as it is an instance of his policy and
presence of mind, even in the heat of action, so, in the result of
their project, it shows how those not only deceive themselves, but
destroy themselves, who think to hide themselves from God. Their refuge
of lies will but bind them over to God's judgment.
2. How they were triumphed over. Joshua ordered them to be brought
forth out of the cave, set before him as at the bar, and their names
called over, v. 22, 23. And when they either were bound and cast upon
the ground unable to help themselves, or threw themselves upon the
ground, humbly to beg for their lives, he called for the general
officers and great men, and commanded them to trample upon these kings,
and set their feet upon their necks, not in sport and to make
themselves and the company merry, but with the gravity and decorum that
became the ministers of the divine justice who were not herein to
gratify any pride or passion of their own, but to give glory to the God
of Israel as higher than the highest, who treads upon princes as mortar
(Isa. xli. 25), and is terrible to the kings of the earth, Ps. lxxvi.
12. The thing does indeed look barbarous, thus to insult over men in
misery, who had suddenly fallen from the highest pitch of honour into
this disgrace. It was hard for crowned heads to be thus trodden upon,
not by Joshua himself (that might better have been borne), at least not
by him only, but by all the captains of the army. Certainly it ought
not to be drawn into a precedent, for the case was extraordinary, and
we have reason to think it was by divine direction and impulse that
Joshua did this. (1.) God would hereby punish the abominable wickedness
of these kings, the measure of whose iniquity was now full. And, by
this public act of justice done upon these ringleaders of the
Canaanites in sin, he would possess his people with the greater dread
and detestation of those sins of the nations that God cast out from
before them, which they would be tempted to imitate. (2.) He would
hereby have the promise by Moses made good (Deut. xxxiii. 29), Thou
shalt tread upon their high places, that is, their great men, which
should the rather be speedily fulfilled in the letter because they are
the very last words of Moses that we find upon record. (3.) He would
hereby encourage the faith and hope of his people Israel in reference
to the wars that were yet before them. Therefore Joshua said (v. 25):
Fear not, nor be dismayed. [1.] "Fear not these kings, nor any of
theirs, as if there were any danger of having this affront now put upon
them in after-time revenged upon yourselves, a consideration which
keeps many from being insolent towards those they have at their mercy,
because they know not how soon the uncertain fate of war may turn the
same wheel upon themselves; but you need not fear that any should rise
up ever to revenge this quarrel." [2.] "Fear not any other kings, who
may at any time be in confederacy against you, for you see these
brought down, whom you thought formidable. Thus shall the Lord do to
all your enemies; now that they begin to fall, to fall so low that you
may set your feet on their necks, you may be confident that they shall
not prevail, but shall surely fall before you," Esth. vi. 13. (4.) He
would hereby give a type and figure of Christ's victories over the
powers of darkness, and believers' victories through him. All the
enemies of the Redeemer shall be made his footstool, Ps. cx. 1. And see
Ps. xviii. 40. The kings of the earth set themselves against him (Ps.
ii. 2), but sooner or later we shall see all things put under Him (Heb.
ii. 8), and principalities and powers made a show of, Col. ii. 15. And
in these triumphs we are more than conquerors, may tread upon the lion
and adder (Ps. xci. 13), may ride on the high places of the earth (Isa.
lviii. 14), and may be confident that the God of peace shall tread
Satan under our feet, shall do it shortly and do it effectually, Rom.
xvi. 20. See Ps. cxlix. 8, 9.
3. How they were put to death. Perhaps, when they had undergone that
terrible mortification of being trodden upon by the captains of Israel,
they were ready to say, as Agag, Surely the bitterness of death is
past, and that sufficient unto them was this punishment which was
inflicted by many; but their honours cannot excuse their lives, their
forfeited devoted lives. Joshua smote them with the sword, and then
hanged up their bodies till evening, when they were taken down, and
thrown into the cave in which they had hidden themselves, v. 26, 27.
That which they thought would have been their shelter was made their
prison first and then their grave; so shall we be disappointed in that
which we flee to from God: yet to good people the grave is still a
hiding-place, Job xiv. 13. If these five kings had humbled themselves
in time, and had begged peace instead of waging war, they might have
saved their lives; but now the decree had gone forth, and they found no
place for repentance, or the reversal of the judgment; it was too late
to expect it, though perhaps they sought it carefully with tears.
Seven Kings Defeated and Slain. (b. c. 1450.)
28 And that day Joshua took Makkedah, and smote it with the edge of the
sword, and the king thereof he utterly destroyed, them, and all the
souls that were therein; he let none remain: and he did to the king of
Makkedah as he did unto the king of Jericho. 29 Then Joshua passed
from Makkedah, and all Israel with him, unto Libnah, and fought against
Libnah: 30 And the Lord delivered it also, and the king thereof, into
the hand of Israel; and he smote it with the edge of the sword, and all
the souls that were therein; he let none remain in it; but did unto the
king thereof as he did unto the king of Jericho. 31 And Joshua passed
from Libnah, and all Israel with him, unto Lachish, and encamped
against it, and fought against it: 32 And the Lord delivered Lachish
into the hand of Israel, which took it on the second day, and smote it
with the edge of the sword, and all the souls that were therein,
according to all that he had done to Libnah. 33 Then Horam king of
Gezer came up to help Lachish; and Joshua smote him and his people,
until he had left him none remaining. 34 And from Lachish Joshua
passed unto Eglon, and all Israel with him; and they encamped against
it, and fought against it: 35 And they took it on that day, and smote
it with the edge of the sword, and all the souls that were therein he
utterly destroyed that day, according to all that he had done to
Lachish. 36 And Joshua went up from Eglon, and all Israel with him,
unto Hebron; and they fought against it: 37 And they took it, and
smote it with the edge of the sword, and the king thereof, and all the
cities thereof, and all the souls that were therein; he left none
remaining, according to all that he had done to Eglon; but destroyed it
utterly, and all the souls that were therein. 38 And Joshua returned,
and all Israel with him, to Debir; and fought against it: 39 And he
took it, and the king thereof, and all the cities thereof; and they
smote them with the edge of the sword, and utterly destroyed all the
souls that were therein; he left none remaining: as he had done to
Hebron, so he did to Debir, and to the king thereof; as he had done
also to Libnah, and to her king. 40 So Joshua smote all the country
of the hills, and of the south, and of the vale, and of the springs,
and all their kings: he left none remaining, but utterly destroyed all
that breathed, as the Lord God of Israel commanded. 41 And Joshua
smote them from Kadesh-barnea even unto Gaza, and all the country of
Goshen, even unto Gibeon. 42 And all these kings and their land did
Joshua take at one time, because the Lord God of Israel fought for
Israel. 43 And Joshua returned, and all Israel with him, unto the
camp to Gilgal.
We are here informed how Joshua improved the late glorious victory he
had obtained and the advantages he had gained by it, and to do this
well is a general's praise.
I. Here is a particular account of the several cities which he
immediately made himself master of. 1. The cities of three of the kings
whom he had conquered in the field he went and took possession of,
Lachish (v. 31, 32), Eglon (v. 34, 35), and Hebron, v. 36, 37. The
other two, Jerusalem and Jarmuth, were not taken at this time; perhaps
his forces were either so much fatigued with what they had done or so
well content with what they had got that they had no mind to attack
those places, and so they let slip the fairest opportunity they could
ever expect of reducing them with ease, which afterwards was not done
without difficulty, Judg. i. 8; 2 Sam. v. 6. 2. Three other cities, and
royal cities too, he took: Makkedah, into the neighbourhood of which
the five kings had fled, which brought Joshua and his forces thither in
pursuit of them, and so hastened its ruin (v. 28), Libnah (v. 29, 30),
and Debir, v. 38, 39. 3. One king that brought in his forces for the
relief of Lachish, that had lost its king, proved to meddle to his own
hurt; it was Horam king of Gezer, who, either in friendship to his
neighbours or for his own security, offered to stop the progress of
Joshua's arms, and was cut off with all his forces, v. 33. Thus wicked
men are often snared in their counsels, and, by opposing God in the way
of his judgments, bring them the sooner on their own heads.
II. A general account of the country which was hereby reduced and
brought into Israel's hands (v. 40-42), that part of the land of Canaan
of which they first got possession, which lay south of Jerusalem, and
afterwards fell, for the most part, to the lot of the tribe of Judah.
Observe in this narrative,
1. The great speed Joshua made in taking these cities, which, some
think, is intimated in the manner of relating it, which is quick and
concise. He flew like lightning from place to place; and though they
all stood it out to the last extremity, and none of these cities opened
their gates to him, yet in a little time he got them all into his
hands, summoned them, and seized them, the same day (v. 28), or in two
days, v. 32. Now that they were struck with fear, by the defeat of
their armies and the death of their kings, Joshua prudently followed
his blow. See what a great deal of work may be done in a little time,
if we will but be busy and improve our opportunities.
2. The great severity Joshua used towards those he conquered. He gave
no quarter to man, woman, nor child, put to the sword all the souls (v.
28, 30, 32, 35, &c.), utterly destroyed all that breathed (v. 40), and
left none remaining. Nothing could justify this military execution but
that herein they did as the Lord God of Israel commanded (v. 40), which
was sufficient not only to bear them out, and save them for the
imputation of cruelty, but to sanctify what they did, and make it an
acceptable piece of service to his justice. God would hereby, (1.)
Manifest his hatred of the idolatries and other abominations which the
Canaanites had been guilty of, and leave us to judge how great the
provocation was which they had given him by the greatness of the
destruction which was brought upon them when the measure of their
iniquity was full. (2.) He would hereby magnify his love to his people
Israel, in giving so many men for them, and people for their life, Isa.
xliii. 4. When the heathen are to be cast out to make room for this
vine (Ps. lxxx. 8) divine justice appears more prodigal than ever of
human blood, that the Israelites might find themselves for ever obliged
to spend their lives to the glory of that God who had sacrificed so
many of the lives of his creatures to their interest. (3.) Hereby was
typified the final and eternal destruction of all the impenitent
implacable enemies of the Lord Jesus, who, having slighted the riches
of his grace, must for ever feel the weight of his wrath, and shall
have judgment without mercy. Nations that forget God shall be turned
into hell, and no reproach at all to God's infinite goodness.
3. The great success of this expedition. The spoil of these cities was
now divided among the men of war that plundered them; and the cities
themselves, with the land about them, were shortly to be divided among
the tribes, for the Lord fought for Israel, v. 42. They could not have
gotten the victory if God had not undertaken the battle; then we
conquer when God fights for us; and, if he be for us, who can be
against us?
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J O S H U A
CHAP. XI.
This chapter continues and concludes the history of the conquest of
Canaan; of the reduction of the southern parts we had an account in the
foregoing chapter, after which we may suppose Joshua allowed his forces
some breathing-time; now here we have the story of the war in the
north, and the happy success of that war. I. The confederacy of the
northern crowns against Israel, ver. 1-5. II. The encouragement which
God gave to Joshua to engage them, ver. 6. III. His victory over them,
ver. 7-9. IV. The taking of their cities, ver. 10-15. V. The
destruction of the Anakim, ver. 21, 22. VI. The general conclusion of
the story of this war, ver. 16-20, 23.
Confederacy Against Israel. (b. c. 1450.)
1 And it came to pass, when Jabin king of Hazor had heard those things,
that he sent to Jobab king of Madon, and to the king of Shimron, and to
the king of Achshaph, 2 And to the kings that were on the north of
the mountains, and of the plains south of Chinneroth, and in the
valley, and in the borders of Dor on the west, 3 And to the Canaanite
on the east and on the west, and to the Amorite, and the Hittite, and
the Perizzite, and the Jebusite in the mountains, and to the Hivite
under Hermon in the land of Mizpeh. 4 And they went out, they and all
their hosts with them, much people, even as the sand that is upon the
sea shore in multitude, with horses and chariots very many. 5 And
when all these kings were met together, they came and pitched together
at the waters of Merom, to fight against Israel. 6 And the Lord said
unto Joshua, Be not afraid because of them: for to morrow about this
time will I deliver them up all slain before Israel: thou shalt hough
their horses, and burn their chariots with fire. 7 So Joshua came,
and all the people of war with him, against them by the waters of Merom
suddenly; and they fell upon them. 8 And the Lord delivered them into
the hand of Israel, who smote them, and chased them unto great Zidon,
and unto Misrephoth-maim, and unto the valley of Mizpeh eastward; and
they smote them, until they left them none remaining. 9 And Joshua
did unto them as the Lord bade him: he houghed their horses, and burnt
their chariots with fire.
We are here entering upon the story of another campaign that Joshua
made, and it was a glorious one, no less illustrious than the former in
the success of it, though in respect of miracles it was inferior to it
in glory. The wonders God then wrought for them were to animate and
encourage them to act vigorously themselves. Thus the war carried on by
the preaching of the gospel against Satan's kingdom was at first
forwarded by miracles; but, the war being by them sufficiently proved
to be of God, the managers of it are now left to the ordinary
assistance of divine grace in the use of the sword of the Spirit, and
must not expect hail-stones nor the standing still of the sun. In this
story we have,
I. The Canaanites taking the field against Israel. They were the
aggressors, God hardening their hearts to begin the war, that Israel
might be justified beyond exception in destroying them. Joshua and all
Israel had returned to the camp at Gilgal, and perhaps these kings knew
no other than that they intended to sit down content with the conquest
they had already made, and yet they prepare war against them. Note,
Sinners bring ruin upon their own heads, so that God will be justified
when he speaks, and they alone shall bear the blame for ever. Judah had
now couched as a lion gone up from the prey; if the northern kings
rouse him up, it is at their peril, Gen. xlix. 9. Now, 1. Several
nations joined in this confederacy, some in the mountains and some in
the plains, v. 2. Canaanites from east and west, Amorites, Hittites,
Perizzites, &c. (v. 3), of different constitutions and divided
interests among themselves, and yet they here unite against Israel as
against a common enemy. Thus are the children of this world more
unanimous, and therein wiser, than the children of light. The oneness
of the church's enemies should shame the church's friends out of their
discords and divisions, and engage them to be one. 2. The head of this
confederacy was Jabin king of Hazor (v. 1), as Adoni-zedec was of the
former; it is said (v. 10) Hazor had been the head of all those
kingdoms, which could not have revolted without occasioning ill-will;
but this was forgotten and laid aside upon this occasion, by consent of
parties, Luke xxiii. 12. When they had all drawn up their forces
together, every kingdom bringing in its quota, they were a very great
army, much greater than the former, as the sand on the sea shore in
multitude, and upon this account much stronger and more formidable,
that they had horses and chariots very many, which we do not find the
southern kings had; hereby they had a great advantage against Israel,
for their army consisted only of foot, and they never brought horses
nor chariots into the field. Josephus tells us that the army of the
Canaanites consisted of 300,000 foot, 10,000 horses, and 20,000
chariots. Many there be that rise up against God's Israel; doubtless
their numbers made them very confident of success, but it proved that
so much the greater slaughter was made of them.
II. The encouragement God gave to Joshua to give them the meeting, even
upon the ground of their own choosing (v. 6): Be not afraid because of
them. Joshua was remarkable for his courage--it was his master grace,
and yet it seems he had need to be again and again cautioned not to be
afraid. Fresh dangers and difficulties make it necessary to fetch in
fresh supports and comforts from the word of God, which we have always
nigh unto us, to be made use of in every time of need. Those that have
God on their side need not be disturbed at the number and power of
their enemies; more are those that are with us than those that are
against us; those have the hosts of the Lord that have the Lord of
hosts engaged for them. For his encouragement, 1. God assures him of
success, and fixes the hour: To-morrow about this time, when an
engagement (it is probable) was expected and designed on both sides, I
will deliver them up slain. Though they were to be slain by the sword
of Israel, yet it is spoken of as God's work, that he would deliver
them up. 2. He appoints him to hough their horses, hamstring them, lame
them, and burn their chariots, not only that Israel might not use them
hereafter, but that they might not fear them now, their God designing
this contempt to be put upon them. Let Israel look upon their chariots
but as rotten wood designed for the fire, and their horses of war as
disabled things, scarcely good enough for the cart. This encouragement
which God here gave to Joshua no doubt he communicated to the people,
who perhaps were under some apprehensions of danger from this vast
army, notwithstanding the experience they had had of God's power
engaged for them. And the wisdom and goodness of God are to be
observed, (1.) In infatuating the counsels of the enemy, that all the
kings of Canaan, who were not dispersed at such a distance from each
other but that they might have got all together in a body, did not at
first confederate against Israel, but were divided in to the southern
and northern combination, and so became the less formidable. And, (2.)
In preparing his people to encounter the greater force, by breaking the
less. They first engage with five kings together, and now with many
more. God proportions our trials to our strength and our strength to
our trials.
III. Joshua's march against these confederate forces, v. 7. He came
upon them suddenly, and surprised them in their quarters. He made this
haste, 1. That he might put them into the greater confusion, by giving
them an alarm, when they little thought he was near them. 2. That he
might be sure not to come short of the honour God had fixed, to give
him the meeting at the enemies' camp, to-morrow about this time. It is
fit we should keep time with God.
IV. His success, v. 8. He obtained the honour and advantage of a
complete victory; he smote them and chased them, in the several ways
they took in their flight; some fled towards Zidon, which lay to the
northwest, others towards Mizpeh, eastward, but the parties Joshua sent
out pursued them each way. So the Lord delivered them into the hand of
Israel; they would not deliver themselves into the hands of Israel to
be made proselytes and tributaries, and so offered up to God's grace
(Rom. xv. 16), and therefore God delivered them into their hands to be
made sacrifices to his justice; for God will be honoured by us or upon
us.
V. His obedience to the orders given him, in destroying the horses and
chariots (v. 9), which was an instance, 1. Of his subjection to the
divine will, as one under authority, that must do as he is bidden. 2.
Of his self-denial, and crossing his own genius and inclination in
compliance with God's command. 3. Of his confidence in the power of God
engaged for Israel, which enabled them to despise the chariots and
horses which others trusted in, Ps. xx. 7; xxxiii. 17. 4. Of his care
to keep up in the people the like confidence in God, by taking that
from them which they would be tempted to trust too much to. This was
cutting of a right hand.
Joshua's Victories. (b. c. 1450.)
10 And Joshua at that time turned back, and took Hazor, and smote the
king thereof with the sword: for Hazor beforetime was the head of all
those kingdoms. 11 And they smote all the souls that were therein
with the edge of the sword, utterly destroying them: there was not any
left to breathe: and he burnt Hazor with fire. 12 And all the cities
of those kings, and all the kings of them, did Joshua take, and smote
them with the edge of the sword, and he utterly destroyed them, as
Moses the servant of the Lord commanded. 13 But as for the cities
that stood still in their strength, Israel burned none of them, save
Hazor only; that did Joshua burn. 14 And all the spoil of these
cities, and the cattle, the children of Israel took for a prey unto
themselves; but every man they smote with the edge of the sword, until
they had destroyed them, neither left they any to breathe.
We have here the same improvement made of this victory as was made of
that in the foregoing chapter. 1. The destruction of Hazor is
particularly recorded, because in it, and by the king thereof, this
daring design against Israel was laid, v. 10, 11. The king of Hazor, it
seems, escaped with his life out of the battle, and thought himself
safe when he had got back into his own city, and Joshua had gone in
pursuit of the scattered troops another way. But it proved that that
which he thought would be for his welfare was his trap; in it he was
taken as in an evil net; there he was slain, and his city, for his
sake, burned. Yet we find that the remains of it being not well looked
after by Israel the Canaanites rebuilt it, and settled there under
another king of the same name, Judg. iv. 2. 2. The rest of the cities
of that part of the country are spoken of only in general, that Joshua
got them all into his hands, but did not burn them as he did Hazor, for
Israel was to dwell in great and goodly cities which they builded not
(Deut. vi. 10) and in these among the rest. And here we find Israel
rolling in blood and treasure. (1.) In the blood of their enemies; they
smote all the souls (v. 1), neither left they any to breathe (v. 14),
that there might be none to infect them with the abominations of
Canaan, and none to disturb them in the possession of it. The children
were cut off, lest they should afterwards lay claim to any part of this
land in the right of their parents. (2.) In the wealth of their
enemies. The spoil, and the cattle, they took for a prey to themselves,
v. 14. As they were enriched with the spoil of their oppressors when
they came out of Egypt, wherewith to defray the charges of their
apprenticeship in the wilderness, so they were now enriched with the
spoil of their enemies for a stock wherewith to set up in the land of
Canaan. Thus is the wealth of the sinner laid up for the just.
15 As the Lord commanded Moses his servant, so did Moses command
Joshua, and so did Joshua; he left nothing undone of all that the Lord
commanded Moses. 16 So Joshua took all that land, the hills, and all
the south country, and all the land of Goshen, and the valley, and the
plain, and the mountain of Israel, and the valley of the same; 17
Even from the mount Halak, that goeth up to Seir, even unto Baal-gad in
the valley of Lebanon under mount Hermon: and all their kings he took,
and smote them, and slew them. 18 Joshua made war a long time with
all those kings. 19 There was not a city that made peace with the
children of Israel, save the Hivites the inhabitants of Gibeon: all
other they took in battle. 20 For it was of the Lord to harden their
hearts, that they should come against Israel in battle, that he might
destroy them utterly, and that they might have no favour, but that he
might destroy them, as the Lord commanded Moses. 21 And at that time
came Joshua, and cut off the Anakims from the mountains, from Hebron,
from Debir, from Anab, and from all the mountains of Judah, and from
all the mountains of Israel: Joshua destroyed them utterly with their
cities. 22 There was none of the Anakims left in the land of the
children of Israel: only in Gaza, in Gath, and in Ashdod, there
remained. 23 So Joshua took the whole land, according to all that the
Lord said unto Moses; and Joshua gave it for an inheritance unto Israel
according to their divisions by their tribes. And the land rested from
war.
We have here the conclusion of this whole matter.
I. A short account is here given of what was done in four things:--1.
The obstinacy of the Canaanites in their opposition to the Israelites.
It was strange that though it appeared so manifestly that God fought
for Israel, and in every engagement the Canaanites had the worst of it,
yet they stood it out to the last; not one city made peace with Israel,
but the Gibeonites only, who understood the things that belonged to
their peace better than their neighbours, v. 19. It is intimated that
other cities might have made as good terms for themselves, without
ragged clothes and clouted shoes, if they would have humbled
themselves, but they never so much as desired conditions of peace. We
here are told whence this unaccountable infatuation came: It was of the
Lord to harden their hearts, v. 20. As Pharaoh's heart was hardened by
his own pride and wilfulness first, and afterwards by the righteous
judgment of God, to his destruction, so were the hearts of these
Canaanites. To punish them for all their other follies, God left them
to this, to make those their enemies whom they might have made their
friends. This was it that ruined them: they came against Israel in
battle, and gave the first blow, and therefore might have no favour
shown them. Those know not what they do who give the provocation to
divine justice, or the authorized instruments of it. Are we stronger
than God? Observe here, That hardness of heart is the ruin of sinners.
Those that are stupid and secure, and heedless of divine warnings, are
already marked for destruction. What hope is there of those concerning
whom God has said, Go, make their hearts fat? 2. The constancy of the
Israelites in prosecuting this war (v. 18): Joshua made war a long
time; some reckon it five years, others seven, that were spent in
subduing this land: so long God would train up Israel to war, and give
them repeated instances of his power and goodness in every new victory
that he gave them. 3. The conquest of the Anakim at last, v. 21, 22.
Either this was done as they met with them where they were dispersed,
as some think, or rather it should seem the Anakim had retired to their
fastnesses, and so were hunted out and cut off at last, after all the
rest of Israel's enemies. The mountains of Judah and Israel were the
habitations of those mountains of men; but not their height, nor the
strength of their caves, nor the difficulty of the passes to them,
could secure, no, not these mighty men, from the sword of Joshua. The
cutting off of the sons of Anak is particularly mentioned because these
had been such a terror to the spies forty years before, and their bulk
and strength had been thought an insuperable difficulty in the way of
the reducing of Canaan, Num. xiii. 28, 33. Even that opposition which
seemed invincible was got over. Never let the sons of Anak be a terror
to the Israel of God, for even their day will come to fall. Giants are
dwarfs to Omnipotence; yet this struggle with the Anakim was reserved
for the latter end of the war, when the Israelites had become more
expert in the arts of war, and had had more experience of the power and
goodness of God. Note, God sometimes reserves the sharpest trials of
his people by affliction and temptation for the latter end of their
days. Therefore let not him that girds on the harness boast as he that
puts it off. Death, that tremendous son of Anak, is the last enemy that
is to be encountered; but it is to be destroyed, 1 Cor. xv. 26. Thanks
be to God, who will give us the victory. 4. The end and issue of this
long war. The Canaanites were rooted out, not perfectly (as we shall
find after in the book of Judges), but in a good measure; they were not
able to make any head either, (1.) So as to keep the Israelites out of
possession of the land: Joshua took all that land, v. 16, 17. And we
may suppose the people dispersed themselves and their families into the
countries they had conquered, at least those that lay nearest to the
head-quarters at Gilgal, until an orderly distribution should be made
by lot, that every man might know his own. Or, (2.) So as to keep them
in action, or give them any molestation (v. 23): The land rested from
war. It ended not in a peace with the Canaanites (that was forbidden),
but in a peace from them. There is a rest, a rest from war, remaining
for the people of God, into which they shall enter when their warfare
is accomplished.
II. That which was now done is here compared with that which had been
said to Moses. God's word and his works, if viewed and considered
together, will mutually illustrate each other. It is here observed in
the close, 1. That all the precepts God had given to Moses relating to
the conquest of Canaan were obeyed on the people's part, at least while
Joshua lived. See how solemnly this is remarked (v. 15): As the Lord
commanded Moses his servant, by whose hand the law was given, so did
Moses command Joshua, for Moses was faithful, as a law-giver, to him
that appointed him; he did his part, and then he died: but were the
commands of Moses observed when he was in his grave? Yes, they were: So
did Joshua, who was, in his place, as faithful as Moses in his. He left
nothing undone (Heb. he removed nothing) of all that the Lord commanded
Moses. Those that leave their duty undone do what they can to remove or
make void the command of God, by which they are bound to do it; but
Joshua, by performing the precept, confirmed it, as the expression is,
Deut. xxvii. 26. Joshua was himself a great commander, and yet nothing
was more his praise than his obedience. Those that rule others at their
will must themselves be ruled by the divine will; then their power is
indeed their honour, and not otherwise. The pious obedience for which
Joshua is here commended respects especially the command to destroy the
Canaanites, and to break down their altars and burn their images, Deut.
vii. 2-5; Exod. xxiii. 24; xxxiv. 13. Joshua, in his zeal for the Lord
of hosts, spared neither the idols nor the idolaters. Saul's
disobedience, or rather his partial obedience, to the command of God,
for the utter destruction of the Amalekites, cost him his kingdom. It
should seem Joshua himself gives this account of his most careful and
punctual observance of his orders in the execution of his commission,
that in all respects he had done as Moses commanded him; and then it
intimates that he had more pleasure and satisfaction in reflecting upon
his obedience to the commands of God in all this war, and valued
himself more upon that, than upon all the gains and triumphs with which
he was enriched and advanced. 2. That all the promises God had given to
Moses relating to this conquest were accomplished on his part, v. 23.
Joshua took the whole land, conquered it, and took possession of it,
according to all that the Lord said unto Moses. God had promised to
drive out the nations before them (Exod. xxxiii. 2; xxxiv. 11), and to
bring them down, Deut. ix. 3. And now it was done. There failed not one
word of the promise. Our successes and enjoyments are then doubly sweet
and comfortable to us when we see them flowing to us from the promise
(this is according to what the Lord said), as our obedience is then
acceptable to God when it has an eye to the precept. And, if we make
conscience of our duty, we need not question the performance of the
promise.
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J O S H U A
CHAP. XII.
This chapter is a summary of Israel's conquests. I. Their conquests
under Moses, on the other side Jordan (for we now suppose ourselves in
Canaan) eastward, which we had the history of, Num. xxi. 24, &c. And
here the abridgment of that history, ver. 1-6. II. Their conquests
under Joshua, on this side Jordan, westward. 1. The country they
reduced, ver. 7, 8. 2. The kings they subdued, thirty-one in all, ver.
9-24. And this comes in here, not only as a conclusion of the history
of the wars of Canaan (that we might at one view see what they had
got), but as a preface to the history of the dividing of Canaan, that
all that might be put together which they were not to make a
distribution of.
Summary of Israel's Conquests. (b. c. 1450.)
1 Now these are the kings of the land, which the children of Israel
smote, and possessed their land on the other side Jordan toward the
rising of the sun, from the river Arnon unto mount Hermon, and all the
plain on the east: 2 Sihon king of the Amorites, who dwelt in
Heshbon, and ruled from Aroer, which is upon the bank of the river
Arnon, and from the middle of the river, and from half Gilead, even
unto the river Jabbok, which is the border of the children of Ammon;
3 And from the plain to the sea of Chinneroth on the east, and unto the
sea of the plain, even the salt sea on the east, the way to
Beth-jeshimoth; and from the south, under Ashdoth-pisgah: 4 And the
coast of Og king of Bashan, which was of the remnant of the giants,
that dwelt at Ashtaroth and at Edrei, 5 And reigned in mount Hermon,
and in Salcah, and in all Bashan, unto the border of the Geshurites and
the Maachathites, and half Gilead, the border of Sihon king of Heshbon.
6 Them did Moses the servant of the Lord and the children of Israel
smite: and Moses the servant of the Lord gave it for a possession unto
the Reubenites, and the Gadites, and the half tribe of Manasseh.
Joshua, or whoever else is the historian before he comes to sum up the
new conquests Israel had made, in these verses receives their former
conquests in Moses's time, under whom they became masters of the great
and potent kingdoms of Sihon and Og. Note, Fresh mercies must not drown
the remembrance of former mercies, nor must the glory of the present
instruments of good to the church be suffered to eclipse and diminish
the just honour of those who have gone before them, and who were the
blessings and ornaments of their day. Joshua's services and
achievements are confessedly great, but let not those under Moses be
overlooked and forgotten, since God was the same who wrought both, and
both put together proclaim him the Alpha and Omega of Israel's great
salvation. Here is, 1. A description of this conquered country, the
measure and bounds of it in general (v. 1): From the river Arnon in the
south, to Mount Hermon in the north. In particular, here is a
description of the kingdom of Sihon (v. 2, 3), and that of Og, v. 4, 5.
Moses had described this country very particularly (Deut. ii. 36; iii.
4, &c.), and this description here agrees with his. King Og is said to
dwell at Ashtaroth and Edrei (v. 4), probably because they were both
his royal cities; he had palaces in both, and resided sometimes in one
and sometimes in the other; one perhaps was his summer seat and the
other his winter seat. But Israel took both from him, and made one
grave to serve him that could not be content with one palace. 2. The
distribution of this country. Moses assigned it to the two tribes and a
half, at their request, and divided it among them (v. 6), of which we
had the story at large, Num. xxxii. The dividing of it when it was
conquered by Moses is here mentioned as an example to Joshua what he
must do now that he had conquered the country on this side Jordan.
Moses, in his time, gave to one part of Israel a very rich and fruitful
country, but it was on the outside of Jordan; but Joshua gave to all
Israel the holy land, the mountain of God's sanctuary, within Jordan:
so the law conferred upon some few of God's spiritual Israel external
temporal blessings, which were earnests of good things to come; but our
Lord Jesus, the true Joshua, has provided for all the children of
promise spiritual blessings--the privileges of the sanctuary, and the
heavenly Canaan. The triumphs and grants of the law were glorious, but
those of the gospel far exceed in glory.
7 And these are the kings of the country which Joshua and the children
of Israel smote on this side Jordan on the west, from Baal-gad in the
valley of Lebanon even unto the mount Halak, that goeth up to Seir;
which Joshua gave unto the tribes of Israel for a possession according
to their divisions; 8 In the mountains, and in the valleys, and in
the plains, and in the springs, and in the wilderness, and in the south
country; the Hittites, the Amorites, and the Canaanites, the
Perizzites, the Hivites, and the Jebusites: 9 The king of Jericho,
one; the king of Ai, which is beside Beth-el, one; 10 The king of
Jerusalem, one; the king of Hebron, one; 11 The king of Jarmuth, one;
the king of Lachish, one; 12 The king of Eglon, one; the king of
Gezer, one; 13 The king of Debir, one; the king of Geder, one; 14
The king of Hormah, one; the king of Arad, one; 15 The king of
Libnah, one; the king of Adullam, one; 16 The king of Makkedah, one;
the king of Beth-el, one; 17 The king of Tappuah, one; the king of
Hepher, one; 18 The king of Aphek, one; the king of Lasharon, one;
19 The king of Madon, one; the king of Hazor, one; 20 The king of
Shimron-meron, one; the king of Achshaph, one; 21 The king of
Taanach, one; the king of Megiddo, one; 22 The king of Kedesh, one;
the king of Jokneam of Carmel, one; 23 The king of Dor in the coast
of Dor, one; the king of the nations of Gilgal, one; 24 The king of
Tirzah, one: all the kings thirty and one.
We have here a breviate of Joshua's conquests.
I. The limits of the country he conquered. It lay between Jordan on the
east and the Mediterranean Sea on the west, and extended from Baal-gad
near Lebanon in the north to Halak, which lay upon the country of Edom
in the south, v. 7. The boundaries are more largely described, Num.
xxxiv. 2, &c. But what is here said is enough to show that God had been
as good as his word, and had given them possession of all he had
promised them by Moses, if they would but have kept it.
II. The various kinds of land that were found in this country, which
contributed both to its pleasantness and to its fruitfulness, v. 8.
There were mountains, not craggy, and rocky, and barren, which are
frightful to the traveller and useless to the inhabitants, but fruitful
hills, such as put forth precious things (Deut. xxxiii. 15), which
charmed the spectator's eye and filled the owner's hand. And valleys,
not mossy and boggy, but covered with corn, Ps. lxv. 13. There were
plains, and springs to water them; and even in that rich land there
were wildernesses too, or forests, which were not so thickly inhabited
as other parts, yet had towns and houses in them, but served as foils
to set off the more pleasant and fruitful countries.
III. The several nations that had been in possession of this
country--Hittites, Amorites, Canaanites, &c., all of them descended
from Canaan, the accursed son of Ham, Gen. x. 15-18. Seven nations they
are called (Deut. vii. 1), and so many are there reckoned up, but here
six only are mentioned, the Girgashites being either lost or left out,
though we find them, Gen. x. 16 and xv. 21. Either they were
incorporated with some other of these nations, or, as the tradition of
the Jews is, upon the approach of Israel under Joshua they all withdrew
and went into Africa, leaving their country to be possessed by Israel,
with whom they saw it was to no purpose to contend, and therefore they
are not named among the nations that Joshua subdued.
IV. A list of the kings that were conquered and subdued by the sword of
Israel, some in the field, others in their own cities, thirty-one in
all, and very particularly named and counted, it should seem, in the
order in which they were conquered; for the catalogue begins with the
kings of Jericho and Ai, then takes in the king of Jerusalem and the
princes of the south that were in confederacy with him, and then
proceeds to those of the northern association. Now, 1. This shows what
a very fruitful country Canaan then was, which could support so many
kingdoms, and in which so many kings chose to throng together rather
than disperse themselves into other countries, which we may suppose not
yet inhabited, but where, though they might find more room, they could
not expect such plenty and pleasure: this was the land God spied out
for Israel; and yet at this day it is one of the most barren,
despicable, and unprofitable countries in the world: such is the effect
of the curse it lies under, since its possessors rejected Christ and
his gospel, as was foretold by Moses, Deut. xxix. 23. 2. It shows what
narrow limits men's ambition was then confined to. These kings
contented themselves with the government, each of them, of one city and
the towns and villages that pertained to it; and no one of them, for
aught that appears, aimed to make himself master of the rest, but, when
there was occasion, all united for the common safety. Yet it should
seem that what was wanting in the extent of their territories was made
up in the absoluteness of their power, their subjects being all their
tenants and vassals, and entirely at their command. 3. It shows how
good God was to Israel, in giving them victory over all these kings,
and possession of all these kingdoms, and what obligations he hereby
laid upon them to observe his statutes and to keep his laws, Ps. cv.
44, 45. Here were thirty-one kingdoms, or seigniories, to be divided
among nine tribes and a half of Israel. Of these there fell to the lot
of Judah the kingdoms of Hebron, Jarmuth, Lachish, Eglon, Debir, Arad,
Libnah, and Adullam, eight in all, besides part of the kingdom of
Jerusalem and part of Geder. Benjamin had the kingdoms of Jericho, Ai,
Jerusalem, Makkedah, Beth-el, and the nations of Gilgal, six in all.
Simeon had the kingdom of Hormah and part of Geder. Ephraim had the
kingdoms of Gezer and Tirzah. Manasseh (that half-tribe) had the
kingdoms of Tappuah and Hepher, Taanach and Megiddo. Asher had the
kingdoms of Aphek and Achshaph. Zebulun had the kingdoms of Lasharon,
Shimron-meron, and Jokneam. Naphtali had the kingdoms of Madon, Hazor,
and Kedesh. And Issachar had that of Dor. These were some of the great
and famous kings that God smote, for his mercy endureth for ever; and
gave their land for a heritage, even a heritage unto Israel his
servant, for his mercy endureth for ever, Ps. cxxxvi. 17, &c.
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J O S H U A
CHAP. XIII.
At this chapter begins the account of the dividing of the land of
Canaan among the tribes of Israel by lot, a narrative not so
entertaining and instructive as that of the conquest of it, and yet it
is thought fit to be inserted in the sacred history, to illustrate the
performance of the promise made to the fathers, that this land should
be given to the seed of Jacob, to them and not to any other. The
preserving of this distribution would be of great use to the Jewish
nation, who were obliged by the law to keep up this first distribution,
and not to transfer inheritances from tribe to tribe, Num. xxxvi. 9. It
is likewise of use to us for the explaining of other scriptures: the
learned know how much light the geographical description of a country
gives to the history of it. And therefore we are not to skip over these
chapters of hard names as useless and not to be regarded; where God has
a mouth to speak and a hand to write we should find an ear to hear an
eye to read; and God give us a heart to profit! In this chapter, I. God
informs Joshua what parts of the country that were intended in the
grant to Israel yet remained unconquered, and not got in possession,
ver. 1-6. II. He appoints him, notwithstanding, to make a distribution
of what was conquered, ver. 7. III. To complete this account, here is a
repetition of the distribution Moses had made of the land on the other
side Jordan; in general (ver. 8-14), in particular, the lot of Reuben
(ver. 15-23), of Gad (ver. 24-28), of the half tribe of Manasseh, ver.
29-33.
The Distribution of Canaan. (b. c. 1445.)
1 Now Joshua was old and stricken in years; and the Lord said unto him,
Thou art old and stricken in years, and there remaineth yet very much
land to be possessed. 2 This is the land that yet remaineth: all the
borders of the Philistines, and all Geshuri, 3 From Sihor, which is
before Egypt, even unto the borders of Ekron northward, which is
counted to the Canaanite: five lords of the Philistines; the
Gazathites, and the Ashdothites, the Eshkalonites, the Gittites, and
the Ekronites; also the Avites: 4 From the south, all the land of the
Canaanites, and Mearah that is beside the Sidonians, unto Aphek, to the
borders of the Amorites: 5 And the land of the Giblites, and all
Lebanon, toward the sunrising, from Baalgad under mount Hermon unto the
entering into Hamath. 6 All the inhabitants of the hill country from
Lebanon unto Misrephothmaim, and all the Sidonians, them will I drive
out from before the children of Israel: only divide thou it by lot unto
the Israelites for an inheritance, as I have commanded thee.
Here, I. God puts Joshua in mind of his old age, v. 1. 1. It is said
that Joshua was old and stricken in years, and he and Caleb were at
this time the only old men among the thousands of Israel, none except
them of all those who were numbered at Mount Sinai being now alive. He
had been a man of war from his youth (Exod. xvii. 10); but now he
yielded to the infirmities of age, with which it is in vain for the
stoutest to think of contesting. It should seem Joshua had not the same
strength and vigour in his old age that Moses had; all that come to old
age do not find it alike good; generally, the days of old age are evil
days, and such as there is no pleasure in, nor expectation of service
from. 2. God takes notice of it to him: God said to him, Thou art old.
Note, It is good for those who are old and stricken in years to be put
in remembrance of their being so. Some have gray hairs here and there
upon them, and perceive it not (Hos. vii. 9); they do not care to think
of it, and therefore need to be told of it, that they may be quickened
to do the work of life, and make preparation for death, which is coming
towards them apace. But God mentions Joshua's age and growing
infirmities, (1.) As a reason why he should now lay by the thoughts of
pursuing the war; he cannot expect to see an end of it quickly, for
there remained much land, more perhaps than he thought, to be
possessed, in several parts remote from each other: and it was not fit
that at his age he should be put upon the fatigue of renewing the war,
and carrying it to such distant places; no, it was enough for him that
he had reduced the body of the country. "Let him be gathered to rest
with honour and the thanks of his people for the good services he had
done them, and let the conquering of the skirts of the country be left
for those that shall come after." As he had entered into the labours of
Moses, so let others enter into his, and bring forth the top-stone, the
doing of which was reserved for David long after. Observe, God
considers the frame of his people, and would not have them burdened
with work above their strength. It cannot be expected that old people
should do as they have done for God and their country. (2.) As a reason
why he should speedily apply himself to the dividing of that which he
had conquered. That work must be done, and done quickly; it was
necessary that he should preside in the doing of it, and therefore, he
being old and stricken in years, and not likely to continue long, let
him make this his concluding piece of service to God and Israel. All
people, but especially old people, should set themselves to do that
quickly which must be done before they die, lest death prevent them,
Eccl. ix. 10.
II. He gives him a particular account of the land that yet remained
unconquered, which was intended for Israel, and which, in due time,
they should be masters of if they did not put a bar in their own door.
Divers places are here mentioned, some in the south, as the country of
the Philistines, governed by five lords, and the land that lay towards
Egypt (v. 2, 3), some westward, as that which lay towards the Sidonians
(v. 4), some eastward, as all Lebanon (v. 5), some towards the north,
as that in the entering in of Hamath, v. 5. Joshua is told this, and he
made the people acquainted with it, 1. That they might be the more
affected with God's goodness to them in giving them this good land, and
might thereby be engaged to love and serve him; for, if this which they
had was too little, God would moreover give them such and such things,
2 Sam. xii. 8. 2. That they might not be tempted to make any league, or
contract any dangerous familiarity with these their neighbours so as to
learn their way, but might rather be jealous of them, as a people that
kept them from their right and that they had just cause of quarrel
with. 3. That they might keep themselves in a posture for war, and not
think of putting off the harness so long as there remained any land to
be possessed. Nor must we lay aside our spiritual armour, nor be off
our watch, till our victory be completed in the kingdom of glory.
III. He promises that he would make the Israelites masters of all those
countries that were yet unsubdued, though Joshua was old and not able
to do it, old and not likely to live to see it done. Whatever becomes
of us, and however we may be laid aside as despised broken vessels, God
will do his own work in his own time (v. 6): I will drive them out. The
original is emphatic: "It is I that will do it, I that can do it when
thou are dead and gone, and will do it if Israel be not wanting to
themselves." "I will do it by my Word," so the Chaldee here, as in many
other places, "by the eternal Word, the captain of the hosts of the
Lord." This promise that he would drive them out from before the
children of Israel plainly supposes it as the condition of the promise
that the children of Israel must themselves attempt their extirpation,
must go up against them, else they could not be said to be driven out
before them; if afterwards Israel, through sloth, or cowardice, or
affection to these idolaters, sit still and let them alone, they must
blame themselves, and not God, if they be not driven out. We must work
out our salvation, and then God will work in us and work with us; we
must resist our spiritual enemies, and then God will tread them under
our feet; we must go forth to our Christian work and warfare, and then
God will go forth before us.
7 Now therefore divide this land for an inheritance unto the nine
tribes, and the half tribe of Manasseh, 8 With whom the Reubenites
and the Gadites have received their inheritance, which Moses gave them,
beyond Jordan eastward, even as Moses the servant of the Lord gave
them; 9 From Aroer, that is upon the bank of the river Arnon, and the
city that is in the midst of the river, and all the plain of Medeba
unto Dibon; 10 And all the cities of Sihon king of the Amorites,
which reigned in Heshbon, unto the border of the children of Ammon;
11 And Gilead, and the border of the Geshurites and Maachathites, and
all mount Hermon, and all Bashan unto Salcah; 12 All the kingdom of
Og in Bashan, which reigned in Ashtaroth and in Edrei, who remained of
the remnant of the giants: for these did Moses smite, and cast them
out. 13 Nevertheless the children of Israel expelled not the
Geshurites, nor the Maachathites: but the Geshurites and the
Maachathites dwell among the Israelites until this day. 14 Only unto
the tribe of Levi he gave none inheritance; the sacrifices of the Lord
God of Israel made by fire are their inheritance, as he said unto them.
15 And Moses gave unto the tribe of the children of Reuben
inheritance according to their families. 16 And their coast was from
Aroer, that is on the bank of the river Arnon, and the city that is in
the midst of the river, and all the plain by Medeba; 17 Heshbon, and
all her cities that are in the plain; Dibon, and Bamothbaal, and
Bethbaalmeon, 18 And Jahazah, and Kedemoth, and Mephaath, 19 And
Kirjathaim, and Sibmah, and Zarethshahar in the mount of the valley,
20 And Bethpeor, and Ashdothpisgah, and Bethjeshimoth, 21 And all the
cities of the plain, and all the kingdom of Sihon king of the Amorites,
which reigned in Heshbon, whom Moses smote with the princes of Midian,
Evi, and Rekem, and Zur, and Hur, and Reba, which were dukes of Sihon,
dwelling in the country. 22 Balaam also the son of Beor, the
soothsayer, did the children of Israel slay with the sword among them
that were slain by them. 23 And the border of the children of Reuben
was Jordan, and the border thereof. This was the inheritance of the
children of Reuben after their families, the cities and the villages
thereof. 24 And Moses gave inheritance unto the tribe of Gad, even
unto the children of Gad according to their families. 25 And their
coast was Jazer, and all the cities of Gilead, and half the land of the
children of Ammon, unto Aroer that is before Rabbah; 26 And from
Heshbon unto Ramathmizpeh, and Betonim; and from Mahanaim unto the
border of Debir; 27 And in the valley, Betharam, and Bethnimrah, and
Succoth, and Zaphon, the rest of the kingdom of Sihon king of Heshbon,
Jordan and his border, even unto the edge of the sea of Chinnereth on
the other side Jordan eastward. 28 This is the inheritance of the
children of Gad after their families, the cities, and their villages.
29 And Moses gave inheritance unto the half tribe of Manasseh: and this
was the possession of the half tribe of the children of Manasseh by
their families. 30 And their coast was from Mahanaim, all Bashan, all
the kingdom of Og king of Bashan, and all the towns of Jair, which are
in Bashan, threescore cities: 31 And half Gilead, and Ashtaroth, and
Edrei, cities of the kingdom of Og in Bashan, were pertaining unto the
children of Machir the son of Manasseh, even to the one half of the
children of Machir by their families. 32 These are the countries
which Moses did distribute for inheritance in the plains of Moab, on
the other side Jordan, by Jericho, eastward. 33 But unto the tribe of
Levi Moses gave not any inheritance: the Lord God of Israel was their
inheritance, as he said unto them.
Here we have, I. Orders given to Joshua to assign to each tribe its
portion of this land, including that which was yet unsubdued, which
must be brought into the lot, in a believing confidence that it should
be conquered when Israel was multiplied so as to have occasion for it
(v. 7): Now divide this land. Joshua thought all must be conquered
before any must be divided. "No," said, God, "there is as much
conquered as will serve your turn for the present; divide this, and
make your best of it, and wait for the remainder hereafter." Note, We
must take the comfort of what we have, though we cannot compass all we
would have. Observe,
1. The land must be divided among the several tribes, and they must not
always live in common, as now they did. Which way soever a just
property is acquired, it is the will of that God who has given the
earth to the children of men that there should be such a thing, and
that every man should know his own, and not invade that which is
another's. The world must be governed, not by force, but right, by the
law of equity, not of arms.
2. That it must be divided for an inheritance, though they got it by
conquest. (1.) The promise of it came to them as an inheritance from
their fathers; the land of promise pertained to the children of
promise, who were thus beloved for their fathers' sakes, and in
performance of the covenant with them. (2.) The possession of it was to
be transmitted by them, as an inheritance to their children.
Frequently, what is got by force is soon lost again; but Israel, having
an incontestable title to this land by the divine grant, might see it
hereby secured as an inheritance to their seed after them, and that God
kept this mercy for thousands.
3. That Joshua must not divide it by his own will. Though he was a very
wise, just, and good man, it must not be left to him to give what he
pleased to each tribe; but he must do it by lot, which referred the
matter wholly to God, and to his determination, for he it is that
appoints the bounds of our habitation, and every man's judgment must
proceed from him. But Joshua must preside in this affair, must manage
this solemn appeal to Providence, and see that the lot was drawn fairly
and without fraud, and that every tribe did acquiesce in it. The lot
indeed causeth contention to cease, Prov. xviii. 18. But, if upon this
lot any controversy should arise, Joshua by his wisdom and authority
must determine it, and prevent any ill consequences of it. Joshua must
have the honour of dividing the land, (1.) Because he had undergone the
fatigue of conquering it: and when, through his hand, each tribe
received its allotment, they would thereby be made the more sensible of
their obligations to him. And what a pleasure must it needs be to a man
of such a public spirit as Joshua was to see the people that were so
dear to him eating of the labour of his hands! (2.) That he might be
herein a type of Christ, who has not only conquered for us the gates of
hell, but has opened to us the gates of heaven, and, having purchased
the eternal inheritance for all believers, will in due time put them
all in possession of it.
II. An account is here given of the distribution of the land on the
other side Jordan among the Reubenites, and Gadites, and half the tribe
of Manasseh. Observe,
1. How this account is introduced. It comes in, (1.) As the reason why
this land within Jordan must be divided only to the nine tribes and a
half, because the other two and a half were already provided for. (2.)
As a pattern to Joshua in the work he had now to do. He had seen Moses
distribute that land, which would give him some aid in distributing
this, and thence he might take his measure; only this was to be done by
lot, but it should seem Moses did that himself, according to the wisdom
given unto him. (3.) As an inducement to Joshua to hasten the dividing
of this land, that the nine tribes and a half might not be kept any
longer than was necessary out of their possession, since their brethren
of the two tribes and a half were so well settled in theirs; and God
their common Father would not have such a difference made between his
children.
2. The particulars of this account.
(1.) Here is a general description of the country that was given to the
two tribes and a half, which Moses gave them, even as Moses gave them,
v. 8. The repetition implies a ratification of the grant by Joshua.
Moses settled this matter, and, as Moses settled it, so shall it rest;
Joshua will not, under any pretence whatsoever, go about to alter it.
And a reason is intimated why he would not, because Moses was the
servant of the Lord, and acted in this matter by secret direction from
him and was faithful as a servant. Here we have, [1.] The fixing of the
boundaries of this country, by which they were divided from the
neighbouring nations, v. 9, &c. Israel must know their own and keep to
it, and may not, under pretence of their being God's peculiar people,
encroach upon their neighbours, and invade their rights and properties,
to which they had a good and firm title by providence, though not, as
Israel, a title by promise. [2.] An exception of one part of this
country from Israel's possession, though it was in their grant, namely,
the Geshurites and the Maachathites, v. 13. They had not leisure to
reduce all the remote and obscure corners of the country in Moses's
time, and afterwards they had no mind to it, being easy with what they
had. Thus those who are not straitened in God's promises are yet
straitened in their own faith, and prayers, and endeavours.
(2.) A very particular account of the inheritances of these two tribes
and a half, how they were separated from each other, and what cites,
with the towns, villages, and fields, commonly known and reputed to be
appurtenances to them, belonged to each tribe. This is very fully and
exactly set down in order that posterity might, in reading this
history, be the more affected with the goodness of God to their
ancestors, when they found what a large and fruitful country, and what
abundance of great and famous cities, he put them in possession of
(God's grants look best when we descend to the particulars); and also
that the limits of every tribe being punctually set down in this
authentic record disputes might be prevented, and such contests between
the tribes as commonly happen where boundaries have not been adjusted
nor this matter brought to a certainty. And we have reason to think
that the register here prescribed and published of the lot of each
tribe was of great use to Israel in after-ages, was often appealed to,
and always acquiesced in, for the determining of meum and tuum--mine
and thine.
[1.] We have here the lot of the tribe of Reuben, Jacob's first-born,
who, though he had lost the dignity and power which pertained to the
birthright, yet, it seems, had the advantage of being first served.
Perhaps those of that tribe had an eye to this in desiring to be seated
on that side Jordan, that, since they could not expect the benefit of
the best lot, they might have the credit of the first. Observe, First,
In the account of the lot of this tribe mention is made of the
slaughter, 1. Of Sihon, king of the Amorites, who reigned in this
country, and might have kept it and his life if he would have been
neighbourly, and have suffered Israel to pass through his territories,
but, by attempting to oppose them, justly brought ruin upon himself,
Num. xxi. 21, &c. 2. Of the princes of Midian, who were slain
afterwards in another war (Num. xxxi. 8), and yet are here called dukes
of Sihon, and are said to be smitten with him, because they were either
tributaries to him, or, in his opposition to Israel, confederates with
him, and hearty in his interests, and his fall made way for theirs not
long after. 3. Of Balaam particularly, that would, if he could, have
cursed Israel, and was soon after recompensed according to the
wickedness of his endeavour (Ps. xxviii. 4), for he fell with those
that set him on. This was recorded before (Num. xxxi. 8), and is here
repeated, because the defeating of Balaam's purpose to curse Israel was
the turning of that curse into a blessing, and was such an instance of
the power and goodness of God as was fit to be had in everlasting
remembrance. See Mic. vi. 5. Secondly, Within the lot of this tribe was
that Mount Pisgah from the top of which Moses took his view of the
earthly Canaan and his flight to the heavenly. And not far off thence
Elijah was when he was fetched up to heaven in a chariot of fire. The
separation of this tribe from the rest, by the river Jordan, was that
which Deborah lamented; and the preference they gave to their private
interests above the public was what she censured, Judg. v. 15, 16. In
this tribe lay Heshbon and Sibmah, famed for their fruitful fields and
vineyards. See Isa. xvi. 8, 9; Jer. xlvii. 32. This tribe, with that of
Gad, was sorely shaken by Hazael king of Syria (2 Kings x. 33), and
afterwards dislodged and carried into captivity, twenty years before
the general captivity of the ten tribes by the king of Assyria, 1
Chron. v. 26.
[2.] The lot of the tribe of Gad, v. 24-28. This lay north of Reuben's
lot; the country of Gilead lay in this tribe, so famous for its balm
that it is thought strange indeed if there be no balm in Gilead, and
the cities of Jabesh-Gilead and Ramoth-Gilead which we often read of in
scripture. Succoth and Penuel, which we read of in the story of Gideon,
were in this tribe; and that forest which is called the wood of Ephraim
(from the slaughter Jephthah made there of the Ephraimites), in which
Absalom's rebellious army was beaten, while his father David lay at
Mahanaim, one of the frontier-cities of this tribe, v. 26. Sharon,
famous for roses, was in this tribe. And within the limits of this
tribe lived those Gadarenes that loved their swine better than their
Saviour, fitter to be called Girgashites than Israelites.
[3.] The lot of the half-tribe of Manasseh, v. 29-31. Bashan, the
kingdom of Og, was in this allotment, famous for the best timber,
witness the oaks of Bashan--and the best breed of cattle, witness the
bulls and rams of Bashan. This tribe lay north of Gad, reached to Mount
Hermon, and had in it part of Gilead. Mispeh was in this half-tribe,
and Jephthah was one of its ornaments; so was Elijah, for in this tribe
was Thisbe, whence he is called the Tishbite; and Jair was another. In
the edge of the tribe stood Chorazin, honoured with Christ's wondrous
works, but ruined by his righteous woe for not improving them.
[4.] Twice in this chapter it is taken notice of that to the tribe of
Levi Moses gave no inheritance (v. 14, 33), for so God had appointed,
Num. xviii. 20. If they had been appointed to a lot entire by
themselves, Moses would have served them first, not because it was his
own tribe, but because it was God's; but they must be provided for in
another manner; their habitations must be scattered in all the tribes,
and their maintenance brought out of all the tribes, and God himself
was the portion both of their inheritance and of their cup, Deut. x. 9;
xviii. 2.
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J O S H U A
CHAP. XIV.
Here is, I. The general method that was taken in dividing the land,
ver. 1-5. II. The demand Caleb made of Hebron, as his by promise, and
therefore not to be put into the lot with the rest, ver. 6-12. And
Joshua's grant of that demand, ver. 13-15. This was done at Gilgal,
which was as yet their head-quarters.
The Distribution of Canaan. (b. c. 1444.)
1 And these are the countries which the children of Israel inherited in
the land of Canaan, which Eleazar the priest, and Joshua the son of
Nun, and the heads of the fathers of the tribes of the children of
Israel, distributed for inheritance to them. 2 By lot was their
inheritance, as the Lord commanded by the hand of Moses, for the nine
tribes, and for the half tribe. 3 For Moses had given the inheritance
of two tribes and a half tribe on the other side Jordan: but unto the
Levites he gave none inheritance among them. 4 For the children of
Joseph were two tribes, Manasseh and Ephraim: therefore they gave no
part unto the Levites in the land, save cities to dwell in, with their
suburbs for their cattle and for their substance. 5 As the Lord
commanded Moses, so the children of Israel did, and they divided the
land.
The historian, having in the foregoing chapter given an account of the
disposal of the countries on the other side Jordan, now comes to tell
us what they did with the countries in the land of Canaan. They were
not conquered to be left desert, a habitation for dragons, and a court
for owls, Isa. xxxiv. 13. No, the Israelites that had hitherto been
closely encamped in a body, and the greatest part of them such as never
knew any other way of living, must now disperse themselves to replenish
these new conquests. It is said of the earth, God created it not in
vain; he formed it to be inhabited, Isa. xlv. 18. Canaan would have
been subdued in vain if it had not been inhabited. Yet every man might
not go and settle where he pleased, but as there seems to have been in
the days of Peleg an orderly and regular division of the habitable
earth among the sons of Noah (Gen. x. 25, 32), so there was now such a
division of the land of Canaan among the sons of Jacob. God had given
Moses directions how this distribution should be made, and those
directions are here punctually observed. See Num. xxvi. 53, &c.
I. The managers of this great affair were Joshua the chief magistrate,
Eleazar the chief priest, and ten princes, one of each of the tribes
that were now to have their inheritance, whom God himself had nominated
(Num. xxxiv. 17, &c.) some years before; and, it should seem, they were
all now in being, and attended this service, that every tribe, having a
representative of its own, might be satisfied that there was fair
dealing, and might the more contentedly sit down by its lot.
II. The tribes among whom this dividend was to be made were nine and a
half. 1. Not the two and a half that were already seated (v. 3), though
perhaps now that they saw what a good land Canaan was, and how
effectually it was subdued, they might some of them repent their
choice, and wish they had now been to have their lot with their
brethren, upon which condition they would gladly have given up what
they had on the other side Jordan; but it could not be admitted: they
had made their election without power of revocation, and so must their
doom be; they themselves have decided it, and they must adhere to their
choice. 2. Not the tribe of Levi; this was to be otherwise provided
for. God had distinguished them from, and dignified them above, the
other tribes, and they must not now mingle themselves with them, nor
cast in their lot among them, for this would entangle them in the
affairs of this life, which would not consist with a due attendance on
their sacred function. But, 3. Joseph made two tribes, Manasseh and
Ephraim, pursuant to Jacob's adoption of Joseph's two sons, and so the
number of the tribes was kept up to twelve, though Levi was taken out,
which is intimated here (v. 4): The children of Joseph were two tribes,
therefore they gave no part to Levi, they being twelve without them.
III. The rule by which they went was the lot, v. 2. The disposal of
that is of the Lord, Prov. xvi. 33. It was here used in an affair of
weight, and which could not otherwise be accommodated to universal
satisfaction, and it was used in a solemn religious manner as an appeal
to God, by consent of parties. In dividing by lot, 1. They referred
themselves to God, and to his wisdom and sovereignty, believing him
fitter to determine for them than they for themselves. Ps. xlvii. 4, He
shall choose our inheritance for us. 2. They professed a willingness to
abide by the determination of it; for every man must take what is his
lot, and make the best of it. In allusion to this we are said to obtain
an inheritance in Christ (Eph. i. 11), eklerothemen--we have obtained
it by lot, so the word signified; for it is obtained by a divine
designation. Christ, our Joshua, gives eternal life to as many as were
given him, John xvii. 2.
Caleb's Request. (b. c. 1444.)
6 Then the children of Judah came unto Joshua in Gilgal: and Caleb the
son of Jephunneh the Kenezite said unto him, Thou knowest the thing
that the Lord said unto Moses the man of God concerning me and thee in
Kadeshbarnea. 7 Forty years old was I when Moses the servant of the
Lord sent me from Kadeshbarnea to espy out the land; and I brought him
word again as it was in mine heart. 8 Nevertheless my brethren that
went up with me made the heart of the people melt: but I wholly
followed the Lord my God. 9 And Moses sware on that day, saying,
Surely the land whereon thy feet have trodden shall be thine
inheritance, and thy children's for ever, because thou hast wholly
followed the Lord my God. 10 And now, behold, the Lord hath kept me
alive, as he said, these forty and five years, even since the Lord
spake this word unto Moses, while the children of Israel wandered in
the wilderness: and now, lo, I am this day fourscore and five years
old. 11 As yet I am as strong this day as I was in the day that Moses
sent me: as my strength was then, even so is my strength now, for war,
both to go out, and to come in. 12 Now therefore give me this
mountain, whereof the Lord spake in that day; for thou heardest in that
day how the Anakims were there, and that the cities were great and
fenced: if so be the Lord will be with me, then I shall be able to
drive them out, as the Lord said. 13 And Joshua blessed him, and gave
unto Caleb the son of Jephunneh Hebron for an inheritance. 14 Hebron
therefore became the inheritance of Caleb the son of Jephunneh the
Kenezite unto this day, because that he wholly followed the Lord God of
Israel. 15 And the name of Hebron before was Kirjatharba; which Arba
was a great man among the Anakims. And the land had rest from war.
Before the lot was cast into the lap for the determining of the
portions of the respective tribes, the particular portion of Caleb was
assigned to him. He was now, except Joshua, not only the oldest man in
all Israel, but was twenty years older than any of them, for all that
were above twenty years old when he was forty were dead in the
wilderness; it was fit therefore that this phoenix of his age should
have some particular marks of honour put upon him in the dividing of
the land. Now,
I. Caleb here presents his petition, or rather makes his demand, to
have Hebron given him for a possession (this mountain he calls it, v.
12), and not to have that put into the lot with the other parts of the
country. To justify his demand, he shows that God had long since, by
Moses, promised him that very mountain; so that God's mind being
already made known in this matter it would be a vain and needless thing
to consult it any further by casting lots, by which we are to appeal to
God in those cases only which cannot otherwise be decided, not in those
which, like this, are already determined. Caleb is here called the
Kenezite, some think from some remarkable victory obtained by him over
the Kenezites, as the Romans gave their great generals titles from the
countries they conquered, as Africanus, Germanicus, &c. Observe,
1. To enforce his petition, (1.) He brings the children of Judah, that
is, the heads and great men of that tribe, along with him, to present
it, who were willing thus to pay their respects to that ornament of
their tribe, and to testify their consent that he should be provided
for by himself, and that they would not take it as any reflection upon
the rest of this tribe. Caleb was the person whom God had chosen out of
that tribe to be employed in dividing the land (Num. xxxiv. 19), and
therefore, lest he should seem to improve his authority as a
commissioner for his own private advantage and satisfaction, he brings
his brethren along with him, and waiving his own power, seems rather to
rely upon their interest. (2.) He appeals to Joshua himself concerning
the truth of the allegations upon which he grounded his petition: Thou
knowest the thing, v. 6. (3.) He makes a very honourable mention of
Moses, which he knew would not be at all unpleasing to Joshua: Moses
the man of God (v. 6), and the servant of the Lord, v. 7. What Moses
said he took as from God himself, because Moses was his mouth and his
agent, and therefore he had reason both to desire and expect that it
should be made good. What can be more earnestly desired than the tokens
of God's favour? And what more confidently expected than the grants of
his promise?
2. In his petition he sets forth,
(1.) The testimony of his conscience concerning his integrity in the
management of that great affair on which it proved the fare of Israel
turned, the spying out of the land. Caleb was one of the twelve that
were sent out on that errand (v. 7), and he now reflected upon it with
comfort, and mentioned it, not in pride, but as that which, being the
consideration of the grant, was necessary to be inserted in the plea,
[1.] That he made his report as it was in his heart, that is, he spoke
as he thought when he spoke so honourably of the land of Canaan, so
confidently of the power of God to put them in possession of it, and so
contemptibly of the opposition that the Canaanites, even the Anakim
themselves, could make against them, as we find he did, Num. xiii. 30;
xiv. 7-9. He did not do it merely to please Moses, or to keep the
people quiet, much less from a spirit of contradiction to his fellows,
but from a full conviction of the truth of what he said and a firm
belief of the divine promise. [2.] That herein he wholly followed the
Lord his God, that is, he kept close to his duty, and sincerely aimed
at the glory of God in it. He conformed himself to the divine will with
an eye to the divine favour. He had obtained this testimony from God
himself (Num. xiv. 24), and therefore it was not vain-glory in him to
speak of it, any more than it is for those who have God's Spirit
witnessing with their spirits that they are the children of God humbly
and thankfully to tell others for their encouragement what God has done
for their souls. Note, Those that follow God fully when they are young
shall have both the credit and comfort of it when they are old, and the
reward of it for ever in the heavenly Canaan. [3.] That he did this
when all his brethren and companions in that service, except Joshua,
did otherwise. They made the heart of the people melt (v. 8), and how
pernicious the consequences of it were was very well known. It adds
much to the praise of following God if we adhere to him when others
desert and decline from him. Caleb needed not to mention particularly
Joshua's conduct in this matter; it was sufficiently known, and he
would not seem to flatter him; it was enough to say (v. 6), Thou
knowest what the Lord spoke concerning me and thee.
(2.) The experience he had had of God's goodness to him ever since to
this day. Though he had wandered with the rest in the wilderness, and
had been kept thirty-eight years out of Canaan as they were, for that
sin which he was so far from having a hand in that he had done his
utmost to prevent it, yet, instead of complaining of this, he
mentioned, to the glory of God, his mercy to him in two things:--[1.]
That he was kept alive in the wilderness, not only notwithstanding the
common perils and fatigues of that tedious march, but though all that
generation of Israelites, except himself and Joshua, were one way or
other cut off by death. With what a grateful sense of God's goodness to
him does he speak it! (v. 10). Now behold (behold and wonder) the Lord
hath kept me alive these forty and five years, thirty-eight years in
the wilderness, through the plagues of the desert, and seven years in
Canaan through the perils of war! Note, First, While we live, it is God
that keeps us alive; by his power he protects us from death, and by his
bounty supplies us continually with the supports and comforts of life.
He holdeth our soul in life. Secondly, The longer we live the more
sensible we should be of God's goodness to us in keeping us alive, his
care in prolonging our frail lives, his patience in prolonging our
forfeited lives. Has he kept me alive these forty-five years? Is it
about that time of life with us? Or is it more? Or is it less? We have
reason to say, It is of the Lord's mercies that we are not consumed.
How much are we indebted to the favour of God, and what shall we
render? Let the life thus kept by the providence of God be devoted to
his praise. Thirdly, The death of many others round about us should
make us the more thankful to God for sparing us and keeping us alive.
Thousands falling on our right hand and our left and yet ourselves
spared. These distinguishing favours impose on us strong obligations to
singular obedience. [2.] That he was fit for business, now that he was
in Canaan. Though eighty-five years old, yet as hearty and lively as
when he was forty (v. 11): As my strength was then, so is it now. This
was the fruit of the promise, and out-did what was said; for God not
only gives what he promises, but he gives more: life by promise shall
be life, and health, and strength, and all that which will make the
promised life a blessing and comfort. Moses had said in his prayer (Ps.
xc. 10) that at eighty years old even their strength is labour and
sorrow, and so it is most commonly. But Caleb was an exception to the
rule; his strength at eighty-five was ease and joy: this he got by
following the Lord fully. Caleb here takes notice of this to the glory
of God, and as an excuse for his asking a portion which he must fetch
out of the giants' hands. Let not Joshua tell him he knew not what he
asked; could he get the possession of that which he begged for a title
to? "Yes," says he, "why not? I am as fit for war now as ever I was."
(3.) The promise Moses had made him in God's name that he should have
this mountain, v. 9. This promise is his chief plea, and that on which
he relies. As we find it (Num. xiv. 24) it is general, him will I bring
into the land whereunto he went, and his seed shall possess it; but it
seems it was more particular, and Joshua knew it; both sides understood
this mountain for which Caleb was now a suitor to be intended. This was
the place from which, more than any other, the spies took their report,
for here they met with the sons of Anak (Num. xiii. 22), the sight of
whom made such an impression upon them, v. 3. We may suppose that
Caleb, observing what stress they laid upon the difficulty of
conquering Hebron, a city garrisoned by the giants, and how thence they
inferred that the conquest of the whole land was utterly impracticable,
in opposition to their suggestions, and to convince the people that he
spoke as he thought, bravely desired to have that city which they
called invincible assigned to himself for his own portion: "I will
undertake to deal with that, and, if I cannot get it for my
inheritance, I will be without." "Well," said Moses, "it shall be thy
own then, win it and wear it." Such a noble heroic spirit Caleb had,
and so desirous was he to inspire his brethren with it, that he chose
this place only because it was the most difficult to be conquered. And,
to show that his soul did not decay any more than his body, now
forty-five years after he adheres to his choice and is still of the
same mind.
(4.) The hopes he had of being master of it, though the sons of Anak
were in possession of it (v. 12): If the Lord will be with me, then I
shall be able to drive them out. The city of Hebron Joshua had already
reduced (ch. x. 37), but the mountain which belonged to it, and which
was inhabited by the sons of Anak, was yet unconquered; for though the
cutting off of the Anakim from Hebron was mentioned ch. xi. 21, because
the historian would relate all the military actions together, yet it
seems it was not conquered till after they had begun to divide the
land. Observe, He builds his hopes of driving out the sons of Anak upon
the presence of God with him. He does not say, "Because I am now as
strong for war as I was at forty, therefore I shall drive them out,"
depending upon his personal valour; nor does he depend upon his
interest in the warlike tribe of Judah, who attended him now in making
this address, and no doubt would assist him; nor does he court Joshua's
aid, or put it upon that, "If thou wilt be with me I shall gain my
point." But, If the Lord will be with me. Here, [1.] He seems to speak
doubtfully of God's being with him, not from any distrust of his
goodness or faithfulness. He had spoken without the least hesitation of
God's presence with Israel in general (Num. xiv. 9); the Lord is with
us. But for himself, from a humble sense of his own unworthiness of
such a favour, he chooses to express himself thus, If the Lord will be
with me. The Chaldee paraphrase reads it, If the Word of the Lord be my
helper, that Word which is God, and in the fulness of time was made
flesh, and is the captain of our salvation. [2.] But he expresses
without the least doubt his assurance that if God were with him he
should be able to dispossess the sons of Anak. "If God be with us, If
God be for us, who can be against us, so as to prevail?" It is also
intimated that if God were not with him, though all the forces of
Israel should come in to his assistance, he should not be able to gain
his point. Whatever we undertake, God's favourable presence with us is
all in all to our success; this therefore we must earnestly pray for,
and carefully make sure of, by keeping ourselves in the love of God;
and on this we must depend, and from this take our encouragement
against the greatest difficulties.
3. Upon the whole matter, Caleb's request is (v. 12), Give me this
mountain, (1.) Because it was formerly in God's promise, and he would
let Israel know how much he valued the promise, insisting upon this
mountain, whereof the Lord spake in that day, as most desirable, though
perhaps as good a portion might have fallen to him by lot in common
with the rest. Those that live by faith value that which is given by
promise far above that which is given by providence only. (2.) Because
it was now in the Anakim's possession, and he would let Israel know how
little he feared the enemy, and would by his example animate them to
push on their conquests. Herein Caleb answered his name, which
signifies all heart.
II. Joshua grants his petition (v. 13): Joshua blessed him, commended
his bravery, applauded his request, and gave him what he asked. He also
prayed for him, and for his good success in his intended undertaking
against the sons of Anak. Joshua was both a prince and a prophet, and
upon both accounts it was proper for him to give Caleb his blessing,
for the less is blessed of the better. Hebron was settled on Caleb and
his heirs (v. 14), because he wholly followed the Lord God of Israel.
And happy are we if we follow him. Note, Singular piety shall be
crowned with singular favours. Now, 1. We are here told what Hebron had
been, the city of Arba, a great man among the Anakim (v. 15); we find
it called Kirjath-arba (Gen. xxiii. 2), as the place where Sarah died.
Hereabouts Abraham, Isaac, and Jacob lived most of their time in
Canaan, and near to it was the cave of Machpelah, where they were
buried, which perhaps had led Caleb hither when he went to spy out the
land, and had made him covet this rather than any other part for his
inheritance. 2. We are afterwards told what Hebron was. (1.) It was one
of the cities belonging to priests (Josh. xxi. 13), and a city of
refuge, Josh. xx. 7. When Caleb had it, he contented himself with the
country about it, and cheerfully gave the city to the priests, the
Lord's ministers, thinking it could not be better bestowed, no, not
upon his own children, nor that it was the less his own for being thus
devoted to God. (2.) It was a royal city, and, in the beginning of
David's reign, the metropolis of the kingdom of Judah; thither the
people resorted to him, and there he reigned seven years. Thus highly
was Caleb's city honoured; it is a pity there should have been such a
blemish upon his family long after as Nabal was, who was of the house
of Caleb, 1 Sam. xxv. 3. But the best men cannot entail their virtues.
__________________________________________________________________
J O S H U A
CHAP. XV.
Though the land was not completely conquered, yet being (as was said in
the close of the foregoing chapter) as rest from war for the present,
and their armies all drawn out of the field to a general rendezvous at
Gilgal, there they began to divide the land, though the work was
afterwards perfected at Shiloh, ch. xviii. 1, &c. In this chapter we
have the lot of the tribe of Judah, which in this, as in other things,
had the precedency. I. The borders or bounds of the inheritance of
Judah, ver. 1-12. II. The particular assignment of Hebron and the
country thereabout to Caleb and his family, ver. 13-19. III. The names
of the several cities that fell within Judah's lot, ver. 20-63.
The Lot of Judah. (b. c. 1444.)
1 This then was the lot of the tribe of the children of Judah by their
families; even to the border of Edom the wilderness of Zin southward
was the uttermost part of the south coast. 2 And their south border
was from the shore of the salt sea, from the bay that looketh
southward: 3 And it went out to the south side to Maaleh-acrabbim,
and passed along to Zin, and ascended up on the south side unto
Kadesh-barnea, and passed along to Hezron, and went up to Adar, and
fetched a compass to Karkaa: 4 From thence it passed toward Azmon,
and went out unto the river of Egypt; and the goings out of that coast
were at the sea: this shall be your south coast. 5 And the east
border was the salt sea, even unto the end of Jordan. And their border
in the north quarter was from the bay of the sea at the uttermost part
of Jordan: 6 And the border went up to Beth-hogla, and passed along
by the north of Beth-arabah; and the border went up to the stone of
Bohan the son of Reuben: 7 And the border went up toward Debir from
the valley of Achor, and so northward, looking toward Gilgal, that is
before the going up to Adummim, which is on the south side of the
river: and the border passed toward the waters of En-shemesh, and the
goings out thereof were at En-rogel: 8 And the border went up by the
valley of the son of Hinnom unto the south side of the Jebusite; the
same is Jerusalem: and the border went up to the top of the mountain
that lieth before the valley of Hinnom westward, which is at the end of
the valley of the giants northward: 9 And the border was drawn from
the top of the hill unto the fountain of the water of Nephtoah, and
went out to the cities of mount Ephron; and the border was drawn to
Baalah, which is Kirjath-jearim: 10 And the border compassed from
Baalah westward unto mount Seir, and passed along unto the side of
mount Jearim, which is Chesalon, on the north side, and went down to
Beth-shemesh, and passed on to Timnah: 11 And the border went out
unto the side of Ekron northward: and the border was drawn to Shicron,
and passed along to mount Baalah, and went out unto Jabneel; and the
goings out of the border were at the sea. 12 And the west border was
to the great sea, and the coast thereof. This is the coast of the
children of Judah round about according to their families.
Judah and Joseph were the two sons of Jacob on whom Reuben's forfeited
birth-right devolved. Judah had the dominion entailed on him, and
Joseph the double portion, and therefore these two tribes were first
seated, Judah in the southern part of the land of Canaan and Joseph in
the northern part, and on them the other seven did attend, and had
their respective lots as appurtenances to these two; the lots of
Benjamin, Simeon, and Dan, were appendant to Judah, and those of
Issachar and Zebulun, Naphtali and Asher, to Joseph. These two were
first set up to be provided for, it should seem, before there was such
an exact survey of the land as we find afterwards, ch. xviii. 9. It is
probable that the most considerable parts of the northern and southern
countries, and those that lay nearest to Gilgal, and which the people
were best acquainted with, were first put into two portions, and the
lot was cast upon them between these two principal tribes, of the one
of which Joshua was, and of the other Caleb, who was the first
commissioner in this writ of partition; and, by the decision of that
lot, the southern country, of which we have an account in this chapter,
fell to Judah, and the northern, of which we have an account in the two
following chapters, to Joseph. And when this was done there was a more
equal dividend (either in quantity or quality) of the remainder among
the seven tribes. And this, probably, was intended in that general rule
which was given concerning this partition (Num. xxxiii. 54), to the
more you shall give the more inheritance, and to the fewer you shall
give the less, and every man's inheritance shall be where his lot
falleth; that is, "You shall appoint two greater portions which shall
be determined by lot to those more numerous tribes of Judah and Joseph,
and then the rest shall be less portions to be allotted to the less
numerous tribes." The former was done in Gilgal, the latter in Shiloh.
In these verses, we have the borders of the lot of Judah, which, as the
rest, is said to be by their families, that is, with an eye to the
number of their families. And it intimates that Joshua and Eleazar, and
the rest of the commissioners, when they had by lot given each tribe
its portion, did afterwards (it is probable by lot likewise) subdivide
those larger portions, and assign to each family its inheritance, and
then to each household, which would be better done by this supreme
authority, and be apt to give less disgust than if it had been left to
the inferior magistrates of each tribe to make that distribution. The
borders of this tribe are here largely fixed, yet not unalterably, for
a good deal of that which lies within these bounds was afterwards
assigned to the lots of Simeon and Dan. 1. The eastern border was all,
and only, the Salt Sea, v. 5. Every sea is salt, but this was of an
extraordinary and more than natural saltness, the effects of that fire
and brimstone with which Sodom and Gomorrah were destroyed in Abraham's
time, whose ruins lie buried in the bottom of this dead water, which
never either was moved itself or had any living thing in it. 2. The
southern border was that of the land of Canaan in general, as will
appear by comparing v. 1-4 with Num. xxxiv. 3-5. So that this powerful
and warlike tribe of Judah guarded the frontiers of the whole land, on
that side which lay towards their old sworn enemies (though their two
fathers were twin-brethren), the Edomites. Our Lord therefore, who
sprang out of Judah, and whose the kingdom is, shall judge the mount of
Esau, Obad. 21. 3. The northern border divided it from the lot of
Benjamin. In this, mention is made of the stone of Bohan a Reubenite
(v. 6), who probably was a great commander of those forces of Reuben
that came over Jordan, and died in the camp at Gilgal, and was buried
not far off under this stone. The valley of Achor likewise lies upon
this border (v. 7), to remind the men of Judah of the trouble which
Achan, one of their tribe, gave to the congregation of Israel, that
they might not be too much lifted up with their services. This northern
line touched closely upon Jerusalem (v. 8), so closely as to include in
the lot of this tribe Mount Zion and Mount Moriah, though the greater
part of the city lay in the lot of Benjamin. 4. The west border went
near to the great sea at first (v. 12), but afterwards the lot of the
tribe of Dan took off a good part of Judah's lot on that side; for the
lot was only to determine between Judah and Joseph, which should have
the north and which the south, and not immovably to fix the border of
either. Judah's inheritance had its boundaries determined. Though it
was a powerful warlike tribe, and had a great interest in the other
tribes, yet they must not therefore be left to their own choice, to
enlarge their possessions at pleasure, but must live so as that their
neighbours might live by them. Those that are placed high yet must not
think to be placed alone in the midst of the earth.
Caleb's Inheritance. (b. c. 1444.)
13 And unto Caleb the son of Jephunneh he gave a part among the
children of Judah, according to the commandment of the Lord to Joshua,
even the city of Arba the father of Anak, which city is Hebron. 14
And Caleb drove thence the three sons of Anak, Sheshai, and Ahiman, and
Talmai, the children of Anak. 15 And he went up thence to the
inhabitants of Debir: and the name of Debir before was Kirjath-sepher.
16 And Caleb said, He that smiteth Kirjath-sepher, and taketh it, to
him will I give Achsah my daughter to wife. 17 And Othniel the son of
Kenaz, the brother of Caleb, took it: and he gave him Achsah his
daughter to wife. 18 And it came to pass, as she came unto him, that
she moved him to ask of her father a field: and she lighted off her
ass; and Caleb said unto her, What wouldest thou? 19 Who answered,
Give me a blessing; for thou hast given me a south land; give me also
springs of water. And he gave her the upper springs, and the nether
springs.
The historian seems pleased with every occasion to make mention of
Caleb and to do him honour, because he had honoured God in following
him fully. Observe,
I. The grant Joshua made him of the mountain of Hebron for his
inheritance is here repeated (v. 13), and it is said to be given him.
1. According to the commandment of the Lord to Joshua. Though Caleb, in
his petition, had made out a very good title to it by promise, yet,
because God had ordered Joshua to divide the land by lot, he would not
in this one single instance, no, not to gratify his old friend Caleb,
do otherwise, without orders from God, whose oracle, it is probable, he
consulted upon this occasion. In every doubtful case it is very
desirable to know the mind of God, and to see the way of our duty
plain. 2. It is said to be a part among the children of Judah; though
it was assigned him before the lot of that tribe came up, yet it
proved, God so directing the lot, to be in the heart of that tribe,
which was graciously ordered in kindness to him, that he might not be
as one separated from his brethren and surrounded by those of other
tribes.
II. Caleb having obtained this grant, we are told,
1. How he signalized his own valour in the conquest of Hebron (v. 14):
He drove thence the three sons of Anak, he and those that he engaged to
assist him in this service. This is mentioned here to show that the
confidence he had expressed of success in this affair, through the
presence of God with him (ch. xiv. 12), did not deceive him, but the
event answered his expectation. It is not said that he slew these
giants, but he drove them thence, which intimates that they retired
upon his approach and fled before him; the strength and stature of
their bodies could not keep up the courage of their minds, but with the
countenances of lions they had the hearts of trembling hares. Thus does
God often cut off the spirit of princes (Ps. lxxvi. 12), take away the
heart of the chief of the people (Job xii. 24), and so shame the
confidence of the proud; and thus if we resist the devil, that roaring
lion, though he fall not, yet he will flee.
2. How he encouraged the valour of those about him in the conquest of
Debir, v. 15, &c. It seems, though Joshua had once made himself master
of Debir (ch. x. 39), yet the Canaanites had regained the possession in
the absence of the army, so that the work had to be done a second time;
and when Caleb had completed the reduction of Hebron, which was for
himself and his own family, to show his zeal for the public good, as
much as for his own private interest, he pushes on his conquest to
Debir, and will not lay down his arms till he sees that city also
effectually reduced, which lay but ten miles southward from Hebron,
though he had not any particular concern in it, but the reducing of it
would be to the general advantage of his tribe. Let us learn hence not
to seek and mind our own things only, but to concern and engage
ourselves for the welfare of the community we are members of; we are
not born for ourselves, nor must we live to ourselves.
(1.) Notice is taken of the name of this city. It had been called
Kirjath-sepher, the city of a book, and Kirjath-sannah (v. 49), which
some translate the city of learning (so the LXX. Polis grammaton),
whence some conjecture that it had been a university among the
Canaanites, like Athens in Greece, in which their youth were educated;
or perhaps the books of their chronicles or records, or the antiquities
of the nation, were laid up there; and, it may be, this was it that
made Caleb so desirous to see Israel master of this city, that they
might get acquainted with the ancient learning of the Canaanites.
(2.) The proffer that Caleb made of his daughter, and a good portion
with her, to any one that would undertake to reduce that city, and to
command the forces that should be employed in that service, v. 16. Thus
Saul promised a daughter to him that would kill Goliath (1 Sam. xvii.
25), neither of them intending to force his daughter to marry such as
she could not love, but both of them presuming upon their daughters'
obedience, and submission to their fathers' will, though it might be
contrary to their own humour or inclination. Caleb's family was not
long honourable and wealthy, but religious; he that himself followed
the Lord fully no doubt taught his children to do so, and therefore it
could not but be a desirable match to any young gentleman. Caleb, in
making the proposal, aims, [1.] To do service to his country by the
reducing of that important place; and, [2.] To marry a daughter well,
to a man of learning, that would have a particular affection for the
city of books, and a man of war, that would be likely to serve his
country, and do worthily in his generation. Could he but marry his
child to a man of such a character, he would think her well bestowed,
whether the share in the lot of his tribe were more or less.
(3.) The place was bravely taken by Othniel, a nephew of Caleb, whom
probably Caleb had thoughts of when he made the proffer, v. 17. This
Othniel, who thus signalized himself when he was young, had long after,
in his advanced years, the honour to be both a deliverer and a judge in
Israel, the first single person that presided in their affairs after
Joshua's death. It is good for those who are setting out in the world
to begin betimes with that which is great and good, that, excelling in
service when they are young, they may excel in honour when they grow
old.
(4.) Hereupon (all parties being agreed) Othniel married his
cousin-german Achsah, Caleb's daughter. It is probable that he had a
kindness for her before, which put him upon this bold undertaking to
obtain her. Love to his country, an ambition of honour, and a desire to
find favour with the princes of his people, might not have engaged him
in this great action, but his affection for Achsah did. This made it
intolerable to him to think that any one should do more to win her
favour than he would, and so inspired him with this generous fire. Thus
is love strong as death, and jealousy cruel as the grave.
(5.) Because the historian is now upon the dividing of the land, he
gives us an account of Achsah's portion, which was in land, as more
valuable because enjoyed by virtue of the divine promise, though we may
suppose the conquerors of Canaan, who had had the spoil of so many rich
cities, were full of money too. [1.] Some land she obtained by Caleb's
free grant, which was allowed while she married within her own tribe
and family, as Zelophehad's daughters did. He gave her a south land, v.
19. Land indeed, but a south land, dry, and apt to be parched. [2.] She
obtained more upon her request; she would have had her husband to ask
for a field, probably some particular field, or champaign ground, which
belonged to Caleb's lot, and joined to that south land which he had
settled upon his daughter at marriage. She thought her husband had the
best interest in her father, who, no doubt, was extremely pleased with
his late glorious achievement, but he thought it was more proper for
her to ask, and she would be more likely to prevail; accordingly she
did, submitting to her husband's judgment, though contrary to her own;
and she managed the undertaking with great address. First, She took the
opportunity when her father brought her home to the house of her
husband, when the satisfaction of having disposed of his daughter so
well would make him think nothing too much to do for her. Secondly, She
lighted off her ass, in token of respect and reverence to her father,
whom she would honour still, as much as before her marriage. She cried
or sighed from off her ass, so the LXX. and the vulgar Latin read it;
she expressed some grief and concern, that she might give her father
occasion to ask her what she wanted. Thirdly, She calls it a blessing,
because it would add much to the comfort of her settlement; and she was
sure that, since she married not only with her father's consent, but in
obedience to his command, he would not deny her his blessing. Fourthly,
She asks only for the water, without which the ground she had would be
of little use either for tillage or pasture, but she means the field in
which the springs of water were. The modesty and reasonableness of her
quest gave it a great advantage. Earth without water would be like a
tree without sap, or the body of an animal without blood; therefore,
when God gathered the waters into one place, he wisely and graciously
left some in every place, that the earth might be enriched for the
service of man. See Ps. civ. 10, &c. Well, Achsah gained her point; her
father gave her what she asked, and perhaps more, for he gave her the
upper springs and the nether springs, two fields so called from the
springs that were in them, as we commonly distinguish between the
higher field and the lower field. Those who understand it but of one
field, watered both with the rain of heaven and the springs that issued
out of the bowels of the earth, give countenance to the allusion we
commonly make to this, when we pray for spiritual and heavenly
blessings which relate to our souls as blessings of the upper springs,
and those which relate to the body and the life that now is as
blessings of the nether springs.
From this story we learn, 1. That it is no breach of the tenth
commandment moderately to desire those comforts and conveniences of
this life which we see attainable in a fair and regular way. 2. That
husbands and wives should mutually advise, and jointly agree, about
that which is for the common good of their family; and much more should
they concur in asking of their heavenly Father the best blessings,
those of the upper springs. 3. That parents must never think that lost
which is bestowed upon their children for their real advantage, but
must be free in giving them portions as well as maintenance, especially
when they are dutiful. Caleb had sons (1 Chron. iv. 15), and yet gave
thus liberally to his daughter. Those parents forget themselves and
their relation who grudge their children what is convenient for them
when they can conveniently part with it.
The Lot of Judah. (b. c. 1444.)
20 This is the inheritance of the tribe of the children of Judah
according to their families. 21 And the uttermost cities of the tribe
of the children of Judah toward the coast of Edom southward were
Kabzeel, and Eder, and Jagur, 22 And Kinah, and Dimonah, and Adadah,
23 And Kedesh, and Hazor, and Ithnan, 24 Ziph, and Telem, and
Bealoth, 25 And Hazor, Hadattah, and Kerioth, and Hezron, which is
Hazor, 26 Amam, and Shema, and Moladah, 27 And Hazar-gaddah, and
Heshmon, and Beth-palet, 28 And Hazar-shual, and Beer-sheba, and
Bizjoth-jah, 29 Baalah, and Iim, and Azem, 30 And Eltolad, and
Chesil, and Hormah, 31 And Ziklag, and Madmannah, and Sansannah, 32
And Lebaoth, and Shilhim, and Ain, and Rimmon: all the cities are
twenty and nine, with their villages: 33 And in the valley, Eshtaol,
and Zoreah, and Ashnah, 34 And Zanoah, and En-gannim, Tappuah, and
Enam, 35 Jarmuth, and Adullam, Socoh, and Azekah, 36 And Sharaim,
and Adithaim, and Gederah, and Gederothaim; fourteen cities with their
villages: 37 Zenan, and Hadashah, and Migdal-gad, 38 And Dilean,
and Mizpeh, and Joktheel, 39 Lachish, and Bozkath, and Eglon, 40
And Cabbon, and Lahmam, and Kithlish, 41 And Gederoth, Beth-dagon,
and Naamah, and Makkedah; sixteen cities with their villages: 42
Libnah, and Ether, and Ashan, 43 And Jiphtah, and Ashnah, and Nezib,
44 And Keilah, and Achzib, and Mareshah; nine cities with their
villages: 45 Ekron, with her towns and her villages: 46 From Ekron
even unto the sea, all that lay near Ashdod, with their villages: 47
Ashdod with her towns and her villages, Gaza with her towns and her
villages, unto the river of Egypt, and the great sea, and the border
thereof: 48 And in the mountains, Shamir, and Jattir, and Socoh, 49
And Dannah, and Kirjath-sannah, which is Debir, 50 And Anab, and
Eshtemoh, and Anim, 51 And Goshen, and Holon, and Giloh; eleven
cities with their villages: 52 Arab, and Dumah, and Eshean, 53 And
Janum, and Beth-tappuah, and Aphekah, 54 And Humtah, and
Kirjath-arba, which is Hebron, and Zior; nine cities with their
villages: 55 Maon, Carmel, and Ziph, and Juttah, 56 And Jezreel,
and Jokdeam, and Zanoah, 57 Cain, Gibeah, and Timnah; ten cities with
their villages: 58 Halhul, Beth-zur, and Gedor, 59 And Maarath, and
Beth-anoth, and Eltekon; six cities with their villages: 60
Kirjath-baal, which is Kirjath-jearim, and Rabbah; two cities with
their villages: 61 In the wilderness, Beth-arabah, Middin, and
Secacah, 62 And Nibshan, and the city of Salt, and En-gedi; six
cities with their villages. 63 As for the Jebusites the inhabitants
of Jerusalem, the children of Judah could not drive them out: but the
Jebusites dwell with the children of Judah at Jerusalem unto this day.
We have here a list of the several cities that fell within the lot of
the tribe of Judah, which are mentioned by name, that they might know
their own, and both keep it and keep to it, and might neither through
cowardice nor sloth lose the possession of what was their own.
I. The cities are here named, and numbered in several classes, which
they then could account for the reason of better than we can now. Here
are, 1. Some that are said to be the uttermost cities towards the coast
of Edom, v. 21-32. Here are thirty-eight named, and yet said to be
twenty-nine (v. 32), because nine of these were afterwards transferred
to the lot of Simeon, and are reckoned as belonging to that, as appears
by comparing ch. xix. 2, &c.; therefore those only are counted (though
the rest are named) which remained to Judah. 2. Others that are said to
be in the valley (v. 33) are counted to be fourteen, yet fifteen are
named; but it is probable that Gederah and Gederathaim were either two
names or two parts of one and the same city. 3. Then sixteen are named
without any head of distinction, v. 37-41, and nine more, v. 42-44. 4.
Then the three Philistine-cities, Ekron, Ashdod, and Gaza, v. 45-47. 5.
Cities in the mountains, eleven in all (v. 48-51), nine more (v.
52-54), ten more (v. 55-57), six more (v. 58, 59), then two (v. 60),
and six in the wilderness, a part of the country not so thick of
inhabitants as some others were.
II. Now here, 1. We do not find Bethlehem, which was afterwards the
city of David, and was ennobled by the birth of our Lord Jesus in it.
But that city, which at the best was but little among the thousands of
Judah (Mic. v. 2), except that it was thus dignified, was now so little
as not to be accounted one of the cities, but perhaps was one of the
villages not named. Christ came to give honour to the places he was
related to, not to receive honour from them. 2. Jerusalem is said to
continue in the hands of the Jebusites (v. 63), for the children of
Judah could not drive them out, through their sluggishness, stupidity,
and unbelief. Had they attempted it with vigour and resolution, we have
reason to think God would not have been wanting to them to give them
success; but they could not do it, because they would not. Jerusalem
was afterwards to be the holy city, the royal city, the city of the
great King, the brightest ornament of all the land of Israel. God has
designed it should be so. It may therefore be justly looked upon as a
punishment of their neglect to conquer other cities which God had given
them that they were so long kept out of this. 3. Among the cities of
Judah (in all 114) we meet with Libnah, which in Joram's days revolted,
and probably set up for a free independent state (2 Kings viii. 22),
and Lachish, where king Amaziah was slain (1 Kings xiv. 19); it led the
dance in idolatry (Mic. i. 13); it was the beginning of sin to the
daughter of Zion. Giloh, Ahithophel's town, is here mentioned, and
Tekoa, of which the prophet Amos was, and near which Jehoshaphat
obtained that glorious victory, 2 Chron. xx. 20, &c., and Maresha,
where Asa was a conqueror. Many of the cities of this tribe occur in
the history of David's troubles. Adullam, Ziph, Keilah, Maon, Engedi,
Ziklag, here reckoned in this tribe, were places near which David had
most of his haunts; for, though sometimes Saul drove him out from the
inheritance of the Lord, yet he kept as close to it as he could. The
wilderness of Judah he frequented much, and in it John Baptist
preached, and there the kingdom of heaven commenced, Matt. iii. 1. The
riches of this country no doubt answered Jacob's blessing of this
tribe, that he should wash his garments in wine, Gen. xlix. 11. And, in
general, Judah, thou art he whom thy brethren shall praise, not envy.
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J O S H U A
CHAP. XVI.
It is a pity that this and the following chapter should be separated,
for both of them give us the lot of the children of Joseph, Ephraim and
Manasseh, who, next to Judah, were to have the post of honour, and
therefore had the first and best portion in the northern part of
Canaan, as Judah now had in the southern part. In this chapter we have,
I. A general account of the lot of these two tribes together, ver. 1-4.
II. The borders of the lot of Ephraim in particular, ver. 5-10. That of
Manasseh following in the next chapter.
The Lot of Joseph. (b. c. 1444.)
1 And the lot of the children of Joseph fell from Jordan by Jericho,
unto the water of Jericho on the east, to the wilderness that goeth up
from Jericho throughout mount Beth-el, 2 And goeth out from Beth-el
to Luz, and passeth along unto the borders of Archi to Ataroth, 3 And
goeth down westward to the coast of Japhleti, unto the coast of
Beth-horon the nether, and to Gezer: and the goings out thereof are at
the sea. 4 So the children of Joseph, Manasseh and Ephraim, took
their inheritance.
Though Joseph was one of the younger sons of Jacob, yet he was his
eldest by his most just and best beloved wife Rachel, was himself his
best beloved son, and had been the greatest ornament and support of his
family, kept it from perishing in a time of famine, and had been the
shepherd and stone of Israel, and therefore his posterity were very
much favoured by the lot. Their portion lay in the very heart of the
land of Canaan. It extended from Jordan in the east (v. 1) to the sea,
the Mediterranean Sea, in the west, so that it took up the whole
breadth of Canaan from side to side; and no question the fruitfulness
of the soil answered the blessings both of Jacob and Moses, Gen. xlix.
25, 26, and Deut. xxxiii. 13, &c. The portions allotted to Ephraim and
Manasseh are not so particularly described as those of the other
tribes; we have only the limits and boundaries of them, not the
particular cities in them, as before we had the cities of Judah and
afterwards those of the other tribes. For this no reason can be
assigned, unless we may suppose that Joshua being himself of the
children of Joseph they referred it to him alone to distribute among
them the several cities that lay within their lot, and therefore did
not bring in the names of their cities to the great council of their
princes who sat upon this affair, by which means it came to pass that
they were not inserted with the rest in the books.
The Inheritance of Joseph's Children. (b. c. 1444.)
5 And the border of the children of Ephraim according to their families
was thus: even the border of their inheritance on the east side was
Ataroth-addar, unto Beth-horon the upper; 6 And the border went out
toward the sea to Michmethah on the north side; and the border went
about eastward unto Taanath-shiloh, and passed by it on the east to
Janohah; 7 And it went down from Janohah to Ataroth, and to Naarath,
and came to Jericho, and went out at Jordan. 8 The border went out
from Tappuah westward unto the river Kanah; and the goings out thereof
were at the sea. This is the inheritance of the tribe of the children
of Ephraim by their families. 9 And the separate cities for the
children of Ephraim were among the inheritance of the children of
Manasseh, all the cities with their villages. 10 And they drave not
out the Canaanites that dwelt in Gezer: but the Canaanites dwell among
the Ephraimites unto this day, and serve under tribute.
Here, 1. The border of the lot of Ephraim is set down, by which it was
divided on the south from Benjamin and Dan, who lay between it and
Judah, and on the north from Manasseh; for east and west it reached
from Jordan to the great sea. The learned, who aim to be exact in
drawing the line according to the directions here, find themselves very
much at a loss, the description being short and intricate. The report
of those who in these latter ages have travelled those countries will
not serve to clear the difficulties, so vastly unlike is it now to what
it was then; not only cities have been so destroyed as that no mark nor
footstep of them remains, but brooks are dried up, rivers alter their
courses, and even the mountain falling cometh to nought, and the rock
is removed out of his place, Job xiv. 18. Unless I could hope to solve
the doubts that arise upon this draught of the border of Ephraim, it is
to no purpose to mention them: no doubt it was then perfectly
understood, so as that the first intention of recording it was
effectually answered, which was to notify the ancient landmarks, which
posterity must by no means remove. 2. Some separate cities are spoken
of, that lay not within these borders, at least not if the line was
drawn direct, but lay within the lot of Manasseh (v. 9), which might
better be read, and there were separate cities for the children of
Ephraim among the inheritance of the children of Manasseh, because it
proved that Manasseh could spare them, and Ephraim had need of them,
and it might be hoped that no inconvenience would arise from this
mixture of these two tribes together, who were both the sons of Joseph,
and should love as brethren. And by this it appears that though, when
the tribes were numbered in the plains of Moab, Manasseh had got the
start of Ephraim in number, for Manasseh was then 52,000, and Ephraim
but 32,000 (Num. xxvi. 34, 37), yet by the time they were well settled
in Canaan the hands were crossed again, and the blessing of Moses was
verified, Deut. xxxiii. 17, They are the ten thousands of Ephraim and
they are the thousands of Manasseh. Families and kingdoms are
diminished and increased, increased and diminished again, as God
pleases. 3. A brand is put upon the Ephraimites, that they did not
drive out the Canaanites from Gezer (v. 10), either through
carelessness or cowardice, either for want of faith in the promise of
God, that he would give them success if they would make a vigorous
effort, or for want of zeal for the command of God, which obliged them
utterly to drive out the Canaanites, and to make no peace with them.
And, though they hoped to satisfy the law by putting them under
tribute, yet (as Calvin thinks) this made the matter worse, for it
shows that they spared them out of covetousness, that they might be
profited by their labours, and by dealing with them for their tribute
they were in danger of being infected with their idolatry; yet some
think that, when they brought them under tribute, they obliged them to
renounce their idols, and to observe the seven precepts of the sons of
Noah; and I should think so, but that we find in the sequel of the
story that the Israelites were so far from restraining idolatry in
others that they soon fell into it themselves. Many famous places were
within this lot of the tribe of Ephraim, though not mentioned here. In
it were Ramah, Samuel's city (called in the New Testament Arimathea, of
which Joseph was, that took care of our Saviour's burial), and Shiloh,
where the tabernacle was first set up. Tirzah also, the royal city of
Jeroboam and his successors, and Deborah's palm-tree, under which she
judged Israel, were in this tribe. Samaria, built by Omri after the
burning of the royal palace of Tirzah, was in this tribe, and was long
the royal city of the kingdom of the ten tribes; not far from it were
Shechem, and the mountains Ebal and Gerizim, and Sychar, near which was
Jacob's well, where Christ talked with the woman of Samaria. We read
much of Mount Ephraim in the story of the Judges, and of a city called
Ephraim, it is probable in this tribe, to which Christ retired, John
xi. 54. The whole kingdom of the ten tribes is often, in the prophets,
especially in Hosea, called Ephraim.
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J O S H U A
CHAP. XVII.
The half tribe of Manasseh comes next to be provided for; and here we
have, I. The families of that tribe that were to be portioned, ver.
1-6. II. The country that fell to their lot, ver. 7-13. III. The joint
request of the two tribes that descended from Joseph, for the
enlargement of their lot, and Joshua's answer to that request, ver.
14-18.
The Inheritance of Joseph's Children. (b. c. 1444.)
1 There was also a lot for the tribe of Manasseh; for he was the
firstborn of Joseph; to wit, for Machir the firstborn of Manasseh, the
father of Gilead: because he was a man of war, therefore he had Gilead
and Bashan. 2 There was also a lot for the rest of the children of
Manasseh by their families; for the children of Abiezer, and for the
children of Helek, and for the children of Asriel, and for the children
of Shechem, and for the children of Hepher, and for the children of
Shemida: these were the male children of Manasseh the son of Joseph by
their families. 3 But Zelophehad, the son of Hepher, the son of
Gilead, the son of Machir, the son of Manasseh, had no sons, but
daughters: and these are the names of his daughters, Mahlah, and Noah,
Hoglah, Milcah, and Tirzah. 4 And they came near before Eleazar the
priest, and before Joshua the son of Nun, and before the princes,
saying, The Lord commanded Moses to give us an inheritance among our
brethren. Therefore according to the commandment of the Lord he gave
them an inheritance among the brethren of their father. 5 And there
fell ten portions to Manasseh, beside the land of Gilead and Bashan,
which were on the other side Jordan; 6 Because the daughters of
Manasseh had an inheritance among his sons: and the rest of Manasseh's
sons had the land of Gilead.
Manasseh was itself but one half of the tribe of Joseph, and yet was
divided and subdivided. 1. It was divided into two parts, one already
settled on the other side Jordan, consisting of those who were the
posterity of Machir, v. 1. This Machir was born to Manasseh in Egypt;
there he had signalized himself as a man of war, probably in the
contests between the Ephraimites and the men of Gath, 1 Chron. vii. 21.
His warlike disposition descended to his posterity, and therefore Moses
gave them Gilead and Bashan, on the other side Jordan, of which before,
ch. xiii. 31. It is here said that the lot came to Manasseh, for he was
the first-born of Joseph. Bishop Patrick thinks it should be
translated, though he was the first-born of Joseph, and then the
meaning is plain, that the second lot was for Manasseh, because, though
he was the first-born, yet Jacob had preferred Ephraim before him. See
the names of those heads of the families that settled on the other side
Jordan, 1 Chron. v. 24. 2. That part on this side Jordan as subdivided
into ten families, v. 5. There were six sons of Gilead here named (v.
2), the same that are recorded Num. xxvi. 30-32, only that he who is
there called Jezeer is here called Abiezer. Five of these sons had each
of them their portion; the sixth, which was Hepher, had his male line
cut off in his son Zelophehad, who left daughters only, five in number,
of whom we have often read, and these five had each of them a portion;
though perhaps, they claiming under Hepher, all their five portions
were but equal to one of the portions of the five sons. Or if Hepher
had other sons besides Zelophehad, in whom the name of his family was
kept up, their posterity married to the daughters of Zelophehad the
elder brother, and in their right had these portions assigned them. See
Num. xxxvi. 12. Here is, (1.) The claim which the daughters of
Zelophehad made, grounded upon the command God gave to Moses concerning
them, v. 4. They had themselves, when they were young, pleaded their
own cause before Moses, and obtained the grant of an inheritance with
their brethren, and now they would not lose the benefit of that grant
for want of speaking to Joshua, but seasonably put in their demand
themselves, as it should seem, and not their husbands for them. (2.)
The assignment of their portions according to their claim. Joshua knew
very well what God had ordered in their case, and did not object that
they having not served in the wars of Canaan there was no reason why
they should share in the possessions of Canaan, but readily gave them
as inheritance among the brethren of their father. And now they reaped
the benefit of their own pious zeal and prudent forecast in this
matter. Thus those who take care in the wilderness of this world to
make sure to themselves a place in the inheritance of the saints in
light will certainly have the comfort of it in the other world, while
those that neglect it now will lose it for ever.
7 And the coast of Manasseh was from Asher to Michmethah, that lieth
before Shechem; and the border went along on the right hand unto the
inhabitants of En-tappuah. 8 Now Manasseh had the land of Tappuah:
but Tappuah on the border of Manasseh belonged to the children of
Ephraim; 9 And the coast descended unto the river Kanah, southward of
the river: these cities of Ephraim are among the cities of Manasseh:
the coast of Manasseh also was on the north side of the river, and the
outgoings of it were at the sea: 10 Southward it was Ephraim's, and
northward it was Manasseh's, and the sea is his border; and they met
together in Asher on the north, and in Issachar on the east. 11 And
Manasseh had in Issachar and in Asher Beth-shean and her towns, and
Ibleam and her towns, and the inhabitants of Dor and her towns, and the
inhabitants of Endor and her towns, and the inhabitants of Taanach and
her towns, and the inhabitants of Megiddo and her towns, even three
countries. 12 Yet the children of Manasseh could not drive out the
inhabitants of those cities; but the Canaanites would dwell in that
land. 13 Yet it came to pass, when the children of Israel were waxen
strong, that they put the Canaanites to tribute; but did not utterly
drive them out.
We have here a short account of the lot of this half tribe. It reached
from Jordan on the east to the great sea on the west; on the south it
lay all along contiguous to Ephraim, but on the north it abutted upon
Asher and Issachar. Asher lay north-west, and Issachar north-east,
which seems to be the meaning of that (v. 10), that they (that is,
Manasseh and Ephraim, as related to it, both together making the tribe
of Joseph) met in Asher on the north and Issachar on the east, for
Ephraim itself reached not those tribes. Some things are particularly
observed concerning this lot:--1. That there was great communication
between this tribe and that of Ephraim. The city of Tappuah belonged to
Ephraim, but the country adjoining to Manasseh (v. 8); there were
likewise many cities of Ephraim that lay within the border of Manasseh
(v. 9), of which before, ch. xvi. 9. 2. That Manasseh likewise had
cities with their appurtenances in the tribes of Issachar and Asher (v.
11), God so ordering it, that though every tribe had its peculiar
inheritance, which might not be alienated from it, yet they should thus
intermix one with another, to keep up mutual acquaintance and
correspondence among the tribes, and to give occasion for the doing of
good offices one to another, as became those who, though of different
tribes, were all one Israel, and were bound to love as brethren. 3.
That they suffered the Canaanites to live among them, contrary to the
command of God, serving their own ends by conniving at them, for they
made them tributaries, v. 12, 13. The Ephraimites had done the same
(ch. xvi. 10), and from them perhaps the Manassites learned it, and
with their example excused themselves in it. The most remarkable person
of this half tribe in after-time was Gideon, whose great actions were
done within this lot. He was of the family of Abiezer; Cesarea was in
this lot, and Antipatris, famed in the latter ages of the Jewish state.
14 And the children of Joseph spake unto Joshua, saying, Why hast
thou given me but one lot and one portion to inherit, seeing I am a
great people, forasmuch as the Lord hath blessed me hitherto? 15 And
Joshua answered them, If thou be a great people, then get thee up to
the wood country, and cut down for thyself there in the land of the
Perizzites and of the giants, if mount Ephraim be too narrow for thee.
16 And the children of Joseph said, The hill is not enough for us:
and all the Canaanites that dwell in the land of the valley have
chariots of iron, both they who are of Beth-shean and her towns, and
they who are of the valley of Jezreel. 17 And Joshua spake unto the
house of Joseph, even to Ephraim and to Manasseh, saying, Thou art a
great people, and hast great power: thou shalt not have one lot only:
18 But the mountain shall be thine; for it is a wood, and thou shalt
cut it down: and the outgoings of it shall be thine: for thou shalt
drive out the Canaanites, though they have iron chariots, and though
they be strong.
Here, I. The children of Joseph quarrel with their lot; if they had had
any just cause to quarrel with it, we have reason to think Joshua would
have relieved them, by adding to it, or altering it, which it does not
appear he did. It is probable, because Joshua was himself of the tribe
of Ephraim, they promised themselves that they should have some
particular favour shown them, and should not be confined to the
decision of the lot so closely as the other tribes; but Joshua makes
them know that in the discharge of his office, as a public person, he
had no more regard to his own tribe than to any other, but would
administer impartially, without favour or affection, wherein he has
left an excellent example to all in public trusts. It was a very
competent provision that was made for them, as much, for aught that
appears, as they were able to manage, and yet they call it in disdain
but one lot, as if that which was assigned to them both was scarcely
sufficient for one. The word for complainers (Jude 16) is mempsimoiroi,
blamers of their lot:--1. That they were very numerous, through the
blessing of God upon them (v. 14): I am a great people, for the Lord
has blessed me; and we have reason to hope that he that hath sent
mouths will send meat. "I am a great people, and in so small a lot
shall not have room to thrive." Yet observe, when they speak thankfully
of their present increase, they do not speak confidently of the
continuance of it. "The Lord has blessed me hitherto, however he may
see fit to deal with me for the future." The uncertainty of what may be
must not make us unthankful for what has been and is done in kindness
to us. 2. That a good part of that country which had now fallen to
their lot was in the hands of the Canaanites, and that they were
formidable enemies, who brought into the field of battle chariots of
iron (v. 16), that is, chariots with long scythes fastened to the sides
of them, or the axle-tree, which made great destruction of all that
came in their way, mowing them down like corn. They urge that though
they had a good portion assigned them, yet it was in bad hands, and
they could not come to the possession of it, wishing to have their lot
in those countries that were more thoroughly reduced than this was.
II. Joshua endeavours to reconcile them to their lot. He owns they were
a great people, and being two tribes ought to have more than one lot
only (v. 17), but tells them that what had fallen to their share would
be a sufficient lot for them both, if they would but work and fight.
They desired a lot in which they might indulge themselves in ease and
luxury. "No," says Joshua, "you must not count upon that; in the sweat
of thy face shalt thou eat bread is a sentence in force even in Canaan
itself." He retorts their own argument, that they were a great people.
"If so, you are the better able to help yourselves, and have the less
reason to expect help from others. If thou hast many mouths to be
filled, thou hast twice as many hands to be employed; earn, and then
eat." 1. He bids them work for more (v. 15): "Get thee up to the
wood-country, which is within thy own border, and let all hands be set
to work to cut down the trees, rid the rough lands, and make them, with
art and industry, good arable ground." Note, Many wish for larger
possessions who do not cultivate and make the best of what they have,
think they should have more talents given them who do not trade with
those with which they are entrusted. Most people's poverty is the
effect of their idleness; would they dig, they need not beg. 2. He bids
them fight for more (v. 17, 18), when they pleaded that they could not
come at the wood-lands he spoke of because in the valley between them
and it were Canaanites whom they durst not enter the lists with. "Never
fear them," said Joshua, "thou hast God on thy side, and thou shalt
drive out the Canaanites, if thou wilt set about it in good earnest,
though they have iron chariots." We straiten ourselves by apprehending
the difficulties in the way of our enlargement to be greater than
really they are. What can be insuperable to faith and holy resolution?
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J O S H U A
CHAP. XVIII.
In this chapter we have, I. The setting up of the tabernacle at Shiloh,
ver. 1. II. The stirring up of the seven tribes that were yet unsettled
to look after their lot, and the putting of them in a method for it, by
Joshua, ver. 2-7. III. The distributing of the land into seven lots, by
certain men employed for that purpose, ver. 8, 9. IV. The determining
of these seven portions to the seven tribes yet unprovided for by lot,
ver. 10. V. The particular lot of the tribe of Benjamin, the borders of
it, ver. 11-20. And the cities contained in it, ver. 21-28. The other
six tribes we shall find well provided for in the next chapter.
The Tabernacle at Shiloh. (b. c. 1444.)
1 And the whole congregation of the children of Israel assembled
together at Shiloh, and set up the tabernacle of the congregation
there. And the land was subdued before them.
In the midst of the story of the dividing of the land comes in this
account of the setting up of the tabernacle, which had hitherto
continued in its old place in the centre of their camp; but now that
three of the four squadrons that used to surround it in the wilderness
were broken and diminished, those of Judah, Ephraim, and Reuben, by the
removal of those tribes to their respective possessions, and that of
Dan only remained entire, it was time to think of removing the
tabernacle itself into a city. Many a time the priests and Levites had
taken it down, carried it, and set it up again in the wilderness,
according to the directions given them (Num. iv. 5, &c.); but now they
must do it for good and all, not one of the stakes thereof must any
more be removed, nor any of the cords thereof broken, Isa. xxxiii. 20.
Observe,
I. The place to which the tabernacle was removed, and in which it was
set up. It was Shiloh, a city in the lot of Ephraim, but lying close
upon the lot of Benjamin. Doubtless God himself did some way or other
direct them to this place, for he had promised to choose the place
where he would make his name to dwell, Deut. xii. 11. It is most
probable God made known his mind in this matter by the judgment of
Urim. This place was pitched upon, 1. Because it was in the heart of
the country, nearer the centre than Jerusalem was, and therefore the
more convenient for the meeting of all Israel there from the several
parts of the country; it had been in the midst of their camp in the
wilderness, and therefore must now be in the midst of their nation, as
that which sanctified the whole, and was the glory in the midst of
them. See Ps. xlvi. 5. 2. Because it was in the lot of that tribe of
which Joshua was, who was now their chief magistrate, and it would be
both for his honour and convenience and for the advantage of the
country to have it near him. The testimony of Israel and the thrones of
judgment do well together, Ps. cxxii. 4, 5. 3. Some think there was an
eye to the name of the place, Shiloh being the name by which the
Messiah was known in dying Jacob's prophecy (Gen. xlix. 10), which
prophecy, no doubt, was well known among the Jews; the setting up of
the tabernacle in Shiloh gave them a hint that in that Shiloh whom
Jacob spoke of all the ordinances of this worldly sanctuary should have
their accomplishment in a greater and more perfect tabernacle, Heb. ix.
1, 11. And Dr. Lightfoot thinks that the place where the tabernacle was
set up was therefore called Shiloh, because of the peaceableness of the
land at this time; as afterwards in Salem was his temple, which also
signifies peaceable.
II. The solemn manner of doing it: The whole congregation assembled
together to attend the solemnity, to do honour to the ark of God, as
the token of his presence, and to bid it welcome to its settlement.
Every Israelite was interested in it, and therefore all testified their
joy and satisfaction upon this occasion. See 2 Sam. vi. 15. It is
probable those tribes that were yet encamped when the tabernacle was
removed to Shiloh decamped from Gilgal and pitched about Shiloh, for
every true Israelite will desire to fix where God's tabernacle fixed.
Mention is made, on this occasion, of the land being subdued before
them, to intimate that the country, hereabouts at least, being
thoroughly reduced, they met with no opposition, nor were they
apprehensive of any danger, but thought it time to make this grateful
acknowledgment of God's goodness to them in the constant series of
successes with which he had blessed them. It was a good presage of a
comfortable settlement to themselves in Canaan, when their first care
was to see the ark well settled as soon as they had a safe place ready
to settle it in. Here the ark continued about 300 years, till the sins
of Eli's house forfeited the ark, lost it and ruined Shiloh, and its
ruins were long after made use of as warnings to Jerusalem. Go, see
what I did to Shiloh, Jer. vii. 12; Ps. lxxviii. 60.
Joshua Reproves the Unsettled Tribes. (b. c. 1444.)
2 And there remained among the children of Israel seven tribes, which
had not yet received their inheritance. 3 And Joshua said unto the
children of Israel, How long are ye slack to go to possess the land,
which the Lord God of your fathers hath given you? 4 Give out from
among you three men for each tribe: and I will send them, and they
shall rise, and go through the land, and describe it according to the
inheritance of them; and they shall come again to me. 5 And they
shall divide it into seven parts: Judah shall abide in their coast on
the south, and the house of Joseph shall abide in their coasts on the
north. 6 Ye shall therefore describe the land into seven parts, and
bring the description hither to me, that I may cast lots for you here
before the Lord our God. 7 But the Levites have no part among you;
for the priesthood of the Lord is their inheritance: and Gad, and
Reuben, and half the tribe of Manasseh, have received their inheritance
beyond Jordan on the east, which Moses the servant of the Lord gave
them. 8 And the men arose, and went away: and Joshua charged them
that went to describe the land, saying, Go and walk through the land,
and describe it, and come again to me, that I may here cast lots for
you before the Lord in Shiloh. 9 And the men went and passed through
the land, and described it by cities into seven parts in a book, and
came again to Joshua to the host at Shiloh. 10 And Joshua cast lots
for them in Shiloh before the Lord: and there Joshua divided the land
unto the children of Israel according to their divisions.
Here, I. Joshua reproves those tribes which were yet unsettled that
they did not bestir themselves to gain a settlement in the land which
God had given them. Seven tribes were yet unprovided for, though sure
of an inheritance, yet uncertain where it should be, and it seems in no
great care about it, v. 2. And with them Joshua reasons (v. 3): How
long are you slack? 1. They were too well pleased with their present
condition, liked well enough to live in a body together, the more the
merrier, and, like the Babel-builders, had no mind to be scattered
abroad and break good company. The spoil of the cities they had taken
served them to live plentifully upon for the present, and they banished
the thoughts of time to come. Perhaps the tribes of Judah and Joseph,
who had already received their inheritance in the countries next
adjoining, were generous in entertaining their brethren who were yet
unprovided for, so that they went from one good house to another among
their friends, with which, instead of grudging that they were
postponed, they were so well pleased that they cared not for going to
houses of their own. 2. They were slothful and dilatory. It may be they
wished the thing done, but had not spirit to stir in it, or move
towards the doing of it, though it was so much for their own advantage;
like the sluggard, that hides his hand in his bosom, and it grieves him
to bring it to his mouth again. The countries that remained to be
divided lay at a distance, and some parts of them in the hands of the
Canaanites. If they go to take possession of them, the cities must be
rebuilt or repaired, they must drive their flocks and herds a great
way, and carry their wives and children to strange places, and this
will not be done without care and pains, and breaking through some
hardships; thus he that observes the wind shall not sow, and he that
regards the clouds shall not reap, Eccl. xi. 4. Note, Many are diverted
from real duties, and debarred from real comforts, by seeming
difficulties. God by his grace has given us a title to a good land, the
heavenly Canaan, but we are slack to take possession; we enter not into
that rest, as we might by faith, and hope, and holy joy; we live not in
heaven, as we might by setting our affections on things above and
having our conversation there. How long shall it be thus with us? How
long shall we thus stand in our own light, and forsake our own mercies
for lying vanities? Joshua was sensible of the inconveniences of this
delay, that, while they neglected to take possession of the land that
was conquered, the Canaanites were recovering strength and spirit, and
fortifying themselves in the places that were yet in their hands, which
would make the total expulsion of them the more difficult. They would
lose their advantages by not following their blow; and therefore, as an
eagle stirreth up her nest, so Joshua stirs them up to take possession
of their lot. He is ready to do his part, if they will but do theirs.
II. He puts them in a way to settle themselves.
1. The land that remained must be surveyed, an account taken of the
cities, and the territories belonging to them, v. 4. These must be
divided into seven equal parts, as near as they could guess at their
true value, which they must have an eye to, and not merely to the
number of the cities and extent of the country. Judah is fixed on the
south and Joseph on the north of Shiloh, to protect the tabernacle (v.
5), and therefore they need not describe their country, but those
countries only that were yet undisposed of. He gives a reason (v. 7)
why they must divide it into seven parts only, because the Levites were
to have no temporal estate (as we say), but their benefices only, which
were entailed upon their families: The priesthood of the Lord is their
inheritance, and a very honourable, comfortable, plentiful inheritance
it was. Gad and Reuben, with half of the tribe of Manasseh, were
already fixed, and needed not to have any further care taken of them.
Now, (1.) The surveyors were three men out of each of the seven tribes
that were to be provided for (v. 4), one-and-twenty in all, who perhaps
for greater expedition, because they had already lost time, divided
themselves into three companies, one of each tribe in each company, and
took each their district to survey. The matter was thus referred
equally, that there might be neither any partiality used in making up
the seven lots, nor any shadow of suspicion given, but all might be
satisfied that they had right done them. (2.) The survey was
accordingly made, and brought in to Joshua, v. 8, 9. Josephus says it
was seven months in the doing. And we must in it observe, [1.] The
faith and courage of the persons employed: abundance of Canaanites
remained in the land, and all raging against Israel, as a bear robbed
of her whelps; the business of these surveyors would soon be known, and
what could they expect but to be way-laid, and have their brains
knocked out by the fierce observers? But in obedience to Joshua's
command, and in dependence upon God's power, they thus put their lives
in their hands to serve their country. [2.] The good providence of God
in protecting them from the many deaths they were exposed to, and
bringing them all safely again to the host at Shiloh. When we are in
the way of our duty we are under the special protection of the
Almighty.
2. When it was surveyed, and reduced to seven lots, then Joshua would,
by appeal to God, and direction from him, determine which of these lots
should belong to each tribe (v. 6): That I may cast lots for you here
at the tabernacle (because it was a sacred transaction) before the Lord
our God, to whom each tribe must have an eye, with thankfulness for the
conveniences and submission to the inconveniences of their allotment.
What we have in the world we must acknowledge God's property in, and
dispose of it as before him, with justice, and charity, and dependence
upon Providence. The heavenly Canaan is described to us in a book, the
book of the scriptures, and there are in it mansions and portions
sufficient for all God's spiritual Israel. Christ is our Joshua that
divides it to us. On him we must attend, and to him we must apply for
an inheritance with the saints in light. See John xvii. 2, 3.
The Lot of Benjamin. (b. c. 1444.)
11 And the lot of the tribe of the children of Benjamin came up
according to their families: and the coast of their lot came forth
between the children of Judah and the children of Joseph. 12 And
their border on the north side was from Jordan; and the border went up
to the side of Jericho on the north side, and went up through the
mountains westward; and the goings out thereof were at the wilderness
of Beth-aven. 13 And the border went over from thence toward Luz, to
the side of Luz, which is Beth-el, southward; and the border descended
to Ataroth-adar, near the hill that lieth on the south side of the
nether Beth-horon. 14 And the border was drawn thence, and compassed
the corner of the sea southward, from the hill that lieth before
Beth-horon southward; and the goings out thereof were at Kirjath-baal,
which is Kirjath-jearim, a city of the children of Judah: this was the
west quarter. 15 And the south quarter was from the end of
Kirjath-jearim, and the border went out on the west, and went out to
the well of waters of Nephtoah: 16 And the border came down to the
end of the mountain that lieth before the valley of the son of Hinnom,
and which is in the valley of the giants on the north, and descended to
the valley of Hinnom, to the side of Jebusi on the south, and descended
to En-rogel, 17 And was drawn from the north, and went forth to
En-shemesh, and went forth toward Geliloth, which is over against the
going up of Adummim, and descended to the stone of Bohan the son of
Reuben, 18 And passed along toward the side over against Arabah
northward, and went down unto Arabah: 19 And the border passed along
to the side of Beth-hoglah northward: and the outgoings of the border
were at the north bay of the salt sea at the south end of Jordan: this
was the south coast. 20 And Jordan was the border of it on the east
side. This was the inheritance of the children of Benjamin, by the
coasts thereof round about, according to their families. 21 Now the
cities of the tribe of the children of Benjamin according to their
families were Jericho, and Beth-hoglah, and the valley of Keziz, 22
And Beth-arabah, and Zemaraim, and Beth-el, 23 And Avim, and Parah,
and Ophrah, 24 And Chephar-haammonai, and Ophni, and Gaba; twelve
cities with their villages: 25 Gibeon, and Ramah, and Beeroth, 26
And Mizpeh, and Chephirah, and Mozah, 27 And Rekem, and Irpeel, and
Taralah, 28 And Zelah, Eleph, and Jebusi, which is Jerusalem,
Gibeath, and Kirjath; fourteen cities with their villages. This is the
inheritance of the children of Benjamin according to their families.
We have here the lot of the tribe of Benjamin, which Providence cast
next to Joseph on the one hand, because Benjamin was own and only
brother to Joseph, and was little Benjamin (Ps. lxviii. 27), that
needed the protection of great Joseph, and yet had a better protector,
for the Lord shall cover him all the day long, Deut. xxxiii. 12. And it
was next to Judah on the other hand, that this tribe might hereafter
unite with Judah in an adherence to the throne of David and the temple
at Jerusalem. Here we have, 1. The exact borders and limits of this
tribe, which we need not be exact in the explication of. As it had
Judah on the south and Joseph on the north, so it had Jordan on the
east and Dan on the west. The western border is said to compass the
corner of the sea southward (v. 14), whereas no part of the lot of this
tribe came near to the great sea. Bishop Patrick thinks the meaning is
that it ran along in a parallel line to the great sea, though at a
distance. Dr. Fuller suggests that since it is not called the great
sea, but only the sea, which often signifies any lake or mere, it may
be meant of the pool of Gibeon, which may be called a corner or canton
of the sea; it is called the great waters of Gibeon (Jer. xli. 12), and
it is compassed by the western border of this tribe. 2. The particular
cities in this tribe, not all, but the most considerable. Twenty-six
are here named. Jericho is put first, though dismantled, and forbidden
to be rebuilt as a city with gates and walls, because it might be built
and inhabited as a country village, and so was not useless to this
tribe. Gilgal, where Israel first encamped when Saul was made king (1
Sam. xi. 15), was in this tribe. It was afterwards a very profane
place. Hos. ix. 15, All their wickedness is in Gilgal. Beth-el was in
this tribe, a famous place. Though Benjamin adhered to the house of
David, yet Beth-el, it seems, was in the possession of the house of
Joseph (Judg. i. 23-25), and there Jeroboam set up one of his calves.
In this tribe was Gibeon, where the altar was in the beginning of
Solomon's time, 2 Chron. i. 3. Gibeah likewise, that infamous place
where the Levite's concubine was abused. Mizpeh, and near it Samuel's
Ebenezer, and also Anathoth, Jeremiah's city, were in this tribe, as
was the northern part of Jerusalem. Paul was the honour of this tribe
(Rom. xi. 1; Phil. iii. 5); but where his land lay we know not: he
sought the better country.
__________________________________________________________________
J O S H U A
CHAP. XIX.
In the description of the lots of Judah and Benjamin we have an account
both of the borders that surrounded them and of the cities contained in
them. In that of Ephraim and Manasseh we have the borders, but not the
cities; in this chapter Simeon and Dan are described by their cities
only, and not their borders, because they lay very much within Judah,
especially the former; the rest have both their borders described and
their cities names, especially frontiers. Here is, I. The lot of
Simeon, ver. 1-9. II. Of Zebulun, ver. 10-16. III. Of Issachar, ver.
17-23. IV. Of Asher, ver. 24-31. V. Of Naphtali, ver. 32-39. VI. Of
Dan, ver. 40-48. Lastly, The inheritance assigned to Joshua himself and
his own family, ver. 49-51.
The Lot of Simeon. (b. c. 1444.)
1 And the second lot came forth to Simeon, even for the tribe of the
children of Simeon according to their families: and their inheritance
was within the inheritance of the children of Judah. 2 And they had
in their inheritance Beer-sheba, or Sheba, and Moladah, 3 And
Hazar-shual, and Balah, and Azem, 4 And Eltolad, and Bethul, and
Hormah, 5 And Ziklag, and Beth-marcaboth, and Hazar-susah, 6 And
Beth-lebaoth, and Sharuhen; thirteen cities and their villages: 7
Ain, Remmon, and Ether, and Ashan; four cities and their villages: 8
And all the villages that were round about these cities to
Baalath-beer, Ramath of the south. This is the inheritance of the tribe
of the children of Simeon according to their families. 9 Out of the
portion of the children of Judah was the inheritance of the children of
Simeon: for the part of the children of Judah was too much for them:
therefore the children of Simeon had their inheritance within the
inheritance of them.
Simeon's lot was drawn after Judah's, Joseph's, and Benjamin's, because
Jacob had put that tribe under disgrace; yet it is put before the two
younger sons of Leah and the three sons of the handmaids. Not one
person of note, neither judge nor prophet, was of this tribe, that we
know of.
I. The situation of their lot was within that of Judah (v. 1) and was
taken from it, v. 9. It seems, those that first surveyed the land
thought it larger than it was, and that it would have held out to give
every tribe in proportion as large a share as they had carved out for
Judah; but, upon a more strict enquiry, it was found that it would not
reach (v. 9): The part of the children of Judah was too much for them,
more than they needed, and more, as it proved, than fell to their
share. Yet God did not by the lot lessen it, but left it to their
prudence and care afterwards to discover and rectify the mistake, which
when they did, 1. The men of Judah did not oppose the taking away of
the cities again, which by the first distribution fell within their
border, when they were convinced that they had more than their
proportion. In all such cases errors must be excepted and a review
admitted if there be occasion. Though, in strictness, what fell to
their lot was their right against all the world, yet they would not
insist upon it when it appeared that another tribe would want what they
had to spare. Note, We must look on the things of others, and not on
our own only. The abundance of some must supply the wants of others,
that there may be somewhat of an equality, for which there may be
equity where there is not law. 2. That which was thus taken off from
Judah to be put into a new lot Providence directed to the tribe of
Simeon, that Jacob's prophecy concerning this tribe might be fulfilled,
I will divide them in Jacob. The cities of Simeon were scattered in
Judah, with which tribe they were surrounded, except on that side
towards the sea. This brought them into a confederacy with the tribe of
Judah (Judg. i. 3), and afterwards was a happy occasion of the
adherence of many of this tribe to the house of David, at the time of
the revolt of the ten tribes to Jeroboam. 2 Chron. xv. 9, out of Simeon
they fell to Asa in abundance. It is good being in a good
neighbourhood.
II. The cities within their lot are here named. Beersheba, or Sheba,
for these names seem to refer to the same place, is put first. Ziklag,
which we read of in David's story, is one of them. What course they
took to enlarge their borders and make room for themselves we find 1
Chron. iv. 39, &c.
The Lot of Zebulun. (b. c. 1444.)
10 And the third lot came up for the children of Zebulun according to
their families: and the border of their inheritance was unto Sarid:
11 And their border went up toward the sea, and Maralah, and reached to
Dabbasheth, and reached to the river that is before Jokneam; 12 And
turned from Sarid eastward toward the sunrising unto the border of
Chisloth-tabor, and then goeth out to Daberath, and goeth up to Japhia,
13 And from thence passeth on along on the east to Gittah-hepher, to
Ittah-kazin, and goeth out to Remmon-methoar to Neah; 14 And the
border compasseth it on the north side to Hannathon: and the outgoings
thereof are in the valley of Jiphthah-el: 15 And Kattath, and
Nahallal, and Shimron, and Idalah, and Beth-lehem: twelve cities with
their villages. 16 This is the inheritance of the children of Zebulun
according to their families, these cities with their villages.
This is the lot of Zebulun, who, though born of Leah after Issachar,
yet was blessed by Jacob and Moses before him; and therefore it was so
ordered that his lot was drawn before that of Issachar, north of which
it lay and south of Asher. 1. The lot of this tribe was washed by the
great sea on the west, and by the sea of Tiberias on the east,
answering Jacob's prophecy (Gen. xlix. 13), Zebulun shall be a haven of
ships, trading ships on the great sea and fishing ships on the sea of
Galilee. 2. Though there were some places in this tribe which were made
famous in the Old Testament, especially Mount Carmel, on which the
famous trial was between God and Baal in Elijah's time, yet it was made
much more illustrious in the New Testament; for within the lot of this
tribe was Nazareth, where our blessed Saviour spent so much of his time
on earth, and from which he was called Jesus of Nazareth, and Mount
Tabor on which he was transfigured, and that coast of the sea of
Galilee on which Christ preached so many sermons and wrought so many
miracles.
The Lot of Issachar. (b. c. 1444.)
17 And the fourth lot came out to Issachar, for the children of
Issachar according to their families. 18 And their border was toward
Jezreel, and Chesulloth, and Shunem, 19 And Hapharaim, and Shion, and
Anaharath, 20 And Rabbith, and Kishion, and Abez, 21 And Remeth,
and En-gannim, and En-haddah, and Beth-pazzez; 22 And the coast
reacheth to Tabor, and Shahazimah, and Beth-shemesh; and the outgoings
of their border were at Jordan: sixteen cities with their villages.
23 This is the inheritance of the tribe of the children of Issachar
according to their families, the cities and their villages.
The lot of Issachar ran from Jordan in the east to the great sea in the
west, Manasseh on the south, and Zebulun on the north. A numerous
tribe, Num. xxvi. 25. Tola, one of the judges, was of this tribe, Judg.
x. 1. So was Baasha, one of the kings of Israel, 1 Kings xv. 27. The
most considerable places in this tribe were, 1. Jezreel, in which was
Ahab's palace, and near it Naboth's vineyard. 2. Shunem, where lived
that good Shunamite that entertained Elisha. 3. The river Kishon, on
the banks of which, in this tribe, Sisera was beaten by Deborah and
Barak. 4. The mountains of Gilboa, on which Saul and Jonathan were
slain, which were not far from Endor, where Saul consulted the witch.
5. The valley of Megiddo, where Josiah was slain near Hadad-rimmon, 2
Kings xxiii. 29; Zech. xii. 11.
The Lot of Asher. (b. c. 1444.)
24 And the fifth lot came out for the tribe of the children of Asher
according to their families. 25 And their border was Helkath, and
Hali, and Beten, and Achshaph, 26 And Alammelech, and Amad, and
Misheal; and reacheth to Carmel westward, and to Shihor-libnath; 27
And turneth toward the sunrising to Beth-dagon, and reacheth to
Zebulun, and to the valley of Jiphthah-el toward the north side of
Beth-emek, and Neiel, and goeth out to Cabul on the left hand, 28 And
Hebron, and Rehob, and Hammon, and Kanah, even unto great Zidon; 29
And then the coast turneth to Ramah, and to the strong city Tyre; and
the coast turneth to Hosah; and the outgoings thereof are at the sea
from the coast to Achzib: 30 Ummah also, and Aphek, and Rehob: twenty
and two cities with their villages. 31 This is the inheritance of the
tribe of the children of Asher according to their families, these
cities with their villages.
The lot of Asher lay upon the coast of the great sea. We read not of
any famous person of this tribe but Anna the prophetess, who was a
constant resident in the temple at the time of our Saviour's birth,
Luke ii. 36. Nor were there many famous places in this tribe. Aphek
(mentioned v. 30) was the place near which Benhadad was beaten by Ahad,
1 Kings xx. 30. But close adjoining to this tribe were the celebrated
sea-port towns of Tyre and Sidon, which we read so much of. Tyre is
called here that strong city (v. 29), but Bishop Patrick thinks it was
not the same Tyre that we read of afterwards, for that was built on an
island; this old strong city was on the continent. And it is
conjectured by some that into these two strong-holds, Sidon and Tzor,
or Tyre, many of the people of Canaan fled and took shelter when Joshua
invaded them.
The Lot of Naphtali. (b. c. 1444.)
32 The sixth lot came out to the children of Naphtali, even for the
children of Naphtali according to their families. 33 And their coast
was from Heleph, from Allon to Zaanannim, and Adami, Nekeb, and
Jabneel, unto Lakum; and the outgoings thereof were at Jordan: 34 And
then the coast turneth westward to Aznoth-tabor, and goeth out from
thence to Hukkok, and reacheth to Zebulun on the south side, and
reacheth to Asher on the west side, and to Judah upon Jordan toward the
sunrising. 35 And the fenced cities are Ziddim, Zer, and Hammath,
Rakkath, and Chinnereth, 36 And Adamah, and Ramah, and Hazor, 37
And Kedesh, and Edrei, and En-hazor, 38 And Iron, and Migdal-el,
Horem, and Beth-anath, and Beth-shemesh; nineteen cities with their
villages. 39 This is the inheritance of the tribe of the children of
Naphtali according to their families, the cities and their villages.
Naphtali lay furthest north of all the tribes, bordering on Mount
Libanus. The city of Leshem, or Liash, lay on the utmost edge of it to
the north, and therefore when the Danites had made themselves masters
of it, and called it Dan, the length of Canaan from north to south was
reckoned from Dan to Beersheba. It had Zebulun on the south, Asher on
the west, and Judah upon Jordan, probably a city of that name, and so
distinguished from the tribe of Judah on the east. It was in the lot of
this tribe, near the waters of Merom, that Joshua fought and routed
Jabin, ch. xi. 1. &c. In this tribe stood Capernaum and Bethsaida, on
the north end of the sea of Tiberias, in which Christ did so many
mighty works; and the mountain (as is supposed) on which Christ
preached, Matt. v. 1.
The Lot of Dan. (b. c. 1444.)
40 And the seventh lot came out for the tribe of the children of Dan
according to their families. 41 And the coast of their inheritance
was Zorah, and Eshtaol, and Ir-shemesh, 42 And Shaalabbin, and
Ajalon, and Jethlah, 43 And Elon, and Thimnathah, and Ekron, 44 And
Eltekeh, and Gibbethon, and Baalath, 45 And Jehud, and Bene-berak,
and Gath-rimmon, 46 And Me-jarkon, and Rakkon, with the border before
Japho. 47 And the coast of the children of Dan went out too little
for them: therefore the children of Dan went up to fight against
Leshem, and took it, and smote it with the edge of the sword, and
possessed it, and dwelt therein, and called Leshem, Dan, after the name
of Dan their father. 48 This is the inheritance of the tribe of the
children of Dan according to their families, these cities with their
villages.
Dan, though commander of one of the four squadrons of the camp of
Israel, in the wilderness, that which brought up the rear, yet was last
provided for in Canaan, and his lot fell in the southern part of
Canaan, between Judah on the east and the land of the Philistines on
the west, Ephraim on the north and Simeon on the south. Providence
ordered this numerous and powerful tribe into a post of danger, as best
able to deal with those vexatious neighbours the Philistines, and so it
was found in Samson. Here is an account, 1. Of what fell to this tribe
by lot, Zorah, and Eshtaol, and the camp of Dan thereabouts, of which
we read in the story of Samson. And near there was the valley of
Eshcol, whence the spies brought the famous bunch of grapes. Japho, or
Joppa was in this lot. 2. Of what they got by their own industry and
valour, which is mentioned here (v. 47), but related at large, Judg.
xviii. 7, &c.
The Inheritance of Joshua. (b. c. 1444.)
49 When they had made an end of dividing the land for inheritance by
their coasts, the children of Israel gave an inheritance to Joshua the
son of Nun among them: 50 According to the word of the Lord they gave
him the city which he asked, even Timnath-serah in mount Ephraim: and
he built the city, and dwelt therein. 51 These are the inheritances,
which Eleazar the priest, and Joshua the son of Nun, and the heads of
the fathers of the tribes of the children of Israel, divided for an
inheritance by lot in Shiloh before the Lord, at the door of the
tabernacle of the congregation. So they made an end of dividing the
country.
Before this account of the dividing of the land is solemnly closed up,
in the last verse, which intimates that the thing was done to the
satisfaction of all, here is an account of the particular inheritance
assigned to Joshua. 1. He was last served, though the eldest and
greatest man of all Israel, and who, having commanded in the conquest
of Canaan, might have demanded the first settlement in it for himself
and his family. But he would make it to appear that in all he did he
sought the good of his country, and not any private interest of his
own. He was content to be unfixed till he saw them all settled; and
herein is a great example to all in public places to prefer the common
welfare before their particular satisfaction. Let the public be first
served. 2. He had his lot according to the word of the Lord. It is
probable that, when God by Moses told Caleb what inheritance he should
have (ch. xiv. 9), he gave the like promise to Joshua, which he had an
eye to in making his election: this made his portion doubly pleasant,
that he had it, not as the rest by common providence, but by special
promise. 3. He chose it in Mount Ephraim, which belonged to his own
tribe, with which he thereby put himself in common, when he might by
prerogative have chosen his inheritance in some other tribe, as suppose
that of Judah, and thereby have distinguished himself from them. Let no
man's preferment or honour make him ashamed of his family or country,
or estrange him from it. The tabernacle was set up in the lot of
Ephraim, and Joshua would forecast not to be far from that. 4. The
children of Israel are said to give it to him (v. 49), which bespeaks
his humility, that he would not take it to himself without the people's
consent and approbation, as if he would thereby own himself, though
major singulis--greater than any one, yet minor universis--less than
the whole assemblage, and would hold even the estate of his family,
under God, by the grant of the people. 5. It was a city that must be
built before it was fit to be dwelt in. While others dwelt in houses
which they built not, Joshua must erect for himself (that he might be a
pattern of industry and contentment with mean things) such buildings as
he could hastily run up, without curiosity or magnificence. Our Lord
Jesus thus came and dwelt among us, not in pomp but poverty, providing
rest for us, yet himself not having where to lay his head. Even Christ
pleased not himself.
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J O S H U A
CHAP. XX.
This short chapter is concerning the cities of refuge, which we often
read of in the writings of Moses, but this is the last time that we
find mention of them, for now that matter was thoroughly settled. Here
is, I. The law God gave concerning them, ver. 1-6. II. The people's
designation of the particular cities for that use, ver. 7-9. And this
remedial law was a figure of good things to come.
The Cities of Refuge. (b. c. 1444.)
1 The Lord also spake unto Joshua, saying, 2 Speak to the children of
Israel, saying, Appoint out for you cities of refuge, whereof I spake
unto you by the hand of Moses: 3 That the slayer that killeth any
person unawares and unwittingly may flee thither: and they shall be
your refuge from the avenger of blood. 4 And when he that doth flee
unto one of those cities shall stand at the entering of the gate of the
city, and shall declare his cause in the ears of the elders of that
city, they shall take him into the city unto them, and give him a
place, that he may dwell among them. 5 And if the avenger of blood
pursue after him, then they shall not deliver the slayer up into his
hand; because he smote his neighbour unwittingly, and hated him not
beforetime. 6 And he shall dwell in that city, until he stand before
the congregation for judgment, and until the death of the high priest
that shall be in those days: then shall the slayer return, and come
unto his own city, and unto his own house, unto the city from whence he
fled.
Many things were by the law of Moses ordered to be done when they came
to Canaan and this among the rest, the appointing of sanctuaries for
the protecting of those that were guilty of casual murder, which was a
privilege to all Israel, since no man could be sure but some time or
other it might be his own case; and it was for the interest of the land
that the blood of an innocent person, whose hand only was guilty but
not his heart, should not be shed, no, not by the avenger of blood: of
this law, which was so much for their advantage, God here reminds them,
that they might remind themselves of the other laws he had given them,
which concerned his honour. 1. Orders are given for the appointing of
these cities (v. 2), and very seasonably at this time when the land was
newly surveyed, and so they were the better able to divide the coasts
of it into three parts, as God had directed them, in order to the more
convenient situation of these cities of refuge, Deut. xix. 3. Yet it is
probable that it was not done till after the Levites had their portion
assigned them in the next chapter, because the cities of refuge were
all to be Levites' cities. As soon as ever God had given them cities of
rest, he bade them appoint cities of refuge, to which none of them knew
but they might be glad to escape. Thus God provided, not only for their
ease at all times, but for their safety in times of danger, and such
times we must expect and prepare for in this world. And it intimates
what God's spiritual Israel have and shall have, in Christ and heaven,
not only rest to repose themselves in, but refuge to secure themselves
in. And we cannot think these cities of refuge would have been so often
and so much spoken of in the law of Moses, and have had so much care
taken about them (when the intention of them might have been
effectually answered, as it is in our law, by authorizing the courts of
judgment to protect and acquit the manslayer in all those cases wherein
he was to have privilege of sanctuary), if they were not designed to
typify the relief which the gospel provides for poor penitent sinners,
and their protection from the curse of the law and the wrath of God, in
our Lord Jesus, to whom believers flee for refuge (Heb. vi. 18), and in
whom they are found (Phil. iii. 9) as in a sanctuary, where they are
privileged from arrests, and there is now no condemnation to them, Rom.
viii. 1. 2. Instructions are given for the using of these cities. The
laws in this matter we had before, Num. xxxv. 10, &c., where they were
opened at large. (1.) It is supposed that a man might possibly kill a
person, it might be his own child or dearest friend, unawares and
unwittingly (v. 3), not only whom he hated not, but whom he truly loved
beforetime (v. 5); for the way of man is not in himself. What reason
have we to thank God who has kept us both from slaying and from being
slain by accident! In this case, it is supposed that the relations of
the person slain would demand the life of the slayer, as a satisfaction
to that ancient law that whoso sheds man's blood, by man shall his
blood be shed. (2.) It is provided that if upon trial it appeared that
the murder was done purely by accident, and not by design, either upon
an old grudge or a sudden passion, then the slayer should be sheltered
from the avenger of blood in any one of these cities, v. 4-6. By this
law he was entitled to a dwelling in that city, was taken into the care
of the government of it, but was confined to it, as prisoner at large;
only, if he survived the high priest, then, and not till then, he might
return to his own city. And the Jews say, "If he died before the high
priest in the city of his refuge and exile, and was buried there, yet,
at the death of the high priest, his bones should be removed with
respect to the place of his fathers' sepulchres."
7 And they appointed Kedesh in Galilee in mount Naphtali, and Shechem
in mount Ephraim, and Kirjath-arba, which is Hebron, in the mountain of
Judah. 8 And on the other side Jordan by Jericho eastward, they
assigned Bezer in the wilderness upon the plain out of the tribe of
Reuben, and Ramoth in Gilead out of the tribe of Gad, and Golan in
Bashan out of the tribe of Manasseh. 9 These were the cities
appointed for all the children of Israel, and for the stranger that
sojourneth among them, that whosoever killeth any person at unawares
might flee thither, and not die by the hand of the avenger of blood,
until he stood before the congregation.
We have here the nomination of the cities of refuge in the land of
Canaan, which was made by the advice and authority of Joshua and the
princes (v. 7); and upon occasion of the mention of this is repeated
the nomination of the other three in the lot of the other two tribes
and a half, which was made by Moses (Deut. iv. 43), but (as bishop
Patrick thinks) they had not the privilege till now. 1. They are said
to sanctify these cities, that is the original word for appointed, v.
7. Not that any ceremony was used to signify the consecration of them,
only they did by a public act of court solemnly declare them cities of
refuge, and as such sacred to the honour of God, as the protector of
exposed innocency. If they were sanctuaries, it was proper to say they
were sanctified. Christ, our refuge, was sanctified by his Father; nay,
for our sakes he sanctified himself, John xvii. 19. 2. These cities (as
those also on the other side Jordan) stood in the three several parts
of the country, so conveniently that a man might (they say) in half a
day reach some one of them from any corner of the country. Kedesh was
in Naphtali, the most northern tribe, Hebron in Judah, the most
southern, and Shechem in Ephraim, which lay in the middle, about
equally distant from the other two. God is a refuge at hand. 3. They
were all Levites' cities, which put an honour upon God's tribe, making
them judges in those cases wherein divine Providence was so nearly
concerned, and protectors to oppressed innocency. It was also a
kindness to the poor refugee, that when he might not go up to the house
of the Lord, nor tread his courts, yet he had the servants of God's
house with him, to instruct him, and pray for him, and help to make up
the want of public ordinances. If he must be confined, it shall be to a
Levite-city, where he may, if he will, improve his time. 4. These
cities were upon hills to be seen afar off, for a city on a hill cannot
be hid; and this would both direct and encourage the poor distressed
man that was making that way; and, though therefore his way at last was
up-hill, yet this would comfort him, that he would be in his place of
safety quickly, and if he could but get into the suburbs of the city he
was well enough off. 5. Some observe a significancy in the names of
these cities with application to Christ our refuge. I delight not in
quibbling upon names, yet am willing to take notice of these. Kedesh
signifies holy, and our refuge is the holy Jesus. Shechem, a shoulder,
and the government is upon his shoulder. Hebron, fellowship, and
believers are called into the fellowship of Christ Jesus our Lord.
Bezer, a fortification, for he is a strong-hold to all those that trust
in him. Ramoth, high or exalted, for him hath God exalted with his own
right hand. Golan, joy or exultation, for in him all the saints are
justified, and shall glory. Lastly, Besides all these, the horns of the
altar, wherever it was, were a refuge to those who took hold of them,
if the crime were such as that sanctuary allowed. This is implied in
that law (Exod. xxi. 14), that a wilful murderer shall be taken from
God's altar to be put to death. And we find the altar used for this
purpose. 1 Kings i. 50; ii. 28. Christ is our altar, who not only
sanctifies the gift, but protects the giver.
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J O S H U A
CHAP. XXI.
It had been often said that the tribe of Levi should have "no
inheritance with their brethren," no particular part of the country
assigned them, as the other tribes had, no, not the country about
Shiloh, which one might have expected to be appropriated to them as the
lands of the church; but, though they were not thus cast into a country
by themselves, it appears, by the provision made for them in this
chapter, that they were no losers, but the rest of the tribes were very
much gainers, by their being dispersed. We have here, I. The motion
they made to have their cities assigned them, according to God's
appointment, ver. 1, 2. II. The nomination of the cities accordingly
out of the several tribes, and the distribution of them to the
respective families of this tribe, ver. 3-8. III. A catalogue of the
cities, forty-eight in all, ver. 9-42. IV. A receipt entered in full of
all that God had promised to his people Israel, ver. 43-45.
The Cities of the Levites. (b. c. 1444.)
1 Then came near the heads of the fathers of the Levites unto Eleazar
the priest, and unto Joshua the son of Nun, and unto the heads of the
fathers of the tribes of the children of Israel; 2 And they spake
unto them at Shiloh in the land of Canaan, saying, The Lord commanded
by the hand of Moses to give us cities to dwell in, with the suburbs
thereof for our cattle. 3 And the children of Israel gave unto the
Levites out of their inheritance, at the commandment of the Lord, these
cities and their suburbs. 4 And the lot came out for the families of
the Kohathites: and the children of Aaron the priest, which were of the
Levites, had by lot out of the tribe of Judah, and out of the tribe of
Simeon, and out of the tribe of Benjamin, thirteen cities. 5 And the
rest of the children of Kohath had by lot out of the families of the
tribe of Ephraim, and out of the tribe of Dan, and out of the half
tribe of Manasseh, ten cities. 6 And the children of Gershon had by
lot out of the families of the tribe of Issachar, and out of the tribe
of Asher, and out of the tribe of Naphtali, and out of the half tribe
of Manasseh in Bashan, thirteen cities. 7 The children of Merari by
their families had out of the tribe of Reuben, and out of the tribe of
Gad, and out of the tribe of Zebulun, twelve cities. 8 And the
children of Israel gave by lot unto the Levites these cities with their
suburbs, as the Lord commanded by the hand of Moses.
Here is, I. The Levites' petition presented to this general convention
of the states, now sitting at Shiloh, v. 1, 2. Observe, 1. They had not
their lot assigned them till they made their claim. There is an
inheritance provided for all the saints, that royal priesthood, but
then they must petition for it. Ask, and it shall be given you. Joshua
had quickened the rest of the tribes who were slack to put in their
claims, but the Levites, it may be supposed, knew their duty and
interest better than the rest, and were therefore forward in this
matter, when it came to their turn, without being called upon. They
build their claim upon a very good foundation, not their own merits nor
services, but the divine precept: "The Lord commanded by the hand of
Moses to give us cities, commanded you to grant them, which implied a
command to us to ask them." Note, The maintenance of ministers is not
an arbitrary thing, left purely to the good-will of the people, who may
let them starve if they please; no, as the God of Israel commanded that
the Levites should be well provided for, so has the Lord Jesus, the
King of the Christian church, ordained, and a perpetual ordinance it is
that those who preach the gospel should live of the gospel (1 Cor. ix.
14), and should live comfortably. 2. They did not make their claim till
all the rest of the tribes were provided for, and then they did it
immediately. There was some reason for it; every tribe must first know
their own, else they would not know what they gave the Levites, and so
it could not be such a reasonable service as it ought to be. But it is
also an instance of their humility, modesty, and patience (and Levites
should be examples of these and other virtues), that they were willing
to be served last, and they fared never the worse for it. Let not God's
ministers complain if at any time they find themselves postponed in
men's thoughts and cares, but let them make sure of the favour of God
and the honour that comes from him, and then they may well enough
afford to bear the slights and neglects of men.
II. The Levites' petition granted immediately, without any dispute, the
princes of Israel being perhaps ashamed that they needed to be called
upon in this matter, and that the motion had not been made among
themselves for the settling of the Levites. 1. The children of Israel
are said to give the cities for the Levites. God had appointed how many
they should be in all, forty-eight. It is probable that Joshua and the
princes, upon consideration of the extent and value of the lot of each
tribe as it was laid before them, had appointed how many cities should
be taken out of each; and then the fathers of the several tribes
themselves agreed which they should be, and therefore are said to give
them, as an offering, to the Lord; so God had appointed. Num. xxxv. 8,
Every one shall give of his cities to the Levites. Here God tried their
generosity, and it was found to praise and honour, for it appears by
the following catalogue that the cities they gave to the Levites were
generally some of the best and most considerable in each tribe. And it
is probable that they had an eye to the situation of them, taking care
they should be so dispersed as that no part of the country should be
too far distant from a Levites' city. 2. They gave them at the
commandment of the Lord, that is, with an eye to the command and in
obedience to it, which was it that sanctified the grant. They gave the
number that God commanded, and it was well this matter was settled that
the Levites might not ask more nor the Israelites offer less. They gave
them also with their suburbs, or glebe-lands, belonging to them, so
many cubits by measure from the walls of the city, as God had commanded
(Num. xxxv. 4, 5), and did not go about to cut them short. 3. When the
forty-eight cities were pitched upon, they were divided into four lots,
as they lay next together, and then by lot were determined to the four
several families of the tribe of Levi. When the Israelites had
surrendered the cities into the hand of God, he would himself have the
distributing of them among his servants. (1.) The family of Aaron, who
were the only priests, had for their share the thirteen cities that
were given by the tribes of Judah, Simeon, and Benjamin, v. 4. God in
wisdom ordered it thus, that though Jerusalem itself was not one of
their cities, it being as yet in the possession of the Jebusites (and
those generous tribes would not mock the Levites, who had another
warfare to mind, with a city that must be recovered by the sword before
it could be enjoyed), yet the cities that fell to their lot were those
which lay next to Jerusalem, because that was to be, in process of
time, the holy city, where their business would chiefly lie. (2.) The
Kohathite-Levites (among whom were the posterity of Moses, though never
distinguished from them) had the cities that lay in the lot of Dan,
which lay next to Judah, and in that of Ephraim, and the half-tribe of
Manasseh, which lay next to Benjamin. So those who descended from
Aaron's father joined nearest to Aaron's sons. (3.) Gershon was the
eldest son of Levi, and therefore, though the younger house of the
Kohathites was preferred before his, yet his children had the
precedency of the other family of Merari, v. 6. (4.) The Merarites, the
youngest house, had their lot last, and it lay furthest off, v. 7. The
rest of the sons of Jacob had a lot for every tribe only, but Levi,
God's tribe, had a lot for each of its families; for there is a
particular providence directing and attending the removals and
settlements of ministers, and appointing where those shall fix who are
to be the lights of the world.
9 And they gave out of the tribe of the children of Judah, and out of
the tribe of the children of Simeon, these cities which are here
mentioned by name, 10 Which the children of Aaron, being of the
families of the Kohathites, who were of the children of Levi, had: for
theirs was the first lot. 11 And they gave them the city of Arba the
father of Anak, which city is Hebron, in the hill country of Judah,
with the suburbs thereof round about it. 12 But the fields of the
city, and the villages thereof, gave they to Caleb the son of Jephunneh
for his possession. 13 Thus they gave to the children of Aaron the
priest Hebron with her suburbs, to be a city of refuge for the slayer;
and Libnah with her suburbs, 14 And Jattir with her suburbs, and
Eshtemoa with her suburbs, 15 And Holon with her suburbs, and Debir
with her suburbs, 16 And Ain with her suburbs, and Juttah with her
suburbs, and Beth-shemesh with her suburbs; nine cities out of those
two tribes. 17 And out of the tribe of Benjamin, Gibeon with her
suburbs, Geba with her suburbs, 18 Anathoth with her suburbs, and
Almon with her suburbs; four cities. 19 All the cities of the
children of Aaron, the priests, were thirteen cities with their
suburbs. 20 And the families of the children of Kohath, the Levites
which remained of the children of Kohath, even they had the cities of
their lot out of the tribe of Ephraim. 21 For they gave them Shechem
with her suburbs in mount Ephraim, to be a city of refuge for the
slayer; and Gezer with her suburbs, 22 And Kibzaim with her suburbs,
and Beth-horon with her suburbs; four cities. 23 And out of the tribe
of Dan, Eltekeh with her suburbs, Gibbethon with her suburbs, 24
Aijalon with her suburbs, Gath-rimmon with her suburbs; four cities.
25 And out of the half tribe of Manasseh, Tanach with her suburbs, and
Gath-rimmon with her suburbs; two cities. 26 All the cities were ten
with their suburbs for the families of the children of Kohath that
remained. 27 And unto the children of Gershon, of the families of the
Levites, out of the other half tribe of Manasseh they gave Golan in
Bashan with her suburbs, to be a city of refuge for the slayer; and
Beesh-terah with her suburbs; two cities. 28 And out of the tribe of
Issachar, Kishon with her suburbs, Dabareh with her suburbs, 29
Jarmuth with her suburbs, En-gannim with her suburbs; four cities. 30
And out of the tribe of Asher, Mishal with her suburbs, Abdon with her
suburbs, 31 Helkath with her suburbs, and Rehob with her suburbs;
four cities. 32 And out of the tribe of Naphtali, Kedesh in Galilee
with her suburbs, to be a city of refuge for the slayer; and
Hammoth-dor with her suburbs, and Kartan with her suburbs; three
cities. 33 All the cities of the Gershonites according to their
families were thirteen cities with their suburbs. 34 And unto the
families of the children of Merari, the rest of the Levites, out of the
tribe of Zebulun, Jokneam with her suburbs, and Kartah with her
suburbs, 35 Dimnah with her suburbs, Nahalal with her suburbs; four
cities. 36 And out of the tribe of Reuben, Bezer with her suburbs,
and Jahazah with her suburbs, 37 Kedemoth with her suburbs, and
Mephaath with her suburbs; four cities. 38 And out of the tribe of
Gad, Ramoth in Gilead with her suburbs, to be a city of refuge for the
slayer; and Mahanaim with her suburbs, 39 Heshbon with her suburbs,
Jazer with her suburbs; four cities in all. 40 So all the cities for
the children of Merari by their families, which were remaining of the
families of the Levites, were by their lot twelve cities. 41 All the
cities of the Levites within the possession of the children of Israel
were forty and eight cities with their suburbs. 42 These cities were
every one with their suburbs round about them: thus were all these
cities.
We have here a particular account of the cities which were given to the
children of Levi out of the several tribes, not only to be occupied and
inhabited by them, as tenants to the several tribes in which they
lay--no, their interest in them was not dependent and precarious, but
to be owned and possessed by them as lords and proprietors, and as
having the same title to them that the rest of the tribes had to their
cities or lands, as appears by the law which preserved the house in the
Levites' cities from being alienated any longer than till the year of
jubilee, Lev. xxv. 32, 33. Yet it is probable that the Levites having
only the cities and suburbs, while the land about pertained to the
tribes in which they lay, those of that tribe, for the convenience of
occupying that land, might commonly rent houses of the Levites, as they
could spare them in their cities, and so live among them as their
tenants. Several things may be observed in this account, besides what
was observed in the law concerning it, Num. xxxv.
I. That the Levites were dispersed into all the tribes, and not
suffered to live all together in any one part of the country. This
would find them all with work, and employ them all for the good of
others; for ministers, of all people, must neither be idle nor live to
themselves or to one another only. Christ left his twelve disciples
together in a body, but left orders that they should in due time
disperse themselves, that they might preach the gospel to every
creature. The mixing of the Levites thus with the other tribes would be
an obligation upon them to walk circumspectly, and as became their
sacred function, and to avoid every thing that might disgrace it. Had
they lived all together, they would have been tempted to wink at one
another's faults, and to excuse one another when they did amiss; but by
this means they were made to see the eyes of all Israel upon them, and
therefore saw it their concern to walk so as that their ministry might
in nothing be blamed nor their high character suffer by their ill
carriage.
II. That every tribe of Israel was adorned and enriched with its share
of Levites' cities in proportion to its compass, even those that lay
most remote. They were all God's people, and therefore they all had
Levites among them. 1. To show kindness to, as God appointed them,
Deut. xii. 19; xiv. 29. They were God's receivers, to whom the people
might give their grateful acknowledgments of God's goodness, as the
occasion and disposition were. 2. To receive advice and instruction
from; when they could not go up to the tabernacle, to consult those who
attended there, they might go to a Levites' city, and be taught the
good knowledge of the Lord. Thus God set up a candle in every room of
his house, to give light to all his family; as those that attended the
altar kept the charge of the Lord, to see that no divine appointment
was neglected there, so those that were scattered in the country had
their charge too, which was to see that no idolatrous superstitious
usages were introduced at a distance and to watch for the souls of
God's Israel. Thus did God graciously provide for the keeping up of
religion among them, and that they might have the word nigh them; yet,
blessed be God, we, under the gospel, have it yet nigher, not only
Levites in every county, but Levites in every parish, whose office it
is still to teach the people knowledge, and to go before them in the
things of God.
III. That there were thirteen cities, and those some of the best,
appointed for the priests, the sons of Aaron, v. 19. Aaron left but two
sons, Eleazar and Ithamar, yet his family was now so much increased,
and it was foreseen that it would in process of time grow so numerous,
as to replenish all these cities, though a considerable number must of
necessity be resident wherever the ark and the altar were. We read in
both Testaments of such numbers of priests that we may suppose none of
all the families of Israel that came out of Egypt increased afterwards
so much as that of Aaron did; and the promise afterwards to the house
of Aaron is, God shall increase you more and more, you and your
children, Ps. cxv. 12, 14. He will raise up a seed to serve him.
IV. That some of the Levites' cities were afterwards famous upon other
accounts. Hebron was the city in which David began his reign, and in
Manhanaim, another Levites' city (v. 38), he lay, and had his
headquarters when he fled from Absalom. The first Israelite that ever
wore the title of king (namely, Abimelech, the son of Gideon) reigned
in Shechem, another Levites' city, v. 21.
V. That the number of them in all was more than of most of the tribes,
except Judah, though the tribe of Levi was one of the least of the
tribes, to show how liberal God is, and his people should be, to his
ministers; yet the disproportion will not appear so great as at first
it seems, if we consider that the Levites had cities only with their
suburbs to dwell in, but the rest of the tribes, besides their cities
(and those perhaps were many more than are named in the account of
their lot), had many unwalled towns and villages which they inhabited,
besides country houses.
Upon the whole, it appears that effectual care was taken that the
Levites should live both comfortably and usefully: and those, whether
ministers or others, for whom Providence has done well, must look upon
themselves as obliged thereby to do good, and, according as their
capacity and opportunity are, to serve their generation.
43 And the Lord gave unto Israel all the land which he sware to give
unto their fathers; and they possessed it, and dwelt therein. 44 And
the Lord gave them rest round about, according to all that he sware
unto their fathers: and there stood not a man of all their enemies
before them; the Lord delivered all their enemies into their hand. 45
There failed not ought of any good thing which the Lord had spoken unto
the house of Israel; all came to pass.
We have here the conclusion of this whole matter, the foregoing history
summed up, and, to make it appear the more bright, compared with the
promise of which it was the full accomplishment. God's word and his
works mutually illustrate each other. The performance makes the promise
appear very true and the promise makes the performance appear very
kind.
I. God had promised to give the seed of Abraham the land of Canaan for
a possession, and now at last he performed this promise (v. 43): They
possessed it, and dwelt therein. Though they had often forfeited the
benefit of that promise, and God had long delayed the performance of
it, yet at last all difficulties were conquered, and Canaan was their
own. And the promise of the heavenly Canaan is as sure to all God's
spiritual Israel, for it is the promise of him that cannot lie.
II. God had promised to give them rest in that land, and now they had
rest round about, rest from the fatigues of their travel through the
wilderness (which tedious march, perhaps, was long in their bones),
rest from their wars in Canaan, and the insults which their enemies
there had at first offered them. They now dwelt, not only in
habitations of their own, but those quiet and peaceable ones; though
there were Canaanites that remained, yet none that had either strength
or spirit to attack them, nor so much as give them an alarm. This rest
continued till they by their own sin and folly put thorns into their
own beds and their own eyes.
III. God had promised to give them victory and success in their wars,
and this promise likewise was fulfilled: There stood not a man before
them, v. 44. They had the better in every battle, and which way soever
they turned their forces they prospered. It is true there were
Canaanites now remaining in many parts of the land, and such as
afterwards made head against them, and became very formidable. But, 1.
As to the present remains of the Canaanites, they were no contradiction
to the promise, for God had said he would not drive them out all at
once, but by little and little, Exod. xxiii. 30. They had now as much
in their full possession as they had occasion for and as they had hands
to manage, so that the Canaanites only kept possession of some of the
less cultivated parts of the country against the beasts of the field,
till Israel, in process of time, should become numerous enough to
replenish them. 2. As to the after prevalency of the Canaanites, that
was purely the effect of Israel's cowardice and slothfulness, and the
punishment of their sinful inclination to the idolatries and other
abominations of the heathen, whom the Lord would have cast out before
them but that they harboured and indulged them. So that the foundation
of God stands sure. Israel's experience of God's fidelity is here upon
record, and is an acquittance under their hands to the honour of God,
the vindication of his promise which had been so often distrusted, and
the encouragement of all believers to the end of the world: There
failed not any good thing, no, nor aught of any good thing (so full is
it expressed), which the Lord had spoken unto the house of Israel, but
in due time all came to pass, v. 45. Such an acknowledgment as this,
here subscribed by Joshua in the name of all Israel, we afterwards find
made by Solomon, and all Israel did in effect say Amen to it, 1 Kings
viii. 56. The inviolable truth of God's promise, and the performance of
it to the utmost, are what all the saints have been ready to bear their
testimony to; and, if in any thing the performance has seemed to come
short, they have been as ready to own that they themselves must bear
all the blame.
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J O S H U A
CHAP. XXII.
Many particular things we have read concerning the two tribes and a
half, though nothing separated them from the rest of the tribes except
the river Jordan, and this chapter is wholly concerning them. I.
Joshua's dismission of the militia of those tribes from the camp of
Israel, in which the had served as auxiliaries, during all the wars of
Canaan, and their return thereupon to their own country, ver. 1-9. II.
The altar they built on the borders of Jordan, in token of their
communion with the land of Israel, ver. 10. III. The offence which the
rest of the tribes took at this altar, and the message they sent
thereupon, ver. 11-20. IV. The apology which the two tribes and a half
made for what they had done, ver. 21-29. V. The satisfaction which
their apology gave to the rest of the tribes, ver. 30-34. And (which is
strange), whereas in most differences that happen there is a fault on
both sides, on this there was fault on no side; none (for aught that
appears) were to be blamed, but all to be praised.
The Reubenites, Gadites, and Half Tribe of Manasseh Dismissed. (b. c. 1444.)
1 Then Joshua called the Reubenites, and the Gadites, and the half
tribe of Manasseh, 2 And said unto them, Ye have kept all that Moses
the servant of the Lord commanded you, and have obeyed my voice in all
that I commanded you: 3 Ye have not left your brethren these many
days unto this day, but have kept the charge of the commandment of the
Lord your God. 4 And now the Lord your God hath given rest unto your
brethren, as he promised them: therefore now return ye, and get you
unto your tents, and unto the land of your possession, which Moses the
servant of the Lord gave you on the other side Jordan. 5 But take
diligent heed to do the commandment and the law, which Moses the
servant of the Lord charged you, to love the Lord your God, and to walk
in all his ways, and to keep his commandments, and to cleave unto him,
and to serve him with all your heart and with all your soul. 6 So
Joshua blessed them, and sent them away: and they went unto their
tents. 7 Now to the one half of the tribe of Manasseh Moses had given
possession in Bashan: but unto the other half thereof gave Joshua among
their brethren on this side Jordan westward. And when Joshua sent them
away also unto their tents, then he blessed them, 8 And he spake unto
them, saying, Return with much riches unto your tents, and with very
much cattle, with silver, and with gold, and with brass, and with iron,
and with very much raiment: divide the spoil of your enemies with your
brethren. 9 And the children of Reuben and the children of Gad and
the half tribe of Manasseh returned, and departed from the children of
Israel out of Shiloh, which is in the land of Canaan, to go unto the
country of Gilead, to the land of their possession, whereof they were
possessed, according to the word of the Lord by the hand of Moses.
The war being ended, and ended gloriously, Joshua, as a prudent
general, disbands his army, who never designed to make war their trade,
and sends them home, to enjoy what they had conquered, and to beat
their swords into plough-shares and their spears into pruning-hooks;
and particularly the forces of these separate tribes, who had received
their inheritance on the other side Jordan from Moses upon this
condition, that their men of war should assist the other tribes in the
conquest of Canaan, which they promised to do (Num. xxxii. 32), and
renewed the promise to Joshua at the opening of the campaign, Josh. i.
16. And, now that they had performed their bargain, Joshua publicly and
solemnly in Shiloh gives them their discharge. Whether this was done,
as it was placed, not till after the land was divided, as some think,
or whether after the war was ended, and before the division was made,
as others think (because there was no need of their assistance in
dividing the land, but only in conquering it, nor were there any of
their tribes employed as commissioners in that affair, but only of the
other ten, Num. xxxiv. 18, &c.), this is certain, it was not done till
after Shiloh was made the head-quarters (v. 2), and the land was begun
to be divided before they removed from Gilgal, ch. xiv. 6.
It is probable that this army of Reubenites and Gadites, which had led
the van in all the wars of Canaan, had sometimes, in the intervals of
action, and when the rest of the army retired into winter-quarters,
some of them at least, made a step over Jordan, for it was not far, to
visit their families, and to look after their private affairs, and
perhaps tarried at home, and sent others in their room more
serviceable; but still these two tribes and a half had their quota of
troops ready, 40,000 in all, which, whenever there was occasion,
presented themselves at their respective posts, and now attended in a
body to receive their discharge. Though their affection to their
families, and concern for their affairs, could not but make them, after
so long an absence, very desirous to return, yet, like good soldiers,
they would not move till they had orders from their general. So, though
our heavenly Father's house above be ever so desirable (it is bishop
Hall's allusion), yet must we stay on earth till our warfare be
accomplished, wait for a due discharge, and not anticipate the time of
our removal.
I. Joshua dismisses them to the land of their possession, v. 4. Those
that were first in the assignment of their lot were last in the
enjoyment of it; they got the start of their brethren in title, but
their brethren were before them in full possession; so the last shall
be first, and the first last, that there may be something of equality.
II. He dismisses them with their pay; for who goes a warfare at his own
charge? Return with much riches unto your tents, v. 8. Though all the
land they had helped to conquer was to go to the other tribes, yet they
should have their share of the plunder, and had so, and this was all
the pay that any of the soldiers expected; for the wars of Canaan bore
their own charges. "Go," says Joshua, "go home to your tents," that is,
"your houses," which he calls tents, because they had been so much used
to tents in the wilderness; and indeed the strongest and stateliest
houses in this world are to be looked upon but as tents, mean and
movable in comparison with our house above. "Go home with much riches,
not only cattle, the spoil of the country, but silver and gold, the
plunder of the cities, and," 1. "Let your brethren whom you leave
behind have your good word, who have allowed you your share in full,
though the land is entirely theirs, and have not offered to make any
drawback. Do not say that you are losers by us." 2. "Let your brethren
whom you go to, who abode by the stuff, have some share of the spoil:
Divide the spoil with your brethren, as that was divided which was
taken in the war with Midian, Num. xxxi. 27. Let your brethren that
have wanted you all this while be the better for you when you come
home."
III. He dismisses them with a very honourable character. Though their
service was a due debt, and the performance of a promise, and they had
done no more than was their duty to do, yet he highly commends them;
not only gives them up their bonds, as it were, now that they had
fulfilled the condition, but applauds their good services. Though it
was by the favour of God and his power that Israel got possession of
this land, and he must have all the glory, yet Joshua thought there was
a thankful acknowledgment due to their brethren who assisted them, and
whose sword and bow were employed for them. God must be chiefly eyed in
our praises, yet instruments must not be altogether overlooked. He here
commends them, 1. For the readiness of their obedience to their
commanders, v. 2. When Moses was gone, they remembered and observed the
charge he had given them; and all the orders which Joshua, as general
of the forces, had issued out, they had carefully obeyed, went, and
came, and did, as he appointed, Matt. viii. 9. It is as much as any
thing the soldier's praise to observe the word of command. 2. For the
constancy of their affection and adherence to their brethren: You have
not left them these many days. How many days he does not say, nor can
we gather it with certainty from any other place. Calvisius and others
of the best chronologers compute that the conquering and dividing of
the land was the work of about six or seven years, and so long these
separate tribes attended their camp, and did them the best service they
could. Note, It will be the honour of those that have espoused the
cause of God's Israel, and twisted interests with them, to adhere to
them, and never to leave them till God has given them rest, and then
they shall rest with them. 3. For the faithfulness of their obedience
to the divine law. They had not only done their duty to Joshua and
Israel, but, which was best of all, they had made conscience of their
duty to God: You have kept the charge, or, as the word is, You have
kept the keeping, that is, "You have carefully and circumspectly kept
the commandment of the Lord your God, not only in this particular
instance of continuing in the service of Israel to the end of the war,
but, in general, you have kept up religion in your part of the camp, a
rare and excellent thing among soldiers, and where it is worthy to be
praised."
IV. He dismisses them with good counsel, not to cultivate their ground,
fortify their cities, and, now that their hands were inured to war and
victory, to invade their neighbours, and so enlarge their own
territories, but to keep up serious godliness among them in the power
of it. They were not political but pious instructions that he gave
them, v. 5. 1. In general, to take diligent heed to do the commandment
and the law. Those that have the commandment have it in vain unless
they do the commandment; and it will not be done aright (so apt are we
to turn aside, and so industrious are our spiritual enemies to turn us
aside) unless we take heed, diligent heed. 2. In particular, to love
the Lord our God, as the best of beings, and the best of friends; and
as far as this principle rules in the heart, and is the spring of its
pulses, there will be a constant care and sincere endeavour to walk in
his ways, in all his ways, even those that are narrow and up-hill, in
every particular instance, in all manner of conversation to keep his
commandments, at all times and in all conditions with purpose of heart
to cleave unto him, and to serve him and his honour, and the interest
of his kingdom among men, with all our heart and with all our soul.
What good counsel was here given to them is given to us all. God give
us grace to take it!
V. He dismisses them with a blessing (v. 6), particularly the half
tribe of Manasseh, to which Joshua, as an Ephraimite, was somewhat
nearer akin than to the other two, and who perhaps were the more loth
to depart because they left one half of their own tribe behind them,
and therefore, bidding often farewell, and lingering behind, had a
second dismission and blessing, v. 7. Joshua not only prayed for them
as a friend, but blessed them as a father in the name of the Lord,
recommending them, their families, and affairs, to the grace of God.
Some by the blessing Joshua gave them understand the presents he made
them, in recompence of their services; but Joshua being a prophet, and
having given them one part of a prophet's reward in the instructions he
gave them (v. 5), no doubt we must understand this of the other, even
the prayers he made for them, as one having authority, and as God's
vicegerent.
VI. Being thus dismissed, they returned to the land of their possession
in a body (v. 9), ferry-boats being, it is likely, provided for their
repassing Jordan. Though masters of families may sometimes have
occasion to be absent, long absent, from their families, yet, when
their business abroad is finished, they must remember home is their
place, from which they ought not to wander as a bird from her nest.
The Altar of the Reubenites. (b. c. 1444.)
10 And when they came unto the borders of Jordan, that are in the land
of Canaan, the children of Reuben and the children of Gad and the half
tribe of Manasseh built there an altar by Jordan, a great altar to see
to. 11 And the children of Israel heard say, Behold, the children of
Reuben and the children of Gad and the half tribe of Manasseh have
built an altar over against the land of Canaan, in the borders of
Jordan, at the passage of the children of Israel. 12 And when the
children of Israel heard of it, the whole congregation of the children
of Israel gathered themselves together at Shiloh, to go up to war
against them. 13 And the children of Israel sent unto the children of
Reuben, and to the children of Gad, and to the half tribe of Manasseh,
into the land of Gilead, Phinehas the son of Eleazar the priest, 14
And with him ten princes, of each chief house a prince throughout all
the tribes of Israel; and each one was a head of the house of their
fathers among the thousands of Israel. 15 And they came unto the
children of Reuben, and to the children of Gad, and to the half tribe
of Manasseh, unto the land of Gilead, and they spake with them, saying,
16 Thus saith the whole congregation of the Lord, What trespass is
this that ye have committed against the God of Israel, to turn away
this day from following the Lord, in that ye have builded you an altar,
that ye might rebel this day against the Lord? 17 Is the iniquity of
Peor too little for us, from which we are not cleansed until this day,
although there was a plague in the congregation of the Lord, 18 But
that ye must turn away this day from following the Lord? and it will
be, seeing ye rebel to day against the Lord, that to morrow he will be
wroth with the whole congregation of Israel. 19 Notwithstanding, if
the land of your possession be unclean, then pass ye over unto the land
of the possession of the Lord, wherein the Lord's tabernacle dwelleth,
and take possession among us: but rebel not against the Lord, nor rebel
against us, in building you an altar beside the altar of the Lord our
God. 20 Did not Achan the son of Zerah commit a trespass in the
accursed thing, and wrath fell on all the congregation of Israel? and
that man perished not alone in his iniquity.
Here is, I. The pious care of the separated tribes to keep their hold
of Canaan's religion, even when they were leaving Canaan's land, that
they might not be as the sons of the stranger, utterly separated from
God's people, Isa. lvi. 3. In order to this, they built a great altar
on the borders of Jordan, to be a witness for them that they were
Israelites, and as such partakers of the altar of the Lord, 1 Cor. x.
18. When they came to Jordan (v. 10) they did not consult how to
preserve the remembrance of their own exploits in the wars of Canaan,
and the services they had done their brethren, by erecting a monument
to the immortal honour of the two tribes and a half; but their relation
to the church of God, together with their interest in the communion of
saints, is that which they are solicitous to preserve and perpetuate
the proofs and evidences of; and therefore without delay, when the
thing was first proposed by some among them, who, though glad to think
that they were going towards home, were sorry to think that they were
going from the altar of God, immediately they erected this altar, which
served as a bridge to keep up their fellowship with the other tribes in
the things of God. Some think they built this altar on the Canaan-side
of Jordan, in the lot of Benjamin, that, looking over the river, they
might see the figure of the altar at Shiloh, when they could not
conveniently go to it; but it is more likely that they built it on
their own side of the water, for what had they to do to build on
another man's land without his consent? And it is said to be
over-against the land of Canaan; nor would there have been any cause of
suspecting it designed for sacrifice if they had not built it among
themselves. This altar was very innocently and honestly designed, but
it would have been well if, since it had in it an appearance of evil,
and might be an occasion of offence to their brethren, they had
consulted the oracle of God about it before they did it, or at least
acquainted their brethren with their purpose, and given them the same
explication of their altar before, to prevent their jealousy, which
they did afterwards, to remove it. Their zeal was commendable, but it
ought to have been guided with discretion. There was no need to hasten
the building of an altar for the purpose for which they intended this,
but they might have taken time to consider and take advice; yet, when
their sincerity was made to appear, we do not find that they were
blamed for their rashness. God does, and men should, overlook the
weakness of an honest zeal.
II. The holy jealousy of the other tribes for the honour of God and his
altar at Shiloh. Notice was immediately brought to the princes of
Israel of the setting up of this altar, v. 11. And they, knowing how
strict and severe that law was which required them to offer all their
sacrifices in the place which God should choose, and not elsewhere
(Deut. xii. 5-7), were soon apprehensive that the setting up of another
altar was an affront to the choice which God had lately made of a place
to put his name in, and had a direct tendency to the worship of some
other God. Now,
1. Their suspicion was very excusable, for it must be confessed the
thing, prima facie--at first sight, looked ill, and seemed to imply a
design to set up and maintain a competitor with the altar at Shiloh. It
was no strained innuendo from the building of an altar to infer an
intention to offer sacrifice upon it, and that might introduce idolatry
and end in a total apostasy from the faith and worship of the God of
Israel. So great a matter might this fire kindle. God is jealous for
his own institutions, and therefore we should be so too, and afraid of
every thing that looks like, or leads to, idolatry.
2. Their zeal, upon this suspicion, was very commendable, v. 12. When
they apprehended that these tribes, which by the river Jordan were
separated from them, were separating themselves from God, they took it
as the greatest injury that could be done to themselves, and showed a
readiness, if it were necessary, to put their lives in their hands in
defence of the altar of God, and to take up arms for the chastising and
reducing of these rebels, and to prevent the spreading of the
infection, if no gentler methods would serve, by cutting off from their
body the gangrened member. They all gathered together, and Shiloh was
the place of their rendezvous, because it was in defence of the divine
charter lately granted to that place that they now appeared; their
resolution was as became a kingdom of priests, who, being devoted to
God and his service, did not acknowledge their brethren nor know their
own children, Deut. xxxiii. 9. They would immediately go up to war
against them if it appeared they had revolted from God, and were in
rebellion against him. Though they were bone of their bone, had been
companions with them in tribulation in the wilderness, and serviceable
to them in the wars of Canaan, yet, if they turn to serve other gods,
they will treat them as enemies, not as sons of Israel, but as children
of whoredoms, for so God had appointed, Deut. xiii. 12, &c. They had
but lately sheathed their swords, and retired from the perils and
fatigues of war to the rest God had given them, and yet they are
willing to begin a new war rather than be any way wanting in their duty
to restrain, repress, and revenge, idolatry, and every step towards
it--a brave resolution, and which shows them hearty for their religion,
and, we hope, careful and diligent in the practice of it themselves.
Corruptions in religion are best dealt with at first, before they get
head and plead prescription.
3. Their prudence in the prosecution of this zealous resolution is no
less commendable. God had appointed them, in cases of this nature, to
enquire and make search (Deut. xiii. 14), that they might not wrong
their brethren under pretence of righting their religion; accordingly
they resolve here not to send forth their armies, to wage war, till
they had first sent their ambassadors to enquire into the merits of the
cause, and these men of the first rank, one out of each tribe, and
Phinehas at the head of them to be their spokesman, v. 13, 14. Thus was
their zeal for God tempered, guided, and governed by the meekness of
wisdom. He that knows all things, and hates all evil things, would not
punish the worst of criminals but he would first go down and see, Gen.
xviii. 21. Many an unhappy strife would be prevented, or soon healed by
an impartial and favourable enquiry into that which is the matter of
the offence. The rectifying of mistakes and misunderstandings, and the
setting of misconstrued words and actions in a true light, would be the
most effectual way to accommodate both private and public quarrels, and
bring them to a happy period.
4. The ambassadors' management of this matter came fully up to the
sense and spirit of the congregation concerning it, and bespeaks much
both of zeal and prudence.
(1.) The charge they draw up against their brethren is indeed very
high, and admits no other excuse than that it was in their zeal for the
honour of God, and was now intended to justify the resentments of the
congregation at Shiloh and to awaken the supposed delinquents to clear
themselves, otherwise they might have suspended their judgment, or
mollified it at least, and not have taken it for granted, as they do
here (v. 16), that the building of this altar was a trespass against
the God of Israel, and a trespass no less heinous than the revolt of
soldiers from their captain (you turn from following the Lord), and the
rebellion of subjects against their sovereign: that you might rebel
this day against the Lord. Hard words. It is well they were not able to
make good their charge. Let not innocency think it strange to be thus
misrepresented and accused. They laid to my charge things that I knew
not.
(2.) The aggravation of the crime charged upon their brethren is
somewhat far-fetched: Is the iniquity of Peor too little for us? v. 17.
Probably that is mentioned because Phinehas, the first commissioner in
this treaty, had signalized himself in that matter (Num. xxv. 7), and
because we may suppose they were not about the very place in which that
iniquity was committed on the other side Jordan. It is good to
recollect and improve those instances of the wrath of God, revealed
from heaven against the ungodliness and unrighteousness of men, which
have fallen out in our own time, and which we ourselves have been
eye-witnesses of. He reminds them of the iniquity of Peor, [1.] As a
very great sin, and very provoking to God. The building of this altar
seemed but a small matter, but it might lead to an iniquity as bad as
that of Peor, and therefore must be crushed in its first rise. Note,
The remembrance of great sins committed formerly should engage us to
stand upon our guard against the least occasions and beginnings of sin;
for the way of sin is down-hill. [2.] As a sin that the whole
congregation had smarted for: "There was a plague in the congregation
of the Lord, of which, in one day, there died no fewer than 24,000; was
not that enough for ever to warn you against idolatry? What! will you
bring upon yourselves another plague? Are you so mad upon an idolatrous
altar that you will run yourselves thus upon the sword's point of God's
judgments? Does not our camp still feel from that sin and the
punishment of it? We are not cleansed from it unto this day; there are
remaining sparks," First, "Of the infection of that sin; some among us
so inclined to idolatry that if you set up another altar they will soon
take occasion from that, whether you intend it or no, to worship
another God." Secondly, "Of the wrath of God against us for that sin.
We have reason to fear that, if we provoke God by another sin to visit,
he will remember against us the iniquity of Peor, as he threatened to
do that of the golden calf, Exod. xxxii. 34. And dare you wake the
sleeping lion of divine vengeance?" Note, It is a foolish and dangerous
thing for people to think their former sins little, too little for
them, as those do who add sin to sin, and so treasure up wrath against
the day of wrath. Let therefore the time past suffice, 1 Pet. iv. 3.
(3.) The reason they give for their concerning themselves so warmly in
this matter is very sufficient. They were obliged to it, in their own
necessary defence, by the law of self-preservation: "For, if you revolt
from God to-day, who knows but to-morrow his judgments may break in
upon the whole congregation (v. 18), as in the case of Achan? v. 20. He
sinned, and we all smarted for it, by which we should receive
instruction, and from what God did then infer what he may do, and fear
what he will do, if we do not witness against your sin, who are so
many, and punish it." Note, The conservators of the public peace are
obliged, in justice to the common safety, to use their power for the
restraining and suppressing of vice and profaneness, lest, if it be
connived at, the sin thereby become national, and bring God's judgments
upon the community. Nay, we are all concerned to reprove our neighbour
when he does amiss, lest we bear sin for him, Lev. xix. 17.
(4.) The offer they make is very fair and kind (v. 19), that if they
thought the land of their possession unclean, for want of an altar, and
therefore could not be easy without one, rather than they should set up
another in competition with that at Shiloh they should be welcome to
come back to the land where the Lord's tabernacle was, and settle
there, and they would very willingly straiten themselves to make room
for them. By this they showed a sincere and truly pious zeal against
schism, that rather than their brethren should have any occasion to set
up a separate altar, though their pretence for it, as here supposed,
was very weak and grounded upon a great mistake, yet they were willing
to part with a considerable share of the land which God himself had by
the lot assigned them, to comprehend them and take them in among them.
This was the spirit of Israelites indeed.
21 Then the children of Reuben and the children of Gad and the half
tribe of Manasseh answered, and said unto the heads of the thousands of
Israel, 22 The Lord God of gods, the Lord God of gods, he knoweth,
and Israel he shall know; if it be in rebellion, or if in transgression
against the Lord, (save us not this day,) 23 That we have built us an
altar to turn from following the Lord, or if to offer thereon burnt
offering or meat offering, or if to offer peace offerings thereon, let
the Lord himself require it; 24 And if we have not rather done it for
fear of this thing, saying, In time to come your children might speak
unto our children, saying, What have ye to do with the Lord God of
Israel? 25 For the Lord hath made Jordan a border between us and you,
ye children of Reuben and children of Gad; ye have no part in the Lord:
so shall your children make our children cease from fearing the Lord.
26 Therefore we said, Let us now prepare to build us an altar, not for
burnt offering, nor for sacrifice: 27 But that it may be a witness
between us, and you, and our generations after us, that we might do the
service of the Lord before him with our burnt offerings, and with our
sacrifices, and with our peace offerings; that your children may not
say to our children in time to come, Ye have no part in the Lord. 28
Therefore said we, that it shall be, when they should so say to us or
to our generations in time to come, that we may say again, Behold the
pattern of the altar of the Lord, which our fathers made, not for burnt
offerings, nor for sacrifices; but it is a witness between us and you.
29 God forbid that we should rebel against the Lord, and turn this
day from following the Lord, to build an altar for burnt offerings, for
meat offerings, or for sacrifices, beside the altar of the Lord our God
that is before his tabernacle.
We may suppose there was a general convention called of the princes and
great men of the separate tribes, to give audience to these
ambassadors; or perhaps the army, as it came home, was still encamped
in a body, and not yet dispersed; however it was, there were enough to
represent the two tribes and a half, and to give their sense. Their
reply to the warm remonstrance of the ten tribes is very fair and
ingenuous. They do not retort their charge, upbraid them with the
injustice and unkindness of their threatenings, nor reproach them for
their rash and hasty censures, but give them a soft answer which turns
away wrath, avoiding all those grievous words which stir up anger; they
demur not to their jurisdiction, nor plead that they were not
accountable to them for what they had done, nor bid them mind their own
business, but, by a free and open declaration of their sincere
intention in what they did, free themselves from the imputation they
were under, and set themselves right in the opinion of their brethren,
to do which they only needed to state the case and put the matter in a
true light.
I. They solemnly protest against any design to use this altar for
sacrifice or offering, and therefore were far from setting it up in
competition with the altar at Shiloh, or from entertaining the least
thought of deserting that. They had indeed set up that which had the
shape and fashion of an altar, but they had not dedicated it to a
religious use, had had no solemnity of its consecration, and therefore
ought not to be charged with a design to put it to any such use. To
gain credit to this protestation here is,
1. A solemn appeal to God concerning it, with which they begin their
defence, intending thereby to give glory to God first, and then to give
satisfaction to their brethren, v. 22. (1.) A profound awe and
reverence of God are expressed in the form of their appeal: The Lord
God of gods, the Lord God of gods, he knows. Or, as it might be read
somewhat closer to the original, The God of gods, Jehovah, the God of
gods, Jehovah, he knows, which bespeaks his self-existence and
self-sufficiency; he is Jehovah, and has sovereignty and supremacy over
all beings and powers whatsoever, even those that are called gods, or
that are worshipped. This brief confession of their faith would help to
obviate and remove their brethren's suspicion of them, as if they
intended to desert the God of Israel, and worship other gods: how could
those entertain such a thought who believed him to be God over all? Let
us learn hence always to speak of God with reverence and seriousness,
and to mention his name with a solemn pause. Those who make their
appeals to heaven with a slight, careless, "God knows," have reason to
fear lest they take his name in vain, for it is very unlike this
appeal. (2.) It is a great confidence of their own integrity which they
express in the matter of their appeal. They refer the controversy to
the God of gods, whose judgment, we are sure, is according to truth,
such as the guilty have reason to dread and the upright to rejoice in.
"If it be in rebellion or transgression that we have built this altar,
to confront the altar of the Lord at Shiloh, to make a party, or to set
up any new gods or worships," [1.] "He knows it (v. 22), for he is
perfectly acquainted with the thoughts and intents of the heart, and
particularly with all inclinations to idolatry (Ps. xliv. 20, 21); this
is in a particular manner before him. We believe he knows it, and we
cannot by any arts conceal it from him." [2.] "Let him require it, as
we know he will, for he is a jealous God." Nothing but a clear
conscience would have thus imprecated divine justice to avenge the
rebellion if there had been any. Note, First, In every thing we do in
religion, it highly concerns us to approve ourselves to God in our
integrity therein, remembering that he knows the heart. Secondly, When
we fall under the censures of men, it is very comfortable to be able
with a humble confidence to appeal to God concerning our sincerity. See
1 Cor. iv. 3, 4.
2. A sober apology presented to their brethren: Israel, he shall know.
Though the record on high, and the witness in our bosoms, are
principally to be made sure for us, yet there is a satisfaction besides
which we owe to our brethren who doubt concerning our integrity, and
which we should be ready to give with meekness and fear. If our
sincerity be known to God, we should study likewise to let others know
it by its fruits, especially those who, though they mistake us, yet
show a zeal for the glory of God, as the ten tribes here did.
3. A serious abjuration or renunciation of the design which they were
suspected to be guilty of. With this they conclude their defence (v.
29): "God forbid that we should rebel against the Lord, as we own we
should if we had set up this altar for burnt-offerings; no, we abhor
the thought of it. We have as great a value and veneration for the
altar of the Lord at Shiloh as any of the tribes of Israel have, and
are as firmly resolved to adhere to it and constantly to attend it; we
have the same concern that you have for the purity of God's worship and
the unity of his church; far be it, far be it from us, to think of
turning away from following God."
II. They fully explain their true intent and meaning in building this
altar; and we have all the reason in the world to believe that it is a
true representation of their design, and not advanced now to palliate
it afterwards, as we have reason to think that these same persons meant
very honestly when they petitioned to have their lot on that side
Jordan, though then also is was their unhappiness to be misunderstood
even by Moses himself. In their vindication, they make it out that the
building of this altar was so far from being a step towards a
separation from their brethren, and from the altar of the Lord at
Shiloh, that, on the contrary, it was really designed for a pledge and
preservative of their communion with their brethren and with the altar
of God, and a token of their resolution to do the service of the Lord
before him (v. 27), and to continue to do so.
1. They gave an account of the fears they had lest, in process of time,
their posterity, being seated at such a distance from the tabernacle,
should be looked upon and treated as strangers to the commonwealth of
Israel (v. 24); it was for fear of this thing, and the word signifies a
great perplexity and solicitude of mind which they were in, until they
eased themselves by this expedient. As they were returning home (and we
may suppose it was not thought of before, else they would have made
Joshua acquainted with their purpose), some of them in discourse
started this matter, and the rest took the hint, and represented to
themselves and one another a very melancholy prospect of what might
probably happen in after-ages, that their children would be looked upon
by the other tribes as having no interest in the altar of God and the
sacrifices there offered. Now indeed they were owned as brethren, and
were as welcome at the tabernacle as any other of the tribes; but what
if their children after them should be disowned? They, by reason of
their distance, and the interposition of Jordan, which it was not easy
at all times to pass and repass, could not be so numerous and constant
in their attendance on the three yearly feasts as the other tribes, to
make a continual claim to the privileges of Israelites, and would
therefore be looked upon as inconsiderable members of their church, and
by degrees would be rejected as not members of it at all: So shall your
children (who in their pride will be apt to monopolize the privileges
of the altar) make our children (who perhaps will not be so careful as
they ought to be to keep hold of those privileges) cease from fearing
the Lord. Note, (1.) Those that are cut off from public ordinances are
likely to lose all religion, and will by degrees cease from fearing the
Lord. Though the form and profession of godliness are kept up by many
without the life and power of it, yet the life and power of it will not
long be kept up without the form and profession. You take away grace if
you take away the means of grace. (2.) Those who have themselves found
the comfort and benefit of God's ordinances cannot but desire to
preserve and perpetuate the entail of them upon their seed, and use all
possible precautions that their children after them may not be made to
cease from following the Lord, or be looked upon as having no part in
him.
2. The project they had to prevent this, v. 26-28. "Therefore, to
secure an interest in the altar of God to those who shall come after
us, and to prove their title to it, we said, Let us build an altar, to
be a witness between us and you," that, having this copy of the altar
in their custody, it might be produced as an evidence of their right to
the privilege of the original. Every one that saw this altar, and
observed that it was never used for sacrifice and offering, would
enquire what was the meaning of it, and this answer would be given to
that enquiry, that it was built by those separate tribes, in token of
their communion with their brethren and their joint-interest with them
in the altar of the Lord. Christ is the great altar that sanctifies
every gift; the best evidence of our interest in him will be the
pattern of his Spirit in our hearts, and our conformity to him. If we
can produce this it will be a testimony for us that we have a part in
the Lord, and an earnest of our perseverance in following him.
30 And when Phinehas the priest, and the princes of the congregation
and heads of the thousands of Israel which were with him, heard the
words that the children of Reuben and the children of Gad and the
children of Manasseh spake, it pleased them. 31 And Phinehas the son
of Eleazar the priest said unto the children of Reuben, and to the
children of Gad, and to the children of Manasseh, This day we perceive
that the Lord is among us, because ye have not committed this trespass
against the Lord: now ye have delivered the children of Israel out of
the hand of the Lord. 32 And Phinehas the son of Eleazar the priest,
and the princes, returned from the children of Reuben, and from the
children of Gad, out of the land of Gilead, unto the land of Canaan, to
the children of Israel, and brought them word again. 33 And the thing
pleased the children of Israel; and the children of Israel blessed God,
and did not intend to go up against them in battle, to destroy the land
wherein the children of Reuben and Gad dwelt. 34 And the children of
Reuben and the children of Gad called the altar Ed: for it shall be a
witness between us that the Lord is God.
We have here the good issue of this controversy, which, if there had
not been on both sides a disposition to peace, as there was on both
sides a zeal for God, might have been of ill consequence; for quarrels
about religion, for want of wisdom and love, often prove the most
fierce and most difficult to be accommodated. But these contending
parties, when the matter was fairly stated and argued, were so happy as
to understand one another very well, and so the difference was
presently compromised.
I. The ambassadors were exceedingly pleased when the separate tribes
had given in a protestation of the innocency of their intentions in
building this altar. 1. The ambassadors did not call in question their
sincerity in that protestation, did not say, "You tell us you design it
not for sacrifice and offering, but who can believe you? What security
will you give us that it shall never be so used?" No. Charity believes
all things, hopes all things, believes and hopes the best, and is very
loth to give the lie to any. 2. They did not upbraid them with the
rashness and unadvisedness of this action, did not tell them, "If you
would do such a thing, and with this good intention, yet you might have
had so much respect for Joshua and Eleazar as to have advised with
them, or at least have made them acquainted with it, and so have saved
the trouble and expense of this embassy." But a little want of
consideration and good manners should be excused and overlooked in
those who, we have reason to think, mean honestly. 3. Much less did
they go about to fish for evidence to make out their charge, because
they had once exhibited it, but were glad to have their mistake
rectified, and were not at all ashamed to own it. Proud and peevish
spirits, when they have passed an unjust censure upon their brethren,
though ever so much convincing evidence be brought of the injustice of
it, will stand to it, and can by no means be persuaded to retract it.
These ambassadors were not so prejudiced; their brethren's vindication
pleased them, v. 30. They looked upon their innocency as a token of
God's presence (v. 31), especially when they found that what was done
was so far from being an indication of their growing cool to the altar
of God that, one the contrary, it was a fruit of their zealous
affection to it: You have delivered the children of Israel out of the
hand of the Lord, that is, "You have not, as we feared, delivered them
into the hand of the Lord, or exposed them to his judgments by the
trespass we were jealous of."
II. The congregation was abundantly satisfied when their ambassadors
reported to them their brethren's apology for what they had done. It
should seem they staid together, at least by their representatives,
until they heard the issue (v. 32); and when they understood the truth
of the matter it pleased them (v. 33), and they blessed God. Note, Our
brethren's constancy in religion, their zeal for the power of
godliness, and their keeping the unity of the Spirit in faith and love,
notwithstanding the jealousies conceived of them as breaking the unity
of the church, are things which we should be very glad to be satisfied
of, and should make the matter both of our rejoicing and of our
thanksgiving; let God have the glory of it, and let us take the comfort
of it. Being thus satisfied, they laid down their arms immediately, and
were so far from any thoughts of prosecuting the war they had been
meditating against their brethren that we may suppose them wishing for
the next feast, when they should meet them at Shiloh.
III. The separate tribes were gratified, and, since they had a mind to
preserve among them this pattern of the altar of God, though there was
not likely to be that occasion for it which they fancied, yet Joshua
and the princes let them have their humour, and did not give orders for
the demolishing of it, though there was as much reason to fear that it
might in process of time be an occasion of idolatry as there was to
hope that ever it might be a preservation from idolatry. Thus did the
strong bear the infirmities of the weak. Only care was taken that they
having explained the meaning of their altar, that it was intended for
no more than a testimony of their communion with the altar at Shiloh,
this explanation should be recorded, which was done according to the
usage of those times by giving a name to it signifying so much (v. 34);
they called it Ed, a witness to that, and no more, a witness of the
relation they stood in to God and Israel, and of their concurrence with
the rest of the tribes in the same common faith, that Jehovah he is
God, he and no other. It was a witness to posterity of their care to
transmit their religion pure and entire to them, and would be a witness
against them if ever they should forsake God and turn from following
after him.
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J O S H U A
CHAP. XXIII.
In this and the following chapter we have two farewell sermons, which
Joshua preached to the people of Israel a little before his death. Had
he designed to gratify the curiosity of succeeding ages, he would
rather have recorded the method of Israel's settlement in their new
conquests, their husbandry, manufacturers, trade, customs, courts of
justice, and the constitutions of their infant commonwealth, which one
would wish to be informed of; but that which he intended in the
registers of this book was to entail on posterity a sense of religion
and their duty to God; and therefore, overlooking these things which
are the usual subjects of a common history, he here transmits to his
reader the methods he took to persuade Israel to be faithful to their
covenant with their God, which might have a good influence on the
generations to come who should read those reasonings, as we may hope
they had on that generation which then heard them. In this chapter we
have, I. A convention of the states called (ver. 1, 2), probably to
consult about the common concerns of their land, and to set in order
that which, after some years' trial, being left to their prudence, was
found wanting. II. Joshua's speech to them as the opening, or perhaps
at the concluding, of the sessions, to hear which was the principal
design of their coming together. In it, 1. Joshua reminds them of what
God had done for them (ver. 3, 4, 9, 14), and what he was ready to do
yet further, ver. 5, 10. 2. He exhorts them carefully and resolutely to
persevere in their duty to God, ver. 6, 8, 11. III. He cautions them
against all familiarity with their idolatrous neighbours, ver. 7. IV.
He gives them fair warning of the fatal consequences of it, if they
should revolt from God and turn to idols, ver. 12, 13, 15, 16. In all
this he showed himself zealous for his God, and jealous over Israel
with a godly jealousy.
Joshua's Charge to Israel. (b. c. 1427.)
1 And it came to pass a long time after that the Lord had given rest
unto Israel from all their enemies round about, that Joshua waxed old
and stricken in age. 2 And Joshua called for all Israel, and for
their elders, and for their heads, and for their judges, and for their
officers, and said unto them, I am old and stricken in age: 3 And ye
have seen all that the Lord your God hath done unto all these nations
because of you; for the Lord your God is he that hath fought for you.
4 Behold, I have divided unto you by lot these nations that remain, to
be an inheritance for your tribes, from Jordan, with all the nations
that I have cut off, even unto the great sea westward. 5 And the Lord
your God, he shall expel them from before you, and drive them from out
of your sight; and ye shall possess their land, as the Lord your God
hath promised unto you. 6 Be ye therefore very courageous to keep and
to do all that is written in the book of the law of Moses, that ye turn
not aside therefrom to the right hand or to the left; 7 That ye come
not among these nations, these that remain among you; neither make
mention of the name of their gods, nor cause to swear by them, neither
serve them, nor bow yourselves unto them: 8 But cleave unto the Lord
your God, as ye have done unto this day. 9 For the Lord hath driven
out from before you great nations and strong: but as for you, no man
hath been able to stand before you unto this day. 10 One man of you
shall chase a thousand: for the Lord your God, he it is that fighteth
for you, as he hath promised you.
As to the date of this edict of Joshua,
I. No mention at all is made of the place where this general assembly
was held; some think it was at Timnath-serah, Joshua's own city, where
he lived, and whence, being old, he could not well remove. But it does
not appear that he took so much state upon him; therefore it is more
probable this meeting was at Shiloh, where the tabernacle of meeting
was, and to which place, perhaps, all the males that could had now come
up to worship before the Lord, at one of the three great feasts, which
Joshua took the opportunity of, for the delivering of this charge to
them.
II. There is only a general mention of the time when this was done. It
was long after the Lord had given them rest, but it is not said how
long, v. 1. It was, 1. So long as that Israel had time to feel the
comforts of their rest and possessions in Canaan, and to enjoy the
advantages of that good land. 2. So long as that Joshua had time to
observe which ways their danger lay of being corrupted, namely, by
their intimacy with the Canaanites that remained, against which he is
therefore careful to arm them.
III. The persons to whom Joshua made this speech: To all Israel, even
their elders, &c. So it might be read, v. 2. They could not all come
within hearing, but he called for all the elders, that is, the
privy-counsellors, which in later times constituted the great
Sanhedrim, the heads of the tribes, that is, the noblemen and gentlemen
of their respective countries, the judges learned in the laws, that
tried criminals and causes, and gave judgment upon them, and, lastly,
the officers or sheriffs, who were entrusted with the execution of
those judgments. These Joshua called together, and to them he addressed
himself, 1. That they might communicate what he said, or at least the
sense and substance of it, to those under them in their respective
countries, and so this charge might be dispersed through the whole
nation. 2. Because, if they would be prevailed upon to serve God and
cleave to him, they, by their influence on the common people, would
keep them faithful. If great men be good men, they will help to make
many good.
IV. Joshua's circumstances when he gave them this charge: He was old
and stricken in age (v. 1), probably it was in the last year of his
life, and he lived to be 110 years old, ch. xxiv. 29. And he himself
takes notice of it, in the first words of his discourse, v. 2. When he
began to be old, some years ago, God reminded him of it (ch. xiii. 1):
Thou art old. But now he did himself feel so much of the decays of age
that he needed not to be told of it, he readily speaks of it himself: I
am old and stricken in age. He uses it, 1. As an argument with himself
to give them this charge, because being old he could expect to be but a
little while with them, to advise and instruct them, and therefore (as
Peter speaks, 2 Pet. i. 13) as long as he is in this tabernacle he will
take all opportunities to put them in remembrance of their duty,
knowing by the increasing infirmities of age that he must shortly put
off this tabernacle, and desiring that after his decease they might
continue as good as they were now. When we see death hastening towards
us, this should quicken us to do the work of life with all our might.
2. As an argument with them to give heed to what he said. He was old
and experienced, and therefore to be the more regarded, for days should
speak; he had grown old in their service, and had spent himself for
their good, and therefore was to be the more regarded by them. He was
old and dying; they would not have him long to preach to them;
therefore let them observe what he said now, and lay it up in store for
the time to come.
V. The discourse itself, the scope of which is to engage them if
possible, them and their seed after them, to persevere in the true
faith and worship of the God of Israel.
1. He puts them in mind of the great things God had done for them, now
in his days, and under his administration, for here he goes no further
back. And for the proof of this he appeals to their own eyes (v. 3):
"You have seen all that the Lord your God has done; not what I have
done, or what you have done (we were only instruments in God's hand),
but what God himself has done by me and for you." (1.) Many great and
mighty nations (as the rate of nations then went) were driven out from
as fine a country as any was at that time upon the face of the earth,
to make room for Israel. "You see what he has done to these nations,
who were his creatures, the work of his hands, and whom he could have
made new creatures and fit for his service; yet see what destruction he
has made of them because of you (v. 2), how he has driven them out from
before you (v. 9), as if they were of no account with him, though great
and strong in comparison with you." (2.) They were not only driven out
(this they might have been, and yet sent to some other country less
rich to begin a new plantation there, suppose to that wilderness in
which Israel had wandered so long, and so they would only have
exchanged seats with them), but they were trodden down before them;
though they held out against them with the greatest obstinacy that
could be, yet they were subdued before them, which made the possessing
of their land so much the more glorious to Israel and so much the more
illustrious an instance of the power and goodness of the God of Israel
(v. 3): "The Lord your God has not only led you, and fed you, and kept
you, but he has fought for you as a man of war," by which title he was
known among them when he first brought them out of Egypt, Exod. xv. 3.
So clear and cheap were all their victories, during the course of this
long war, that no man had been able to stand before them (v. 9), that
is, to make head against them, so as to put them in fear, create them
any difficulty, or give any check to the progress of their victorious
arms. In every battle they carried the day, and in every siege they
carried the city; their loss before Ai was upon a particular occasion,
was inconsiderable, and only served to show them on what terms they
stood with God; but, otherwise, never was army crowned with such a
constant uninterrupted series of successes as the armies of Israel were
in the wars of Canaan. (3.) They had not only conquered the Canaanites,
but were put in full possession of their land (v. 4): "I have divided
to you by lot these nations, both those which are cut off and those
which remain, not only that you may spoil and plunder them, and live at
discretion in their country for a time, but to be a sure and lasting
inheritance for your tribes. You have it not only under your feet, but
in your hands."
2. He assures them of God's readiness to carry on and complete this
glorious work in due time. It is true some of the Canaanites did yet
remain, and in some places were strong and daring, but this should be
no disappointment to their expectations; when Israel was so multiplied
as to be able to replenish this land God would expel the Canaanites to
the last man, provided Israel would pursue their advantages and carry
on the war against them with vigour (v. 5): "The Lord your God will
drive them from out of your sight, so that there shall not be a
Canaanite to be seen in the land; and even that part of the country
which is yet in their hands you shall possess." If it were objected
that the men of war of the several tribes being dispersed to their
respective countries, and the army disbanded, it would be difficult to
get them together when there was occasion to renew the war upon the
remainder of the Canaanites, in answer to this he tells them what
little need they had to be in care about the numbers of their forces
(v. 10): One man of you shall chase a thousand, as Jonathan did, 1 Sam.
xiv. 13. "Each tribe may venture for itself, and for the recovery of
its own lot, without fearing disadvantage by the disproportion of
numbers; for the Lord your God, whose all power is, both to inspirit
and to dispirit, and who has all the creatures at his beck, he it is
that fighteth for you; and how many do you reckon him for?"
3. He hereupon most earnestly charges them to adhere to their duty, to
go on and persevere in the good ways of the Lord wherein they had so
well set out. He exhorts them,
(1.) To be very courageous (v. 6): "God fighteth for you against your
enemies, do you therefore behave yourselves valiantly for him. Keep and
do with a firm resolution all that is written in the book of the law."
He presses upon them no more than what they were already bound to.
"Keep with care, do with diligence, and eye what is written with
sincerity."
(2.) To be very cautious: "Take heed of missing it, either on the right
hand or on the left, for there are errors and extremes on both hands.
Take heed of running either into a profane neglect of any of God's
institutions or into a superstitious addition of any of your own
inventions." They must especially take heed of all approaches towards
idolatry, the sin to which they were first inclined and would be most
tempted, v. 7. [1.] They must not acquaint themselves with idolaters,
nor come among them to visit them or be present at any of their feasts
or entertainments, for they could not contract any intimacy nor keep up
any conversation with them, without danger of infection. [2.] They must
not show the least respect to any idol, nor make mention of the name of
their gods, but endeavour to bury the remembrance of them in perpetual
oblivion, that the worship of them may never be revived. "Let the very
name of them be forgotten. Look upon idols as filthy detestable things,
not to be named without the utmost loathing and detestation." The Jews
would not suffer their children to name swine's flesh, because it was
forbidden, lest the name of it should occasion their desiring it; but,
if they had occasion to speak of it, they must call it that strange
thing. It is a pity that among Christians the names of the heathen gods
are so commonly used, and made so familiar as they are, especially in
plays and poems: let those names which have been set up in rivalship
with God be for ever loathed and lost. [3.] They must not countenance
others in showing respect to them. They must not only not swear by them
themselves, but they must not cause others to swear by them, which
supposes that they must not make any covenants with idolaters, because
they, in the confirming of their covenants, would swear by their idols;
never let Israelites admit such an oath. [4.] They must take heed of
these occasions of idolatry, lest by degrees they should arrive at the
highest step of it, which was serving false gods, and bowing down to
them, against the letter of the second commandment.
(3.) To be very constant (v. 8): Cleave unto the Lord your God, that
is, "delight in him, depend upon him, devote yourselves to his glory,
and continue to do so to the end, as you have done unto this day, ever
since you came to Canaan;" for, being willing to make the best of them,
he looks not so far back as the iniquity of Peor. There might be many
things amiss among them, but they had not forsaken the Lord their God,
and it is in order to insinuate his exhortation to perseverance with
the more pleasing power that he praises them. "Go on and prosper, for
the Lord is with you while you are with him." Those that command should
commend; the way to make people better is to make the best of them.
"You have cleaved to the Lord unto this day, therefore go on to do so,
else you lose the praise and recompence of what you have wrought. Your
righteousness will not be mentioned unto you if you turn from it."
11 Take good heed therefore unto yourselves, that ye love the Lord your
God. 12 Else if ye do in any wise go back, and cleave unto the
remnant of these nations, even these that remain among you, and shall
make marriages with them, and go in unto them, and they to you: 13
Know for a certainty that the Lord your God will no more drive out any
of these nations from before you; but they shall be snares and traps
unto you, and scourges in your sides, and thorns in your eyes, until ye
perish from off this good land which the Lord your God hath given you.
14 And, behold, this day I am going the way of all the earth: and ye
know in all your hearts and in all your souls, that not one thing hath
failed of all the good things which the Lord your God spake concerning
you; all are come to pass unto you, and not one thing hath failed
thereof. 15 Therefore it shall come to pass, that as all good things
are come upon you, which the Lord your God promised you; so shall the
Lord bring upon you all evil things, until he have destroyed you from
off this good land which the Lord your God hath given you. 16 When ye
have transgressed the covenant of the Lord your God, which he commanded
you, and have gone and served other gods, and bowed yourselves to them;
then shall the anger of the Lord be kindled against you, and ye shall
perish quickly from off the good land which he hath given unto you.
Here, I. Joshua directs them what to do, that they might persevere in
religion, v. 11. Would we cleave to the Lord, and not forsake him, 1.
We must always stand upon our guard, for many a precious soul is lost
and ruined through carelessness: "Take heed therefore, take good heed
to yourselves, to your souls (so the word is), that the inward man be
kept clean from the pollutions of sin, and closely employed in the
service of God." God has given us precious souls with this charge,
"Take good heed to them, keep them with all diligence, above all
keepings." 2. What we do in religion we must do from a principle of
love, not by constraint or from a slavish fear of God, but of choice
and with delight. "Lord the Lord your God, and you will not leave him."
II. He urges God's fidelity to them as an argument why they should be
faithful to him (v. 14): "I am going the way of all the earth, I am old
and dying." To die is to go a journey, a journey to our long home; it
is the way of all the earth, the way that all mankind must go, sooner
or later. Joshua himself, though so great and good a man, and one that
could so ill be spared, cannot be exempted from this common lot. He
takes notice of it here that they might look upon these as his dying
words, and regard them accordingly. Or thus: "I am dying, and leaving
you. Me you have not always; but if you cleave to the Lord he will
never leave you." Or thus, "Now that I am near my end it is proper to
look back upon the years that are past; and, in the review, I find, and
you yourselves know it in all your hearts and in all your souls, by a
full conviction on the clearest evidence, and the thing has made an
impression upon you"--(that knowledge does us good which is seated, not
in the head only, but in the heart and soul, and with which we are duly
affected)--"you know that not one thing hath failed of all the good
things which the Lord spoke concerning you" (and he spoke a great
many); see ch. xxi. 45. God had promised them victory, rest, plenty,
his tabernacle among them, &c., and not one thing had failed of all he
had promised. "Now," said he, "has God been thus true to you? Be not
you false to him." It is the apostle's argument for perseverance (Heb.
x. 23), He is faithful that has promised.
III. He gives them fair warning what would be the fatal consequences of
apostasy (v. 12, 13, 15, 16): "If you go back, know for a certainty it
will be your ruin." Observe,
1. How he describes the apostasy which he warns them against. The steps
of it would be (v. 12) growing intimate with idolaters, who would
craftily wheedle them, and insinuate themselves into their
acquaintance, now that they had become lords of the country, to serve
their own ends. The next step would be intermarrying with them, drawn
to it by their artifices, who would be glad to bestow their children
upon these wealthy Israelites. And the consequence of that would be (v.
16) serving other gods (which were pretended to be the ancient deities
of the country) and bowing down to them. Thus the way of sin is
down-hill, and those who have fellowship with sinners cannot avoid
having fellowship with sin. This he represents, (1.) As a base and
shameful desertion; "it is going back from what you have so well
begun," v. 12. (2.) As a most perfidious breach of promise (v. 16): "It
is a transgression of the covenant of the Lord your God, which he
commanded you, and which you yourselves set your hand to." Other sins
were transgressions of the law God commanded them, but this was a
transgression of the covenant he commanded them, and amounted to a
breach of the relation between God and them and a forfeiture of all the
benefits of the covenant.
2. How he describes the destruction which he warns them of. He tells
them, (1.) That these remainders of the Canaanites, if they should
harbour them, and indulge them, and join in affinity with them, would
be snares and traps to them, both to draw them to sin (not only to
idolatry, but to all immoralities, which would be the ruin, not only of
their virtue, but of their wisdom and sense, their spirit and honour),
and also to draw them into foolish bargains, unprofitable projects, and
all manner of inconveniences; and having thus by underhand practices
decoyed them into one mischief or other, so as to gain advantages
against them, they would then act more openly, and be scourges in their
sides and thorns in their eyes, would perhaps kill or drive away their
cattle, burn or steal their corn, alarm or plunder their houses, and
would be all ways possible be vexatious to them; for, whatever
pretences of friendship they might make, a Canaanite, unless proselyted
to the faith and worship of the true God, would in every age hate the
very name and sight of an Israelite. See how the punishment would be
made to answer the sin, nay, how the sin itself would be the
punishment. (2.) That the anger of the Lord would be kindled against
them. Their making leagues with the Canaanites would not only give
those idolaters the opportunity of doing them a mischief, and be the
fostering of snakes in their bosoms, but it would likewise provoke God
to become their enemy, and would kindle the fire of his displeasure
against them. (3.) That all the threatenings of the word would be
fulfilled, as the promise had been, for the God of eternal truth is
faithful to both (v. 15): "As all good things have come upon you
according to the promise, so long as you have kept close to God, so all
evil things will come upon you according to the threatening, if you
forsake him." Moses had set before them good and evil; they had
experienced the good, and were now in the enjoyment of it, and the evil
would as certainly come if they were disobedient. As God's promises are
not a fool's paradise, so his threatenings are not bugbears. (4.) That
it would end in the utter ruin of their church and nation, as Moses had
foretold. This is three times mentioned here. Your enemies will vex you
until you perish from off this good land, v. 13. Again, "God will
plague you until he have destroyed you from off this good land, v. 15.
Heaven and earth will concur to root you out, so that (v. 16) you shall
perish from off the good land." It will aggravate their perdition that
the land from which they shall perish is a good land, and a land which
God himself had given them, and which therefore he would have secured
to them if they by their wickedness had not thrown themselves out of
it. Thus the goodness of the heavenly Canaan, and the free and sure
grant God has made of it, will aggravate the misery of those that shall
for ever be shut out and perish from it. Nothing will make them see how
wretched they are so much as to see how happy they might have been.
Joshua thus sets before them the fatal consequences of their apostasy,
that, knowing the terror of the Lord, they might be persuaded with
purpose of heart to cleave to him.
__________________________________________________________________
J O S H U A
CHAP. XXIV.
This chapter concludes the life and reign of Joshua, in which we have,
I. The great care and pains he took to confirm the people of Israel in
the true faith and worship of God, that they might, after his death,
persevere therein. In order to this he called another general assembly
of the heads of the congregation of Israel (ver. 1) and dealt with
them. 1. By way of narrative, recounting the great things God had done
for them and their fathers, ver. 2-13. 2. By way of charge to them, in
consideration thereof, to serve God, ver. 14. 3. By way of treaty with
them, wherein he aims to bring them, (1.) To make religion their
deliberate choice; and they did so, with reasons for their choice, ver.
15-18. (2.) To make it their determinate choice, and to resolve to
adhere to it, ver. 19-24. 4. By way of covenant upon that treaty, ver.
25-28. II. The conclusion of this history, with, 1. The death and
burial of Joshua (ver. 29, 30) and Eleazar (ver. 33), and the mention
of the burial of Joseph's bones upon that occasion, ver. 32. 2. A
general account of the state of Israel at that time, ver. 31.
Joshua's Farewell Address to Israel. (b. c. 1427.)
1 And Joshua gathered all the tribes of Israel to Shechem, and called
for the elders of Israel, and for their heads, and for their judges,
and for their officers; and they presented themselves before God. 2
And Joshua said unto all the people, Thus saith the Lord God of Israel,
Your fathers dwelt on the other side of the flood in old time, even
Terah, the father of Abraham, and the father of Nachor: and they served
other gods. 3 And I took your father Abraham from the other side of
the flood, and led him throughout all the land of Canaan, and
multiplied his seed, and gave him Isaac. 4 And I gave unto Isaac
Jacob and Esau: and I gave unto Esau mount Seir, to possess it; but
Jacob and his children went down into Egypt. 5 I sent Moses also and
Aaron, and I plagued Egypt, according to that which I did among them:
and afterward I brought you out. 6 And I brought your fathers out of
Egypt: and ye came unto the sea; and the Egyptians pursued after your
fathers with chariots and horsemen unto the Red sea. 7 And when they
cried unto the Lord, he put darkness between you and the Egyptians, and
brought the sea upon them, and covered them; and your eyes have seen
what I have done in Egypt: and ye dwelt in the wilderness a long
season. 8 And I brought you into the land of the Amorites, which
dwelt on the other side Jordan; and they fought with you: and I gave
them into your hand, that ye might possess their land; and I destroyed
them from before you. 9 Then Balak the son of Zippor, king of Moab,
arose and warred against Israel, and sent and called Balaam the son of
Beor to curse you: 10 But I would not hearken unto Balaam; therefore
he blessed you still: so I delivered you out of his hand. 11 And ye
went over Jordan, and came unto Jericho: and the men of Jericho fought
against you, the Amorites, and the Perizzites, and the Canaanites, and
the Hittites, and the Girgashites, the Hivites, and the Jebusites; and
I delivered them into your hand. 12 And I sent the hornet before you,
which drave them out from before you, even the two kings of the
Amorites; but not with thy sword, nor with thy bow. 13 And I have
given you a land for which ye did not labour, and cities which ye built
not, and ye dwell in them; of the vineyards and oliveyards which ye
planted not do ye eat. 14 Now therefore fear the Lord, and serve him
in sincerity and in truth: and put away the gods which your fathers
served on the other side of the flood, and in Egypt; and serve ye the
Lord.
Joshua thought he had taken his last farewell of Israel in the solemn
charge he gave them in the foregoing chapter, when he said, I go the
way of all the earth; but God graciously continuing his life longer
than expected, and renewing his strength, he was desirous to improve it
for the good of Israel. He did not say, "I have taken my leave of them
once, and let that serve;" but, having yet a longer space given him, he
summons them together again, that he might try what more he could do to
engage them for God. Note, We must never think our work for God done
till our life is done; and, if he lengthen out our days beyond what we
thought, we must conclude it is because he has some further service for
us to do.
The assembly is the same with that in the foregoing chapter, the
elders, heads, judges, and officers of Israel, v. 1. But it is here
made somewhat more solemn than it was there.
I. The place appointed for their meeting is Shechem, not only because
that lay nearer to Joshua than Shiloh, and therefore more convenient
now that he was infirm and unfit for travelling, but because it was the
place where Abraham, the first trustee of God's covenant with this
people, settled at his coming to Canaan, and where God appeared to him
(Gen. xii. 6, 7), and near which stood mounts Gerizim and Ebal, where
the people had renewed their covenant with God at their first coming
into Canaan, Josh. viii. 30. Of the promises God had made to their
fathers, and of the promises they themselves had made to God, this
place might serve to put them in mind.
II. They presented themselves not only before Joshua, but before God,
in this assembly, that is, they came together in a solemn religious
manner, as into the special presence of God, and with an eye to his
speaking to them by Joshua; and it is probable the service began with
prayer. It is the conjecture of interpreters that upon this great
occasion Joshua ordered the ark of God to be brought by the priests to
Shechem, which, they say, was about ten miles from Shiloh, and to be
set down in the place of their meeting, which is therefore called (v.
26) the sanctuary of the Lord, the presence of the ark making it so at
that time; and this was done to grace the solemnity, and to strike an
awe upon the people that attended. We have not now any such sensible
tokens of the divine presence, but are to believe that where two or
three are gathered together in Christ's name he is as really in the
midst of them as God was where the ark was, and they are indeed
presenting themselves before him.
III. Joshua spoke to them in God's name, and as from him, in the
language of a prophet (v. 2): "Thus saith the Lord, Jehovah, the great
God, and the God of Israel, your God in covenant, whom therefore you
are bound to hear and give heed to." Note, The word of God is to be
received by us as his, whoever is the messenger that brings it, whose
greatness cannot add to it, nor his meanness diminish from it. His
sermon consists of doctrine and application.
1. The doctrinal part is a history of the great things God had done for
his people, and for their fathers before them. God by Joshua recounts
the marvels of old: "I did so and so." They must know and consider, not
only that such and such things were done, but that God did them. It is
a series of wonders that is here recorded, and perhaps many more were
mentioned by Joshua, which for brevity's sake are here omitted. See
what God had wrought. (1.) He brought Abraham out of Ur of the
Chaldees, v. 2, 3. He and his ancestors had served other gods there,
for it was the country in which, though celebrated for learning,
idolatry, as some think, had its rise; there the world by wisdom knew
not God. Abraham, who afterwards was the friend of God and the great
favourite of heaven, was bred up in idolatry, and lived long in it,
till God by his grace snatched him as a brand out of that burning. Let
them remember that rock out of which they were hewn, and not relapse
into that sin from which their fathers by a miracle of free grace were
delivered. "I took him," says God, "else he had never come out of that
sinful state." Hence Abraham's justification is made by the apostle an
instance of God's justifying the ungodly, Rom. iv. 5. (2.) He brought
him to Canaan, and built up his family, led him through the land to
Shechem, where they now were, multiplied his seed by Ishmael, who begat
twelve princes, but at last gave him Isaac the promised son, and in him
multiplied his seed. When Isaac had two sons, Jacob and Esau, God
provided an inheritance for Esau elsewhere in Mount Seir, that the land
of Canaan might be reserved entire for the seed of Jacob, and the
posterity of Esau might not pretend to a share in it. (3.) He delivered
the seed of Jacob out of Egypt with a high hand (v. 5, 6), and rescued
them out of the hands of Pharaoh and his host at the Red Sea, v. 6, 7.
The same waters were the Israelites' guard and the Egyptians' grave,
and this in answer to prayer; for, though we find in the story that
they in that distress murmured against God (Exod. xiv. 11, 12), notice
is here taken of their crying to God; he graciously accepted those that
prayed to him, and overlooked the folly of those that quarrelled with
him. (4.) He protected them in the wilderness, where they are here
said, not to wander, but to dwell for a long season, v. 7. So wisely
were all their motions directed, and so safely were they kept, that
even there they had as certain a dwelling-place as if they had been in
a walled city. (5.) He gave them the land of the Amorites, on the other
side Jordan (v. 8), and there defeated the plot of Balak and Balaam
against them, so that Balaam could not curse them as he desired, and
therefore Balak durst not fight them as he designed, and as, because he
designed it, he is here said to have done it. The turning of Balaam's
tongue to bless Israel, when he intended to curse them, is often
mentioned as an instance of the divine power put forth in Israel's
favour as remarkable as any, because in it God proved (and does still,
more than we are aware of) his dominion over the powers of darkness,
and over the spirits of men. (6.) He brought them safely and
triumphantly into Canaan, delivered the Canaanites into their hand (v.
11), sent hornets before them, when they were actually engaged in
battle with the enemy, which with their stings tormented them and with
their noise terrified them, so that they became a very easy prey to
Israel. These dreadful swarms first appeared in their war with Sihon
and Og, the two kings of the Amorites, and afterwards in their other
battles, v. 12. God had promised to do this for them, Exod. xxiii. 27,
28. And here Joshua takes notice of the fulfilling of that promise. See
Exod. xxiii. 27, 28; Deut. vii. 20. These hornets, it should seem,
annoyed the enemy more than the artillery of Israel, and therefore he
adds, not with thy sword nor bow. It was purely the Lord's doing.
Lastly, They were now in the peaceable possession of a good land, and
lived comfortably upon the fruit of other people's labours, v. 13.
2. The application of this history of God's mercies to them is by way
of exhortation to fear and serve God, in gratitude for his favour, and
that it might be continued to them, v. 14. Now therefore, in
consideration of all this, (1.) "Fear the Lord, the Lord and his
goodness, Hos. iii. 5. Reverence a God of such infinite power, fear to
offend him and to forfeit his goodness, keep up an awe of his majesty,
a deference to his authority, a dread of his displeasure, and a
continual regard to his all-seeing eye upon you." (2.) "Let your
practice be consonant to this principle, and serve him both by the
outward acts of religious worship and every instance of obedience in
your whole conversation, and this in sincerity and truth, with a single
eye and an upright heart, and inward impressions answerable to outward
expressions." This is the truth in the inward part, which God requires,
Ps. li. 6. For what good will it do us to dissemble with a God that
searches the heart? (3.) Put away the strange gods, both Chaldean and
Egyptian idols, for those they were most in danger of revolting to. It
should seem by this charge, which is repeated (v. 23), that there were
some among them that privately kept in their closets the images or
pictures of these dunghill-deities, which came to their hands from
their ancestors, as heir-looms of their families, though, it may be,
they did not worship them; these Joshua earnestly urges them to throw
away: "Deface them, destroy them, lest you be tempted to serve them."
Jacob pressed his household to do this, and at this very place; for,
when they gave him up the little images they had, he buried them under
the oak which was by Shechem, Gen. xxxv. 2, 4. Perhaps the oak
mentioned here (v. 26) was the same oak, or another in the same place,
which might be well called the oak of reformation, as there were
idolatrous oaks.
15 And if it seem evil unto you to serve the Lord, choose you this day
whom ye will serve; whether the gods which your fathers served that
were on the other side of the flood, or the gods of the Amorites, in
whose land ye dwell: but as for me and my house, we will serve the
Lord. 16 And the people answered and said, God forbid that we should
forsake the Lord, to serve other gods; 17 For the Lord our God, he it
is that brought us up and our fathers out of the land of Egypt, from
the house of bondage, and which did those great signs in our sight, and
preserved us in all the way wherein we went, and among all the people
through whom we passed: 18 And the Lord drave out from before us all
the people, even the Amorites which dwelt in the land: therefore will
we also serve the Lord; for he is our God. 19 And Joshua said unto
the people, Ye cannot serve the Lord: for he is a holy God; he is a
jealous God; he will not forgive your transgressions nor your sins.
20 If ye forsake the Lord, and serve strange gods, then he will turn
and do you hurt, and consume you, after that he hath done you good.
21 And the people said unto Joshua, Nay; but we will serve the Lord.
22 And Joshua said unto the people, Ye are witnesses against yourselves
that ye have chosen you the Lord, to serve him. And they said, We are
witnesses. 23 Now therefore put away, said he, the strange gods which
are among you, and incline your heart unto the Lord God of Israel. 24
And the people said unto Joshua, The Lord our God will we serve, and
his voice will we obey. 25 So Joshua made a covenant with the people
that day, and set them a statute and an ordinance in Shechem. 26 And
Joshua wrote these words in the book of the law of God, and took a
great stone, and set it up there under an oak, that was by the
sanctuary of the Lord. 27 And Joshua said unto all the people,
Behold, this stone shall be a witness unto us; for it hath heard all
the words of the Lord which he spake unto us: it shall be therefore a
witness unto you, lest ye deny your God. 28 So Joshua let the people
depart, every man unto his inheritance.
Never was any treaty carried on with better management, nor brought to
a better issue, than this of Joshua with the people, to engage them to
serve God. The manner of his dealing with them shows him to have been
in earnest, and that his heart was much upon it, to leave them under
all possible obligations to cleave to him, particularly the obligation
of a choice and of a covenant.
I. Would it be any obligation upon them if they made the service of God
their choice?--he here puts them to their choice, not as if it were
antecedently indifferent whether they served God or nor, or as if they
were at liberty to refuse his service, but because it would have a
great influence upon their perseverance in religion if they embraced it
with the reason of men and with the resolution of men. These two things
he here brings them to.
1. He brings them to embrace their religion rationally and
intelligently, for it is a reasonable service. The will of man is apt
to glory in its native liberty, and, in a jealousy for the honour of
this, adheres with most pleasure to that which is its own choice and is
not imposed upon it; therefore it is God's will that this service
should be, not our chance, or a force upon us, but our choice.
Accordingly,
(1.) Joshua fairly puts the matter to their choice, v. 15. Here, [1.]
He proposes the candidates that stand for the election. The Lord,
Jehovah, on one side, and on the other side either the gods of their
ancestors, which would pretend to recommend themselves to those that
were fond of antiquity, and that which was received by tradition from
their fathers, or the gods of their neighbours, the Amorites, in whose
land they dwelt, which would insinuate themselves into the affections
of those that were complaisant and fond of good fellowship. [2.] He
supposes there were those to whom, upon some account or other, it would
seem evil to serve the Lord. There are prejudices and objections which
some people raise against religion, which, with those that are inclined
to the world and the flesh, have great force. It seems evil to them,
hard and unreasonable, to be obliged to deny themselves, mortify the
flesh, take up their cross, &c. But, being in a state of probation, it
is fit there should be some difficulties in the way, else there were no
trial. [3.] He refers it to themselves: "Choose you whom you will
serve, choose this day, now that the matter is laid thus plainly before
you, speedily bring it to a head, and do not stand hesitating." Elijah,
long after this, referred the decision of the controversy between
Jehovah and Baal to the consciences of those with whom he was treating,
1 Kings xviii. 21. Joshua's putting the matter here to this issue
plainly intimates two things:--First, That it is the will of God we
should every one of us make religion our serious and deliberate choice.
Let us state the matter impartially to ourselves, weigh things in an
even balance, and then determine for that which we find to be really
true and good. Let us resolve upon a life of serious godliness, not
merely because we know no other way, but because really, upon search,
we find no better. Secondly, That religion has so much self-evident
reason and righteousness on its side that it may safely be referred to
every man that allows himself a free thought either to choose or refuse
it; for the merits of the cause are so plain that no considerate man
can do otherwise but choose it. The case is so clear that it determines
itself. Perhaps Joshua designed, by putting them to their choice, thus
to try if there were any among them who, upon so fair an occasion
given, would show a coolness and indifference towards the service of
God, whether they would desire time to consider and consult their
friends before they gave in an answer, and if any such should appear he
might set a mark upon them, and warn the rest to avoid them. [4.] He
directs their choice in this matter by an open declaration of his own
resolutions: "But as for me and my house, whatever you do, we will
serve the Lord, and I hope you will all be of the same mind." Here he
resolves, First, For himself: As for me, I will serve the Lord. Note,
The service of God is nothing below the greatest of men; it is so far
from being a diminution and disparagement to princes and those of the
first rank to be religious that it is their greatest honour, and adds
the brightest crown of glory to them. Observe how positive he is: "I
will serve God." It is no abridgment of our liberty to bind ourselves
with a bond to God. Secondly, For his house, that is, his family, his
children and servants, such as were immediately under his eye and care,
his inspection and influence. Joshua was a ruler, a judge in Israel,
yet he did not make his necessary application to public affairs an
excuse for the neglect of family religion. Those that have the charge
of many families, as magistrates and ministers, must take special care
of their own (1 Tim. iii. 4, 5): I and my house will serve God. 1. "Not
my house, without me." He would not engage them to that work which he
would not set his own hand to. As some who would have their children
and servants good, but will not be so themselves; that is, they would
have them go to heaven, but intend to go to hell themselves. 2. "Not I,
without my house." He supposes he might be forsaken by his people, but
in his house, where his authority was greater and more immediate, there
he would over-rule. Note, When we cannot bring as many as we would to
the service of God we must bring as many as we can, and extend our
endeavours to the utmost sphere of our activity; if we cannot reform
the land, let us put away iniquity far from our own tabernacle. 3.
"First I, and then my house." Note, Those that lead and rule in other
things should be first in the service of God, and go before in the best
things. Thirdly, He resolves to do this whatever others did. Though all
the families of Israel should revolt from God, and serve idols, yet
Joshua and his family will stedfastly adhere to the God of Israel.
Note, Those that resolve to serve God must not mind being singular in
it, nor be drawn by the crowd to forsake his service. Those that are
bound for heaven must be willing to swim against the stream, and must
not do as the most do, but as the best do.
(2.) The matter being thus put to their choice, they immediately
determine it by a free, rational, and intelligent declaration, for the
God of Israel, against all competitors whatsoever, v. 16-18. Here, [1.]
They concur with Joshua in his resolution, being influenced by the
example of so great a man, who had been so great a blessing to them (v.
18): We also will serve the Lord. See how much good great men might do,
if they were but zealous in religion, by their influence on their
inferiors. [2.] They startle at the thought of apostatizing from God
(v. 16): God forbid; the word intimates the greatest dread and
detestation imaginable. "Far be it, far be it from us, that we or ours
should ever forsake the Lord to serve other gods. We must be perfectly
lost to all sense of justice, gratitude, and honour, ere we can harbour
the least thought of such a thing." Thus must our hearts rise against
all temptations to desert the service of God. Get thee behind me,
Satan. [3.] They give very substantial reasons for their choice, to
show that they did not make it purely in compliance to Joshua, but from
a full conviction of the reasonableness and equity of it. They make
this choice for, and in consideration, First, Of the many great and
very kind things God had done for them, bringing them out of Egypt
through the wilderness into Canaan, v. 17, 18. Thus they repeat to
themselves Joshua's sermon, and then express their sincere compliance
with the intentions of it. Secondly, Of the relation they stood in to
God, and his covenant with them: "We will serve the Lord (v. 18), for
he is our God, who has graciously engaged himself by promise to us, and
to whom we have by solemn vow engaged ourselves."
2. He brings them to embrace their religion resolutely, and to express
a full purpose of heart to cleave to the Lord. Now that he has them in
a good mind he follows his blow, and drives the nail to the head, that
it might, if possible, be a nail in a sure place. Fast bind, fast find.
(1.) In order to this he sets before them the difficulties of religion,
and that in it which might be thought discouraging (v. 19, 20): You
cannot serve the Lord, for he is a holy God, or, as it is in the
Hebrew, he is the holy Gods, intimating the mystery of the Trinity,
three in one; holy, holy, holy, holy Father, holy Son, holy Spirit. He
will not forgive. And, if you forsake him, he will do you hurt.
Certainly Joshua does not intend hereby to deter them from the service
of God as impracticable and dangerous. But, [1.] He perhaps intends to
represent here the suggestions of seducers, who tempted Israel from
their God, and from the service of him; with such insinuations as
these, that he was a hard master, his work impossible to be done, and
he not to be pleased, and, if displeased, implacable and
revengeful,--that he would confine their respects to himself only, and
would not suffer them to show the least kindness for any other,--and
that herein he was very unlike the gods of the nations, which were
easy, and neither holy nor jealous. It is probable that this was then
commonly objected against the Jewish religion, as it has all along been
the artifice of Satan every since he tempted our first parents thus to
misrepresent God and his laws, as harsh and severe; and Joshua by his
tone and manner of speaking might make them perceive he intended it as
an objection, and would put it to them how they would keep their ground
against the force of it. Or, [2.] He thus expresses his godly jealousy
over them, and his fear concerning them, that, notwithstanding the
profession they now made of zeal for God and his service, they would
afterwards draw back, and if they did they would find him just and
jealous to avenge it. Or, [3.] He resolves to let them know the worst
of it, and what strict terms they must expect to stand upon with God,
that they might sit down and count the cost. "You cannot serve the
Lord, except you put away all other gods for he is holy and jealous,
and will by no means admit a rival, and therefore you must be very
watchful and careful, for it is at your peril if you desert his
service; better you had never known it." Thus, though our Master has
assured us that his yoke is easy, yet lest, upon the presumption of
this, we should grow remiss and careless, he has also told us that the
gate is strait, and the way narrow, that leads to life, that we may
therefore strive to enter, and not seek only. "You cannot serve God and
Mammon; therefore, if you resolve to serve God, you must renounce all
competitors with him. You cannot serve God in your own strength, nor
will he forgive your transgressions for any righteousness of your own;
but all the seed of Israel must be justified and must glory in the Lord
alone as their righteousness and strength," Isa. xlv. 24, 25. They must
therefore come off from all confidence in their own sufficiency, else
their purposes would be to no purpose. Or, [4.] Joshua thus urges on
them the seeming discouragements which lay in their way, that he might
sharpen their resolutions, and draw from them a promise yet more
express and solemn that they would continue faithful to God and their
religion. He draws it from them that they might catch at it the more
earnestly and hold it the faster.
(2.) Notwithstanding this statement of the difficulties of religion,
they declare a firm and fixed resolution to continue and persevere
therein (v. 21): "Nay, but we will serve the Lord. We will think never
the worse of him for his being a holy and jealous God, nor for his
confining his servants to worship himself only. Justly will he consume
those that forsake him, but we never will forsake him; not only we have
a good mind to serve him, and we hope we shall, but we are at a point,
we cannot bear to hear any entreaties to leave him or to turn from
following after him (Ruth i. 16); in the strength of divine grace we
are resolved that we will serve the Lord." This resolution they repeat
with an explication (v. 24): "The Lord our God will we serve, not only
be called his servants and wear his livery, but our religion shall rule
us in every thing, and his voice will we obey." And in vain do we call
him Master and Lord, if we do not the things which he saith, Luke vi.
46. This last promise they make in answer to the charge Joshua gave
them (v. 23), that, in order to their perseverance, they should, [1.]
Put away the images and relics of the strange gods, and not keep any of
the tokens of those other lovers in their custody, if they resolved
their Maker should be their husband; they promise, in this, to obey his
voice. [2.] That they should incline their hearts to the God of Israel,
use their authority over their own hearts to engage them for God, not
only to set their affections upon him, but to settle them so. These
terms they agree to, and thus, as Joshua explains the bargain, they
strike it: The Lord our God will we serve.
II. The service of God being thus made their deliberate choice, Joshua
binds them to it by a solemn covenant, v. 25. Moses had twice publicly
ratified this covenant between God and Israel, at Mount Sinai (Exod.
xxiv.) and in the plains of Moab, Deut. xxix. 1. Joshua had likewise
done it once (ch. viii. 31, &c.) and now the second time. It is here
called a statute and an ordinance, because of the strength and
perpetuity of its obligation, and because even this covenant bound them
to no more than what they were antecedently bound to by the divine
command. Now, to give it the formalities of a covenant, 1. He calls
witnesses, no other than themselves (v. 22): You are witnesses that you
have chosen the Lord. He promises himself that they would never forget
the solemnities of this day; but, if hereafter they should break this
covenant, he assures them that the professions and promises they had
now made would certainly rise up in judgment against them and condemn
them; and they agreed to it: "We are witnesses; let us be judged out of
our own mouths if ever we be false to our God." 2. He put it in
writing, and inserted it, as we find it here, in the sacred canon: He
wrote it in the book of the law (v. 26), in that original which was
laid up in the side of the ark, and thence, probably, it was
transcribed into the several copies which the princes had for the use
of each tribe. There it was written, that their obligation to religion
by the divine precept, and that by their own promise, might remain on
record together. 3. He erected a memorandum of it, for the benefit of
those who perhaps were not conversant with writings, v. 26, 27. He set
up a great stone under an oak, as a monument of this covenant, and
perhaps wrote an inscription upon it (by which stones are made to
speak) signifying the intention of it. When he says, It hath heard what
was past, he tacitly upbraids the people with the hardness of their
hearts, as if this stone had heard to as good purpose as some of them;
and, if they should forget what was no done, this stone would so far
preserve the remembrance of it as to reproach them for their stupidity
and carelessness, and be a witness against them.
The matter being thus settled, Joshua dismissed this assembly of the
grandees of Israel (v. 28), and took his last leave of them, well
satisfied in having done his part, by which he had delivered his soul;
if they perished, their blood would be upon their own heads.
The Death of Joshua. (b. c. 1427.)
29 And it came to pass after these things, that Joshua the son of Nun,
the servant of the Lord, died, being a hundred and ten years old. 30
And they buried him in the border of his inheritance in Timnath-serah,
which is in mount Ephraim, on the north side of the hill of Gaash. 31
And Israel served the Lord all the days of Joshua, and all the days of
the elders that overlived Joshua, and which had known all the works of
the Lord, that he had done for Israel. 32 And the bones of Joseph,
which the children of Israel brought up out of Egypt, buried they in
Shechem, in a parcel of ground which Jacob bought of the sons of Hamor
the father of Shechem for a hundred pieces of silver: and it became the
inheritance of the children of Joseph. 33 And Eleazar the son of
Aaron died; and they buried him in a hill that pertained to Phinehas
his son, which was given him in mount Ephraim.
This book, which began with triumphs, here ends with funerals, by which
all the glory of man is stained. We have here 1. The burial of Joseph,
v. 32. He died about 200 years before in Egypt, but gave commandment
concerning his bones, that they should not rest in their grave until
Israel had rest in the land of promise; now therefore the children of
Israel, who had brought this coffin full of bones with them out of
Egypt, carried it along with them in all their marches through the
wilderness (the two tribes of Ephraim and Manasseh, it is probable,
taking particular care of it), and kept it in their camp till Canaan
was perfectly reduced, now at last they deposited it in that piece of
ground which his father gave him near Shechem, Gen. xlviii. 22.
Probably it was upon this occasion that Joshua called for all Israel to
meet him at Shechem (v. 1), to attend Joseph's coffin to the grave
there, so that the sermon in this chapter served both for Joseph's
funeral sermon and his own farewell sermon; and if it was, as is
supposed, in the last year of his life, the occasion might very well
remind him of his own death being at hand, for he was not just at the
same age that his illustrious ancestor Joseph had arrived at when he
died, 110 years old; compare v. 29 with Gen. l. 26. 2. The death and
burial of Joshua, v. 29, 30. We are not told how long he lived after
the coming of Israel into Canaan. Dr. Lightfoot thinks it was about
seventeen years; but the Jewish chronologers generally say it was about
twenty-seven or twenty-eight years. He is here called the servant of
the Lord, the same title that was given to Moses (ch. i. 1) when
mention was made of his death; for, though Joshua was in many respects
inferior to Moses, yet in this he was equal to him, that, according as
his work was, he approved himself a diligent and faithful servant of
God. And he that traded with his two talents had the same approbation
that he had who traded with his five. Well done, good and faithful
servant. Joshua's burying-place is here said to be on the north side of
the hill Gaash, or the quaking hill; the Jews say it was so called
because it trembled at the burial of Joshua, to upbraid the people of
Israel with their stupidity in that they did not lament the death of
that great and good man as they ought to have done. Thus at the death
of Christ, our Joshua, the earth quaked. The learned bishop Patrick
observes that there is no mention of any days of mourning being
observed for Joshua, as there were for Moses and Aaron, in which, he
says, St. Hierom and others of the fathers think there is a mystery,
namely, that under the law, when life and immortality were not brought
to so clear a light as they are now, they had reason to mourn and weep
for the death of their friends; but now that Jesus, our Joshua, has
opened the kingdom of heaven, we may rather rejoice. 3. The death and
burial of Eleazar the chief priest, who, it is probable, died about the
same time that Joshua did, as Aaron in the same year with Moses, v. 33.
The Jews say that Eleazar, a little before he died, called the elders
together, and gave them a charge as Joshua had done. He was buried in a
hill that pertained to Phinehas his son, which came to him, not by
descent, for then it would have pertained to his father first, nor had
the priests any cities in Mount Ephraim, but either it fell to him by
marriage, as the Jews conjecture, or it was freely bestowed upon him,
to build a country seat on, by some pious Israelite that was
well-affected to the priesthood, for it is here said to have been given
him; and there he buried his dear father. 4. A general idea given us of
the state of Israel at this time, v. 31. While Joshua lived, religion
was kept up among them under his care and influence; but soon after he
and his contemporaries died it went to decay, so much oftentimes does
one head hold up: how well is it for the gospel church that Christ, our
Joshua, is still with it, by his Spirit, and will be always, even unto
the end of the world!
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Judges
__________________________________________________________________
AN
EXPOSITION,
W I T H P R A C T I C A L O B S E R V A T I O N S,
OF THE BOOK OF
J U D G E S.
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This is called the Hebrew Shepher Shophtim, the Book of Judges, which
the Syriac and Arabic versions enlarge upon, and call it, The Book of
the Judges of the Children of Israel; the judgments of that nation
being peculiar, so were their judges, whose office differed vastly from
that of the judges of other nations. The LXX. entitles it only Kritai,
Judges. It is the history of the commonwealth of Israel, during the
government of the judges from Othniel to Eli, so much of it as God saw
fit to transmit to us. It contains the history (according to Dr.
Lightfoot's computation) of 299 years, reckoning to Othniel of Judah
forty years, to Ehud of Benjamin eighty years, to Barak of Naphtali
forty years, to Gideon of Manasseh forty years, to Abimelech his son
three years, to Tola of Issachar twenty-three, to Jair of Manasseh
twenty-two, to Jephtha of Manasseh six, to Ibzan of Judah seven, to
Elon of Zebulun ten, to Abdon of Ephraim eight, to Samson of Dan
twenty, in all 299. As for the years of their servitude, as were Eglon
is said to oppress them eighteen years and Jabin twenty years, and so
some others, those must be reckoned to fall in with some or other of
the years of the judges. The judges here appear to have been of eight
several tribes; that honour was thus diffused, until at last it centred
in Judah. Eli and Samuel, the two judges that fall not within this
book, were of Levi. It seems, there was no judge of Reuben or Simeon,
Gad or Asher. The history of these judges in their order we have in
this book to the end of ch. xvi. And then in the last five chapters we
have an account of some particular memorable events which happened, as
the story of Ruth did (Ruth i. 1) in the days when the judges ruled,
but it is not certain in which judge's days; but they are put together
at the end of the book, that the thread of the general history might
not be interrupted. Now as to the state of the commonwealth of Israel
during this period, I. They do not appear here either so great or so
good as one might have expected the character of such a peculiar people
would be, that were governed by such laws and enriched by such
promises. We find them wretchedly corrupted, and wretchedly oppressed
by their neighbours about them, and nowhere in all the book, either in
war or council, do they make any figure proportionable to their
glorious entry into Canaan. What shall we say to it? God would hereby
show us the lamentable imperfection of all persons and things under the
sun, that we may look for complete holiness and happiness in the other
world, and not in this. Yet, II. We may hope that though the historian
in this book enlarges most upon their provocations and grievances, yet
there was a face of religion upon the land; and, however there were
those among them that were drawn aside to idolatry, yet the
tabernacle-service, according to the law of Moses, was kept up, and
there were many that attended it. Historians record not the common
course of justice and commerce in a nation, taking that for granted,
but only the wars and disturbances that happen; but the reader must
consider the other, to balance the blackness of them. III. It should
seem that in these times each tribe had very much its government in
ordinary within itself, and acted separately, without one common head,
or council, which occasioned many differences among themselves, and
kept them from being or doing any thing considerable. IV. The
government of the judges was not constant, but occasional; when it is
said that after Ehud's victory the land rested eighty years, and after
Barak's forty, it is not certain that they lived, much less that they
governed, so long; but they and the rest were raised up and animated by
the Spirit of God to do particular service to the public when there was
occasion, to avenge Israel of their enemies, and to purge Israel of
their idolatries, which are the two things principally meant by their
judging Israel. Yet Deborah, as a prophetess, was attended for judgment
by all Israel, before there was occasion for her agency in war, ch. iv.
4. V. During the government of the judges, God was in a more especial
manner Israel's king; so Samuel tells them when they were resolved to
throw off this form of government, 1 Sam. xii. 12. God would try what
his own law and the constitutions of that would do to keep them in
order, and it proved that when there was no king in Israel every man
did that which was right in his own eyes; he therefore, towards the
latter end of this time, made the government of the judges more
constant and universal that it was at first, and at length gave them
David, a king after his own heart; then, and not till then, Israel
began to flourish, which should make us very thankful for magistrates
both supreme and subordinate, for they are ministers of God unto us for
good. Four of the judges of Israel are canonized (Heb. xi. 32), Gideon,
Barak, Samson, and Jephtha. The Learned bishop Patrick thinks the
prophet Samuel was the penman of this Book.
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J U D G E S
CHAP. I.
This chapter gives us a particular account what sort of progress the
several tribes of Israel made in the reducing of Canaan after the death
of Joshua. He did (as we say) break the neck of that great work, and
put it into such a posture that they might easily have perfected it in
due time, if they had not been wanting to themselves; what they did in
order hereunto, and wherein they came short, we are told. I. The united
tribes of Judah and Simeon did bravely. 1. God appointed Judah to
begin, ver. 1, 2. 2. Judah took Simeon to act in conjunction with him,
ver. 3. 3. They succeeded in their enterprises against Bezek (ver.
4-7), Jerusalem, ver. 8. Hebron and Debir (ver. 9-15), Hormah, Gaza,
and other places, ver. 17-19. 4. Yet where there were chariots of iron
their hearts failed them, ver. 19. Mention is made of the Kenites
settling among them, ver. 16. II. The other tribes, in comparison with
these, acted a cowardly part. 1. Benjamin failed, ver. 21. 2. The house
of Joseph did well against Beth-el (ver. 22-26), but in other places
did not improve their advantages, nor Manasseh (ver. 27, 28), nor
Ephraim, ver. 29. 3. Zebulun spared the Canaanites, ver. 30. 4. Asher
truckled worse than any of them to the Canaanites, ver. 31, 32. 5.
Naphtali was kept out of the full possession of several of his cities,
ver. 33. 6. Dan was straitened by the Amorites, ver. 34. No account is
given of Issachar, nor of the two tribes and a half on the other side
Jordan.
Judah Attacks the Canaanites; The Punishment of Adoni-bezek. (b. c. 1425.)
1 Now after the death of Joshua it came to pass, that the children of
Israel asked the Lord, saying, Who shall go up for us against the
Canaanites first, to fight against them? 2 And the Lord said, Judah
shall go up: behold, I have delivered the land into his hand. 3 And
Judah said unto Simeon his brother, Come up with me into my lot, that
we may fight against the Canaanites; and I likewise will go with thee
into thy lot. So Simeon went with him. 4 And Judah went up; and the
Lord delivered the Canaanites and the Perizzites into their hand: and
they slew of them in Bezek ten thousand men. 5 And they found
Adoni-bezek in Bezek: and they fought against him, and they slew the
Canaanites and the Perizzites. 6 But Adoni-bezek fled; and they
pursued after him, and caught him, and cut off his thumbs and his great
toes. 7 And Adoni-bezek said, Threescore and ten kings, having their
thumbs and their great toes cut off, gathered their meat under my
table: as I have done, so God hath requited me. And they brought him to
Jerusalem, and there he died. 8 Now the children of Judah had fought
against Jerusalem, and had taken it, and smitten it with the edge of
the sword, and set the city on fire.
Here, I. The children of Israel consult the oracle of God for direction
which of all the tribes should first attempt to clear their country of
the Canaanites, and to animate and encourage the rest. It was after the
death of Joshua. While he lived he directed them, and all the tribes
were obedient to him, but when he died he left no successor in the same
authority that he had; but the people must consult the breast-plate of
judgment, and thence receive the word of command; for God himself, as
he was their King, so he was the Lord of their hosts. The question they
ask is, Who shall go up first? v. 1. By this time, we may suppose, they
were so multiplied that the places they were in possession of began to
be too strait for them, and they must thrust out the enemy to make
room; now they enquire who should first take up arms. Whether each
tribe was ambitious of being first, and so strove for the honour of it,
or whether each was afraid of being first, and so strove to decline it,
does not appear; but by common consent the matter was referred to God
himself, who is the fittest both to dispose of honours and to cut out
work.
II. God appointed that Judah should go up first, and promised him
success (v. 2): "I have delivered the land into his hand, to be
possessed, and therefore will deliver the enemy into his hand, that
keeps him out of possession, to be destroyed." And why must Judah be
first in this undertaking? 1. Judah was the most numerous and powerful
tribe, and therefore let Judah venture first. Note, God appoints
service according to the strength he has given. Those that are most
able, from them most work is expected. 2. Judah was first in dignity,
and therefore must be first in duty. He it is whom his brethren must
praise, and therefore he it is who must lead in perilous services. Let
the burden of honour and the burden of work go together. 3. Judah was
first served; the lot came up for Judah first, and therefore Judah must
first fight. 4. Judah was the tribe out of which our Lord was to
spring: so that in Judah, Christ, the Lion of the tribe of Judah, went
before them. Christ engaged the powers of darkness first, and foiled
them, which animates us for our conflicts; and it is in him that we are
more than conquerors. Observe, The service and the success are put
together: "Judah shall go up; let him do his part, and then he shall
find that I have delivered the land into his hand." His service will
not avail unless God give the success; but God will not give the
success unless he vigorously apply himself to the service.
III. Judah hereupon prepares to go up, but courts his brother and
neighbour the tribe of Simeon (the lot of which tribe fell within that
of Judah and was assigned out of it) to join forces with him, v. 3.
Observe here, 1. That the strongest should not despise but desire the
assistance even of those that are weaker. Judah was the most
considerable of all the tribes, and Simeon the least considerable, and
yet Judah begs Simeon's friendship, and prays an aid from him; the head
cannot say to the foot, I have no need of thee, for we are members one
of another. 2. Those that crave assistance must be ready to give
assistance: Come with me into my lot, and then I will go with thee into
thine. It becomes Israelites to help one another against Canaanites;
and all Christians, even those of different tribes, should strengthen
one another's hands against the common interests of Satan's kingdom.
Those who thus help one another in love have reason to hope that God
will graciously help them both.
IV. The confederate forces of Judah and Simeon take the field: Judah
went up (v. 4), and Simeon with him, v. 3. Caleb, it is probable, was
commander-in-chief of this expedition; for who so fit as he who had
both an old man's head and a young man's hand, the experience of age
and the vigour of youth? Josh. xiv. 10, 11. It should seem too, by what
follows (v. 10, 11), that he was not yet in possession of his own
allotment. It was happy for them that they had such a general as,
according to his name, was all heart. Some think that the Canaanites
had got together into a body, a formidable body, when Israel consulted
who should go and fight against them, and that they then began to stir
when they heard of the death of Joshua, whose name had been so dreadful
to them; but, if so, it proved they did but meddle to their own hurt.
V. God gave them great success. Whether they invaded the enemy, or the
enemy first gave them the alarm, the Lord delivered them into their
hand, v. 4. Though the army of Judah was strong and bold, yet the
victory is attributed to God: he delivered the Canaanites into their
hand; having given them authority, he here gives them ability to
destroy them--put it in their power, and so tried their obedience to
his command, which was utterly to cut them off. Bishop Patrick observes
upon this that we meet not with such religious expressions in the
heathen writers, concerning the success of their arms, as we have here
and elsewhere in this sacred history. I wish such pious acknowledgments
of the divine providence had not grown into disuse at this time with
many that are called Christians. Now, 1. We are told how the army of
the Canaanites was routed in the field, in or near Bezek, the place
where they drew up, which afterwards Saul made the place of a general
rendezvous (1 Sam. xi. 8); they slew 10,000 men, which blow, if
followed, could not but be a very great weakening to those that were
already brought so very low. 2. How their king was taken and mortified.
His name was Adoni-bezek, which signifies, lord of Bezek. There have
been those that called their lands by their own names (Ps. xlix. 11),
but here was one (and there has been many another) that called himself
by his land's name. He was taken prisoner after the battle, and we are
here told how they used him; they cut off his thumbs, to disfit him for
fighting, and his great toes, that he might not be able to run away, v.
6. It had been barbarous thus to triumph over a man in misery, and that
lay at their mercy, but that he was a devoted Canaanite, and one that
had in like manner abused others, which probably they had heard of.
Josephus says, "They cut off his hands and his feet," probably
supposing those more likely to be mortal wounds than only the cutting
off of his thumbs and his great toes. But this indignity which they did
him extorted from him an acknowledgment of the righteousness of God, v.
7. Here observe, (1.) What a great man this Adoni-bezek had been, how
great in the field, where armies fled before him, how great at home,
where kings were set with the dogs of his flock; and yet now himself a
prisoner, and reduced to the extremity of meanness and disgrace. See
how changeable this world is, and how slippery its high places are. Let
not the highest be proud, nor the strongest secure, for they know not
how low they may be brought before they die. (2.) What desolations he
had made among his neighbours: he had wholly subdued seventy kings, to
such a degree as to have them his prisoners; he that was the chief
person in a city was then called a king, and the greatness of their
title did but aggravate their disgrace, and fired the pride of him that
insulted over them. We cannot suppose that Adoni-bezek had seventy of
these petty princes at once his slaves; but first and last, in the
course of his reign, he had thus deposed and abused so many, who
perhaps were many of them kings of the same cities that successively
opposed him, and whom he thus treated to please his own imperious
barbarous fancy, and for a terror to others. It seems the Canaanites
had been wasted by civil wars, and those bloody ones, among themselves,
which would very much facilitate the conquest of them by Israel.
"Judah," says Dr. Lightfoot, "in conquering Adoni-bezek, did, in
effect, conquer seventy kings." (3.) How justly he was treated as he
had treated others. Thus the righteous God sometimes, in his
providence, makes the punishment to answer the sin, and observes an
equality in his judgments; the spoiler shall be spoiled, and the
treacherous dealer dealt treacherously with, Isa. xxxiii. 1. And those
that showed no mercy shall have no mercy shown them, Jam. ii. 13. See
Rev. xiii. 10; xviii. 6. (4.) How honestly he owned the righteousness
of God herein: As I have done, so God has requited me. See the power of
conscience, when God by his judgments awakens it, how it brings sin to
remembrance, and subscribes to the justice of God. He that in his pride
had set God at defiance now yields to him, and reflects with as much
regret upon the kings under his table as ever he had looked upon them
with pleasure when he had them there. He seems to own that he was
better dealt with than he had dealt with his prisoners; for though the
Israelites maimed him (according to the law of retaliation, an eye for
an eye, so a thumb for a thumb), yet they did not put him under the
table to be fed with the crumbs there, because, though the other might
well be looked upon as an act of justice, this would have savoured more
of pride and haughtiness than did become an Israelite.
VI. Particular notice is taken of the conquest of Jerusalem, v. 8. Our
translators judge it spoken of here as done formerly in Joshua's time,
and only repeated on occasion of Adoni-bezek's dying there, and
therefore read it, "they had fought against Jerusalem," and put this
verse in a parenthesis; but the original speaks of it as a thing now
done, and this seems most probable because it is said to be done by the
children of Judah in particular, not by all Israel in general, whom
Joshua commanded. Joshua indeed conquered and slew Adoni-zedek, king of
Jerusalem (Josh. x.), but we read not there of his taking the city;
probably, while he was pursing his conquests elsewhere, this
Adoni-bezek, a neighbouring prince, got possession of it, whom Israel
having conquered in the field, the city fell into their hands, and they
slew the inhabitants, except those who retreated into the castle and
held out there till David's time, and they set the city on fire, in
token of their detestation of the idolatry wherewith it had been deeply
infected, yet probably not so utterly as to consume it, but to leave
convenient habitations for as many as they had to put into the
possession of it.
Conquests of Judah. (b. c. 1425.)
9 And afterward the children of Judah went down to fight against the
Canaanites, that dwelt in the mountain, and in the south, and in the
valley. 10 And Judah went against the Canaanites that dwelt in
Hebron: (now the name of Hebron before was Kirjath-arba:) and they slew
Sheshai, and Ahiman, and Talmai. 11 And from thence he went against
the inhabitants of Debir: and the name of Debir before was
Kirjath-sepher: 12 And Caleb said, He that smiteth Kirjath-sepher,
and taketh it, to him will I give Achsah my daughter to wife. 13 And
Othniel the son of Kenaz, Caleb's younger brother, took it: and he gave
him Achsah his daughter to wife. 14 And it came to pass, when she
came to him, that she moved him to ask of her father a field: and she
lighted from off her ass; and Caleb said unto her, What wilt thou? 15
And she said unto him, Give me a blessing: for thou hast given me a
south land; give me also springs of water. And Caleb gave her the upper
springs and the nether springs. 16 And the children of the Kenite,
Moses' father in law, went up out of the city of palm trees with the
children of Judah into the wilderness of Judah, which lieth in the
south of Arad; and they went and dwelt among the people. 17 And Judah
went with Simeon his brother, and they slew the Canaanites that
inhabited Zephath, and utterly destroyed it. And the name of the city
was called Hormah. 18 Also Judah took Gaza with the coast thereof,
and Askelon with the coast thereof, and Ekron with the coast thereof.
19 And the Lord was with Judah; and he drave out the inhabitants of the
mountain; but could not drive out the inhabitants of the valley,
because they had chariots of iron. 20 And they gave Hebron unto
Caleb, as Moses said: and he expelled thence the three sons of Anak.
We have here a further account of that glorious and successful campaign
which Judah and Simeon made. 1. The lot of Judah was pretty well
cleared of the Canaanites, yet not thoroughly. Those that dwelt in the
mountain (the mountains that were round about Jerusalem) were driven
out (v. 9, 19), but those in the valley kept their ground against them,
having chariots of iron, such as we read of, Josh. xvii. 16. Here the
men of Judah failed, and thereby spoiled the influence which otherwise
their example hitherto might have had on the rest of the tribes, who
followed them in this instance of their cowardice, rather than in all
the other instances of their courage. They had iron chariots, and
therefore it was thought not safe to attack them: but had not Israel
God on their side, whose chariots are thousands of angels (Ps. lxviii.
17), before whom these iron chariots would be but as stubble to the
fire? Had not God expressly promised by the oracle (v. 2) to give them
success against the Canaanites in this very expedition, without
excepting those that had iron chariots? Yet they suffered their fears
to prevail against their faith, they could not trust God under any
disadvantages, and therefore durst not face the iron chariots, but
meanly withdrew their forces, when with one bold stroke they might have
completed their victories; and it proved of pernicious consequence.
They did run well, what hindered them? Gal. v. 7. 2. Caleb was put in
possession of Hebron, which, though given him by Joshua ten or twelve
years before (as Dr. Lightfoot computes), yet being employed in public
service, for the settling of the tribes, which he preferred before his
own private interests, it seems he did not till now make himself master
of; so well content was that good man to serve others, while he left
himself to be served last; few are like-minded, for all seek their own,
Phil. ii. 20, 21. Yet now the men of Judah all came in to his
assistance for the reducing of Hebron (v. 10), slew the sons of Anak,
and put him in possession of it, v. 20. They gave Hebron unto Caleb.
And now Caleb, that he might return the kindness of his countrymen, is
impatient to see Debir reduced and put into the hands of the men of
Judah, to expedite which he proffers his daughter to the person that
will undertake to command in the siege of that important place, v. 11,
12. Othniel bravely undertakes it, and wins the town and the lady (v.
13), and by his wife's interest and management with her father gains a
very good inheritance for himself and his family, v. 14, 15. We had
this passage before, Josh. xv. 16-19, where it was largely explained
and improved. 3. Simeon got ground of the Canaanites in his border, v.
17, 18. In the eastern part of Simeon's lot, they destroyed the
Canaanites in Zephath, and called it Hormah--destruction, adding this
to some other devoted cities not far off, which they had some time ago,
with good reason, called by that name, Num. xxi. 2, 3. And this perhaps
was the complete performance of the vow they them made that they would
utterly destroy these cities of the Canaanites in the south. In the
western part they took Gaza, Askelon, and Ekron, cities of the
Philistines; they gained present possession of the cities, but, not
destroying the inhabitants, the Philistines in process of time
recovered the cities, and proved inveterate enemies to the Israel of
God, and no better could come of doing their work by the halves. 4. The
Kenites gained a settlement in the tribe of Judah, choosing it there
rather than in any other tribe, because it was the strongest, and there
they hoped to be safe and quiet, v. 16. These were the posterity of
Jethro, who either went with Israel when Moses invited them (Num. x.
29) or met them about the same place when they came up from their
wanderings in the wilderness thirty-eight years after, and went with
them then to Canaan, Moses having promised them that they should fare
as Israel fared, Num. x. 32. They had at first seated themselves in the
city of palm-trees, that is, Jericho, a city which never was to be
rebuilt, and therefore the fitter for those who dwelt in tents, and did
not mind building. But afterwards they removed into the wilderness of
Judah, either out of their affection to that place, because solitary
and retired, or out of their affection to that tribe, which perhaps had
been in a particular manner kind to them. Yet we find the tent of Jael,
who was of that family, far north, in the lot of Naphtali, when Sisera
took shelter there, ch. iv. 17. This respect Israel showed them, to let
them fix where they pleased, being a quiet people, who, wherever they
were, were content with a little. Those that molested none were
molested by none. Blessed are the meek, for thus they shall inherit the
earth.
The Israelites Mixed with the Canaanites. (b. c. 1425.)
21 And the children of Benjamin did not drive out the Jebusites that
inhabited Jerusalem; but the Jebusites dwell with the children of
Benjamin in Jerusalem unto this day. 22 And the house of Joseph, they
also went up against Bethel: and the Lord was with them. 23 And the
house of Joseph sent to descry Bethel. (Now the name of the city before
was Luz.) 24 And the spies saw a man come forth out of the city, and
they said unto him, show us, we pray thee, the entrance into the city,
and we will show thee mercy. 25 And when he showed them the entrance
into the city, they smote the city with the edge of the sword; but they
let go the man and all his family. 26 And the man went into the land
of the Hittites, and built a city, and called the name thereof Luz:
which is the name thereof unto this day. 27 Neither did Manasseh
drive out the inhabitants of Beth-shean and her towns, nor Taanach and
her towns, nor the inhabitants of Dor and her towns, nor the
inhabitants of Ibleam and her towns, nor the inhabitants of Megiddo and
her towns: but the Canaanites would dwell in that land. 28 And it
came to pass, when Israel was strong, that they put the Canaanites to
tribute, and did not utterly drive them out. 29 Neither did Ephraim
drive out the Canaanites that dwelt in Gezer; but the Canaanites dwelt
in Gezer among them. 30 Neither did Zebulun drive out the inhabitants
of Kitron, nor the inhabitants of Nahalol; but the Canaanites dwelt
among them, and became tributaries. 31 Neither did Asher drive out
the inhabitants of Accho, nor the inhabitants of Zidon, nor of Ahlab,
nor of Achzib, nor of Helbah, nor of Aphik, nor of Rehob: 32 But the
Asherites dwelt among the Canaanites, the inhabitants of the land: for
they did not drive them out. 33 Neither did Naphtali drive out the
inhabitants of Beth-shemesh, nor the inhabitants of Beth-anath; but he
dwelt among the Canaanites, the inhabitants of the land: nevertheless
the inhabitants of Beth-shemesh and of Beth-anath became tributaries
unto them. 34 And the Amorites forced the children of Dan into the
mountain: for they would not suffer them to come down to the valley:
35 But the Amorites would dwell in mount Heres in Aijalon, and in
Shaalbim: yet the hand of the house of Joseph prevailed, so that they
became tributaries. 36 And the coast of the Amorites was from the
going up to Akrabbim, from the rock, and upward.
We are here told upon what terms the rest of the tribes stood with the
Canaanites that remained.
I. Benjamin neglected to drive the Jebusites out of that part of the
city of Jerusalem which fell to their lot, v. 21. Judah had set them a
good example, and gained them great advantages by what they did (v. 9),
but they did not follow the blow for want of resolution.
II. The house of Joseph,
1. Bestirred themselves a little to get possession of Beth-el, v. 22.
That city is mentioned in the tribe of Benjamin, Josh. xviii. 22. Yet
it is spoken of there (v. 13) as a city in the borders of that tribe,
and, it should seem, the line went through it, so that one half of it
only belonged to Benjamin, the other half to Ephraim; and perhaps the
activity of the Ephraimites at this time, to recover it from the
Canaanites, secured it entirely to them henceforward, or at least the
greatest part of it, for afterwards we find it so much under the power
of the ten tribes (and Benjamin was none of them) that Jeroboam set up
one of his calves in it. In this account of the expedition of the
Ephraimites against Beth-el observe,
(1.) Their interest in the divine favour: The Lord was with them, and
would have been with the other tribes if they would have exerted their
strength. The Chaldee reads it here, as in many other places, The Word
of the Lord was their helper, namely, Christ himself, the captain of
the Lord's host, now that they acted separately, as well as when they
were all in one body.
(2.) The prudent measures they took to gain the city. They sent spies
to observe what part of the city was weakest, or which way they might
make their attack with most advantage, v. 23. These spies got very good
information from a man they providentially met with, who showed them a
private way into the town, which was left unguarded because, being not
generally known, no danger was suspected on that side. And here, [1.]
He is not to be blamed for giving them this intelligence if he did it
from a conviction that the Lord was with them, and that by his donation
the land was theirs of right, any more than Rahab was for entertaining
those whom she knew to be enemies of her country, but friends of God.
Nor, [2.] Are those to be blamed who showed him mercy, gave him and his
family not only their lives, but liberty to go wherever they pleased:
for one good turn requires another. But, it seems, he would not join
himself to the people of Israel, he feared them rather than loved them,
and therefore he removed after a colony of the Hittites, which, it
should seem, had gone into Arabia and settled there upon Joshua's
invasion of the country; with them this man chose to dwell, and among
them he built a city, a small one, we may suppose, such as planters
commonly build, and in the name of it preserved the ancient name of his
native city, Luz, an almond-tree, preferring this before its new name,
which carried religion in it, Bethel--the house of God.
(3.) Their success. The spies brought or sent notice of the
intelligence they had gained to the army, which improved their
advantages, surprised the city, and put them all to the sword, v. 25.
But,
2. Besides this achievement, it seems, the children of Joseph did
nothing remarkable (1.) Manasseh failed to drive out the Canaanites
from several very considerable cities in their lot, and did not make
any attempt upon them, v. 27. But the Canaanites, being in possession,
were resolved not to quit it; they would dwell in that land, and
Manasseh had not resolution enough to offer to dispossess them; as if
there was no meddling with them unless they were willing to resign,
which it was not to be expected they ever would be. Only as Israel got
strength they got ground, and served themselves, both by their
contributions and by their personal services, v. 28, 35. (2.) Ephraim
likewise, though a powerful tribe, neglected Gezer a considerable city,
and suffered the Canaanites to dwell among them (v. 29), which, some
think, intimates their allowing them a quiet settlement, and indulging
them with the privileges of an unconquered people, not so much as
making them tributaries.
III. Zebulun, perhaps inclining to the sea-trade, for it was foretold
that it should be a haven for ships, neglected to reduce Kitron and
Nahalol (v. 30), and only made the inhabitants of those places
tributaries to them.
IV. Asher quitted itself worse than any of the tribes (v. 31, 32), not
only in leaving more towns than any of them in the hands of the
Canaanites, but in submitting to the Canaanites instead of making them
tributaries; for so the manner of expression intimates, that the
Asherites dwelt among the Canaanites, as if the Canaanites were the
more numerous and the more powerful, would still be lords of the
country, and the Israelites must be only upon sufferance among them.
V. Naphtali also permitted the Canaanites to live among them (v. 33),
only by degrees they got them so far under as to exact contributions
from them.
VI. Dan was so far from extending his conquests where his lot lay that,
wanting spirit to make head against the Amorites, he was forced by them
to retire into the mountains and inhabit the cities there, but durst
not venture into the valley, where, it is probable, the chariots of
iron were, v. 34. Nay, and some of the cities in the mountains were
kept against them, v. 35. Thus were they straitened in their
possessions, and forced to seek for more room at Laish, a great way
off, ch. xviii. 1, &c. In Jacob's blessing Judah is compared to a lion,
Dan to a serpent; now observe how Judah with his lion-like courage
prospered and prevailed, but Dan with all his serpenting subtlety could
get no ground; craft and artful management do not always effect the
wonders they pretend to. What Dan came short of doing, it seems, his
neighbours the Ephraimites in part did for him; they put the Amorites
under tribute, v. 35.
Upon the whole matter it appears that the people of Israel were
generally very careless both of their duty and interest in this thing;
they did not what they might have done to expel the Canaanites and make
room for themselves. And, 1. It was owing to their slothfulness and
cowardice. They would not be at the pains to complete their conquests;
like the sluggard, that dreamed of a lion in the way, a lion in the
streets, they fancied insuperable difficulties, and frightened
themselves with winds and clouds from sowing and reaping. 2. It was
owing to their covetousness; the Canaanites' labour and money would do
them more good (they thought) than their blood, and therefore they were
willing to let them live among them, that they might make a hand of
them. 3. They had not that dread and detestation of idolatry which they
ought to have had; they thought it a pity to put these Canaanites to
the sword, though the measure of their iniquity was full, thought it
would be no harm to let them live among them, and that they should be
in no danger from them. 4. The same thing that kept their fathers forty
years out of Canaan kept them now out of the full possession of it, and
that was unbelief. Distrust of the power and promise of God lost them
their advantages, and ran them into a thousand mischiefs.
__________________________________________________________________
J U D G E S
CHAP. II.
In this chapter we have, I. A particular message which God sent to
Israel by an angel, and the impression it made upon them, ver. 1-5. II.
A general idea of the state of Israel during the government of the
judges, in which observe, 1. Their adherence to God while Joshua and
the elders lived, ver. 6-10. 2. Their revolt afterwards to idolatry,
ver. 11-13. 3. God's displeasure against them, and his judgments upon
them for it, ver. 14, 15. 4. His pity towards them, shown in raising
them up deliverers, ver. 16-18. 5. Their relapse into idolatry after
the judgment was over, ver. 17-19. 6. The full stop God in anger put to
their successes, ver. 20-23. These are the contents, not only of this
chapter, but of the whole book.
An Angel Rebukes the Israelites. (b. c. 1425.)
1 And an angel of the Lord came up from Gilgal to Bochim, and said, I
made you to go up out of Egypt, and have brought you unto the land
which I sware unto your fathers; and I said, I will never break my
covenant with you. 2 And ye shall make no league with the inhabitants
of this land; ye shall throw down their altars: but ye have not obeyed
my voice: why have ye done this? 3 Wherefore I also said, I will not
drive them out from before you; but they shall be as thorns in your
sides, and their gods shall be a snare unto you. 4 And it came to
pass, when the angel of the Lord spake these words unto all the
children of Israel, that the people lifted up their voice, and wept.
5 And they called the name of that place Bochim: and they sacrificed
there unto the Lord.
It was the privilege of Israel that they had not only a law in general
sent them from heaven, once for all, to direct them into and keep them
in the way of happiness, but that they had particular messages sent
them from heaven, as there was occasion, for reproof, for correction,
and for instruction in righteousness, when at any time they turned
aside out of that way. Besides the written word which they had before
them to read, they often heard a word behind them, saying, This is the
way, Isa. xxx. 21. Here begins that way of God's dealing with them.
When they would not hear Moses, let it be tried whether they will hear
the prophets. In these verses we have a very awakening sermon that was
preached to them when they began to cool in their religion.
I. The preacher was an angel of the Lord (v. 1), not a prophet, not
Phinehas, as the Jews conceit; gospel ministers are indeed called
angels of the churches, but the Old-Testament prophets are never called
angels of the Lord; no doubt this was a messenger from heaven. Such
extraordinary messengers we sometimes find in this book employed in the
raising up of the judges that delivered Israel, as Gideon and Samson;
and now, to show how various are the good offices they do for God's
Israel, here is one sent to preach to them, to prevent their falling
into sin and trouble. This extraordinary messenger was sent to command,
if possible, the greater regard to the message, and to affect the minds
of a people whom nothing seemed to affect but what was sensible. The
learned bishop Patrick is clearly of opinion that this was not a
created angel, but the Angel of the covenant, the same that appeared to
Joshua as captain of the hosts of the Lord, who was God himself. Christ
himself, says Dr. Lightfoot; who but God and Christ could say, I made
you to go up out of Egypt? Joshua had lately admonished them to take
heed of entangling themselves with the Canaanites, but they regarded
not the words of a dying man; the same warning therefore is here
brought them by the living God himself, the Son of God appearing as an
angel. If they slight his servants, surely they will reverence his Son.
This angel of the Lord is said to come up from Gilgal, perhaps not
walking on the earth, but flying swiftly, as the angel Gabriel did to
Daniel, in the open firmament of heaven; but, whether walking or
flying, he seemed to come from Gilgal for a particular reason. Gilgal
was long their headquarters after they came into Canaan, many signal
favours they had there received from God, and there the covenant of
circumcision was renewed (Mic. vi. 5), of all which it was designed
they should be reminded by his coming from Gilgal. The remembrance of
what we have received and heard will prepare us for a warning to hold
fast, Rev. iii. 2, 3.
II. The persons to whom this sermon was preached were all the children
of Israel, v. 4. A great congregation for a great preacher! They were
assembled either for war, each tribe sending in its forces for some
great expedition, or rather for worship, and then the place of their
meeting must be Shiloh, where the tabernacle was, at which they were
all to come together three times a year. When we attend upon God in
instituted ordinances we may expect to hear from him, and to receive
his gifts at his own gates. The place is called Bochim (v. 1), because
it gained that name upon this occasion. All Israel needed the reproof
and warning here given, and therefore it is spoken to them all.
III. The sermon itself is short, but very close. God here tells them
plainly, 1. What he had done for them, v. 1. He had brought them out of
Egypt, a land of slavery and toil, into Canaan, a land of rest,
liberty, and plenty. The miseries of the one served as a foil to the
felicities of the other. God had herein been kind to them, true to the
oath sworn to their fathers, had given such proofs of his power as left
them inexcusable if they distrusted it, and such engagements to his
service as left them inexcusable if they deserted it. 2. What he had
promised them: I said, I will never break my covenant with you. When he
took them to be his peculiar people, it was not with any design to cast
them off again, or to change them for another people at his pleasure;
let them but be faithful to him, and they should find him unchangeably
constant to them. He told them plainly that the covenant he entered
into with them should never break, unless it broke on their side. 3.
What were his just and reasonable expectations from them (v. 2): that
being taken into covenant with God they should make no league with the
Canaanites, who were both his enemies and theirs,--that having set up
his altar they should throw down their altars, lest they should be a
temptation to them to serve their gods. Could any thing be demanded
more easy? 4. How they had in this very thing, which he had most
insisted on, disobeyed him: "But you have not in so small a matter
obeyed my voice." In contempt of their covenant with God, and their
confederacy with each other in that covenant, they made leagues of
friendship with the idolatrous devoted Canaanites, and connived at
their altars, though they stood in competition with God's. "Why have
you done this? What account can you give of this perverseness of yours
at the bar of right reason? What apology can you make for yourselves,
or what excuse can you offer?" Those that throw off their communion
with God, and have fellowship with the unfruitful works of darkness,
know not what they do now, and will have nothing to say for themselves
in the day of account shortly. 5. How they must expect to smart by and
by for this their folly, v. 3. Their tolerating the Canaanites among
them would, (1.) Put a period to their victories: "You will not drive
them out," says God, "and therefore I will not;" thus their sin was
made their punishment. Thus those who indulge their lusts and
corruptions, which they should mortify, forfeit the grace of God, and
it is justly withdrawn from them. If we will not resist the devil, we
cannot expect that God should tread him under our feet. (2.) It would
involve them in continual troubles. "They shall be thorns in your sides
to gore you, which way soever you turn, always doing you one mischief
or other." Those deceive themselves who expect advantage by friendship
with those that are enemies to God. (3.) It would (which was worst of
all) expose them to constant temptation and draw them to sin. "Their
gods" (their abominations, so the Chaldee) "will be a snare to you; you
will find yourselves wretchedly entangled in an affection to them, and
it will be your ruin," so some read it. Those that approach sin are
justly left to themselves to fall into sin and to perish in it. God
often makes men's sin their punishment; and thorns and snares are in
the way of the froward, who will walk contrary to God.
IV. The good success of this sermon is very remarkable: The people
lifted up their voice and wept, v. 4. 1. The angel had told them of
their sins, for which they thus expressed their sorrow: they lifted up
their voice in confession of sin, crying out against their own folly
and ingratitude, and wept, as those that were both ashamed of
themselves and angry at themselves, as having acted so directly
contrary both to their reason and to their interest. 2. The angel had
threatened them with the judgments of God, of which they thus expressed
their dread: they lifted up their voice in prayer to God to turn away
his wrath from them, and wept for fear of that wrath. They relented
upon this alarm, and their hearts melted within them, and trembled at
the word, and not without cause. This was good, and a sign that the
word they heard made an impression upon them: it is a wonder sinners
can ever read their Bible with dry eyes. But this was not enough; they
wept, but we do not find that they reformed, that they went home and
destroyed all the remains of idolatry and idolaters among them. Many
are melted under the word that harden again before they are cast into a
new mould. However, this general weeping, (1.) Gave a new name to the
place (v. 5): they called it Bochim, Weepers, a good name for our
religious assemblies to answer. Had they kept close to God and their
duty, no voice but that of singing would have been heard in their
congregation; but by their sin and folly they had made other work for
themselves, and now nothing is to be heard but the voice of weeping.
(2.) It gave occasion for a solemn sacrifice: They sacrificed there
unto the Lord, having (as is supposed) met at Shiloh, where God's altar
was. They offered sacrifice to turn away God's wrath, and to obtain his
favour, and in token of their dedication of themselves to him, and to
him only, making a covenant by this sacrifice. The disease being thus
taken in time, and the physic administered working so well, one would
have hoped a cure might be effected. But by the sequel of the story it
appears to have been too deeply rooted to be wept out.
The Idolatry of the Israelites. (b. c. 1425.)
6 And when Joshua had let the people go, the children of Israel went
every man unto his inheritance to possess the land. 7 And the people
served the Lord all the days of Joshua, and all the days of the elders
that outlived Joshua, who had seen all the great works of the Lord,
that he did for Israel. 8 And Joshua the son of Nun, the servant of
the Lord, died, being a hundred and ten years old. 9 And they buried
him in the border of his inheritance in Timnath-heres, in the mount of
Ephraim, on the north side of the hill Gaash. 10 And also all that
generation were gathered unto their fathers: and there arose another
generation after them, which knew not the Lord, nor yet the works which
he had done for Israel. 11 And the children of Israel did evil in the
sight of the Lord, and served Baalim: 12 And they forsook the Lord
God of their fathers, which brought them out of the land of Egypt, and
followed other gods, of the gods of the people that were round about
them, and bowed themselves unto them, and provoked the Lord to anger.
13 And they forsook the Lord, and served Baal and Ashtaroth. 14 And
the anger of the Lord was hot against Israel, and he delivered them
into the hands of spoilers that spoiled them, and he sold them into the
hands of their enemies round about, so that they could not any longer
stand before their enemies. 15 Whithersoever they went out, the hand
of the Lord was against them for evil, as the Lord had said, and as the
Lord had sworn unto them: and they were greatly distressed. 16
Nevertheless the Lord raised up judges, which delivered them out of the
hand of those that spoiled them. 17 And yet they would not hearken
unto their judges, but they went a whoring after other gods, and bowed
themselves unto them: they turned quickly out of the way which their
fathers walked in, obeying the commandments of the Lord; but they did
not so. 18 And when the Lord raised them up judges, then the Lord was
with the judge, and delivered them out of the hand of their enemies all
the days of the judge: for it repented the Lord because of their
groanings by reason of them that oppressed them and vexed them. 19
And it came to pass, when the judge was dead, that they returned, and
corrupted themselves more than their fathers, in following other gods
to serve them, and to bow down unto them; they ceased not from their
own doings, nor from their stubborn way. 20 And the anger of the Lord
was hot against Israel; and he said, Because that this people hath
transgressed my covenant which I commanded their fathers, and have not
hearkened unto my voice; 21 I also will not henceforth drive out any
from before them of the nations which Joshua left when he died: 22
That through them I may prove Israel, whether they will keep the way of
the Lord to walk therein, as their fathers did keep it, or not. 23
Therefore the Lord left those nations, without driving them out
hastily; neither delivered he them into the hand of Joshua.
The beginning of this paragraph is only a repetition of what account we
had before of the people's good character during the government of
Joshua, and of his death and burial (Josh. xxiv. 29, 30), which comes
in here again only to make way for the following account, which this
chapter gives, of their degeneracy and apostasy. The angel had foretold
that the Canaanites and their idols would be a snare to Israel; now the
historian undertakes to show that they were so, and, that this may
appear the more clear, he looks back a little, and takes notice, 1. Of
their happy settlement in the land of Canaan. Joshua, having
distributed this land among them, dismissed them to the quiet and
comfortable possession of it (v. 6): He sent them away, not only every
tribe, but every man to his inheritance, no doubt giving them his
blessing. 2. Of their continuance in the faith and fear of God's holy
name as long as Joshua lived, v. 7. As they went to their possessions
with good resolutions to cleave to God, so they persisted for some time
in these good resolutions, as long as they had good rulers that set
them good examples, gave them good instructions, and reproved and
restrained the corruptions that crept in among them, and as long as
they had fresh in remembrance the great things God did for them when he
brought them into Canaan: those that had seen these wonders had so much
sense as to believe their own eyes, and so much reason as to serve that
God who had appeared so gloriously on their behalf; but those that
followed, because they had not seen, believed not. 3. Of the death and
burial of Joshua, which gave a fatal stroke to the interests of
religion among the people, v. 8, 9. Yet so much sense they had of their
obligations to him that they did him honour at his death, and buried
him in Timnath-heres; so it is called here, not, as in Joshua,
Timnath-serah. Heres signifies the sun, a representation of which, some
think, was set upon his sepulchre, and gave name to it, in remembrance
of the sun's standing still at his word. So divers of the Jewish
writers say; but I much question whether an image of the sun would be
allowed to the honour of Joshua at that time, when, by reason of men's
general proneness to worship the sun, it would be in danger of being
abused to the dishonour of God. 4. Of the rising of a new generation,
v. 10. All that generation in a few years wore off, their good
instructions and examples died and were buried with them, and there
arose another generation of Israelites who had so little sense of
religion, and were in so little care about it, that, notwithstanding
all the advantages of their education, one might truly say that they
knew not the Lord, knew him not aright, knew him not as he had revealed
himself, else they would not have forsaken him. They were so entirely
devoted to the world, so intent upon the business of it or so indulgent
of the flesh in ease and luxury, that they never minded the true God
and his holy religion, and so were easily drawn aside to false gods and
their abominable superstitions.
And so he comes to give us a general idea of the series of things in
Israel during the time of the judges, the same repeated in the same
order.
I. The people of Israel forsook the God of Israel, and gave that
worship and honour to the dunghill deities of the Canaanites which was
due to him alone. Be astonished, O heavens! at this, and wonder, O
earth! Hath a nation, such a nation, so well fed, so well taught,
changed its God, such a God, a God of infinite power, unspotted purity,
inexhaustible goodness, and so very jealous of a competitor, for stocks
and stones that could do neither good nor evil? Jer. ii. 11, 12. Never
was there such an instance of folly, ingratitude, and perfidiousness.
Observe how it is described here, v. 11-13. In general, they did evil,
nothing could be more evil, that is, more provoking to God, nor more
prejudicial to themselves, and it was in the sight of the Lord; all
evil is before him, but he takes special notice of the sin of having
any other god. In particular, 1. They forsook the Lord (v. 12, and
again v. 13); this was one of the two great evils they were guilty of,
Jer. ii. 13. They had been joined to the Lord in covenant, but now they
forsook him, as a wife treacherously departs from her husband. "They
forsook the worship of the Lord," so the Chaldee: for those that
forsake the worship of God do in effect forsake God himself. It
aggravated this that he was the God of their fathers, so that they were
born in his house, and therefore bound to serve him; and that he
brought them out of the land of Egypt, he loosed their bonds, and upon
that account also they were obliged to serve him. 2. When they forsook
the only true God they did not turn atheists, nor were they such fools
as to say, There is no God; but they followed other gods: so much
remained of pure nature as to own a God, yet so much appeared of
corrupt nature as to multiply gods, and take up with any, and to follow
the fashion, not the rule, in religious worship. Israel had the honour
of being a peculiar people and dignified above all others, and yet so
false were they to their own privileges that they were fond of the gods
of the people that were round about them. Baal and Ashtaroth, he-gods
and she-gods; they made their court to sun and moon, Jupiter and Juno.
Baalim signifies lords, and Ashtaroth blessed ones, both plural, for
when they forsook Jehovah, who is one, they had gods many and lords
many, as a luxuriant fancy pleased to multiply them. Whatever they took
for their gods, they served them and bowed down to them, gave honour to
them and begged favours from them.
II. The God of Israel was hereby provoked to anger, and delivered them
up into the hand of their enemies, v. 14, 15. He was wroth with them,
for he is a jealous God and true to the honour of his own name; and the
way he took to punish them for their apostasy was to make those their
tormentors whom they yielded to as their tempters. They made themselves
as mean and miserable by forsaking God as they would have been great
and happy if they had continued faithful to him. 1. The scale of
victory turned against them. After they forsook God, whenever they took
the sword in hand they were as sure to be beaten as before they had
been sure to conquer. Formerly their enemies could not stand before
them, but, wherever they went, the hand of the Lord was for them; when
they began to cool in their religion, God suspended his favour, stopped
the progress of their successes, and would not drive out their enemies
any more (v. 3), only suffered them to keep their ground; but now, when
they had quite revolted to idolatry, the war turned directly against
them, and they could not any longer stand before their enemies. God
would rather give the success to those that had never known nor owned
him than to those that had done both, but had now deserted him.
Wherever they went, they might perceive that God himself had turned to
be their enemy, and fought against them, Isa. lxiii. 10. 2. The balance
of power then turned against them of course. Whoever would might spoil
them, whoever would might oppress them. God sold them into the hands of
their enemies; not only he delivered them up freely, as we do that
which we have sold, but he did it upon a valuable consideration, that
he might get himself honour as a jealous God, who would not spare even
his own peculiar people when they provoked him. He sold them as
insolvent debtors are sold (Matt. xviii. 25), by their sufferings to
make some sort of reparation to his glory for the injury it sustained
by their apostasy. Observe how their punishment, (1.) Answered what
they had done. They served the gods of the nations that were round
about them, even the meanest, and God made them serve the princes of
the nations that were round about them, even the meanest. He that is
company for every fool is justly made a fool of by every company. (2.)
How it answered what God has spoken. The hand of heaven was thus turned
against them, as the Lord had said, and as the Lord had sworn (v. 15),
referring to the curse and death set before them in the covenant, with
the blessing and life. Those that have found God true to his promises
may thence infer that he will be as true to his threatenings.
III. The God of infinite mercy took pity on them in their distresses,
though they had brought themselves into them by their own sin and
folly, and wrought deliverance for them. Nevertheless, though their
trouble was the punishment of their sin and the accomplishment of God's
word, yet they were in process of time saved out of their trouble, v.
16-18. Here observe, 1. The inducement of their deliverance. It came
purely from God's pity and tender compassion; the reason was fetched
from within himself. It is not said, It repented them because of their
iniquities (for it appears, v. 17, that many of them continued
unreformed), but, It repented the Lord because of their groanings;
though it is not so much the burden of sin as the burden of affliction
that they are said to groan under. It is true they deserved to perish
for ever under his curse, yet, this being the day of his patience and
our probation, he does not stir up all his wrath. He might in justice
have abandoned them, but he could not for pity do it. 2. The
instruments of their deliverance. God did not send angels from heaven
to rescue them, nor bring in any foreign power to their aid, but raised
up judges from among themselves, as there was occasion, men to whom God
gave extraordinary qualifications for, and calls to, that special
service for which they were designed, which was to reform and deliver
Israel, and whose great attempts he crowned with wonderful success: The
Lord was with the judges when he raised them up, and so they became
saviours. Observe, (1.) In the days of the greatest degeneracy and
distress of the church there shall be some whom God will either find or
make to redress its grievances and set things to rights. (2.) God must
be acknowledged in the seasonable rising up of useful men for public
service. He endues men with wisdom and courage, gives them hearts to
act and venture. All that are in any way the blessings of their country
must be looked upon as the gifts of God. (3.) Whom God calls he will
own, and give them his presence; whom he raises up he will be with.
(4.) The judges of a land are its saviours.
IV. The degenerate Israelites were not effectually and thoroughly
reformed, no, not by their judges, v. 17-19. 1. Even while their judges
were with them, and active in the work of reformation, there were those
that would not hearken to their judges, but at that very time went a
whoring after other gods, so mad were they upon their idols, and so
obstinately bent to backslide. They had been espoused to God, but broke
the marriage-covenant, and went a whoring after these gods. Idolatry is
spiritual adultery, so vile, and base, and perfidious a thing is it,
and so hardly are those reclaimed that are addicted to it. 2. Those
that in the times of reformation began to amend yet turned quickly out
of the way again, and became as bad as ever. The way they turned out of
was that which their godly ancestors walked in, and set them out in;
but they soon started from under the influence both of their fathers'
good example and of their own good education. The wicked children of
godly parents do so, and will therefore have a great deal to answer
for. However, when the judge was dead, they looked upon the dam which
checked the stream of their idolatry as removed, and then it flowed
down again with so much the more fury, and the next age seemed to be
rather the worse for the attempts that had been made towards
reformation, v. 19. They corrupted themselves more than their fathers,
strove to outdo them in multiplying strange gods and inventing profane
and impious rites of worship, as it were in contradiction to their
reformers. They ceased not from, or, as the word is, they would not let
fall, any of their own doings, grew not ashamed of those idolatrous
services that were most odious nor weary of those that were most
barbarous, would not so much as diminish one step of their hard and
stubborn way. Thus those that have forsaken the good ways of God, which
they have once known and professed, commonly grow most daring and
desperate in sin, and have their hearts most hardened.
V. God's just resolution hereupon was still to continue the rod over
them, 1. Their sin was sparing the Canaanites, and this in contempt and
violation of the covenant God had made with them and the commands he
had given them, v. 20. 2. Their punishment was that the Canaanites were
spared, and so they were beaten with their own rod. They were not all
delivered into the hand of Joshua while he lived, v. 23. Our Lord
Jesus, though he spoiled principalities and powers, yet did not
complete his victory at first. We see not yet all things put under him;
there are remains of Satan's interest in the church, as there were of
the Canaanites in the land; but our Joshua lives for ever, and will in
the great day perfect his conquest. After Joshua's death, little was
done for a long time against the Canaanites: Israel indulged them, and
grew familiar with them, and therefore God would not drive them out any
more, v. 21. If they will have such inmates as these among them, let
them take them, and see what will come of it. God chose their
delusions, Isa. lxvi. 4. Thus men cherish and indulge their own corrupt
appetites and passions, and, instead of mortifying them, make provision
for them, and therefore God justly leaves them to themselves under the
power of their sins, which will be their ruin. So shall their doom be;
they themselves have decided it. These remnants of the Canaanites were
left to prove Israel (v. 22), whether they would keep the way of the
Lord or not; not that God might know them, but that they might know
themselves. It was to try, (1.) Whether they could resist the
temptations to idolatry which the Canaanites would lay before them. God
had told them they could not, Deut. vii. 4. But they thought they
could. "Well," said God, "I will try you;" and, upon trial, it was
found that the tempters' charms were far too strong for them. God has
told us how deceitful and desperately wicked our hearts are, but we are
not willing to believe it till by making bold with temptation we find
it too true by sad experience. (2.) Whether they would make a good use
of the vexations which the remaining natives would give them, and the
many troubles they would occasion them, and would thereby be convinced
of sin and humbled for it, reformed, and driven to God and their duty,
whether by continual alarms from them they would be kept in awe and
made afraid of provoking God.
__________________________________________________________________
J U D G E S
CHAP. III.
In this chapter, I. A general account of Israel's enemies is premised,
and of the mischief they did them, ver. 1-7. II. A particular account
of the brave exploits done by the first three of the judges. 1.
Othniel, whom God raised up to fight Israel's battles, and plead their
cause against the king of Mesopotamia, ver. 8-11. 2. Ehud, who was
employed in rescuing Israel out of the hands of the Moabites, and did
it by stabbing the king of Moab, ver. 12-30. 3. Shamgar, who signalized
himself in an encounter with the Philistines, ver. 31.
The Idolatry of the Israelites. (b. c. 1406.)
1 Now these are the nations which the Lord left, to prove Israel by
them, even as many of Israel as had not known all the wars of Canaan;
2 Only that the generations of the children of Israel might know, to
teach them war, at the least such as before knew nothing thereof; 3
Namely, five lords of the Philistines, and all the Canaanites, and the
Sidonians, and the Hivites that dwelt in mount Lebanon, from mount
Baal-hermon unto the entering in of Hamath. 4 And they were to prove
Israel by them, to know whether they would hearken unto the
commandments of the Lord, which he commanded their fathers by the hand
of Moses. 5 And the children of Israel dwelt among the Canaanites,
Hittites, and Amorites, and Perizzites, and Hivites, and Jebusites: 6
And they took their daughters to be their wives, and gave their
daughters to their sons, and served their gods. 7 And the children of
Israel did evil in the sight of the Lord, and forgat the Lord their
God, and served Baalim and the groves.
We are here told what remained of the old inhabitants of Canaan. 1.
There were some of them that kept together in united bodies, unbroken
(v. 3): The five lords of the Philistines, namely, Ashdod, Gaza,
Askelon, Gath, and Ekron, 1 Sam. vi. 17. Three of these cities had been
in part reduced (ch. i. 18), but it seems the Philistines (probably
with the help of the other two, which strengthened their confederacy
with each other thenceforward) recovered the possession of them. These
gave the greatest disturbance to Israel of any of the natives,
especially in the latter times of the judges, and they were never quite
reduced until David's time. There was a particular nation called
Canaanites, that kept their ground with the Sidonians, upon the coast
of the great sea. And in the north the Hivites held much of Mount
Lebanon, it being a remote corner, in which perhaps they were supported
by some of the neighbouring states. But, besides these, 2. There were
every where in all parts of the country some scatterings of the nations
(v. 5), Hittites, Amorites, &c., which, by Israel's foolish connivance
and indulgence, were so many, so easy, and so insolent, that the
children of Israel are said to dwell among them, as if the right had
still remained in the Canaanites, and the Israelites had been taken in
by their permission and only as tenants at will.
Now concerning these remnants of the natives observe,
I. How wisely God permitted them to remain. It is mentioned in the
close of the foregoing chapter as an act of God's justice, that he let
them remain for Israel's correction. But here another construction is
put upon it, and it appears to have been an act of God's wisdom, that
he let them remain for Israel's real advantage, that those who had not
known the wars of Canaan might learn war, v. 1, 2. It was the will of
God that the people of Israel should be inured to war, 1. Because their
country was exceedingly rich and fruitful, and abounded with dainties
of all sorts, which, if they were not sometimes made to know hardship,
would be in danger of sinking them into the utmost degree of luxury and
effeminacy. They must sometimes wade in blood, and not always in milk
and honey, lest even their men of war, by the long disuse of arms,
should become as soft and as nice as the tender and delicate woman,
that would not set so much as the sole of her foot to the ground for
tenderness and delicacy, a temper as destructive to every thing that is
good as it is to every thing that is great, and therefore to be
carefully watched against by all God's Israel. 2. Because their country
lay very much in the midst of enemies, by whom they must expect to be
insulted; for God's heritage was a speckled bird; the birds round about
were against her, Jer. xii. 9. It was therefore necessary they should
be well disciplined, that they might defend their coasts when invaded,
and might hereafter enlarge their coast as God had promised them. The
art of war is best learnt by experience, which not only acquaints men
with martial discipline, but (which is no less necessary) inspires them
with a martial disposition. It was for the interest of Israel to breed
soldiers, as it is the interest of an island to breed sea-men, and
therefore God left Canaanites among them, that, by the less
difficulties and hardships they met with in encountering them, they
might be prepared for greater, and, by running with the footmen, might
learn to contend with horses, Jer. xii. 5. Israel was a figure of the
church militant, that must fight its way to a triumphant state. The
soldiers of Christ must endure hardness, 2 Tim. ii. 3. Corruption is
therefore left remaining in the hearts even of good Christians, that
they may learn war, may keep on the whole armour of God, and stand
continually upon their guard. The learned bishop Patrick offers another
sense of v. 2: That they might know to teach them war, that is, they
shall know what it is to be left to themselves. Their fathers fought by
a divine power. God taught their hands to war and their fingers to
fight; but now that they have forfeited his favour let them learn what
it is to fight like other men.
II. How wickedly Israel mingled themselves with those that did remain.
One thing God intended in leaving them among them was to prove Israel
(v. 4), that those who were faithful to the God of Israel might have
the honour of resisting the Canaanites' allurements to idolatry, and
that those who were false and insincere might be discovered, and might
fall under the shame of yielding to those allurements. Thus in the
Christian churches there must needs be heresies, that those who are
perfect may be made manifest, 1 Cor. xi. 19. Israel, upon trial, proved
bad. 1. They joined in marriage with the Canaanites (v. 6), though they
could not advance either their honour or their estate by marrying with
them. They would mar their blood instead of mending it, and sink their
estates instead of raising them, by such marriages. 2. Thus they were
brought to join in worship with them; they served their gods (v. 6),
Baalim and the groves (v. 7), that is, the images that were worshipped
in groves of thick trees, which were a sort of natural temples. In such
unequal matches there is more reason to fear that the bad will corrupt
the good than to hope that the good will reform the bad, as there is in
laying two pears together, the one rotten and the other sound. When
they inclined to worship other gods they forgot the Lord their God. In
complaisance to their new relations, they talked of nothing by Baalim
and the groves, so that by degrees they lost the remembrance of the
true God, and forgot there was such a Being, and what obligations they
lay under to him. In nothing is the corrupt memory of man more
treacherous than in this, that it is apt to forget God; because out of
sight, he is out of mind; and here begins all the wickedness that is in
the world: they have perverted their way, for they have forgotten the
Lord their God.
The Government of Othniel. (b. c. 1336.)
8 Therefore the anger of the Lord was hot against Israel, and he sold
them into the hand of Chushan-rishathaim king of Mesopotamia: and the
children of Israel served Chushan-rishathaim eight years. 9 And when
the children of Israel cried unto the Lord, the Lord raised up a
deliverer to the children of Israel, who delivered them, even Othniel
the son of Kenaz, Caleb's younger brother. 10 And the Spirit of the
Lord came upon him, and he judged Israel, and went out to war: and the
Lord delivered Chushan-rishathaim king of Mesopotamia into his hand;
and his hand prevailed against Chushan-rishathaim. 11 And the land
had rest forty years. And Othniel the son of Kenaz died.
We now come to the records of the government of the particular judges,
the first of which was Othniel, in whom the story of this book is knit
to that of Joshua, for even in Joshua's time Othniel began to be
famous, by which it appears that it was not long after Israel's
settlement in Canaan before their purity began to be corrupted and
their peace (by consequence) disturbed. And those who have taken pains
to enquire into the sacred chronology are generally agreed that the
Danites' idolatry, and the war with the Benjamites for abusing the
Levite's concubine, though related in the latter end of this book,
happened about this time, under or before the government of Othniel,
who, though a judge, was not such a king in Israel as would keep men
from doing what was right in their own eyes. In this short narrative of
Othniel's government we have,
I. The distress that Israel was brought into for their sin, v. 8. God
being justly displeased with them for plucking up the hedge of their
peculiarity, and laying themselves in common with the nations, plucked
up the hedge of their protection and laid them open to the nations, set
them to sale as goods he would part with, and the first that laid hands
on them was Chushan-rishathaim, king of that Syria which lay between
the two great rivers of Tigris and Euphrates, thence called
Mesopotamia, which signifies in the midst of rivers. It is probable
that this was a warlike prince, and, aiming to enlarge his dominions,
he invaded the two tribes first on the other side Jordan that lay next
him, and afterwards, perhaps by degrees, penetrated into the heart of
the country, and as far as he went put them under contribution,
exacting it with rigour, and perhaps quartering soldiers upon them.
Laban, who oppressed Jacob with a hard service, was of this country;
but it lay at such a distance that one could not have thought Israel's
trouble would come from such a far country, which shows so much the
more of the hand of God in it.
II. Their return to God in this distress: When he slew them, then they
sought him whom before they had slighted. The children of Israel, even
the generality of them, cried unto the Lord, v. 9. At first they made
light of their trouble, and thought they could easily shake off the
yoke of a prince at such a distance; but, when it continued eight
years, they began to feel the smart of it, and then those cried under
it who before had laughed at it. Those who in the day of their mirth
had cried to Baalim and Ashtaroth now that they are in trouble cry to
the Lord from whom they had revolted, whose justice brought them into
this trouble, and whose power and favour could alone help them out of
it. Affliction makes those cry to God with importunity who before would
scarcely speak to him.
III. God's return in mercy to them for their deliverance. Though need
drove them to him, he did not therefore reject their prayers, but
graciously raised up a deliverer, or saviour, as the word is. Observe,
1. Who the deliverer was. It was Othniel, who married Caleb's daughter,
one of the old stock that had seen the works of the Lord, and had
himself, no question, kept his integrity, and secretly lamented the
apostasy of his people, but waited for a divine call to appear publicly
for the redress of their grievances. He was now, we may suppose, far
advanced in years, when God raised him up to this honour, but the
decays of age were no hindrance to his usefulness when God had work for
him to do. 2. Whence he had his commission, not of man, nor by man; but
the Spirit of the Lord came upon him (v. 10), the spirit of wisdom and
courage to qualify him for the service, and a spirit of power to excite
him to it, so as to give him and others full satisfaction that it was
the will of God he should engage in it. The Chaldee says, The spirit of
prophecy remained on him. 3. What method he took. He first judged
Israel, reproved them, called them to account for their sins, and
reformed them, and then went out to war. This was the right method. Let
sin at home be conquered, that worst of enemies, and then enemies
abroad will be the more easily dealt with. Thus let Christ be our Judge
and Law-giver, and then he will save us, and on no other terms, Isa.
xxxiii. 22. 4. What good success he had. He prevailed to break the yoke
of the oppression, and, as it should seem, to break the neck of the
oppressor; for it is said, The Lord delivered Chushan-rishathaim into
his hand. Now was Judah, of which tribe Othniel was, as a lion's whelp
gone up from the prey. 5. The happy consequence of Othniel's good
services. The land, though not getting ground, yet had rest, and some
fruits of the reformation, forty years; and the benefit would have been
perpetual if they had kept close to God and their duty.
Israel Oppressed by Eglon; Eglon Slain by Ehud. (b. c. 1336.)
12 And the children of Israel did evil again in the sight of the Lord:
and the Lord strengthened Eglon the king of Moab against Israel,
because they had done evil in the sight of the Lord. 13 And he
gathered unto him the children of Ammon and Amalek, and went and smote
Israel, and possessed the city of palm trees. 14 So the children of
Israel served Eglon the king of Moab eighteen years. 15 But when the
children of Israel cried unto the Lord, the Lord raised them up a
deliverer, Ehud the son of Gera, a Benjamite, a man left-handed: and by
him the children of Israel sent a present unto Eglon the king of Moab.
16 But Ehud made him a dagger which had two edges, of a cubit length;
and he did gird it under his raiment upon his right thigh. 17 And he
brought the present unto Eglon king of Moab: and Eglon was a very fat
man. 18 And when he had made an end to offer the present, he sent
away the people that bare the present. 19 But he himself turned again
from the quarries that were by Gilgal, and said, I have a secret errand
unto thee, O king: who said, Keep silence. And all that stood by him
went out from him. 20 And Ehud came unto him; and he was sitting in a
summer parlour, which he had for himself alone. And Ehud said, I have a
message from God unto thee. And he arose out of his seat. 21 And Ehud
put forth his left hand, and took the dagger from his right thigh, and
thrust it into his belly: 22 And the haft also went in after the
blade; and the fat closed upon the blade, so that he could not draw the
dagger out of his belly; and the dirt came out. 23 Then Ehud went
forth through the porch, and shut the doors of the parlour upon him,
and locked them. 24 When he was gone out, his servants came; and when
they saw that, behold, the doors of the parlour were locked, they said,
Surely he covereth his feet in his summer chamber. 25 And they
tarried till they were ashamed: and, behold, he opened not the doors of
the parlour; therefore they took a key, and opened them: and, behold,
their lord was fallen down dead on the earth. 26 And Ehud escaped
while they tarried, and passed beyond the quarries, and escaped unto
Seirath. 27 And it came to pass, when he was come, that he blew a
trumpet in the mountain of Ephraim, and the children of Israel went
down with him from the mount, and he before them. 28 And he said unto
them, Follow after me: for the Lord hath delivered your enemies the
Moabites into your hand. And they went down after him, and took the
fords of Jordan toward Moab, and suffered not a man to pass over. 29
And they slew of Moab at that time about ten thousand men, all lusty,
and all men of valour; and there escaped not a man. 30 So Moab was
subdued that day under the hand of Israel. And the land had rest
fourscore years.
Ehud is the next of the judges whose achievements are related in this
history, and here is an account of his actions.
I. When Israel sins again God raises up a new oppressor, v. 12-14. It
was an aggravation of their wickedness that they did evil again after
they had smarted so long for their former iniquities, promised so fair
when Othniel judged them, and received so much mercy from God in their
deliverance. What, and after all this, again to break his commandments!
Was the disease obstinate to all the methods of cure, both corrosives
and lenitives? It seems it was. Perhaps they thought they might make
the more bold with their old sins because they saw themselves in no
danger from their old oppressor; the powers of that kingdom were
weakened and brought low. But God made them know that he had variety of
rods wherewith to chastise them: He strengthened Eglon king of Moab
against them. This oppressor lay nearer to them than the former, and
therefore would be the more mischievous to them; God's judgments thus
approached them gradually, to bring them to repentance. When Israel
dwelt in tents, but kept their integrity, Balak king of Moab, who would
have strengthened himself against them, was baffled; but now that they
had forsaken God, and worshipped the gods of the nations round about
them (and perhaps those of the Moabites among the rest), here was
another king of Moab, whom God strengthened against them, put power
into his hands, though a wicked man, that he might be a scourge to
Israel. The staff in his hand with which he beat Israel was God's
indignation; howbeit he meant not so, neither did his heart think so,
Isa. x. 6, 7. Israelites did ill, and, we may suppose, Moabites did
worse; yet because God commonly punishes the sins of his own people in
this world, that, the flesh being destroyed, the spirit may be saved,
Israel is weakened and Moab strengthened against them. God would not
suffer the Israelites, when they were the stronger, to distress the
Moabites, nor give them any disturbance, though they were idolaters
(Deut. ii. 9); yet now he suffered the Moabites to distress Israel, and
strengthened them on purpose that they might: Thy judgments, O God! are
a great deep. The king of Moab took to his assistance the Ammonites and
Amalekites (v. 13), and this strengthened him; and we are here told how
they prevailed. 1. They beat them in the field: They went and smote
Israel (v. 13), not only those tribes that lay next them on the other
side Jordan, who, though first settled, being frontier-tribes, were
most disturbed; but those also within Jordan, for they made themselves
masters of the city of palm-trees, which, it is probable, was a
strong-hold erected near the place where Jericho had stood, for that
was so called (Deut. xxxiv. 3), into which the Moabites put a garrison,
to be a bridle upon Israel, and to secure the passes of Jordan, for the
preservation of the communication with their own country. It was well
for the Kenites that they had left this city (ch. i. 16) before it fell
into the hands of the enemy. See how quickly the Israelites lost that
by their own sin which they had gained by miracles of divine mercy. 2.
They made them to serve (v. 14), that is, exacted tribute from them,
either the fruits of the earth in kind or money in lieu of them. They
neglected the service of God, and did not pay him his tribute; thus
therefore did God recover from them that wine and oil, that silver and
gold, which they prepared for Baal, Hos. ii. 8. What should have been
paid to the divine grace, and was not, was distrained for, and paid to
the divine justice. The former servitude (v. 8) lasted but eight years,
this eighteen; for, if less troubles do not do the work, God will send
greater.
II. When Israel prays again God raises up a new deliverer (v. 15),
named Ehud. We are here told,
1. That he was a Benjamite. The city of palm-trees lay within the lot
of this tribe, by which it is probable that they suffered most, and
therefore stirred first to shake off the yoke. It is supposed by the
chronologers that the Israelites' war with Benjamin for the wickedness
of Gibeah, by which that whole tribe was reduced to 600 men, happened
before this, so that we may well think that tribe to be now the weakest
of all the tribes, yet out of it God raised up this deliverer, in token
of his being perfectly reconciled to them, to manifest his own power in
ordaining strength out of weakness, and that he might bestow more
abundant honour upon that part which lacked, 1 Cor. xii. 24.
2. That he was left-handed, as it seems many of that tribe were, ch.
xx. 16. Benjamin signifies the son of the right hand, and yet
multitudes of them were left-handed; for men's natures do not always
answer their names. The LXX. say he was an ambi-dexter, one that could
use both hands alike, supposing that this was an advantage to him in
the action he was called to; but the Hebrew phrase, that he was shut of
his right hand, intimates that, either through disease or disuse, he
made little or no use of that, but of his left hand only, and so was
the less fit for war, because he must needs handle his sword but
awkwardly; yet God chose this left-handed man to be the man of his
right hand, whom he would make strong for himself, Ps. lxxx. 17. It was
God's right hand that gained Israel the victory (Ps. xliv. 3), not the
right hand of the instruments he employed.
3. We are here told what Ehud did for the deliverance of Israel out of
the hands of the Moabites. He saved the oppressed by destroying the
oppressors, when the measure of their iniquity was full and the set
time to favour Israel had come.
(1.) He put to death Eglon the king of Moab; I say, put him to death,
not murdered or assassinated him, but as a judge, or minister of divine
justice, executed the judgments of God upon him, as an implacable enemy
to God and Israel. This story is particularly related.
[1.] He had a fair occasion of access to him. Being an ingenious active
man, and fit to stand before kings, his people chose him to carry a
present in the name of all Israel, over and above their tribute, to
their great lord the king of Moab, that they might find favour in his
eyes, v. 15. The present is called mincha in the original, which is the
word used in the law for the offerings that were presented to God to
obtain his favour; these the children of Israel had not offered in
their season to the God that loved them; and now, to punish them for
their neglect, they are laid under a necessity of bringing their
offerings to a heathen prince that hated them. Ehud went on his errand
to Eglon, offered his present with the usual ceremony and expressions
of dutiful respect, the better to colour what he intended and to
prevent suspicion.
[2.] It should seem, from the first, he designed to be the death of
him, God putting it into his heart, and letting him know also that the
motion was from himself, by the Spirit that came upon him, the impulses
of which carried with them their own evidence, and so gave him full
satisfaction both as to the lawfulness and the success of this daring
attempt, of both which he would have had reason enough to doubt. If he
be sure that God bids him do it, he is sure both that he may do it and
that he shall do it; for a command from God is sufficient to bear us
out, and bring us off, both against our consciences and against all the
world. That he compassed and imagined the death of this tyrant appears
by the preparation he made of a weapon for the purpose, a short dagger,
but half a yard long, like a bayonet, which might easily be concealed
under his clothes (v. 16), perhaps because none were suffered to come
near the king with their swords by their sides. This he wore on his
right thigh, that it might be the more ready to his left hand, and
might be the less suspected.
[3.] He contrived how to be alone with him, which he might the more
easily be now that he had not only made himself known to him, but
ingratiated himself by the present, and the compliments which perhaps,
on this occasion, he had passed upon him. Observe, how he laid his
plot. First, He concealed his design even from his own attendants,
brought them part of the way, and then ordered them to go forward
towards home, while he himself, as if he had forgotten something behind
him, went back to the king of Moab's court, v. 18. There needed but one
hand to do the execution; had more been engaged they could not so
safely have kept counsel, nor so easily have made an escape. Secondly,
He returned from the quarries by Gilgal (v. 19), from the graven images
(so it is in the margin) which were with Gilgal, set up perhaps by the
Moabites with the twelve stones which Joshua had set up there. Some
suggest that the sight of these idols stirred up in him such an
indignation against the king of Moab as put him upon the execution of
that design which otherwise he had thought to let fall for the present.
Or, perhaps, he came so far as to these images, that, telling from what
place he returned, the king of Moab might be the more apt to believe he
had a message from God. Thirdly, He begged a private audience, and
obtained it in a withdrawing-room, here called a summer parlour. He
told the king he had a secret errand to him, who thereupon ordered all
his attendants to withdraw, v. 19. Whether he expected to receive some
private instructions from an oracle, or some private informations
concerning the present state of Israel, as if Ehud would betray his
country, it was a very unwise thing for him to be all alone with a
stranger and one whom he had reason to look upon as an enemy; but those
that are marked for ruin are infatuated, and their hearts hid from
understanding; God deprives them of discretion.
[4.] When he had him alone he soon dispatched him. His summer parlour,
where he used to indulge himself in ease and luxury, was the place of
his execution. First, Ehud demands his attention to a message from God
(v. 20), and that message was a dagger. God sends to us by the
judgments of his hand, as well as by the judgments of his mouth.
Secondly, Eglon pays respect to a message from God. Though a king,
though a heathen king, though rich and powerful, though now tyrannizing
over the people of God, though a fat unwieldy man that could not easily
rise nor stand long, though in private and what he did was not under
observation, yet, when he expected to receive orders from heaven, he
rose out of his seat; whether it was low and easy, or whether it was
high and stately, he quitted it, and stood up when God was about to
speak to him, thereby owning God his superior. This shames the
irreverence of many who are called Christians, and yet, when a message
from God is delivered to them, study to show, by all the marks of
carelessness, how little they regard it. Ehud, in calling what he had
to do a message from God, plainly avouches a divine commission for it;
and God's inclining Eglon to stand up to it did both confirm the
commission and facilitate the execution. Thirdly, The message was
delivered, not to his ear, but immediately, and literally, to his
heart, into which the fatal knife was thrust, and was left there, v.
21, 22. His extreme fatness made him unable to resist or to help
himself; probably it was the effect of his luxury and excess; and, when
the fat closed up the blade, God would by this circumstance show how
those that pamper the body do but prepare for their own misery.
However, it was an emblem of his carnal security and senselessness. His
heart was a fat as grease, and in that he thought himself enclosed. See
Ps. cxix. 70; xvii. 10. Eglon signifies a calf, and he fell like a
fatted calf, by the knife, an acceptable sacrifice to divine justice.
Notice is taken of the coming out of the dirt or dung, that the death
of this proud tyrant may appear the more ignominious and shameful. He
that had been so very nice and curious about his own body, to keep it
easy and clean, shall now be found wallowing in his own blood and
excrements. Thus does God pour contempt upon princes. Now this act of
Ehud's may justify itself because he had special direction from God to
do it, and it was agreeable to the usual method which, under that
dispensation, God took to avenge his people of their enemies, and to
manifest to the world his own justice. But it will by no means justify
any now in doing the like. No such commissions are now given, and to
pretend to them is to blaspheme God, and made him patronize the worst
of villanies. Christ bade Peter sheathe the sword, and we find not that
he bade him draw it again.
[5.] Providence wonderfully favoured his escape, when he had done the
execution. First, The tyrant fell silently, without any shriek or
out-cry, which might have been overheard by his servants at a distance.
How silently does he go down to the pit, choked up, it may be, with his
own fat, which stifled his dying groans, though he had made so great a
noise in the world, and had been the terror of the mighty in the land
of the living! Secondly, The heroic executioner of this vengeance, with
such a presence of mind as discovered not only no consciousness of
guilt, but a strong confidence in the divine protection, shut the doors
after him, took the key with him, and passed through the guards with
such an air of innocence, and boldness, and unconcernedness, as made
them not at all to suspect his having done any thing amiss. Thirdly,
The servants that attended in the antechamber, coming to the door of
the inner parlour, when Ehud had gone, to know their master's pleasure,
and finding it locked and all quiet, concluded he had lain down to
sleep, had covered his feet upon his couch, and gone to consult his
pillow about the message he had received, and to dream upon it (v. 24),
and therefore would not offer to open the door. Thus by their care not
to disturb his sleep they lost the opportunity of revenging his death.
See what comes of men's taking state too much, and obliging those about
them to keep their distance; some time or other it may come against
them more than they think of. Fourthly, The servants at length opened
the door, and found their master had slept indeed his long sleep, v.
25. The horror of this tragical spectacle, and the confusion it must
needs put them into, to reflect upon their own inconsideration in not
opening the door sooner, quite put by the thoughts of sending pursuers
after him that had done it, whom now they despaired of overtaking.
Lastly, Ehud by this means made his escape to Sierath, a thick wood; so
some, v. 26. It is not said anywhere in this story what was the place
in which Eglon lived now; but, there being no mention of Ehud passing
and repassing Jordan, I am inclined to think that Eglon had left his
own country of Moab, on the other side Jordan, and made his principal
residence at this time in the city of palm-trees, within the land of
Canaan, a richer country than his own, and that there he was slain, and
then the quarries by Gilgal were not far off him. There where he had
settled himself, and thought he had sufficiently fortified himself to
lord it over the people of God, there he was cut off, and proved to be
fed for the slaughter like a lamb in a large place.
(2.) Ehud, having slain the king of Moab, gave a total rout to the
forces of the Moabites that were among them, and so effectually shook
off the yoke of their oppression. [1.] He raised an army immediately in
Mount Ephraim, at some distance from the headquarters of the Moabites,
and headed them himself, v. 27. The trumpet he blew was indeed a
jubilee-trumpet, proclaiming liberty, and a joyful sound it was to the
oppressed Israelites, who for a long time had heard no other trumpets
than those of their enemies. [2.] Like a pious man, and as one that did
all this in faith, he took encouragement himself, and gave
encouragement to his soldiers, from the power of God engaged for them
(v. 28): "Follow me, for the Lord hath delivered your enemies into your
hands; we are sure to have God with us, and therefore may go on boldly,
and shall go on triumphantly." [3.] Like a politic general, he first
secured the fords of Jordan, set strong guards upon all those passes,
to cut off the communications between the Moabites that were in the
land of Israel (for upon them only his design was) and their own
country on the other side Jordan, that if, upon the alarm given them,
they resolved to fly, they might not escape thither, and, if they
resolved to fight, they might not have assistance thence. Thus he shut
them up in that land as their prison in which they were pleasing
themselves as their palace and paradise. [4.] He then fell upon them,
and put them all to the sword, 10,000 of them, which it seems was the
number appointed to keep Israel in subjection (v. 29): There escaped
not a man of them. And they were the best and choicest of all the king
of Moab's forces, all lusty men, men of bulk and stature, and not only
able-bodied, but high spirited too, and men of valour, v. 29. But
neither their strength nor their courage stood them in any stead when
the set time had come for God to deliver them into the hand of Israel.
[5.] The consequence of this victory was that the power of the Moabites
was wholly broken in the land of Israel. The country was cleared of
these oppressors, and the land had rest eighty years, v. 30. We may
hope that there was likewise a reformation among them, and a check give
to idolatry, by the influence of Ehud which continued a good part of
this time. It was a great while for the land to rest, fourscore years;
yet what is that to the saints' everlasting rest in the heavenly
Canaan?
Shamgar Slays Six Hundred Philistines. (b. c. 1316.)
31 And after him was Shamgar the son of Anath, which slew of the
Philistines six hundred men with an ox goad: and he also delivered
Israel.
When it is said the land had rest eighty years, some think it meant
chiefly of that part of the land which lay eastward on the banks of
Jordan, which had been oppressed by the Moabites; but it seems, by this
passage here, that the other side of the country which lay south-west
was in that time infested by the Philistines, against whom Shamgar made
head. 1. It seems Israel needed deliverance, for he delivered Israel;
how great the distress was Deborah afterwards related in her song (ch.
v. 6), that in the days of Shamgar the highways were unoccupied, &c.;
that part of the country which lay next to the Philistines was so
infested with plunderers that people could not travel the roads in
safety, but were in danger of being set upon and robbed, nor durst they
dwell in the unguarded villages, but were forced to take shelter in the
fortified cities. 2. God raised him up to deliver them, as it should
seem, while Ehud was yet living, but superannuated. So inconsiderable
were the enemies for number that it seems the killing of 600 of them
amounted to a deliverance of Israel, and so many he slew with an
ox-goad, or, as some read it, a plough-share. It is probable that he
was himself following the plough when the Philistines made an inroad
upon the country to ravage it, and God put it into his heart to oppose
them; the impulse being sudden and strong, and having neither sword nor
spear to do execution with, he took the instrument that was next at
hand, some of the tools of his plough, and with that killed so many
hundred men and came off unhurt. See here, (1.) That God can make those
eminently serviceable to his glory and his church's good whose
extraction, education, and employment, are very mean and obscure. He
that has the residue of the Spirit could, when he pleased, make
ploughmen judges and generals, and fishermen apostles. (2.) It is no
matter how weak the weapon is if God direct and strengthen the arm. An
ox-goad, when God pleases, shall do more than Goliath's sword. And
sometimes he chooses to work by such unlikely means, that the
excellency of the power may appear to be of God.
__________________________________________________________________
J U D G E S
CHAP. IV.
The method of the history of Deborah and Barak (the heroes in this
chapter) is the same with that before. Here is, I. Israel revolted from
God, ver. 1. II. Israel oppressed by Jabin, ver. 2, 3. III. Israel
judged by Deborah, ver. 4, 5. IV. Israel rescued out of the hands of
Jabin. 1. Their deliverance is concerted between Deborah and Barak,
ver. 6, 9. 2. It is accomplished by their joint-agency. Barak takes the
field, ver. 10. Sisera, Jabin's general, meets him, ver. 12, 13.
Deborah encourages him, ver. 14. And God gives him a complete victory.
The army routed, ver. 15, 16. The general forced to flee, ver. 17. And
where he expected shelter he had his life stolen from him by Jael while
he was asleep (ver. 18-21), which completes Barak's triumph (ver. 22)
and Israel's deliverance, ver. 23, 24.
The Israelites Enslaved by Jabin. (b. c. 1285.)
1 And the children of Israel again did evil in the sight of the Lord,
when Ehud was dead. 2 And the Lord sold them into the hand of Jabin
king of Canaan, that reigned in Hazor; the captain of whose host was
Sisera, which dwelt in Harosheth of the Gentiles. 3 And the children
of Israel cried unto the Lord: for he had nine hundred chariots of
iron; and twenty years he mightily oppressed the children of Israel.
Here is, I. Israel backsliding from God: They again did evil in his
sight, forsook his service, and worshipped idols; for this was the sin
which now most easily beset them, v. 1. See in this, 1. The strange
strength of corruption, which hurries men into sin notwithstanding the
most frequent experience of its fatal consequences. The bent to
backslide is with great difficulty restrained. 2. The common ill
effects of a long peace. The land had rest eighty years, which should
have confirmed them in their religion; but, on the contrary, it made
them secure and wanton, and indulgent of those lusts which the worship
of the false gods was calculated for the gratification of. Thus the
prosperity of fools destroys them. Jeshurun waxeth fat and kicketh. 3.
The great loss which a people sustains by the death of good governors.
The did evil, because Ehud was dead. So it may be read. He kept a
strict eye upon them, restrained and punished every thing that looked
towards idolatry, and kept them close to God's service. But, when he
was gone, they revolted, fearing him more than God.
II. Israel oppressed by their enemies. When they forsook God, he
forsook them; and then they became an easy prey to every spoiler. They
alienated themselves from God as if he were none of theirs; and then
God alienated them as none of his. Those that threw themselves out of
God's service threw themselves out of his protection. What has my
beloved to do in my house when she has thus played the harlot? Jer. xi.
15. He sold them into the hand of Jabin, v. 2. This Jabin reigned in
Hazor, as another of the same name, and perhaps his ancestor, had done
before him, whom Joshua routed and slew, and burnt his city, Josh. xi.
1, 10. But it seems, in process of time, the city was rebuilt, the
power regained, the loss retrieved, and, by degrees, the king of Hazor
becomes able to tyrannize over Israel, who by sin had lost all their
advantage against the Canaanites. This servitude was longer than either
of the former, and much more grievous. Jabin, and his general Sisera,
did mightily oppress Israel. That which aggravated the oppression was,
1. That this enemy was nearer to them than any of the former, in their
borders, in their bowels, and by this means had the more opportunity to
do them a mischief. 2. That they were the natives of the country, who
bore an implacable enmity to them, for invading and dispossessing them,
and when they had them in their power would be so much the more cruel
and mischievous towards them in revenge of the old quarrel. 3. That
these Canaanites had formerly been conquered and subdued by Israel,
were of old sentenced to be their servants (Gen. ix. 25), and might now
have been under their feet, and utterly incapable of giving them any
disturbance, if their own slothfulness, cowardice, and unbelief, had
not suffered them thus to get head. To be oppressed by those whom their
fathers had conquered, and whom they themselves had foolishly spared,
could not but be very grievous.
III. Israel returning to their God: They cried unto the Lord, when
distress drove them to him, and they saw no other way of relief. Those
that slight God in their prosperity will find themselves under a
necessity of seeking him when they are in trouble.
The Project of Deborah and Barak. (b. c. 1258.)
4 And Deborah, a prophetess, the wife of Lapidoth, she judged Israel at
that time. 5 And she dwelt under the palm tree of Deborah between
Ramah and Beth-el in mount Ephraim: and the children of Israel came up
to her for judgment. 6 And she sent and called Barak the son of
Abinoam out of Kedesh-naphtali, and said unto him, Hath not the Lord
God of Israel commanded, saying, Go and draw toward mount Tabor, and
take with thee ten thousand men of the children of Naphtali and of the
children of Zebulun? 7 And I will draw unto thee to the river Kishon
Sisera, the captain of Jabin's army, with his chariots and his
multitude; and I will deliver him into thine hand. 8 And Barak said
unto her, If thou wilt go with me, then I will go: but if thou wilt not
go with me, then I will not go. 9 And she said, I will surely go with
thee: notwithstanding the journey that thou takest shall not be for
thine honour; for the Lord shall sell Sisera into the hand of a woman.
And Deborah arose, and went with Barak to Kedesh.
The year of the redeemed at length came, when Israel was to be
delivered out of the hands of Jabin, and restored again to their
liberty, which we may suppose the northern tribes, that lay nearest to
the oppressors and felt most the effects of his fury, did in a
particular manner cry to God for. For the oppression of the poor, and
the sighing of the needy, now will God arise. Now here we have,
I. The preparation of the people for their deliverance, by the
prophetic conduct and government of Deborah, v. 4, 5. Her name
signifies a bee; and she answered her name by her industry, sagacity,
and great usefulness to the public, her sweetness to her friends and
sharpness to her enemies. She is said to be the wife of Lapidoth; but,
the termination not being commonly found in the name of a man, some
make this the name of a place: she was a woman of Lapidoth. Others take
it appellatively, Lapidoth signifies lamps. The Rabbin say she had
employed herself in making wicks for the lamps of the tabernacle; and,
having stooped to that mean office for God, she was afterwards thus
preferred. Or she was a woman of illuminations, or of splendours, one
that was extraordinarily knowing and wise, and so came to be very
eminent and illustrious. Concerning her we are here told, 1. That she
was intimately acquainted with God; she was a prophetess, one that was
instructed in divine knowledge by the immediate inspiration of the
Spirit of God, and had gifts of wisdom, to which she attained not in an
ordinary way: she heard the words of God, and probably saw the visions
of the Almighty. 2. That she was entirely devoted to the service of
Israel. She judged Israel at the time that Jabin oppressed them; and
perhaps, being a woman, she was the more easily permitted by the
oppressor to do it. She judged, not as a princess, by an civil
authority conferred upon her, but as a prophetess, and as God's mouth
to them, correcting abuses and redressing grievances, especially those
which related to the worship of God. The children of Israel came up to
her from all parts for judgment, not so much for the deciding of
controversies between man and man as for advice in the reformation of
what was amiss in things pertaining to God. Those among them who before
had secretly lamented the impieties and idolatries of their neighbours,
but knew not where to apply for the restraining of them, now made their
complaints to Deborah, who, by the sword of the Spirit, showing them
the judgment of God, reduced and reclaimed many, and excited and
animated the magistrates in their respective districts to put the laws
in execution. It is said she dwelt, or, as some read it, she sat under
a palm-tree, called ever after from her the palm-tree of Deborah.
Either she had her house under that tree, a mean habitation which would
couch under a tree, or she had her judgment-seat in the open air, under
the shadow of that tree, which was an emblem of the justice she sat
there to administer, which will thrive and grow against opposition, as
palms under pressures. Josephus says that the children of Israel came
to Deborah, to desire her to pray to God for them, that they might be
delivered out of the hand of Jabin; and Samuel is said at one
particular time to judge Israel in Mizpeh, that is, to bring them back
again to God, when they made the same address to him upon a like
occasion, 1 Sam. vii. 6, 8.
II. The project laid for their deliverance. When the children of Israel
came to her for judgment, with her they found salvation. So those that
seek to God for grace shall have grace and peace, grace and comfort,
grace and glory. She was not herself fit to command an army in person,
being a woman; but she nominated one that was fit, Barak of Naphtali,
who, it is probable, had already signalized himself in some rencounters
with the forces of the oppressor, living near him (for Hazor and
Harosheth lay within the lot of that tribe), and thereby had gained a
reputation and interest among his people. Some struggles, we may
suppose, that brave man had made towards the shaking off of the yoke,
but could not effect it till he had his commission and instructions
from Deborah. He could do nothing without her head, nor she without his
hands; but both together made a complete deliverer, and effected a
complete deliverance. The greatest and best are not self-sufficient,
but need one another.
1. By God's direction, she orders Barak to raise an army, and engage
Jabin's forces, that were under Sisera's command, v. 6, 7. Barak, it
may be, had been meditating some great attempt against the common
enemy; a spark of generous fire was glowing in his breast, and he would
fain do something to the purpose for his people and for the cities of
his God. But two things discouraged him:
(1.) He wanted a commission to levy forces; this therefore Deborah here
gives him under the broad seal of heaven, which, as a prophetess, she
had a warrant to affix to it: "Hath not the Lord God of Israel
commanded it? Yet, certainly he has; take my word for it." Some think
she intends this as an appeal to Barak's own heart. "Has not God, by a
secret whisper to thyself, given thee some intimation of his purpose to
make use of thee as an instrument in his hands to save Israel? Hast not
thou felt some impulse of this kind upon thy own spirit?" If so, the
spirit of prophesy in Deborah confirms the spirit of a soldier in
Barak: Go and draw towards Mount Tabor. [1.] She directs him what
number of men to raise-10,000; and let him not fear that these will be
too few, when God hath said he will by them save Israel. [2.] Whence he
should raise them--only out of his own tribe, and that of Zebulun next
adjoining. These two counties should furnish him with an army
sufficient; he need not stay to go further. And, [3.] She orders him
where to make his rendezvous--at Mount Tabor, in his own neighbourhood.
(2.) When he had an army raised, he knew not how he should have an
opportunity of engaging the enemy, who perhaps declined fighting,
having heard that Israel, if they had but courage enough to make head
against any enemy, seldom failed of success. "Well," says Deborah, in
the name of "God, I will draw unto thee Sisera and his army." She
assured him that the matter should be determined by one pitched battle,
and should not be long in the doing. [1.] In mentioning the power of
the enemy, Sisera, a celebrated general, bold and experienced, his
chariots, his iron chariots, and his multitude of soldiers, she obliged
Barak to fortify himself with the utmost degree of resolution; for the
enemy he was to engage was a very formidable one. It is good to know
the worst, that we may provide accordingly. But, [2.] In fixing the
very place to which Sisera would draw his army, she gave him a sign,
which might help to confirm his faith when he came to engage. it was a
contingent things, and depended upon Sisera's own will; but, when
afterwards Barak should see the event falling out just as Deborah had
foretold, he might thence infer that certainly in the rest she said she
spoke under a divine direction, which would be a great encouragement to
him, especially because with this, [3.] She gave him an express promise
of success I will (that is, God will, in whose name I speak) deliver
them into thy hand; so that when he saw them drawn up against him,
according to Deborah's word, he might be confident that, according to
her word, he should soon see them fallen before him. Observe, God drew
them to him only that he might deliver them into his hand. When Sisera
drew his forces together, he designed the destruction of Israel; but
God gathered them as sheaves into the floor, for their own destruction,
Mic. iv. 11, 12. Assemble yourselves, and you shall be broken to
pieces, Isa. viii. 9. See Rev. xix. 17, 18.
2. At Barak's request, she promises to go along with him to the field
of battle. (1.) Barak insisted much upon the necessity of her presence,
which would be to him better than a council of war (v. 8): "If thou
wilt go with me to direct and advise me, and in every difficult case to
let me know God's mind, then I will go with all my heart, and not fear
the chariots of iron; otherwise not." Some make this to be the language
of a weak faith; he could not take her word unless he had her with him
in pawn, as it were, for performance. It seems rather to arise from a
conviction of the necessity of God's presence and continual direction,
a pledge and earnest of which he would reckon Deborah's presence to be,
and therefore begged thus earnestly for it. "If thou go not up with me,
in token of God's going with me, carry me not up hence." Nothing would
be a greater satisfaction to him than to have the prophetess with him
to animate the soldiers and to be consulted as an oracle upon all
occasions. (2.) Deborah promised to go with him, v. 9. No toil nor
peril shall discourage her from doing the utmost that becomes her to do
for the service of her country. She would not send him where she would
not go herself. Those that in God's name call others to their duty
should be very ready to assist them in it. Deborah was the weaker
vessel, yet had the stronger faith. But though she agrees to go with
Barak, if he insists upon it, she gives him a hint proper enough to
move a soldier not to insist upon it: The journey thou undertakest (so
confident was she of the success that she called his engaging in war
but the undertaking of a journey) shall not be for thy honour; not so
much for thy honour as if thou hadst gone by thyself; for the Lord
shall sell Sisera (now his turn comes to be sold as Israel was, v. 2,
by way of reprisal) "into the hands of a woman;" that is, [1.] The
world would ascribe the victory to the hand of Deborah: this he might
himself foresee. [2.] God (to correct his weakness) would complete the
victory by the hand of Jael, which would be some eclipse to his glory.
But Barak values the satisfaction of his mind, and the good success of
his enterprise, more than his honour; and therefore will by no means
drop his request. He dares not fight unless he have Deborah with him,
to direct him and pray for him. She therefore stood to her word with a
masculine courage; this noble heroine arose and went with Barak.
Defeat of Sisera. (b. c. 1258.)
10 And Barak called Zebulun and Naphtali to Kedesh; and he went up with
ten thousand men at his feet: and Deborah went up with him. 11 Now
Heber the Kenite, which was of the children of Hobab the father in law
of Moses, had severed himself from the Kenites, and pitched his tent
unto the plain of Zaanaim, which is by Kedesh. 12 And they showed
Sisera that Barak the son of Abinoam was gone up to mount Tabor. 13
And Sisera gathered together all his chariots, even nine hundred
chariots of iron, and all the people that were with him, from Harosheth
of the Gentiles unto the river of Kishon. 14 And Deborah said unto
Barak, Up; for this is the day in which the Lord hath delivered Sisera
into thine hand: is not the Lord gone out before thee? So Barak went
down from mount Tabor, and ten thousand men after him. 15 And the
Lord discomfited Sisera, and all his chariots, and all his host, with
the edge of the sword before Barak; so that Sisera lighted down off his
chariot, and fled away on his feet. 16 But Barak pursued after the
chariots, and after the host, unto Harosheth of the Gentiles: and all
the host of Sisera fell upon the edge of the sword; and there was not a
man left.
Here, I. Barak beats up for volunteers, and soon has his quota of men
ready, v. 10. Deborah had appointed him to raise an army of 10,000 men
(v. 6), and so many he has presently at his feet, following him, and
subject to his command. God is said to call us to his feet (Isa. xli.
2), that is, into obedience to him. Some think it intimates that they
were all footmen, and so the armies of the Jews generally were, which
made the disproportion of strength between them and the enemy (who had
horses and chariots) very great, and the victory the more illustrious;
but the presence of God and his prophetess was abundantly sufficient to
balance that disproportion. Barak had his men at his feet, which
intimates their cheerfulness and readiness to attend him whithersoever
he went, Rev. xiv. 4. Though the tribes of Zebulun and Naphtali were
chiefly depended on, yet it appears by Deborah's song that some had
come in to him from other tribes (Manasseh and Issachar), and more were
expected that came not, from Reuben, Dan, and Asher, ch. v. 14-17. But
these are overlooked here; and we are only told that to make his 10,000
men effective indeed Deborah went up with him. The 11th verse,
concerning the removal of Heber, one of the families of the Kenites,
out of the wilderness of Judah, in the south, where those families had
fixed themselves (ch. i. 16), into the northern country, comes in for
the sake of what was to follow concerning the exploit of Jael, a wife
of that family.
II. Sisera, upon notice of Barak's motions, takes the field with a very
numerous and powerful army (v. 12, 13): They showed Sisera, that is, it
was shown to him. Yet some think it refers to the Kenites, mentioned
immediately before, v. 11. They gave Sisera notice of Barak's
rendezvous, there being peace at this time between Jabin and that
family, v. 17. Whether they intended it as a kindness to him or no, it
served to accomplish what God had said by Deborah (v. 7): I will draw
unto thee Sisera. Sisera's confidence was chiefly in his chariots;
therefore particular notice is taken of them, 900 chariots of iron,
which, with the scythes fastened to their axle-trees, when they were
driven into an army of footmen, did terrible execution. So ingenious
have men been in inventing methods of destroying one another, to
gratify those lusts from which come wars and fightings.
III. Deborah gives orders to engage the enemy, v. 14. Josephus says
that when Barak saw Sisera's army drawn up, and attempting to surround
the mountain on the top of which he and his forces lay encamped, his
heart quite failed him, and he determined to retire to a place of
greater safety; but Deborah animated him to make a descent upon Sisera,
assuring him that this was the day marked out in the divine counsels
for his defeat. "Now they appear most threatening they are ripe for
ruin. The thing is as sure to be done as if it were done already: The
Lord hath delivered Sisera into thy hand." See how the work and honour
of this great action are divided between Deborah and Barak; she, as the
head, gives the word, he, as the hand, does the work. Thus does God
dispense his gifts variously, 1 Cor. xii. 4, &c. But, though ordinarily
the head of the woman is the man (1 Cor. xi. 3), he that has the
residue of the Spirit was pleased to cross hands, and to put the head
upon the woman's shoulders, choosing the weak things of the world to
shame the mighty, that no flesh might glory in his presence. It was
well for Barak that he had Deborah with him; for she made up what was
defective, 1. In his conduct, by telling him, This is the day. 2. In
his courage, by assuring him of God's presence: "Has not the Lord gone
out before thee? Darest not thou follow when thou hast God himself for
thy leader?" Note, (1.) In every undertaking it is good to be satisfied
that God goes before us, that we are in the way of our duty and under
his direction. (2.) If we have ground to hope that God goes before us,
we ought to go on with courage and cheerfulness. Be not dismayed at the
difficulties thou meetest with in resisting Satan, in serving God, or
suffering for him; for has not the Lord gone out before thee? Follow
him fully then.
IV. God himself routs the enemy's army, v. 15. Barak, in obedience to
Deborah's orders, went down into the valley, though there upon the
plain the iron chariots would have so much the more advantage against
him, quitting his fastnesses upon the mountain in dependence upon the
divine power; for in vain is salvation hoped for from hills and
mountains; in the Lord alone is the salvation of his people, Jer. iii.
23. And he was not deceived in his confidence: The Lord discomfited
Sisera. It was not so much the bold and surprising alarm which Barak
gave their camp that dispirited and dispersed them, but God's terror
seized their spirits and put them into an unaccountable confusion. The
stars, it seems, fought against them, ch. v. 20. Josephus says that a
violent storm of hail which beat in their faces gave them this rout,
disabled them, and drove them back; so that they became a very easy
prey to the army of Israel, and Deborah's words were made good: "The
Lord has delivered them into thy hand; it is now in thy power to do
what thou wilt with them."
V. Barak bravely improves his advantage, follows the blow with
undaunted resolution and unwearied diligence, prosecutes the victory,
pursues the scattered forces, even to their general's head-quarters at
Harosheth (v. 16), and spares none whom God had delivered into his hand
to be destroyed: There was not a man left. When God goes before us in
our spiritual conflicts we must bestir ourselves; and, when by grace he
gives us some success against the enemies of our souls, we must improve
it by watchfulness and resolution, and carry on the holy war with
vigour.
17 Howbeit Sisera fled away on his feet to the tent of Jael the wife of
Heber the Kenite: for there was peace between Jabin the king of Hazor
and the house of Heber the Kenite. 18 And Jael went out to meet
Sisera, and said unto him, Turn in, my lord, turn in to me; fear not.
And when he had turned in unto her into the tent, she covered him with
a mantle. 19 And he said unto her, Give me, I pray thee, a little
water to drink; for I am thirsty. And she opened a bottle of milk, and
gave him drink, and covered him. 20 Again he said unto her, Stand in
the door of the tent, and it shall be, when any man doth come and
enquire of thee, and say, Is there any man here? that thou shalt say,
No. 21 Then Jael Heber's wife took a nail of the tent, and took an
hammer in her hand, and went softly unto him, and smote the nail into
his temples, and fastened it into the ground: for he was fast asleep
and weary. So he died. 22 And, behold, as Barak pursued Sisera, Jael
came out to meet him, and said unto him, Come, and I will show thee the
man whom thou seekest. And when he came into her tent, behold, Sisera
lay dead, and the nail was in his temples. 23 So God subdued on that
day Jabin the king of Canaan before the children of Israel. 24 And
the hand of the children of Israel prospered, and prevailed against
Jabin the king of Canaan, until they had destroyed Jabin king of
Canaan.
We have seen the army of the Canaanites totally routed. It is said (Ps.
lxxxiii. 9, 10, where the defeat of this army is pleaded as a precedent
for God's doing the like in after times) that they became as dung for
the earth. Now here we have,
I. The fall of their general, Sisera, captain of the host, in whom, it
is likely, Jabin their king put an entire confidence, and therefore was
not himself present in the action. Let us trace the steps of this
mighty man's fall.
1. He quitted his chariot, and took to his feet, v. 15, 17. His
chariots had been his pride and his confidence; and we may suppose he
had therefore despised and defied the armies of the living God, because
they were all on foot, and had neither chariot nor horse, as he had.
Justly therefore is he thus made ashamed of his confidence, and forced
to quit it, and thinks himself then most safe and easy when he has got
clear of his chariot, though we may well suppose it the best made, and
best drawn, of any of them. Thus are those disappointed who rest on the
creature; like a broken reed, it not only breaks under them, but runs
into their hand, and pierceth them with many sorrows. The idol may
quickly become a burden (Isa. xlvi. 1), and what we were sick for God
can make us sick of. How miserable doth Sisera look now he is
dismounted! It is hard to say whether he blusheth or trembleth more.
Put not your trust in princes, if they may so soon be brought to this,
if he who but lately trusted to his arms with so much assurance must
now trust to his heels only with so little.
2. He fled for shelter to the tents of the Kenites, having no
strong-hold, nor any place of is own in reach to retire to. The mean
and solitary way of the Kenites' living, perhaps, he had formerly
despised and ridiculed, and the more because religion was kept up among
them; yet now he is glad to put himself under the protection of one of
these tents: and he chooses the wife's tent or apartment, either
because less suspected, or because it happened to be next to him, and
the first he came to, v. 17. And that which encouraged him to go
thither was that at this time there was peace between his master and
the house of Heber: not that there was any league offensive and
defensive between them, only at present there were no indications of
hostility. Jabin did them no harm, did not oppress them as he did the
Israelites, their plain, quiet, harmless way of living making them not
suspected nor feared, and perhaps God so ordering it as a recompence
for their constant adherence to the true religion. Sisera thought he
might therefore be safe among them; not considering that, though they
themselves suffered not by Jabin's power, they heartily sympathized
with the Israel of God that did.
3. Jael invited him in, and bade him very welcome. Probably she stood
at the tent door, to enquire what news from the army, and what the
success of the battle which was fought not far off. (1.) She invited
him in. Perhaps she stood waiting for an opportunity to show kindness
to any distressed Israelite, if there should be occasion for it; but
seeing Sisera come in great haste, panting and out of breath, she
invited him to come and repose himself in her tent, in which, while she
seemed to design the relieving of his fatigue, perhaps she really
intended the retarding of his flight, that he might fall into the hands
of Barak, who was not in a hot chase after him (v. 18), and it may well
questioned whether she had at first any thought of taking away his
life, but rather God afterwards put it into her heart. (2.) She made
very much of him, and seemed mighty careful to have him easy, as her
invited guest. Was he weary? she finds him a very convenient place to
repose himself in, and recruit his strength. Was he thirsty? well he
might. Did he want a little water to cool his tongue? the best liquor
her tent afforded was at his service, and that was milk (v. 19), which,
we may suppose, he drank heartily of, and, being refreshed with it, was
the better disposed to sleep. Was he cold, or afraid of catching cold?
or did he desire to be hid from the pursuers, if they should search
that tent? she covered him with a mantle, v. 18. All expressions of
care for his safety. Only when he desired her to tell a lie for him,
and to say he was not there, she declined making any such promise, v.
20. We must not sin against God, no, not to oblige those we would show
ourselves most observant of. Lastly, We must suppose she kept her tent
as quiet as she could, and free from noise, that he might sleep the
sooner and the faster. And now was Sisera least safe when he was most
secure. How uncertain and precarious is human life! and what assurance
can we have of it, when it may so easily be betrayed by those with whom
it is trusted, and those may prove its destroyers who we hoped would be
its protectors! It is best making God our friend, for he will not
deceive us.
4. When he lay fast asleep she drove a long nail through his temples,
so fastened his head to the ground, and killed him, v. 21. And, though
this was enough to do the business, yet, to make sure work (if we
translate it rightly, ch. v. 26), she cut off his head, and left it
nailed there. Whether she designed this or no when she invited him into
her tent does not appear; probably the thought was darted into her mind
when she saw him lie so conveniently to receive such a fatal blow; and,
doubtless, the thought brought with it evidence sufficient that it came
not from Satan as a murderer and destroyer, but from God as a righteous
judge and avenger, so much of brightness and heavenly light did she
perceive in the inducements to it that offered themselves, the honour
of God and the deliverance of Israel, and nothing of the blackness of
malice, hatred, or personal revenge. (1.) It was a divine power that
enabled her to do it, and inspired her with a more than manly courage.
What if her hand should shake, and she should miss her blow? What if he
should awake when she was attempting it? Or suppose some of his own
attendants should follow him, and surprise her in the face, how dearly
would she and all hers be made to pay for it? Yet, obtaining help of
God, she did it effectually. (2.) It was a divine warrant that
justified her in the doing of it; and therefore, since no such
extraordinary commissions can now be pretended, it ought not in any
case to be imitated. The laws of friendship and hospitality must be
religiously observed, and we must abhor the thought of betraying any
whom we have invited and encouraged to put a confidence in us. And, as
to this act of Jael (like that of Ehud in the chapter before), we have
reason to think she was conscious of such a divine impulse upon her
spirit to do it as did abundantly satisfy herself (and it ought
therefore to satisfy us) that it was well done. God's judgments are a
great deep. The instrument of this execution was a nail of the tent,
that is, one of the great pins with which the tent, or the stakes of
it, were fastened. They often removing their tents, she had been used
to drive these nails, and therefore knew how to do it the more
dexterously on this great occasion. He that thought to destroy Israel
with his many iron chariots is himself destroyed with one iron nail.
Thus do the weak things of the world confound the mighty. See here
Jael's glory and Sisera's shame. The great commander dies, [1.] In his
sleep, fast asleep, and weary. It comes in as a reason why he stirred
not, to make resistance. So fettered was he in the chains of sleep that
he could not find his hands. Thus the stout-hearted are spoiled at thy
rebuke, O God of Jacob! they are cast into a dead sleep, and so are
made to sleep their last, Ps. lxxvi. 5, 6. Let not the strong man then
glory in his strength; for when he sleeps where is it? It is weak, and
he can do nothing; a child may insult him then, and steal his life from
him; and yet if he sleep not he is soon spent and weary, and can do
nothing either. Those words which we here put in a parenthesis (for he
was weary) all the ancient versions read otherwise: he struggled (or
started, as we say) and died, so the Syriac and Arabic, Exagitans sese
mortuus est. He fainted and died, so the LXX. Consocians morte soporem,
so the vulgar Latin, joining sleep and death together, seeing they are
so near akin. He fainted and died. He dies, [2.] With his head nailed
to the ground, an emblem of his earthly-mindedness. O curve in terram
animæ! His ear (says bishop Hall) was fastened close to the earth, as
if his body had been listening what had become of his soul. He dies,
[3.] By the hand of a woman. This added to the shame of his death
before men; and had he but known it, as Abimelech (ch. ix. 54), we may
well imagine how much it would have added to the vexation of his own
heart.
II. The glory and joy of Israel hereupon. 1. Barak their leader finds
his enemy dead, (v. 22), and no doubt, he was very well pleased to find
his work done so well to his hand, and so much to the glory of God and
the confusion of his enemies. had he stood too nicely upon a point of
honour, he would have resented it as an affront to have the general
slain by any hand but his; but now he remembered that this diminution
of his honour he was sentenced to undergo, for insisting upon Deborah's
going with him (the Lord shall sell Sisera into the hand of a woman),
though then it was little thought that the prediction would be
fulfilled in such a way as this. 2. Israel is completely delivered out
of the hands of Jabin king of Canaan, v. 23, 24. They not only shook
off his yoke by this day's victory, but they afterwards prosecuted the
war against him, till they had destroyed him, he and his nation being
by the divine appointment devoted to ruin and not to be spared. The
Israelites, having soundly smarted for their foolish pity in not doing
it before, resolved now it is in their power to indulge them no longer,
but to make a thorough riddance of them, as a people to whom to show
mercy was as contrary to their own interest as it was to God's command;
and probably it is with an eye to the sentence they were under that
this enemy is named three times here in these last two verses, and
called king of Canaan; for as such he was to be destroyed; and so
thoroughly was he destroyed that I do not remember to read of the kings
of Canaan any more after this. The children of Israel would have
prevented a great deal of mischief if they had sooner destroyed these
Canaanites, as God had both commanded and enabled them; but better be
wise late, and buy wisdom by experience, than never wise.
__________________________________________________________________
J U D G E S
CHAP. V.
This chapter contains the triumphal song which was composed and sung
upon occasion of that glorious victory which Israel obtained over the
forces of Jabin king of Canaan and the happy consequences of that
victory. Probably it was usual then to publish poems upon such
occasions, as now; but this only is preserved of all the poems of that
age of the judges, because dictated by Deborah a prophetess, designed
for a psalm of praise then, and a pattern of praise to after-ages, and
it gives a great deal of light to the history of these times. I. It
begins with praise to God, ver. 2, 3. II. The substance of this song
transmits the memory of this great achievement. 1. Comparing God's
appearances for them on this occasion with his appearances to them on
Mount Sinai, ver. 4, 5. 2. Magnifying their deliverance from the
consideration of the calamitous condition they had been in, ver. 6-8.
3. Calling those to join in praise that shared in the benefits of the
success, ver. 9-13. 4. Reflecting honour upon those tribes that were
forward and active in that war, and disgrace on those that declined the
service, ver. 14-19, 23. 5. Taking notice how God himself fought for
them, ver. 20-22. 6. Celebrating particularly the honour of Jael, that
slew Sisera, on which head the song is very large, ver. 24-30. It
concludes with a prayer to God, ver. 31.
The Song of Deborah and Barak. (b. c. 1285.)
1 Then sang Deborah and Barak the son of Abinoam on that day, saying,
2 Praise ye the Lord for the avenging of Israel, when the people
willingly offered themselves. 3 Hear, O ye kings; give ear, O ye
princes; I, even I, will sing unto the Lord; I will sing praise to the
Lord God of Israel. 4 Lord, when thou wentest out of Seir, when thou
marchedst out of the field of Edom, the earth trembled, and the heavens
dropped, the clouds also dropped water. 5 The mountains melted from
before the Lord, even that Sinai from before the Lord God of Israel.
The former chapter let us know what great things God had done for
Israel; in this we have the thankful returns they made to God, that all
ages of the church might learn that work of heaven to praise God.
I. God is praised by a song, which is, 1. A very natural expression of
rejoicing. Is any merry? Let him sing; and holy joy is the very soul
and root of praise and thanksgiving. God is pleased to reckon himself
glorified by our joy in him, and in his wondrous works. His servants'
joy is his delight, and their songs are melody to him. 2. A very proper
expedient for spreading the knowledge and perpetuating the remembrance
of great events. Neighbours would learn this song one of another and
children of their parents; and by that means those who had not books,
or could not read, yet would be made acquainted with these works of
God; and one generation would thus praise God's works to another, and
declare his mighty acts, Ps. cxlv. 4, &c.
II. Deborah herself penned this song, as appears by v. 7: Till I
Deborah arose. And the first words should be rendered, Then she sang,
even Deborah. 1. She used her gifts as a prophetess in composing the
song, and the strain throughout is very fine and lofty, the images are
lively, the expressions elegant, and an admirable mixture there is in
it of sweetness and majesty. No poetry is comparable to the sacred
poetry. And, 2. We may supposed she used her power as a princess, in
obliging the conquering army of Israel to learn and sing this song. She
expects not that they should, by their poems, celebrate her praises and
magnify her, but requires that in this poem they should join with her
in celebrating God's praises and magnifying him. She had been the first
wheel in the action, and now is so in the thanksgiving.
III. It was sung on that day, not the very day that the fight was, but
on that occasion, and soon after, as soon as a thanksgiving day could
conveniently be appointed. When we have received mercy from God, we
ought to be speedy in our returns of praise, while the impressions of
the mercy are fresh. It is rent to be paid at the day.
1. She begins with a general Hallelujah: Praise (or bless, for that is
the word) you the Lord, v. 2. The design of the song is to give glory
to God; this therefore is put first, to explain and direct all that
follows, like the first petition of the Lord's prayer, Hallowed be thy
name. Two things God is here praised for:--(1.) The vengeance he took
on Israel's enemies, for the avenging of Israel upon their proud and
cruel oppressors, recompensing into their bosoms all the injuries they
had done to his people. The Lord is known as a righteous God, and the
God to whom vengeance belongs by the judgments which he executeth. (2.)
The grace he gave to Israel's friends, when the people willingly
offered themselves to serve in this war. God is to have the glory of
all the good offices that are at any time done us; and the more
willingly they are done the more is to be observed of that grace which
gives both to will and to do. For these two things she resolves to
leave this song upon record, to the honour of the everlasting God (v.
3): I, even I, will sing unto the Lord, Jehovah, that God of
incontestable sovereignty and irresistible power, even to the Lord God
of Israel, who governs all for the good of the church.
2. She calls to the great ones of the world, that sit at the upper end
of its table, to attend to her song, and take notice of the subject of
it: Hear, O you kings! give ear, O you princes! (1.) She would have
them know that as great and as high as they were there was one above
them with whom it is folly to contend, and to whom it was their
interest to submit, that horses and chariots are vain things for
safety. (2.) She would have them to join with her in praising the God
of Israel, and no longer to praise their counterfeit deities, as
Belshazzar did. Dan. v. 4, He praised the gods of gold and silver. She
bespeaks them as the psalmist (Ps. ii. 10, 11), Be wise now therefore,
O you kings! serve the Lord with fear. (3.) She would have them take
warning by Sisera's fate, and not dare to offer any injury to the
people of God, whose cause, sooner or later, God will plead with
jealousy.
3. She looks back upon God's former appearances, and compares this with
them, the more to magnify the glorious author of this great salvation.
What God is doing should bring to our mind what he has done; for he is
the same yesterday, to-day, and for ever (v. 4): Lord, when thou
wentest out of Seir. This may be understood either, (1.) Of the
appearances of God's power and justice against the enemies of Israel to
subdue and conquer them; and so Hab. iii. 3, 4, &c., is parallel to it,
where the destruction of the church's enemies is thus described. When
God had led his people Israel from the country of Edom he brought down
under their feet Sihon and Og, striking them and their armies with such
terror and amazement that they seemed apprehensive heaven and earth
were coming together. Their hearts melted, as if all the world had been
melting round about them. Or it notes the glorious displays of the
divine majesty; and the surprising effects of the divine power, enough
to make the earth tremble, the heavens drop like snow before the sun,
and the mountains to melt. Compare Ps. xviii. 7. God's counsels are so
far from being hindered by any creature that, when the time of their
accomplishment comes, that which seemed to stand in their way will not
only yield before them, but be made to serve them. See Isa. lxiv. 1, 2.
Or, (2.) It is meant of the appearances of God's glory and majesty to
Israel, when he gave them his law at Mount Sinai. It was then literally
true, the earth trembled, and the heavens dropped, &c. Compare Deut.
xxxiii. 2; Ps. lxviii. 7, 8. Let all the kings and princes know that
this is the God whom Deborah praises, and not such mean and impotent
deities as they paid their homage to. The Chaldee paraphrase applies it
to the giving of the law, but has a strange descant on those words, the
mountains melted. Tabor, Hermon, and Carmel, contended among
themselves: one said, Let the divine majesty dwell upon me; the other
said, Let it dwell upon me; but God made it to dwell upon Mount Sinai,
the meanest and least of all the mountains. I suppose it means the
least valuable, because barren and rocky.
6 In the days of Shamgar the son of Anath, in the days of Jael, the
highways were unoccupied, and the travellers walked through byways. 7
The inhabitants of the villages ceased, they ceased in Israel, until
that I Deborah arose, that I arose a mother in Israel. 8 They chose
new gods; then was war in the gates: was there a shield or spear seen
among forty thousand in Israel? 9 My heart is toward the governors of
Israel, that offered themselves willingly among the people. Bless ye
the Lord. 10 Speak, ye that ride on white asses, ye that sit in
judgment, and walk by the way. 11 They that are delivered from the
noise of archers in the places of drawing water, there shall they
rehearse the righteous acts of the Lord, even the righteous acts toward
the inhabitants of his villages in Israel: then shall the people of the
Lord go down to the gates.
Here, I. Deborah describes the distressed state of Israel under the
tyranny of Jabin, that the greatness of their trouble might make their
salvation appear the more illustrious and the more gracious (v. 6):
From the days of Shamgar, who did some thing towards the deliverance of
Israel from the Philistines, to the days of Jael, the present day, in
which Jael has so signalized herself, the country has been in a manner
desolate. 1. No trade. For want of soldiers to protect men of business
in their business from the incursions of the enemy, and for want of
magistrates to restrain and punish thieves and robbers among them (men
of broken fortunes and desperate spirits, that, having no employment,
took to rob on the highroad), all commerce ceased, and the highways
were unoccupied; no caravans of merchants, as formerly. 2. No
travelling. Whereas in times when there was some order and government
the travellers might be safe in the open roads, and the robbers were
forced to lurk in the by-ways, no, on the contrary, the robbers
insulted on the open roads without check, and the honest travellers
were obliged to sculk and walk through by-ways, in continual frights.
3. No tillage. The fields must needs be laid waste and unoccupied when
the inhabitants of the villages, the country farmers, ceased from their
employment, quitted their houses which were continually alarmed and
plundered by the banditti, and were obliged to take shelter for
themselves and their families in walled and fenced cities. 4. No
administration of justice. There was war in the gates where their
courts were kept, v. 8. So that it was not till this salvation was
wrought that the people of the Lord durst go down to the gates, v. 11.
The continual incursions of the enemy deprived the magistrates of the
dignity, and the people of the benefit, of their government. 5. No
peace to him that went out nor to him that came in. The gates through
which they passed and repassed were infested by the enemy; nay, the
places of drawing water were alarmed by the archers--a mighty
achievement to terrify the drawers of water. 6. Neither arms nor spirit
to help themselves with, not a shield nor spear seen among forty
thousand, v. 8. Either they were disarmed by their oppressors, or they
themselves neglected the art of war; so that, though they had spears
and shields, they were not to be seen, but were thrown by and suffered
to rust, they having neither skill nor will to use them.
II. She shows in one word what it was that brought all this misery upon
them: They chose new gods, v. 8. It was their idolatry that provoked
God to give them up thus into the hands of their enemies. The Lord
their God was one Lord, but this would not content them: they must have
more, many more, still more. Their God was the Ancient of days, still
the same, and therefore they grew weary of him, and must have new gods,
which they were as fond of as children of new clothes, names newly
invented, heroes newly canonized. Their fathers, when put to their
choice, chose the Lord for their God (Josh. xxiv. 21), but they would
not abide by that choice, they must have gods of their own choosing.
III. She takes notice of God's great goodness to Israel in raising up
such as should redress these grievances. Herself first (v. 7): Till
that I Deborah arose, to restrain and punish those who disturbed the
public peace, and protect men in their business, and then the face of
things was changed for the better quickly; those beasts of prey retired
upon the breaking forth of this joyful light, and man went forth again
to his work and labour, Ps. civ. 22, 23. Thus she became a mother in
Israel, a nursing mother, such was the affection she bore to her
people, and such the care and pains she took for the public welfare.
Under her there were other governors of Israel (v. 9), who, like her,
had done their part as governors to reform the people, and then, like
her, offered themselves willingly to serve in the war, not insisting
upon the exemption which their dignity and office entitled them to,
when they had so fair an opportunity of appearing in their country's
cause; and no doubt the example of the governors influenced the people
in like manner willingly to offer themselves, v. 2. Of these governors
she says, My heart is towards them, that is, "I truly love and honour
them; they have won my heart for ever; I shall never forget them."
Note, Those are worthy of double honour that recede voluntarily from
the demands of their honour to serve God and his church.
IV. She calls upon those who had a particular share in the advantages
of this great salvation to offer up particular thanks to God for it, v.
10, 11. Let every man speak as he found of the goodness of God in this
happy change of the posture of public affairs. 1. You that ride on
white asses, that is, the nobility and gentry. Horses were little used
in that county; they had, it is probable, a much better breed of asses
than we have; but persons of quality, it seems, were distinguished by
the colour of the asses they rode on; the white being more rare were
therefore more valued. Notice is taken of Abdon's sons and grandsons
riding on ass-colts, as indicating them to be men of distinction, ch.
xii. 14. Let such as are by this salvation restored, not only to their
liberty as other Israelites, but to their dignity, speak God's praises.
2. Let those that sit in judgment be sensible of it, and thankful for
it as a very great mercy, that they may sit safely there, that the
sword of justice is not struck out of their hand by the sword of war.
3. Let those that walk by the way, and meet with none there to make
them afraid, speak to themselves in pious meditations, and to their
fellow-travellers in religious discourses, of the goodness of God in
ridding the roads of those banditti that had so long infested them. 4.
Let those that draw in peace, and have not their wells taken from them,
or stopped up, nor are in danger of being caught by the enemy when they
go forth to draw, there, where they find themselves so much more safe
and easy than they have been, there let them rehearse the acts of the
Lord, not Deborah's acts, nor Barak's, but the Lord's, taking notice of
his hand making peace in their borders, and creating a defence upon all
the glory. This is the Lord's doing. Observe in these acts of his, (1.)
Justice executed on his daring enemies. They are the righteous acts of
the Lord. See him pleading a righteous cause, and sitting in the throne
judging aright, and give him glory as the Judge of all the earth. (2.)
Kindness shown to his trembling people, the inhabitants of the
villages, who lay most open to the enemy, had suffered most, and were
most in danger, Ezek. xxxviii. 11. It is the glory of God to protect
those that are most exposed, and to help the weakest. Let us all take
notice of the share we in particular have in the public peace and
tranquility, the inhabitants of the villages especially, and give God
the praise of it.
12 Awake, awake, Deborah: awake, awake, utter a song: arise, Barak, and
lead thy captivity captive, thou son of Abinoam. 13 Then he made him
that remaineth have dominion over the nobles among the people: the Lord
made me have dominion over the mighty. 14 Out of Ephraim was there a
root of them against Amalek; after thee, Benjamin, among thy people;
out of Machir came down governors, and out of Zebulun they that handle
the pen of the writer. 15 And the princes of Issachar were with
Deborah; even Issachar, and also Barak: he was sent on foot into the
valley. For the divisions of Reuben there were great thoughts of heart.
16 Why abodest thou among the sheepfolds, to hear the bleatings of
the flocks? For the divisions of Reuben there were great searchings of
heart. 17 Gilead abode beyond Jordan: and why did Dan remain in
ships? Asher continued on the sea shore, and abode in his breaches.
18 Zebulun and Naphtali were a people that jeoparded their lives unto
the death in the high places of the field. 19 The kings came and
fought, then fought the kings of Canaan in Taanach by the waters of
Megiddo; they took no gain of money. 20 They fought from heaven; the
stars in their courses fought against Sisera. 21 The river of Kishon
swept them away, that ancient river, the river Kishon. O my soul, thou
hast trodden down strength. 22 Then were the horsehoofs broken by the
means of the pransings, the pransings of their mighty ones. 23 Curse
ye Meroz, said the angel of the Lord, curse ye bitterly the inhabitants
thereof; because they came not to the help of the Lord, to the help of
the Lord against the mighty.
Here, I. Deborah stirs up herself and Barak to celebrate this victory
in the most solemn manner, to the glory of God and the honour of
Israel, for the encouragement of their friends and the greater
confusion of their enemies, v. 12. 1. Deborah, as a prophetess, must do
it by a song, to compose and sing which she excites herself: Awake,
awake, and again, awake, awake, which intimates the sense she had of
the excellency and difficulty of the work; it needed and well deserved
the utmost liveliness and vigour of soul in the performance of it; all
the powers and faculties of the soul in their closest intensity and
application ought to be employed in it. Thus too she expresses the
sense she had of her own infirmity, and aptness to flag and remit in
her zeal in this work. Note, Praising God is work that we should awake
to, and awake ourselves to, Ps. cviii. 2. 2. Barak, as a general, must
do it by a triumph: Lead thy captivity captive. Though the army of
Sisera was cut off in the field, and no quarter given, yet we may
suppose in the prosecution of the victory, when the war was carried
into the enemy's country, many not found in arms were seized and made
prisoners of war. These she would have led in chains after Barak, when
he made his public entry into his own city, to grace his triumphs; not
as if it should be any pleasure to him to trample upon his
fellow-creatures, but thus he must give glory to God, and serve that
great purpose of his government which is to look upon those that are
proud and to abase them.
II. She gives good reason for this praise and triumph, v. 13. This
glorious victory had made the remnant of Israel, and Deborah in
particular, look very great, a circumstance which they owed entirely to
God. 1. The Israelites had become few and inconsiderable, and yet to
them God gave dominion over nobles. Many of them were cut off by the
enemy, many died of grief, and perhaps some had removed their families
and effects into foreign parts; yet those few that remained, by divine
assistance, with one brave and generous effort, not only shook off the
yoke of oppression from their own neck, but got power over their
oppressors. As long as any of God's Israel remain (and a remnant God
will have in the worst of times) there is hope, be it ever so small a
remnant, for God can make him that remains, though it should be but one
single person, triumph over the most proud and potent. 2. Deborah was
herself of the weaker sex, and the sex that from the fall had been
sentenced to subjection, and yet the Lord that is himself higher than
the highest authorized her to rule over the mighty men of Israel, who
willingly submitted to her direction, and enabled her to triumph over
the mighty men of Canaan, who fell before the army she commanded; so
wonderfully did he advance the low estate of his handmaid. "The Lord
made me, a woman, to have dominion over mighty men." A despised stone
is made head of the corner. This is indeed the Lord's doing, and
marvellous in our eyes.
III. She makes particular remarks on the several parties concerned in
this great action, taking notice who fought against them, who fought
for them, and who stood neuter.
1. Who fought against them. The power of the enemy must be taken notice
of, that the victory may appear the more glorious. Jabin and Sisera had
been mentioned in the history, but here it appears further, (1.) That
Amalek was in league with Jabin, and sent him in assistance, or
endeavoured to do it. Ephraim is here said to act against Amalek (v.
14), probably intercepting and cutting off some forces of the
Amalekites that were upon their march to join Sisera. Amalek had helped
Moab to oppress Israel (ch. iii. 13) and now had helped Jabin; they
were inveterate enemies to God's people--their hand had always been
against the throne of the Lord (Exod. xvii. 16); and therefore they
were the more dangerous. (2.) That others of the kings of Canaan, who
had somewhat recovered themselves since their defeat by Joshua, joined
with Jabin, and strengthened his army with their forces, having the
same implacable enmity to Israel that he had, and those kingdoms, when
they were in their strength, having been subject to that of Hazor,
Josh. xi. 10. These kings came and fought, v. 19. Israel had no king;
their enemies had many, whose power and influence, especially acting in
confederacy, made them very formidable; and yet Israel, having the Lord
for their King, was too hard for them all. It is said of these kings
that they took no gain of money, they were not mercenary troops hired
into the service of Jabin (such often fail in an extremity), but they
were volunteers and hearty in the cause against Israel: they desired
not the riches of silver, so the Chaldee, but only the satisfaction of
helping to ruin Israel. Acting upon this principle, they were the more
formidable, and would be the more cruel.
2. Who fought for them. The several tribes that assisted in this great
exploit are here spoken of with honour; for, though God is chiefly to
be glorified, instruments must have their due praise, for the
encouragement of others: but, after all, it was heaven that turned the
scale.
(1.) Ephraim and Benjamin, those tribes among whom Deborah herself
lived, bestirred themselves, and did bravely, by her influence upon
them; for her palm-tree was in the tribe of Ephraim, and very near to
that of Benjamin (v. 14): Out of Ephraim was there a root, and life in
the root, against Amalek. There was in Ephraim a mountain called the
mount of Amalek, mentioned, ch. xii. 15, which, some think, is here
meant, and some read it, there was a root in Amalek, that is, in that
mountain, a strong resolution in the minds of that people to make head
against the oppressors, which was the root of the matter. Herein
Benjamin had set them a good example among his people. "Ephraim moved
after thee, Benjamin;" though Benjamin was the junior tribe, and much
inferior, especially at this time, to Ephraim, both in number and
wealth, yet when they led Ephraim followed in appearing for the common
cause. If we be not so bold as to lead, yet we must not be so proud and
sullen as not to follow even our inferiors in a good work. Ephraim was
a at a distance from the place of action, and therefore could not send
forth many of its boughs to the service; but Deborah, who was one of
them, knew there was a root of them, that they were hearty well-wishers
to the cause. Dr. Lightfoot gives quite another sense of this. Joshua,
of Ephraim, had been a root of such victories against Amalek (Exod.
xvii.), and Ehud of Benjamin lately against Amalek and Moab.
(2.) The ice being broken by Ephraim and Benjamin, Machir (the
half-tribe of Manasseh beyond Jordan) and Zebulun sent in men that were
very serviceable to this great design. When an army is to be raised,
especially under such disadvantages as Barak now experienced from the
long disuse of arms and the dispiritedness of the people, it is of
great consequence to be furnished, [1.] With men of courage for
officers, and such the family of Machir furnished them with, for thence
came down governors. The children of Machir were particularly famous
for their valour in Moses' time (Num. xxxii. 39), and it seems it
continued in their family, the more because they were seated in the
frontiers. [2.] With men of learning and ingenuity for secretaries of
war, and with such they were supplied out of Zebulun: thence came men
that handle the pen of the writer, clerks that issued out orders, wrote
circular letters, drew commissions, mustered their men, and kept their
accounts. Thus must every man, according as he has received the gift,
minister the same, for the public good (1 Pet. iv. 10); the eyes see,
and the ears hear, for the whole body. I know it is generally
understood of the forwardness even of the scholars of this tribe, who
studied the law and expounded it, to take up arms in this cause, though
they were better skilled in books than in the art of war. So Sir
Richard Blackmore paraphrases it:--
The scribes of Zebulun and learned men,
To wield the sword, laid down the pen.
(3.) Issachar did good service too; though he saw that rest was good,
and therefore bowed his shoulder to bear, which is the character of
that tribe (Gen. xlix. 15), yet they disdained to bear the yoke of
Jabin's tribute, and now preferred the generous toils of war to a
servile rest. Though it should seem there were not many common soldiers
enlisted out of that tribe, yet the princes of Issachar were with
Deborah and Barak (v. 15), probably, as a great council of war to
advise upon emergencies. And, it should seem, these princes of Issachar
did in person accompany Barak into the field of battle. Did he go on
foot? They footed it with him, not consulting their honour or ease. Did
he go into the valley, the place of most danger? They exposed
themselves with him, and were still at his right hand to advise him:
for the men of Issachar were men that had understanding of the times, 1
Chron. xii. 32.
(4.) Zebulun and Naphtali were the most bold and active of all the
tribes, not only out of a particular affection to Barak their
countryman, but because, they lying nearest to Jabin, the yoke of
oppression lay heavier on their necks than on those of any other tribe.
Better die in honour than live in bondage; and therefore, in a pious
zeal for God and their country, they jeoparded their lives unto the
death in the high places of the field, v. 18. With what heroic bravery
did they charge and push on even upon the chariots of iron, despising
danger, and setting death itself at defiance in so good a cause!
(5.) The stars from heaven appeared, or acted at least, on Israel's
side (v. 20): The stars in their courses, according to the order and
direction of him who is the great Lord of their hosts, fought against
Sisera, by their malignant influences, or by causing the storms of hail
and thunder which contributed so much to the rout of Sisera's army. The
Chaldee reads it, from heaven, from the place where the stars go forth,
war was waged against Sisera, that is, the power of the God of heaven
was engaged against him, making use of the ministration of the angels
of heaven. Some way or other, the heavenly bodies (not arrested, as
when the sun stood still at Joshua's word, but going on in their
courses) fought against Sisera. Those whom God is an enemy to the whole
creation is at war with. Perhaps the flashes of lightning by which the
stars fought was that which frightened the horses, so as that they
pranced till their very hoofs were broken (v. 22), and probably
overturned the chariots of iron which they drew or turned them back
upon their owners.
(6.) The river of Kishon fought against their enemies. It swept away
multitudes of those that hoped to make their escape through it, v. 21.
Ordinarily, it was but a shallow river, and, being in their own
country, we may suppose they well knew its fords and safest passages,
and yet now, probably by the great rain that fell, it was so swollen,
and the stream so deep and strong, that those who attempted to pass it
were drowned, being feeble and faint, and unable to make their way
through it. And then were the horse-hoofs broken by means of the
plungings. So it is in the margin, v. 22. The river of Kishon is called
that ancient river because described or celebrated by ancient
historians or poets, or rather because it was designed of old, in the
counsel of God, to serve his purposes against Sisera at this time, and
did so, as if it had been made on purpose; thus the water of the old
pool God is said to have fashioned long ago for that use to which it
was put, Isa. xxii. 11.
(7.) Deborah's own soul fought against them; she speaks of it with a
holy exultation (v. 21): O, my soul, thou hast trodden down strength.
She did it by exciting others to do it, and assisting them, which she
did with all her heart. Also by her prayers; as Moses conquered Amalek
by lifting up his hand, so Deborah vanquished Sisera by lifting up her
heart. And when the soul is employed in holy exercises, and heart-work
is made of them, through the grace of God the strength of our spiritual
enemies will be trodden down and will fall before us.
3. In this great engagement she observes who stood neuter, and did not
side with Israel as might have been expected. It is strange to find how
many, even of those who were called Israelites, basely deserted this
glorious cause and declined to appear. No mention is made of Judah nor
Simeon among the tribes concerned, because they, lying so very remote
from the scene of action, had not an opportunity to appear, and
therefore it was not expected from them; but for those that lay near,
and yet would not venture, indelible marks of disgrace are here put
upon them, as they deserved.
(1.) Reuben basely declined the service, v. 15, 16. Justly had he long
ago been deprived of the privileges of the birth-right, and still does
his dying father's doom stick by him: unstable as water, he shall not
excel. Two things hindered them from engaging:--[1.] Their divisions.
This jarring string she twice strikes upon to their shame: For the
divisions of Reuben (or in these divisions) there were great thoughts,
impressions, and searchings of heart. Not only for their division from
Canaan by the river Jordan, which needed not to have hindered them had
they been hearty in the cause, for Gilead abode beyond Jordan, and yet
from Machir of Gilead came down governors; but it means either that
they were divided among themselves, could not agree who should go or
who should lead, each striving to gain the posts of honour and shun
those of danger, some unhappy contests in their tribe kept them from
uniting together, and with their brethren, for the common good, or that
they were divided in their opinion of this war from the rest of the
tribes, thought the attempt either not justifiable or not practicable,
and therefore blamed those that engaged in it and did themselves
decline it. This occasioned great searchings of heart among the rest,
especially when they had reason to suspect that, whatever Reuben
pretended, his sitting still now proceeded from a cooling of his
affections to his brethren and an alienation of mind from them, which
occasioned them many sad thoughts. It grieves us to see our mother's
children angry with us for doing our duty and looking strange upon us
when we most need their friendship and assistance. [2.] Their business
in the world: Reuben abode among the sheepfolds, a warmer and safer
place than the camp, pretending they could not conveniently leave the
sheep they tended; he loved to hear the bleatings of the flocks, or, as
some read it, the whistlings of the flocks, the music which the
shepherds made with their oaten reeds or pipes, and the pastorals which
they sung; these Reuben preferred before the martial drum and trumpet.
Thus many are kept from doing their duty by the fear of trouble, the
love of ease, and an inordinate affection to their worldly business and
advantage. Narrow selfish spirits care not what becomes of the
interests of God's church, so they can but get, keep, and save money.
All seek their own, Phil. ii. 21.
(2.) Dan and Asher did the same, v. 17. These two lay on the sea-coast,
and, [1.] Dan pretended he could not leave his ships but they would be
exposed, and therefore I pray thee have me excused. Those of that tribe
perhaps pleaded that their sea-trade disfitted them for land-service
and diverted them from it; but Zebulun also was a haven for ships, a
sea-faring tribe, and yet was forward and active in this expedition.
There is no excuse we make to shift off duty but what some or other
have broken through and set aside, whose courage and resolution will
rise up against us and shame us. [2.] Asher pretended he must stay at
home to repair the breaches which the sea had in some places made upon
his land, and to fortify his works against the encroachments of it, or
he abode in his creeks, or small havens, where his trading vessels lay
to attend them. A little thing will serve those for a pretence to stay
at home who have no mind to engage in the most necessary services
because there are difficulty and danger in them.
(3.) But above all Meroz is condemned, and a curse pronounced upon the
inhabitants of it, Because they came not to the help of the Lord, v.
23. Probably this was some city that lay near the scene of action, and
therefore the inhabitants had a fair opportunity of showing their
obedience to God and their concern for Israel, and of doing a good
service to the common cause; but they basely declined it, for fear of
Jabin's iron chariots, being willing to sleep in a whole skin. The Lord
needed not their help; he made it to appear he could do his work
without them; but no thanks to them: for aught they knew the attempt
might have miscarried for want of their hand, and therefore they are
cursed for not coming to the help of the Lord, when it was in effect
proclaimed, Who is on the Lord's side? The cause between God and the
mighty (the principalities and powers of the kingdom of darkness) will
not admit of neutrality. God looks upon those as against him that are
not with him. This curse is pronounced by the angel of the Lord, our
Lord Jesus, the captain of the Lord's host (and those whom he curses
are cursed indeed), and further than we have warrant and authority from
him we may not curse. He that will richly reward all his good soldiers
will certainly and severely punish all cowards and deserters. This city
of Meroz seems to have been at this time a considerable place, since
something great was expected from it; but probably, after the angel of
the Lord had pronounced this curse upon it, it dwindled, and, like the
fig-tree which Christ cursed, withered away, so that we never read of
it after this in scripture.
24 Blessed above women shall Jael the wife of Heber the Kenite be,
blessed shall she be above women in the tent. 25 He asked water, and
she gave him milk; she brought forth butter in a lordly dish. 26 She
put her hand to the nail, and her right hand to the workmen's hammer;
and with the hammer she smote Sisera, she smote off his head, when she
had pierced and stricken through his temples. 27 At her feet he
bowed, he fell, he lay down: at her feet he bowed, he fell: where he
bowed, there he fell down dead. 28 The mother of Sisera looked out at
a window, and cried through the lattice, Why is his chariot so long in
coming? why tarry the wheels of his chariots? 29 Her wise ladies
answered her, yea, she returned answer to herself, 30 Have they not
sped? have they not divided the prey; to every man a damsel or two; to
Sisera a prey of divers colours, a prey of divers colours of
needlework, of divers colours of needlework on both sides, meet for the
necks of them that take the spoil? 31 So let all thine enemies
perish, O Lord: but let them that love him be as the sun when he goeth
forth in his might. And the land had rest forty years.
Deborah here concludes this triumphant song,
I. With the praises of Jael, her sister-heroine, whose valiant act had
completed and crowned the victory. She had mentioned her before (v. 6)
as one that would have served her country if it had been in her power;
now she applauds her as one that did serve it admirably well when it
was in her power. Her poetry is finest and most florid here in the
latter end of the song. How honourably does she speak of Jael (v. 24),
who preferred her peace with the God of Israel before her peace with
the king of Canaan, and though not a native of Israel (for aught that
appears) yet heartily espoused the cause of Israel in this critical
conjuncture, jeoparded her life as truly as if she had been in the high
places of the field, and bravely fought for those whom she saw God
fought for! Blessed shall she be above women in the tent. Note, Those
whose lot is cast in the tent, in a very low and narrow sphere of
activity, if they serve God in that according to their capacity, shall
in no wise lose their reward. Jael in the tent wins as rich a blessing
as Barak in the field. Nothing is more confounding, grievous, and
shameful, than disappointment, and Deborah here does most elegantly
describe two great disappointments, the shame of which was typical of
sinners' everlasting shame.
1. Sisera found a fatal enemy where he expected a firm and faithful
friend. (1.) Jael showed him the kindness of a friend, and perhaps at
that time intended no other than kindness, until God, by an immediate
impulse upon her mind (which impulses then were to be regarded, and
carried so much of their own evidence with them that they might be
relied upon, but cannot now be pretended to), directed her to do
otherwise, v. 25. He asked only for fair water to quench his thirst,
but she, not only to show her housewifery and good housekeeping, but to
express her respect to him, gave him milk and brought forth butter,
that is (say some interpreters), milk which had the butter taken from
it; we call it butter-milk. No (say others), it was milk that had the
butter still in it; we call it cream. Whichsoever it was, it was
probably the best her house afforded; and, to set it off, she brought
it in a lordly dish, such as she called so, the finest she had, and
better than she ordinarily used at her own table. This confirmed
Sisera's opinion of her friendship, and made him sleep the faster and
the more secure. But, (2.) She proved his mortal enemy, gave him his
death's stroke: it is curiously described, v. 26, 27. [1.] How great
does Jael look, hammering Sisera, as it is in the margin, mauling that
proud man who had been so long the terror of the mighty, and sending
him down slain to the pit with his iniquities upon his bones! Ezek.
xxxii. 27. She seems to have gone about it with no more terror nor
concern than if she had been going to nail one of the boards or bars of
her tent, so confident was she of divine aid and protection. We read it
she smote off his head, probably with his own sword, which, now that
his head was nailed through, she durst take from his side, but not
before, for fear of waking him. But because there was no occasion for
cutting off his head, nor was it mentioned in the history, many think
it should be read, she struck through his head. That head which had
been proudly lifted up against God and Israel, and in which had been
forged bloody designs for the destruction of God's people, Jael finds a
soft place in, and into that with a good will strikes her nail. [2.]
How mean does Sisera look, fallen at Jael's feet! v. 27. At the feet of
this female executioner he bowed, he fell; all his struggles for life
availed not; she followed her blow until he fell down dead. There lies
extended the deserted carcase of that proud man, not on the bed of
honour, not in the high places of the field, not having any glorious
wound to show from a glittering sword, or a bow of steel, but in the
corner of a tent, at the feet of a woman, with a disgraceful wound by a
sorry nail struck through his head. Thus is shame the fate of proud
men. And this is a very lively representation of the ruin of those
sinners whose prosperity slays them; it flatters and caresses them with
milk and butter in a lordly dish, as if it would make them easy and
happy, but it nails their heads and hearts too to the ground in
earthly-mindedness, and pierces them through with many sorrows; its
flatteries are fatal, and sink them at last into destruction and
perdition, 1 Tim. vi. 9, 10.
2. Sisera's mother had the tidings brought her of her son's fall and
ruin when she was big with expectation of his glorious and triumphant
return, v. 28-30, where we have, (1.) Her fond desire to see her son
come back in triumph: Why is his chariot so long in coming? She speaks
this, not so much out of a concern for his safety, or any jealousy of
his having miscarried (she had no fear of that, so confident was she of
his success), but out of a longing for his glory, which with a feminine
weakness she was passionately impatient to see, chiding the lingering
chariot, and expostulating concerning the delays of it, little thinking
that her unhappy son had been, before this, forced to quit that chariot
which they were so proud of, and which she thought came so slowly. The
chariots of his glory had now become the shame of his house, Isa. xxii.
18. Let us take heed of indulging such desires as these towards any
temporal good thing, particularly towards that which cherishes
vain-glory, for this was what she here doted on. Eagerness and
impatience in our desires do us a great deal of prejudice, and make it
intolerable to us to be crossed. But towards the second coming of Jesus
Christ, and the glories of that day, we should thus stand affected
(Come, Lord Jesus, come quickly), for here we cannot be disappointed.
(2.) Her foolish hope and confidence that he would come at last in so
much the greater pomp. Her wise ladies answered her, and thought they
gave a very good account of the delay; yea, she (in her wisdom, says
the Chaldee) tauntingly made answer to herself, "Have they not sped? No
doubt they have, and that which delays them is that they are dividing
the prey, which is so much that it is a work of time to make a
distribution of it." In the spoil they pleased themselves with the
thought of, observe, [1.] How impudently, and to the reproach and
scandal of their sex, these ladies boast of the multitude of damsels
which the soldiers would have the abusing of. [2.] How childishly they
pleased themselves with the hope of seeing Sisera himself in a gaudy
mantle of divers colours; how charmingly would it look! of divers
colours of needle-work, plundered out of the wardrobe of some
Israelitish lady; it is repeated again, as that which pleased their
fancy above any thing, of divers colours of needle-work on both sides,
and therefore very rich; such pieces of embroidery they hoped Sisera
would have to present his mother and the ladies with. Thus apt are we
to deceive ourselves with great expectations and confident hopes of
honour, and pleasure, and wealth in this world, by which we prepare for
ourselves the shame and grief of a disappointment. And thus does God
often bring ruin on his enemies when they are most elevated.
II. She concludes all with a prayer to God, 1. For the destruction of
all his foes: "So, so shamefully, so miserably, let all thy enemies
perish, O Lord; let all that hope to triumph in Israel's ruin be thus
disappointed and triumphed over. Do to them all as unto Sisera," Ps.
lxxxiii. 9. Though our enemies are to be prayed for, God's enemies, as
such, are to be prayed against; and, when we see some of God's enemies
remarkably humbled and brought down, this is an encouragement to us to
pray for the downfall of all the rest. Deborah was a prophetess, and
this prayer was a prediction that in due time all God's enemies shall
perish, Ps. xcii. 9. None ever hardened his heart against God and
prospered. 2. For the exaltation and comfort of all his friends. "But
let those that love him, and heartily wish well to his kingdom among
men, be as the sun when he goeth forth in his strength; let them shine
so bright, appear so glorious in the eye of the world, cast such benign
influences, be as much out of the reach of their enemies, who curse the
rising sun because it scorches them; let them rejoice as a strong man
to run a race, Ps. xix. 5. Let them, as burning and shining lights in
their places, dispel the mists of darkness, and shine with more and
more lustre and power unto the perfect day." Prov. iv. 18. Such shall
be the honour, and such the joy, of all that love God in sincerity, and
for ever they shall shine as the sun in the firmament of our Father.
The victory here celebrated with this song was of such happy
consequence to Israel that for the best part of one age they enjoyed
the peace which it opened the way to: The land had rest forty years,
that is, so long it was from this victory to the raising up of Gideon.
And well would it have been if, when the churches and the tribes had
rest, they had been edified, and had walked in the fear of the Lord.
__________________________________________________________________
J U D G E S
CHAP. VI.
Nothing that occurred in the quiet and peaceable times of Israel is
recorded; the forty years' rest after the conquest of Jabin is passed
over in silence; and here begins the story of another distress and
another deliverance, by Gideon, the fourth of the judges. Here is, I.
The calamitous condition of Israel, by the inroads of the Midianites,
ver. 1-6. II. The message God sent them by a prophet, by convincing
them of sin, to prepare them for deliverance, ver. 7-10. III. The
raising up of Gideon to be their deliverer. 1. A commission which God
sent him by the hand of an angel, and confirmed by a sign, ver. 11-24.
2. The first-fruits of his government in the reform of his father's
house, ver. 25-32. 3. The preparations he made for a war with the
Midianites, and the encouragement given him by a sign, ver. 33-40.
The Inroads of the Midianites. (b. c. 1249.)
1 And the children of Israel did evil in the sight of the Lord: and the
Lord delivered them into the hand of Midian seven years. 2 And the
hand of Midian prevailed against Israel: and because of the Midianites
the children of Israel made them the dens which are in the mountains,
and caves, and strong holds. 3 And so it was, when Israel had sown,
that the Midianites came up, and the Amalekites, and the children of
the east, even they came up against them; 4 And they encamped against
them, and destroyed the increase of the earth, till thou come unto
Gaza, and left no sustenance for Israel, neither sheep, nor ox, nor
ass. 5 For they came up with their cattle and their tents, and they
came as grasshoppers for multitude; for both they and their camels were
without number: and they entered into the land to destroy it. 6 And
Israel was greatly impoverished because of the Midianites; and the
children of Israel cried unto the Lord.
We have here, I. Israel's sin renewed: They did evil in the sight of
the Lord, v. 1. The burnt child dreads the fire; yet this perverse
unthinking people, that had so often smarted sorely for their idolatry,
upon a little respite of God's judgments return to it again. This
people hath a revolting rebellious heart, not kept in awe by the terror
of God's judgments, nor engaged in honour and gratitude by the great
things he had done for them to keep themselves in his love. The
providence of God will not change the hearts and lives of sinners.
II. Israel's troubles repeated. This would follow of course; let all
that sin expect to suffer; let all that return to folly expect to
return to misery. With the froward God will show himself froward (Ps.
xviii. 26), and will walk contrary to those that walk contrary to him,
Lev. xxvi. 21, 24. Now as to this trouble, 1. It arose from a very
despicable enemy. God delivered them into the hand of Midian (v. 1),
not Midian in the south where Jethro lived, but Midian in the east that
joined to Moab (Num. xxii. 4), a people that all men despised as
uncultivated and unintelligent; hence we read not here of any king,
lord, or general, that they had, but the force with which they
destroyed Israel was an undisciplined mob; and, which made it the more
grievous, they were a people that Israel had formerly subdued, and in a
manner destroyed (see Num. xxxi. 7), and yet by this time (nearly 200
years after) the poor remains of them were so multiplied, and so
magnified, that they were capable of being made a very severe scourge
to Israel. Thus God moved them to jealousy with those who were not a
people, even a foolish nation, Deut. xxxii. 21. The meanest creature
will serve to chastise those that have made the great Creator their
enemy. And, when those we are authorized to rule prove rebellious and
disobedient to us, it concerns us to enquire whether we have not been
so to our sovereign Ruler. 2. It arose to a very formidable height (v.
2): The hand of Midian prevailed, purely by their multitude. God had
promised to increase Israel as the sand on the sea shore; but their sin
stopped their growth and diminished them, and then their enemies,
though otherwise every way inferior to them, overpowered them with
numbers. They came upon them as grasshoppers for multitude (v. 5), not
in a regular army to engage them in the field, but in a confused swarm
to plunder the country, quarter themselves upon it, and enrich
themselves with its spoils--bands of robbers, and no better. And sinful
Israel, being separated by sin from God, had not spirit to make head
against them. Observe the wretched havoc that these Midianites made
with their bands of plunderers in Israel. Here we have, (1.) The
Israelites imprisoned, or rather imprisoning themselves, in dens and
caves, v. 2. This was owing purely to their own timorousness and
faint-heartedness, that they would rather fly than fight; it was the
effect of a guilty conscience, which made them tremble at the shaking
of a leaf, and the just punishment of their apostasy from God, who thus
fought against them with those very terrors with which he would
otherwise have fought for them. Had it not been for this, we cannot but
think Israel a match for the Midianites, and able enough to make head
against them; but the heart that departs from God is lost, not only to
that which is good, but to that which is great. Sin dispirits men, and
makes them sneak into dens and caves. The day will come when chief
captains and mighty men will call in vain to rocks and mountains to
hide them. (2.) The Israelites impoverished, greatly impoverished, v.
6. The Midianites and the other children of the east that joined with
them to live by spoil and rapine (as long before the Sabeans and
Chaldeans did that plundered Job, free-booters) made frequent
incursions into the land of Canaan. This fruitful land was a great
temptation to them; and the sloth and luxury into which the Israelites
had sunk by forty years' rest made them and their substance an easy
prey to them. They came up against them (v. 3), pitched their camps
among them (v. 4), and brought their cattle with them, particularly
camels innumerable (v. 5), not a flying party to make a sally upon them
and be gone presently, but they resolved to force their way, and
penetrated through the heart of the country as far as Gaza on the
western side, v. 4. They let the Israelites alone to sow their ground,
but towards harvest they came and seized all, and ate up and destroyed
it, both grass and corn, and when they went away took with them the
sheep and oxen, so that in short they left no sustenance for Israel,
except what was privately taken by the rightful owners into the dens
and caves. Now here we may see, [1.] The justice of God in the
punishment of their sin. They had neglected to honour God with their
substance in tithes and offerings, and had prepared that for Baal with
which God should have been served, and now God justly sends an enemy to
take it away in the season thereof, Hos. ii. 8, 9. [2.] The consequence
of God's departure from a people; when he goes all good goes and all
mischiefs break in. When Israel kept in with God, they reaped what
others sowed (Josh. xxiv. 13; Ps. cv. 44); but now that God had
forsaken them others reaped what they sowed. Let us take occasion from
this to bless God for our national peace and tranquillity, that we eat
the labour of our hands.
III. Israel's sense of God's hand revived at last. Seven years, year
after year, did the Midianites make these inroads upon them, each we
may suppose worse than the other (v. 1), until at last, all other
succours failing, Israel cried unto the Lord (v. 6), for crying to Baal
ruined them, and would not help them. When God judges he will overcome;
and sinners shall be made either to bend or break before him.
7 And it came to pass, when the children of Israel cried unto the Lord
because of the Midianites, 8 That the Lord sent a prophet unto the
children of Israel, which said unto them, Thus saith the Lord God of
Israel, I brought you up from Egypt, and brought you forth out of the
house of bondage; 9 And I delivered you out of the hand of the
Egyptians, and out of the hand of all that oppressed you, and drave
them out from before you, and gave you their land; 10 And I said unto
you, I am the Lord your God; fear not the gods of the Amorites, in
whose land ye dwell: but ye have not obeyed my voice.
Observe here, I. The cognizance God took of the cries of Israel, when
at length they were directed towards him. Though in their prosperity
they had neglected him and made court to his rivals, and though they
never looked towards him until they were driven to it by extremity,
yet, upon their complain and prayer, he intended relief for them. Thus
would he show how ready he is to forgive, how swift he is to show
mercy, and how inclinable to hear prayer, that sinners may be
encouraged to return and repent, Ps. cxxx. 4.
II. The method God took of working deliverance for them.
1. Before he sent an angel to raise them up a saviour he sent a prophet
to reprove them for sin, and to bring them to repentance, v. 8. This
prophet is not named, but he was a man, a prophet, not an angel, as ch.
ii. 1. Whether this prophet took an opportunity of delivering his
message to the children of Israel when they had met together in a
general assembly, at some solemn feast or other great occasion, or
whether he went from city to city and from tribe to tribe, preaching to
this purport, is not certain; but his errand was to convince them of
sin, that, in their crying to the Lord, they might confess that with
sorrow and shame, and not spend their breath in only complaining of
their trouble. They cried to God for a deliverer, and God sent them a
prophet to instruct them, and to make them ready for deliverance. Note,
(1.) We have reason to hope God is designing mercy for us if we find he
is by his grace preparing us for it. If to those that are sick he sends
a messenger, an interpreter, by whom he shows unto man his uprightness,
then he is gracious, and grants a recovery, Job xxxiii. 23, 24. (2.)
The sending of prophets to a people, and the furnishing of a land with
faithful ministers, is a token for good, and an evidence that God has
mercy in store for them. He thus turns us to him, and then causes his
face to shine, Ps. lxxx. 19.
2. We have here the heads of the message which this prophet delivered
in to Israel, in the name of the Lord.
(1.) He sets before them the great things God had done for them (v. 8,
9): Thus saith the Lord God of Israel; they had worshipped the gods of
the nations, as if they had had no God of their own to worship and
therefore might choose whom they pleased; but they are here reminded of
one whom they had forgotten, who was known by the title of the God of
Israel, and to him they must return. They had turned to other gods, as
if their own had been either incapable or unwilling to protect them,
and therefore they are told what he did for their fathers, in whose
loins they were, the benefit of which descended and still remained to
this their ungrateful seed. [1.] He brought them out of Egypt, where
otherwise they would have continued in perpetual poverty and slavery.
[2.] He delivered them out of the hands of all that oppressed them;
this is mentioned to intimate that the reason why they were not now
delivered out of the hands of the oppressing Midianites was not for
want of any power or good-will in God, but because by their iniquity
they had sold themselves, and God would not redeem them until they by
repentance revoked the bargain. [3.] He put them in quiet possession of
this good land; this not only aggravated their sin, and affixed the
brand of base ingratitude to it, but it justified God, and cleared him
from blame upon account of the trouble they were now in. They could not
say he was unkind, for he had given all possible proofs of his
designing well for them; if ill befel them notwithstanding, they must
thank themselves.
(2.) He shows the easiness and equity of God's demands and expectations
from them (v. 10): "I am the Lord your God, to whom you lie under the
highest obligations, fear not the gods of the Amorites," that is, "do
not worship them, nor show any respect to them; do not worship them for
fear of their doing you any hurt, for what hurt can they do you while I
am your God? Fear God, and you need not fear them."
(3.) He charges them with rebellion against God, who had laid this
injunction upon them: But you have not obeyed my voice. The charge is
short, but very comprehensive; this was the malignity of all their sin,
it was disobedience to God; and therefore it was this that brought
those calamities upon them under which they were now groaning, pursuant
to the threatenings annexed to his commands. He intends hereby to bring
them to repentance; and our repentance is then right and genuine when
the sinfulness of sin, as disobedience to God, is that in it which we
chiefly lament.
The Call of Gideon. (b. c. 1249.)
11 And there came an angel of the Lord, and sat under an oak which was
in Ophrah, that pertained unto Joash the Abiezrite: and his son Gideon
threshed wheat by the winepress, to hide it from the Midianites. 12
And the angel of the Lord appeared unto him, and said unto him, The
Lord is with thee, thou mighty man of valour. 13 And Gideon said unto
him, Oh my Lord, if the Lord be with us, why then is all this befallen
us? and where be all his miracles which our fathers told us of, saying,
Did not the Lord bring us up from Egypt? but now the Lord hath forsaken
us, and delivered us into the hands of the Midianites. 14 And the
Lord looked upon him, and said, Go in this thy might, and thou shalt
save Israel from the hand of the Midianites: have not I sent thee? 15
And he said unto him, Oh my Lord, wherewith shall I save Israel?
behold, my family is poor in Manasseh, and I am the least in my
father's house. 16 And the Lord said unto him, Surely I will be with
thee, and thou shalt smite the Midianites as one man. 17 And he said
unto him, If now I have found grace in thy sight, then show me a sign
that thou talkest with me. 18 Depart not hence, I pray thee, until I
come unto thee, and bring forth my present, and set it before thee. And
he said, I will tarry until thou come again. 19 And Gideon went in,
and made ready a kid, and unleavened cakes of an ephah of flour: the
flesh he put in a basket, and he put the broth in a pot, and brought it
out unto him under the oak, and presented it. 20 And the angel of God
said unto him, Take the flesh and the unleavened cakes, and lay them
upon this rock, and pour out the broth. And he did so. 21 Then the
angel of the Lord put forth the end of the staff that was in his hand,
and touched the flesh and the unleavened cakes; and there rose up fire
out of the rock, and consumed the flesh and the unleavened cakes. Then
the angel of the Lord departed out of his sight. 22 And when Gideon
perceived that he was an angel of the Lord, Gideon said, Alas, O Lord
God! for because I have seen an angel of the Lord face to face. 23
And the Lord said unto him, Peace be unto thee; fear not: thou shalt
not die. 24 Then Gideon built an altar there unto the Lord, and
called it Jehovah-shalom: unto this day it is yet in Ophrah of the
Abi-ezrites.
It is not said what effect the prophet's sermon had upon the people,
but we may hope it had a good effect, and that some of them at least
repented and reformed upon it; for here, immediately after, we have the
dawning of the day of their deliverance, by the effectual calling of
Gideon to take upon him the command of their forces against the
Midianites.
I. The person to be commissioned for this service was Gideon, the son
of Joash, v. 14. The father was now living, but he was passed by, and
this honour put upon the son, for the father kept up in his own family
the worship of Baal (v. 25), which we may suppose this son, as far as
was in his power, witnessed against. He was of the half tribe of
Manasseh that lay in Canaan, of the family of Abiezer; the eldest house
of that tribe, Josh. xvii. 2. Hitherto the judges were raised up out of
that tribe which suffered most by the oppression, and probably it was
so here.
II. The person that gave him the commission was an angel of the Lord;
it should seem not a created angel, but the Son of God himself, the
eternal Word, the Lord of the angels, who then appeared upon some great
occasions in human shape, as a prelude (says the learned bishop
Patrick) to what he intended in the fulness of time, when he would take
our nature upon him, as we say, for good and all. This angel is here
called Jehovah, the incommunicable name of God (v. 14, 16), and he
said, I will be with thee.
1. This divine person appeared here to Gideon, and it is observable how
he found him, (1.) Retired--all alone. God often manifests himself to
his people when they are out of the noise and hurry of this world.
Silence and solitude befriend our communion with God. (2.) Employed in
threshing wheat, with a staff or rod (so the word signifies), such as
they used in beating out fitches and cummin (Isa. xxviii. 27), but now
used for wheat, probably because he had but little to thresh, he needed
not the oxen to tread it out. It was not then looked upon as any
diminution to him, though he was a person of some account and a mighty
man of valour, to lay his hand to the business of the husbandman. He
had many servants (v. 27), and yet would not himself live in idleness.
We put ourselves in the way of divine visits when we employ ourselves
in honest business. Tidings of Christ's birth were brought to the
shepherds when they were keeping their flocks. The work he was about
was an emblem of that greater work to which he was now to be called, as
the disciples' fishing was. From threshing corn he is fetched to thresh
the Midianites, Isa. xli. 15. (3.) Distressed; he was threshing his
wheat, not in the threshing-floor, the proper place, but by the
wine-press, in some private unsuspected corner, for fear of the
Midianites. He himself shared in the common calamity, and now the angel
came to animate him against Midian when he himself could speak so
feelingly of the heaviness of their yoke. The day of the greatest
distress is God's time to appear for his people's relief.
2. Let us now see what passed between the angel and Gideon, who knew
not with certainty, till after he was gone, that he was an angel, but
supposed he was a prophet.
(1.) The angel accosted him with respect, and assured him of the
presence of God with him, v. 12. He calls him a mighty man of valour,
perhaps because he observed how he threshed his corn with all his
might; and seest thou a man diligent in his business? whatever his
business is, he shall stand before kings. He that is faithful in a few
things shall be ruler over many. Gideon was a man of a brave active
spirit, and yet buried alive in obscurity, through the iniquity of the
times; but he is here animated to undertake something great, like
himself, with that word, The Lord is with thee, or, as the Chaldee
reads it, the Word of the Lord is thy help. It was very sure that the
Lord was with him when this angel was with him. By this word, [1.] He
gives him his commission. If we have God's presence with us, this will
justify us and bear us out in our undertakings. [2.] He inspires him
with all necessary qualifications for the execution of his commission.
"The Lord is with thee to guide and strengthen thee, to animate and
support thee." [3.] He assures him of success; for, if God be for us,
who can prevail against us? If he be with us, nothing can be wanting to
us. The presence of God with us is all in all to our prosperity,
whatever we do. Gideon was a mighty man of valour, and yet he could
bring nothing to pass without the presence of God, and that presence is
enough to make any man mighty in valour and to give a man courage at
any time.
(2.) Gideon gave a very melancholy answer to this joyful salutation (v.
13): O my Lord! if the Lord be with us (which the Chaldee reads, Is the
Shechinah of the Lord our help? making that the same with the Word of
the Lord) why then has all this befallen us? "all this trouble and
distress from the Midianites' incursions, which force me to thresh
wheat here by the wine-press--all this loss, and grief, and fright; and
where are all the miracles which our fathers told us of?" Observe, In
his reply he regards not the praise of his own valour, nor does this in
the least elevate him or give him any encouragement, though it is
probable the angel adapted what he said to that which Gideon was at the
same time thinking of; while his labouring hands were employed about
his wheat, his working head and daring heart were meditating Israel's
rescue and Midian's ruin, with which thought he that knows the heart
seasonably sets in, calls him a man of valour for his brave projects,
and open him a way to put them in execution; yet Gideon, as if not
conscious to himself of any thing great or encouraging in his own
spirit, fastens only on the assurance the angel had given him of God's
presence, as that by which they held all their comfort. Observe, The
angel spoke in particular to him: The Lord is with thee; but he
expostulates for all: If the Lord be with us, herding himself with the
thousands of Israel, and admitting no comfort but what they might be
sharers in, so far is he from the thoughts of monopolizing it, though
he had so fair an occasion given him. Note, Public spirits reckon that
only an honour and joy to themselves which puts them in a capacity of
serving the common interests of God's church. Gideon was a mighty man
of valour, but as yet weak in faith, which makes it hard to him to
reconcile to the assurances now given him of the presence of God, [1.]
The distress to which Israel was reduced: Why has all this (and all
this was no little) befallen us? Note, It is sometimes hard, but never
impossible, to reconcile cross providences with the presence of God and
his favour. [2.] The delay of their deliverance: "Where are all the
miracles which our fathers told us of? Why does not the same power
which delivered our fathers from the yoke of the Egyptians deliver us
out of the hands of the Midianites?" As if because God did not
immediately work miracles for their deliverance, though they had by
their sins forfeited his favour and help, it must be questioned whether
ever he had wrought the miracles which their fathers told them of, or,
if he had, whether he had now the same wisdom, and power, and good-will
to his people, that he had had formerly. This was his weakness. We must
not expect that the miracles which were wrought when a church was in
the forming, and some great truth in the settling, should be continued
and repeated when the formation and settlement are completed: no, nor
that the mercies God showed to our fathers that served him, and kept
close to him, should be renewed to us, if we degenerate and revolt from
him. Gideon ought not to have said either, First, That God had
delivered them into the hands of the Midianites, for by their
iniquities they had sold themselves, or, Secondly, That now they were
in their hands he had forsaken them, for he had lately sent them a
prophet (v. 8), which was a certain indication that he had not forsaken
them.
(3.) The angel gave him a very effectual answer to his objections, by
giving him a commission to deliver Israel out of the hands of the
Midianites, and assuring him of success therein, v. 14. Now the angel
is called Jehovah, for he speaks as one having authority, and not as a
messenger. [1.] There was something extraordinary in the look he now
gave to Gideon; it was a gracious favourable look, which revived his
spirits that dropped, and silenced his fears, such a look as that with
which God's countenance beholds the upright, Ps. xi. 7. He looked upon
him, and smiled at the objections he made, which he gave him no direct
answer to, but girded and clothed him with such power as would shortly
enable him to answer them himself, and make him ashamed that ever he
had made them. It was a speaking look, like Christ's upon Peter (Luke
xxii. 61), a powerful look, a look that strangely darted new light and
life into Gideon's breast, and inspired him with a generous heat, far
above what he felt before. [2.] But there was much more in what he said
to him. First, He commissioned him to appear and act as Israel's
deliverer. Such a one the few thinking people in the nation, and Gideon
among the rest, were now expecting to be raised up, according to God's
former method, in answer to the cries of oppressed Israel; and now
Gideon is told, "Thou art the man: Go in this thy might, this might
wherewith thou art now threshing wheat; go and employ it to a nobler
purpose; I will make thee a thresher of men." Or, rather, "this might
wherewith thou art now endued by this look." God gave him his
commission by giving him all the qualifications that were necessary for
the execution of it, which is more than the mightiest prince and
potentate on earth can do for those to whom he gives commissions. God's
fitting men for work is a sure and constant evidence of his calling
them to it. "Go, not in thy might, that which is natural, and of
thyself, depend not on thy own valour; but go in this thy might, this
which thou hast now received, go in the strength of the Lord God, that
is, the strength with which thou must strengthen thyself." Secondly, He
assured him of success. This was enough to put courage into him; he
might be confident he should not miscarry in the attempt; it should not
turn either to his own disgrace or the damage of his people (as baffled
enterprises do), but to his honour and their happiness: Thou shalt save
Israel from the hand of the Midianites, and so shalt not only be an
eye-witness, but a glorious instrument, of such wonders as thy fathers
told thee of. Gideon, we may suppose, looked as one astonished at this
strange and surprising power conferred upon him, and questions whether
he may depend upon what he hears: the angel ratifies his commission
with a teste meipso--an appeal to his own authority; there needed no
more. "Have not I commanded thee--I that have all power in heaven and
earth, and particular authority here as Israel's King, giving
commissions immediately--I who am that I am, the same that sent Moses?"
Exod. iii. 14.
(4.) Gideon made a very modest objection against this commission (v.
15): O my Lord! wherewith shall I save Israel? This question bespeaks
him either, [1.] Distrustful of God and his power, as if, though God
should be with him, yet it were impossible for him to save Israel. True
faith is often weak, yet it shall not be rejected, but encouraged and
strengthened. Or, [2.] Inquisitive concerning the methods he must take:
"Lord, I labour under all imaginable disadvantages for it; if I must do
it, thou must put me in the way." Note, Those who receive commissions
from God must expect and seek for instructions from him. Or rather,
[3.] Humble, self-diffident, and self-denying. The angel had honoured
him, but see how meanly he speaks of himself: "My family is
comparatively poor in Manasseh" (impoverished, it may be, more than
other families by the Midianites), "and I am the least, that have the
least honour and interest, in my father's house; what can I pretend to
do? I am utterly unfit for the service, and unworthy of the honour."
Note, God often chooses to do great things by those that are little,
especially that are so in their own eyes. God delights to advance the
humble.
(5.) This objection was soon answered by a repetition of the promise
that God would be with him, v. 16. "Object not thy poverty and
meanness; such things have indeed often hindered men in great
enterprises, but what are they to a man that has the presence of God
with him, which will make up all the deficiencies of honour and estate.
Surely I will be with thee, to direct and strengthen thee, and put such
a reputation upon thee that, how weak soever thy personal interest is,
thou shalt have soldiers enough to follow thee, and be assured thou
shalt smite the Midianites as one man, as easily as if they were but
one man and as effectually. All the thousands of Midian shall be as if
they had but one neck, and thou shalt have the cutting of it off."
(6.) Gideon desires to have his faith confirmed touching this
commission; for he would not be over-credulous of that which tended so
much to his own praise, would not venture upon an undertaking so far
above him, and in which he must engage many more, but he would be well
satisfied himself of his authority, and would be able to give
satisfaction to others as to him who gave him that authority. He
therefore humbly begs of this divine person, whoever he was, [1.] That
he would give him a sign, v. 17. And, the commission being given him
out of the common road of providence, he might reasonably expect it
should be confirmed by some act of God out of the common course of
nature: "Show me a sign to assure me of the truth of this concerning
which thou talkest with me, that it is something more than talk, and
that thou art in earnest." Now, under the dispensation of the Spirit,
we are not to expect signs before our eyes, such as Gideon here
desired, but must earnestly pray to God that, if we have found grace in
his sight, he would show us a sign in our heart, by the powerful
operations of his Spirit there, fulfilling the work of faith, and
perfecting what is lacking in it. [2.] In order hereunto, that he would
accept of a treat, and so give him a further and longer opportunity of
conversation with him, v. 18. Those who know what it is to have
communion with God desire the continuance of it, and are loth to part,
praying with Gideon, Depart not hence, I pray thee. That which Gideon
desired in courting his stay was that he might bring out some provision
of meat for this stranger. He did not take him into the house to
entertain him there, perhaps because his father's house were not well
affected to him and his friends, or because he desired still to be in
private with this stranger, and to converse with him alone (therefore
he calls not for a servant to bring the provision, but fetches it
himself), or because thus his father Abraham entertained angels
unawares, not in his tent, but under a tree, Gen. xviii. 8. Upon the
angel's promise to stay to dinner with him, he hastened to bring out a
kid, which, it is likely, was ready boiled for his own dinner, so that
in making it ready he had nothing to do but to put it in the basket
(for here was no sauce to serve it up in, nor the dish garnished) and
the broth in a vessel, and so he presented it, v. 19. Hereby he
intended, First, To testify his grateful and generous respects to this
stranger, and, in him, to God who sent him, as one that studied what he
should render. He had pleaded the poverty of his family (v. 15) to
excuse himself from being a general, but not here to excuse himself
from being hospitable. Out of the little which the Midianites had left
him he would gladly spare enough to entertain a friend, especially a
messenger from heaven. Secondly, To try who and what this extraordinary
person was. What he brought out is called his present, v. 18. It is the
same word that is used for a meat-offering, and perhaps that word is
used which signifies both because Gideon intended to leave it to this
divine person to determine which it should be when he had it before
him: whether a feast or a meat-offering, and accordingly he would be
able to judge concerning him: if he ate of it as common meat, he would
suppose him to be a man, a prophet; if otherwise, as it proved, he
should know him to be an angel.
(7.) The angel gives him a sign in and by that which he had kindly
prepared for his entertainment. For what we offer to God for his glory,
and in token of our gratitude to him, will be made by the grace of God
to turn to our own comfort and satisfaction. The angel ordered him to
take the flesh and bread out of the basket, and lay it upon a hard and
cold rock, and to pour out the broth upon it, which, if he brought it
hot, would soon be cold there; and Gideon did so (v. 20), believing
that the angel appointed it, not in contempt of his courtesy, but with
an intention to give him a sign, which he did, abundantly to his
satisfaction. For, [1.] He turned the meat into an offering made by
fire, of a sweet savour unto himself, showing hereby that he was not a
man who needed meat, but the Son of God who was to be served and
honoured by sacrifice, and who in the fulness of time was to make
himself a sacrifice. [2.] He brought fire out of the rock, to consume
this sacrifice, summoning it, not by striking the rock, as we strike
fire out of a flint, but by a gentle touch given to the offering with
the end of his staff, v. 21. Hereby he gave him a sign that he had
found grace in his sight, for God testified his acceptance of
sacrifices by kindling them, if public, with fire from heaven, as those
of Moses and Elias, if private, as this, with fire out of the earth,
which was equivalent: both were the effect of divine power; and this
acceptance of his sacrifice evidenced the acceptance of his person,
confirmed his commission, and perhaps was intended to signify his
success in the execution of it, that he and his army should be a
surprising terror and consumption to the Midianites, like this fire out
of the rock. [3.] He departed out of his sight immediately, did not
walk off as a man, but vanished and disappeared as a spirit. Here was
as much of a sign as he could wish.
(8.) Gideon, though no doubt he was confirmed in his faith by the
indications given of the divinity of the person who had spoken to him,
yet for the present was put into a great fright by it, till God
graciously pacified him and removed his fears. [1.] Gideon speaks peril
to himself (v. 22): When he perceived that he was an angel (which was
not till he had departed, as the two disciples knew not it was Jesus
they had been talking with till he was going, Luke xxiv. 31), then he
cried out, Alas! O Lord God! be merciful to me, I am undone, for I have
seen an angel, as Jacob, who wondered that his life was preserved when
he had seen God, Gen. xxxii. 30. Ever since man has by sin exposed
himself to God's wrath and curse an express from heaven has been a
terror to him, as he scarcely dares to expect good tidings thence; at
least, in this world of sense, it is a very awful thing to have any
sensible conversation with that world of spirits to which we are so
much strangers. Gideon's courage failed him now. [2.] God speaks peace
to him, v. 23. It might have been fatal to him, but he assures him it
should not. The Lord had departed out of his sight, v. 21. But though
he must no longer walk by sight he might still live by faith, that
faith which comes by hearing; for the Lord said to him, with an audible
voice (as bishop Patrick thinks) these encouraging words, "Peace be
unto thee, all is well, and be thou satisfied that it is so. Fear not;
he that came to employ thee did not intend to slay thee; thou shalt not
die." See how ready God is to revive the hearts of those that tremble
at his word and presence, and to give those that stand in awe of his
majesty assurances of his mercy.
3. The memorial of this vision which Gideon set up was a monument in
form of an altar, the rather because it was by a kind of sacrifice upon
a rock, without the solemnity of an altar, that the angel manifested
his acceptance of him; then an altar was unnecessary (the angel's staff
was sufficient to sanctify the gift without an altar), but now it was
of use to preserve the remembrance of the vision, which was done by the
name Gideon gave to this memorial, Jehovah-shalom (v. 24)--The Lord
peace. This is, (1.) The title of the Lord that spoke to him. Compare
Gen. xvi. 13. The same that is the Lord our righteousness is our peace
(Eph. ii. 14), our reconciler and so our Saviour. Or, (2.) The
substance of what he said to him: "The Lord spoke peace, and created
that fruit of the lips, bade me be easy when I was in that agitation."
Or, (3.) A prayer grounded upon what he had said, so the margin
understands it: The Lord send peace, that is, rest from the present
trouble, for still the public welfare lay nearest his heart.
Gideon Overturns the Altar of Baal; Gideon Rescued from the Mob. (b. c.
1249.)
25 And it came to pass the same night, that the Lord said unto him,
Take thy father's young bullock, even the second bullock of seven years
old, and throw down the altar of Baal that thy father hath, and cut
down the grove that is by it: 26 And build an altar unto the Lord thy
God upon the top of this rock, in the ordered place, and take the
second bullock, and offer a burnt sacrifice with the wood of the grove
which thou shalt cut down. 27 Then Gideon took ten men of his
servants, and did as the Lord had said unto him: and so it was, because
he feared his father's household, and the men of the city, that he
could not do it by day, that he did it by night. 28 And when the men
of the city arose early in the morning, behold, the altar of Baal was
cast down, and the grove was cut down that was by it, and the second
bullock was offered upon the altar that was built. 29 And they said
one to another, Who hath done this thing? And when they enquired and
asked, they said, Gideon the son of Joash hath done this thing. 30
Then the men of the city said unto Joash, Bring out thy son, that he
may die: because he hath cast down the altar of Baal, and because he
hath cut down the grove that was by it. 31 And Joash said unto all
that stood against him, Will ye plead for Baal? will ye save him? he
that will plead for him, let him be put to death whilst it is yet
morning: if he be a god, let him plead for himself, because one hath
cast down his altar. 32 Therefore on that day he called him
Jerubbaal, saying, Let Baal plead against him, because he hath thrown
down his altar.
Here, I. Orders are given to Gideon to begin his government with the
reformation of his father's house, v. 25, 26. A correspondence being
settled between God and Gideon, by the appearance of the angel to him,
it was kept up in another way; the same night after he had seen God,
when he was full of thoughts concerning what had passed, which probably
he had not yet communicated to any, The Lord said unto him in a dream,
Do so and so. Note, God's visits, if gratefully received, shall be
graciously repeated. Bid God welcome, and he will come again. Gideon is
appointed, 1. To throw down Baal's altar, which it seems his father
had, either for his own house or perhaps for the whole town. See the
power of God's grace, that he could raise up a reformer, and the
condescensions of his grace, that he would raise up a deliverer, out of
the family of one that was a ring-leader in idolatry. But Gideon must
not now think it enough not to worship at that altar, which we
charitably hope he had not done, but he must throw it down; not
consecrate the same altar to God (it is bishop Hall's observation), but
utterly demolish it. God first commands down the monuments of
superstition, and then enjoins his own service. He must likewise cut
down the grove that was by it, the plantation of young trees, designed
to beautify the place. The learned bishop Patrick, by the grove,
understands the image in the grove, probably the image of Ashtaroth
(for the word for a grove is Ashereh), which stood upon or close by the
altar. 2. To erect an altar to God, to Jehovah his God, which probably
was to be notified by an inscription upon the altar to that purport--to
Jehovah, Gideon's God, or Israel's. It would have been an improper
thing for him to build an altar, even to the God of Israel, especially
for burnt-offering and sacrifice, and would have been construed into a
contempt of the altar at Shiloh, if God, who has not tied up himself to
his own laws, had not bidden him to do it. But now it was his duty and
honour to be thus employed. God directs him to the place where he
should build it, on the top of the rock, perhaps in the same place in
which the angel had appeared to him, near to the altar he had already
built: and he must not do it in a hurry, but with the decency that
became a religious action (in an orderly manner, as it is in the
margin), according to the ancient law for altars raised on particular
occasions, that they must be of earth not of hewn stone. The word here
used for the rock on which the altar was to be built signifies a
fortress, or strong-hold, erected, some think, to secure them from the
Midianites; if so, it was no security while the altar of Baal was so
near it, but it was effectually fortified when an altar to the Lord was
built on the top of it, for that is the best defence upon our glory. On
this altar, (1.) He was to offer sacrifice. Two bullocks he must offer:
his father's young bullock, and the second bullock of seven years old,
so it should rather be read, not even the second as we read it. The
former, we may suppose, he was to offer for himself, the latter for the
sins of the people whom he was to deliver. It was requisite he should
thus make peace with God, before he made war on Midian. Till sin be
pardoned through the great sacrifice, no good is to be expected. These
bullocks, it is supposed, were intended for sacrifices on the altar of
Baal, but were now converted to a better use. Thus, when the strong man
armed is overcome and dispossessed, the stronger than he divides the
spoil, seizes that for himself which was prepared for Baal. Let him
come whose right it is, and give it to him. (2.) Ball's grove, or
image, or whatever it was that was the sanctity or beauty of his altar,
must not only be burnt, but must be used as fuel for God's altar, to
signify not only that whatever sets up itself in opposition to God
shall be destroyed, but that the justice of God will be glorified in
its destruction. God ordered Gideon to do this, [1.] To try his zeal
for religion, which it was necessary he should give proofs of before he
took the field, to give proof of his valour there. [2.] That some steps
might hereby to taken towards Israel's reformation, which must prepare
the way for their deliverance. Sin, the cause, must be taken away, else
how should the trouble, which was but the effect, come to an end? And
it might be hoped that this example of Gideon's, who was now shortly to
appear so great a man, would be followed by the rest of the cities and
tribes, and the destruction of this one altar of Baal would be the
destruction of many.
II. Gideon was obedient to the heavenly vision, v. 27. He that was to
command the Israel of God must be subject to the God of Israel, without
disputing, and, as a type of Christ, must first save his people from
their sins, and then save them from their enemies. 1. He had servants
of his own, whom he could confide in, who, we may suppose, like him,
had kept their integrity, and had not bowed the knee to Baal, and
therefore were forward to assist him in destroying the altar of Baal.
2. He did not scruple taking his father's bullock and offering it to
God without his father's consent, because God, who expressly commanded
him to do so, had a better title to it than his father had, and it was
the greatest real kindness he could do to his father to prevent his
sin. 3. He expected to incur the displeasure of his father's household
by it, and the ill-will of his neighbours, yet he did it, remembering
how much it was Levi's praise that, in the cause of God, he said to his
father and mother, I have not seen him, Deut. xxxiii. 9. And, while he
was sure of the favour of God, he feared not the anger of men; he that
bade him do it would bear him out. Yet, 4. Though he feared not their
resentment when it was done, to prevent their resistance in the doing
of it he prudently chose to do it by night, that he might not be
disturbed in these sacred actions. And some think it was the same night
in which God spoke to him to do it, and that, as soon as ever he had
received the orders, he immediately applied himself to the execution of
them, and finished before morning.
III. He was brought into peril of his life for doing it, v. 28-30. 1.
It was soon discovered what was done. Gideon, when he had gone through
with the business, did not desire the concealment of it, nor could it
be hid, for the men of the city rose early in the morning, as it should
seem, to say their matins at Baal's altar, and so to begin the day with
their god, such a one as he was, a shame to those who say the true God
is their God, and yet, in the morning, direct no prayer to him, nor
look up. 2. It was soon discovered who had done it. Strict enquiry was
made. Gideon was known to be disaffected to the worship of Baal, which
brought him into suspicion, and positive proof immediately came against
him: "Gideon, no doubt, has done this thing." 3. Gideon being found
guilty of the fact, to such a pitch of impiety had these degenerate
Israelites arrived that they take it for law he must die for the same,
and require his own father (who, by patronising their idolatry, had
given them too much cause to expect he would comply with them herein)
to deliver him up: Bring out thy son, that he may die. Be astonished, O
heavens! at this, and tremble, O earth! By the law of God the
worshippers of Baal were to die, but these wicked men impiously turn
the penalty upon the worshippers of the God of Israel. How prodigiously
mad were they upon their idols! Was it not enough to offer the choicest
of their bullocks to Baal, but must the bravest youth of their city
fall as a sacrifice to that dunghill-deity, when they pretended he was
provoked? How soon will idolaters become persecutors!
IV. He was rescued out of the hands of his persecutors by his own
father, v. 31.
1. There were those that stood against Gideon, that not only appeared
at the first to make a demand, but insisted on it, and would have him
put to death. Notwithstanding the heavy judgments they were at this
time under for their idolatry, yet they hated to be reformed, and
walked contrary to God even when he was walking contrary to them.
2. Yet then Joash stood for him; he was one of the chief men of the
city. Those that have power may do a great deal for the protection of
an honest man and an honest cause, and when they so use their power
they are ministers of God for good.
(1.) This Joash had patronised Baal's altar, yet now protects him that
had destroyed it, [1.] Out of natural affection to his son, and perhaps
a particular esteem for him as a virtuous, valiant, valuable, young
man, and never the worse for not joining with him in the worship of
Baal. Many that have not courage enough to keep their integrity
themselves yet have so much conscience left as makes them love and
esteem those that do. If Joash had a kindness for Baal, yet he had a
greater kindness for his son. Or, [2.] Out of a care for the public
peace. The mob grew riotous, and, he feared, would grow more so, and
therefore, as some think, he bestirred himself to repress the tumult:
"Let it be left to the judges; it is not for you to pass sentence upon
any man;" he that offers it, let him be put to death: he means not as
an idolater, but as a disturber of the peace, and the mover of
sedition. Under this same colour Paul was rescued at Ephesus from those
that were as zealous for Diana as these were for Baal, Acts xix. 40.
Or, [3.] Out of a conviction that Gideon had done well. His son,
perhaps, had reasoned with him, or God, who has all hearts in his
hands, had secretly and effectually influenced him to appear thus
against the advocates for Baal, though he had complied with them
formerly in the worship of Baal. Note, It is good to appear for God
when we are called to it, though there be few or none to second us,
because God can incline the hearts of those to stand by us from whom we
little expect assistance. Let us do our duty, and then trust God with
our safety.
(2.) Two things Joash urges:--[1.] That it was absurd for them to plead
for Baal. "Will you that are Israelites, the worshippers of the one
only living and true God, plead for Baal, a false god? Will you be so
sottish, so senseless? Those whose fathers' god Baal was, and who never
knew any other, are more excusable in pleading for him than you are,
that are in covenant with Jehovah, and have been trained up in the
knowledge of him. You that have smarted so much for worshipping Baal,
and have brought all this mischief and calamity upon yourselves by it,
will you yet plead for Baal?" Note, It is bad to commit sin, but it is
great wickedness indeed to plead for it, especially to plead for Baal,
that idol, whatever it is, which possesses that room in the heart which
God should have. [2.] That it was needless for them to plead for Baal.
If he were not a god, as was pretended, they could have nothing to say
for him; if he were, he was able to plead for himself, as the God of
Israel had often done by fire from heaven, or some other judgment
against those who put contempt upon him. Here is a fair challenge to
Baal to do either good or evil, and the result convinced his
worshippers of their folly in praying to one to help them that could
not avenge himself; after this Gideon remarkably prospered, and thereby
it appeared how unable Baal was to maintain his own cause.
(3.) Gideon's father hereupon gave him a new name (v. 32); he called
him Jerubbaal: "Let Baal plead; let him plead against him if he can; if
he have any thing to say for himself against his destroyer, let him say
it." This name was a standing defiance to Baal: "Now that Gideon is
taking up arms against the Midianites that worship Baal, let him defend
his worshippers if he can." It likewise gave honour to Gideon (a sworn
enemy to that great usurper, and that had carried the day against him),
that encouragement to his soldiers, that they fought under one that
fought for God against this great competitor with him for the throne.
It is the probable conjecture of the learned that that Jerombalus whom
Sanchoniathon (one of the most ancient of all the heathen writers)
speaks of as a priest of the god Jao (a corruption of the name
Jehovah), and one to whom he was indebted for a great deal of
knowledge, was this Jerubbaal. He is called Jerubbesheth (2 Sam. xi.
21), Baal, a lord, being fitly turned into Besheth, shame.
Gideon's Fleece. (b. c. 1249.)
33 Then all the Midianites and the Amalekites and the children of the
east were gathered together, and went over, and pitched in the valley
of Jezreel. 34 But the Spirit of the Lord came upon Gideon, and he
blew a trumpet; and Abiezer was gathered after him. 35 And he sent
messengers throughout all Manasseh; who also was gathered after him:
and he sent messengers unto Asher, and unto Zebulun, and unto Naphtali;
and they came up to meet them. 36 And Gideon said unto God, If thou
wilt save Israel by mine hand, as thou hast said, 37 Behold, I will
put a fleece of wool in the floor; and if the dew be on the fleece
only, and it be dry upon all the earth beside, then shall I know that
thou wilt save Israel by mine hand, as thou hast said. 38 And it was
so: for he rose up early on the morrow, and thrust the fleece together,
and wringed the dew out of the fleece, a bowl full of water. 39 And
Gideon said unto God, Let not thine anger be hot against me, and I will
speak but this once: let me prove, I pray thee, but this once with the
fleece; let it now be dry only upon the fleece, and upon all the ground
let there be dew. 40 And God did so that night: for it was dry upon
the fleece only, and there was dew on all the ground.
Here we have, I. The descent which the enemies of Israel made upon
them, v. 33. A vast number of Midianites, Amalekites, and Arabians, got
together, and came over Jordan, none either caring or daring to guard
that important and advantageous pass against them, and they made their
headquarters in the valley of Jezreel, in the heart of Manasseh's
tribe, not far from Gideon's city. Some think that the notice they had
of Gideon's destroying Baal's altar brought them over, and that they
came to plead for Baal and to make that a pretence for quarrelling with
Israel; but it is more likely that it was now harvest-time, when they
had been wont each year to make such a visit as this (v. 3), and that
they were expected when Gideon was threshing, v. 11. God raised up
Gideon to be ready against this terrible blow came. Their success so
many years in these incursions, the little opposition they had met with
and the great booty they had carried off, made them now both very eager
and very confident. But it proved that the measure of their iniquity
was full and the year of recompence had come; they must now make an end
to spoil and must be spoiled, and they are gathered as sheaves to the
floor (Mic. iv. 12, 13), for Gideon to thresh.
II. The preparation which Gideon makes to attack them in their camp, v.
34, 35. 1. God by his Spirit put life into Gideon: The Spirit of the
Lord clothes Gideon (so the word is), clothed him as a robe, to put
honour upon him, clothed him as a coat of mail, to put defence upon
him. Those are well clad that are thus clothed. A spirit of fortitude
from before the Lord clothed Gideon; so the Chaldee. He was of himself
a mighty man of valour; yet personal strength and courage, though
vigorously exerted, would not suffice for this great action; he must
have the armour of God upon him, and this is what he must depend upon:
The Spirit of the Lord clothed him in an extraordinary manner. Whom God
calls to his work he will qualify and animate for it. 2. Gideon with
his trumpet put life into his neighbours, God working with him; he blew
a trumpet, to call in volunteers, and more came in than perhaps he
expected. (1.) The men of Abiezer, though lately enraged against him
for throwing down the altar of Baal, and though they had condemned him
to death as a criminal, were now convinced of their error, bravely came
in to his assistance, and submitted to him as their general: Abiezer
was gathered after him, v. 34. So suddenly can God turn the hearts even
of idolaters and persecutors. (2.) Distant tribes, even Asher and
Naphtali, which lay most remote, though strangers to him, obeyed his
summons, and sent him in the best of their forces, v. 35. Though they
lay furthest from the danger, yet, considering that if their neighbours
were over-run by the Midianites their own turn would be next, they were
forward to join against a common enemy.
III. The signs which God gratified him with, for the confirming both of
his own faith and that of his followers; and perhaps it was more for
their sakes than for his own that he desired them. Or, perhaps, he
desired by these to be satisfied whether this was the time of his
conquering the Midianites, or whether he was to wait for some other
opportunity. Observe, 1. His request for a sign (v. 36, 37): "Let me by
this know that thou wilt save Israel by my hand, let a fleece of wool,
spread in the open air, be wet with the dew, and let the ground about
it be dry." The purport of this is, Lord, I believe, help thou my
unbelief. He found his own faith weak and wavering, and therefore
begged of God by this sign to perfect what was lacking in it. We may
suppose that God, who intended to give him these signs, for the
glorifying of his own power and goodness, put it into his heart to ask
them. Yet, when he repeated his request for a second sign, the reverse
of the former, he did it with a very humble apology, deprecating God's
displeasure, because it looked so like a peevish humoursome distrust of
God and dissatisfaction with the many assurances he had already given
him (v. 39): Let not thy anger be hot against me. Though he took the
boldness to ask another sign, yet he did it with such fear and
trembling as showed that the familiarity God had graciously admitted
him to did not breed any contempt of God's glory, nor presumption on
God's goodness. Abraham had given him an example of this, when God gave
him leave to be very free with him (Gen. xviii. 30, 32), O let not the
Lord be angry, and I will speak. God's favour must be sought with great
reverence, a due sense of our distance, and a religious fear of his
wrath. 2. God's gracious grant of his request. See how tender God is of
true believers though they be weak, and how ready to condescend to
their infirmities, that the bruised reed may not be broken nor the
smoking flax quenched. Gideon would have the fleece wet and the ground
dry; but then, lest any should object, "It is natural for wool, if ever
so little moisture fall, to drink it in and retain it, and therefore
there was nothing extraordinary in this," though the quantity wrung out
was sufficient to obviate such an objection, yet he desires that next
night the ground might be wet and the fleece dry, and it is done, so
willing is God to give to the heirs of promise strong consolation (Heb.
vi. 17, 18), even by two immutable things. He suffers himself, not only
to be prevailed with by their importunities, but even to be prescribed
to by their doubts and dissatisfactions. These signs were, (1.) Truly
miraculous, and therefore abundantly serving to confirm his commission.
It is said of the dew that it is from the Lord, and tarrieth not for
man, nor waiteth for the sons of men (Micah v. 7); and yet God here in
this matter hearkened to the voice of a man; as to Joshua, in directing
the course of the sun, so to Gideon in directing that of the dew, by
which it appears that it falls not by chance, but by providence. The
latter sign inverted the former, and, to please Gideon, it was wrought
backward and forward, whence Dr. Fuller observes that heaven's real
miracles will endure turning, being inside and outside both alike. (2.)
Very significant. He and his men were going to engage the Midianites;
could God distinguish between a small fleece of Israel and the vast
floor of Midian? Yes, by this he is made to know that he can. Is Gideon
desirous that the dew of divine grace might descend upon himself in
particular? He sees the fleece wet with dew to assure him of it. Does
he desire that God will be as the dew to all Israel? Behold, all the
ground is wet. Some make this fleece an emblem of the Jewish nation,
which, when time was, was wet with the dew of God's word and
ordinances, while the rest of the world was dry; but since the
rejection of Christ and his gospel they are dry as the heath in the
wilderness, while the nations about are as a watered garden.
__________________________________________________________________
J U D G E S
CHAP. VII.
This chapter presents us with Gideon in the field, commanding the army
of Israel, and routing the army of the Midianites, for which great
exploit we found in the former chapter how he was prepared by his
converse with God and his conquest of Baal. We are here told, I. What
direction God gave to Gideon for the modelling of his army, by which it
was reduced to 300 men, ver. 1, 8. II. What encouragement God gave to
Gideon to attack the enemy, by sending him secretly into their camp to
hear a Midianite tell his dream, ver. 9-15. III. How he formed his
attack upon the enemy's camp with his 300 men, not to fight them, but
to frighten them, ver. 16-20. IV. The success of this attack; it put
them to flight, and gave them a total rout, the disbanded forces, and
their other neighbours, then coming in to his assistance, ver. 21-25.
It is a story that shines very brightly in the book of the wars of the
Lord.
Gideon's Three Hundred Men. (b. c. 1249.)
1 Then Jerubbaal, who is Gideon, and all the people that were with him,
rose up early, and pitched beside the well of Harod: so that the host
of the Midianites were on the north side of them, by the hill of Moreh,
in the valley. 2 And the Lord said unto Gideon, The people that are
with thee are too many for me to give the Midianites into their hands,
lest Israel vaunt themselves against me, saying, Mine own hand hath
saved me. 3 Now therefore go to, proclaim in the ears of the people,
saying, Whosoever is fearful and afraid, let him return and depart
early from mount Gilead. And there returned of the people twenty and
two thousand; and there remained ten thousand. 4 And the Lord said
unto Gideon, The people are yet too many; bring them down unto the
water, and I will try them for thee there: and it shall be, that of
whom I say unto thee, This shall go with thee, the same shall go with
thee; and of whomsoever I say unto thee, This shall not go with thee,
the same shall not go. 5 So he brought down the people unto the
water: and the Lord said unto Gideon, Every one that lappeth of the
water with his tongue, as a dog lappeth, him shalt thou set by himself;
likewise every one that boweth down upon his knees to drink. 6 And
the number of them that lapped, putting their hand to their mouth, were
three hundred men: but all the rest of the people bowed down upon their
knees to drink water. 7 And the Lord said unto Gideon, By the three
hundred men that lapped will I save you, and deliver the Midianites
into thine hand: and let all the other people go every man unto his
place. 8 So the people took victuals in their hand, and their
trumpets: and he sent all the rest of Israel every man unto his tent,
and retained those three hundred men: and the host of Midian was
beneath him in the valley.
Here, I. Gideon applies himself with all possible care and industry to
do the part of a good general, in leading on the hosts of Israel
against the Midianites (v. 1): He rose up early, as one whose heart was
upon his business, and who was afraid of losing time. Now that he is
sure God is with him he is impatient of delay. He pitched near a famous
well, that his army might not be distressed for want of water, and
gained the higher ground, which possibly might be some advantage to
him, for the Midianites were beneath him in the valley. Note, Faith in
God's promises must not slacken, but rather quicken, our endeavours.
When we are sure God goes before us, then we must bestir ourselves, 2
Sam. v. 24.
II. God provides that the praise of the intended victory may be
reserved wholly to himself, by appointing 300 men only to be employed
in this service.
1. The army consisted of 32,000 men, a small army in comparison with
what the Midianites had now brought into the field; Gideon was ready to
think them too few, but God comes to him, and tells him they are too
many, v. 2. Not but that those did well who offered themselves
willingly to this expedition, but God saw fit not to make use of all
that came. We often find God bringing great things to pass by a few
hands, but this was the only time that he purposely made them fewer.
Had Deborah lately blamed those who came not to the help of the Lord,
and yet in the next great action must those be turned off that do come?
Yes; (1.) God would hereby show that when he employed suitable
instruments in his service he did not need them, but could do his work
without them, so that he was not indebted to them for their service,
but they to him for employing them. (2.) He would hereby put those to
shame for their cowardice who had tamely submitted to the Midianites,
and durst not make head against them, because of the disproportion of
their numbers. They now saw that, if they had but made sure of the
favour of God, one of them might have chased a thousand. (3.) He would
hereby silence and exclude boasting. This is the reason here given by
him who knows the pride that is in men's hearts: Lest Israel vaunt
themselves against me. Justly were those denied the honour of the
success. My own hand hath saved me is a word that must never come out
of the mouth of such as shall be saved. He that glories must glory in
the Lord, and all flesh must be silent before him.
2. Two ways God took to lessen their numbers:--(1.) He ordered all that
would own themselves timorous and faint-hearted to be dismissed, v. 3.
They were now encamped on a mountain close to the enemy, called Mount
Gilead, from Gilead, the common ancestor of these families of Manasseh,
which were seated on this side Jordan (Num. xxvi. 30), and thence they
might see perhaps the vast numbers of the enemy; those therefore who
were disheartened at the sight were left to their liberty, to go back
if they pleased. There was a law for making such a proclamation as
this, Deut. xx. 8. But Gideon perhaps thought that concerned only those
wars which were undertaken for the enlarging of their coast, not, as
this, for their necessary defence against an invader; therefore Gideon
would not have proclaimed this if God, who knew how his forces would
hereby be diminished, had not commanded him. Cowards would be as likely
as any, after the victory, to take the honour of it from God, and
therefore God would not do them the honour to employ them in it. One
would have thought there would be scarcely one Israelite to be found
that against such an enemy as the Midianites, and under such a leader
as Gideon, would own himself fearful; yet above two parts of three took
advantage of this proclamation, and filed off, when they saw the
strength of the enemy and their own weakness, not considering the
assurances of the divine presence which their general had received of
the Lord, and, it is likely, delivered unto them. Some think the
oppression they had been under so long had broken their spirits,
others, more probably, that consciousness of their own guilt had
deprived them of their courage. Sin stared them in the face, and
therefore they durst not look death in the face. Note, Fearful
faint-hearted people are not fit to be employed for God; and, among
those that are enlisted under the banner of Christ, there are more such
than we think there are. (2.) He directed the cashiering of all that
remained except 300 men, and he did it by a sign: The people are yet
too many for me to make use off, v. 4. See how much God's thoughts and
ways are above ours. Gideon himself, it is likely, thought they were
too few, though they were as many as Barak encountered Sisera with (ch.
iv. 14); and, had he not forced his way through the discouragement by
dint of faith, he himself would have started back from so hazardous an
enterprise, and have made the best of his own way back. But God saith,
they are too many, and, when diminished to a third part, they are yet
too many, which may help us to understand those providences which
sometimes seem to weaken the church and its interests: its friends are
too many, too mighty, too wise, for God to work deliverance by; God is
taking a course to lessen them, that he may be exalted in his own
strength. Gideon is ordered to bring his soldiers to the watering,
probably to the well of Harod (v. 1) and the stream that ran from it;
he, or some appointed by him, must observe how they drank. We must
suppose they were all thirsty, and were inclined to drink; it is likely
he told them they must prepare to enter upon action immediately, and
therefore must refresh themselves accordingly, not expecting, after
this, to drink any thing else but the blood of their enemies. Now some,
and no doubt the most, would kneel down on their knees to drink, and
put their mouths to the water as horses do, and so they might get their
full draught. Others, it may be, would not make such a formal business
of it, but as a dog laps with his tongue, a lap and away, so they would
hastily take up a little water in their hands, and cool their mouths
with that, and be gone. Three hundred and no more there were of this
latter sort, that drank in haste, and by those God tells Gideon he
would rout the Midianites, v. 7. By the former distinction none were
retained but hearty men, that were resolved to do their utmost for
retrieving the liberties of Israel; but by this further distinction it
was provided that none should be made use of but, [1.] Men that were
hardy, that could endure long fatigue, without complaining of thirst or
weariness, that had not in them any dregs either of sloth or luxury.
[2.] Men that were hasty, that thought it long till they were engaged
with the enemy, preferring the service of God and their country before
their necessary refreshment; such as these God chooses to employ, that
are not only well affected, but zealously affected in a good thing. And
also because these were the smaller number, and therefore the least
likely to effect what they were designed for, God would by them save
Israel. It was a great trial to the faith and courage of Gideon, when
God bade him let all the rest of the people but these 300 go every man
to his place, that is, go where they pleased out of his call, and from
under his command; yet we may suppose those that were hearty in the
cause, though now set aside, did not go so far out of hearing but that
they were ready to follow the blow, when the 300 had broken the ice,
though this does not appear. Thus strangely was Gideon's army purged,
and modelled, and reduced, instead of being recruited, as one would
think in so great an action it both needed and deserved to be. Now,
3. Let us see how this little despicable regiment, on which the stress
of the action must lie, was accoutred and fitted out. Had these 300
been double-manned with servants and attendants, and double-armed with
swords and spears, we should have thought them the more likely to bring
something to pass. But, instead of making them more serviceable by
their equipment, they are made less so. For, (1.) Every soldier turns
butler: They took victuals in their hands (v. 8), left their bag and
baggage behind, and every man burdened himself with his own provision,
which was a trial of their faith, whether they could trust God when
they had no more provisions with them than they could carry, and a
trial of their diligence, whether they would carry as much as they had
occasion for. This was indeed living from hand to mouth. (2.) Every
soldier turns trumpeter. The regiments that were cashiered left their
trumpets behind them for the use of these 300 men, who were furnished
with these instead of weapons of war, as if they had been going rather
to a game than to a battle.
9 And it came to pass the same night, that the Lord said unto him,
Arise, get thee down unto the host; for I have delivered it into thine
hand. 10 But if thou fear to go down, go thou with Phurah thy servant
down to the host: 11 And thou shalt hear what they say; and afterward
shall thine hands be strengthened to go down unto the host. Then went
he down with Phurah his servant unto the outside of the armed men that
were in the host. 12 And the Midianites and the Amalekites and all
the children of the east lay along in the valley like grasshoppers for
multitude; and their camels were without number, as the sand by the sea
side for multitude. 13 And when Gideon was come, behold, there was a
man that told a dream unto his fellow, and said, Behold, I dreamed a
dream, and, lo, a cake of barley bread tumbled into the host of Midian,
and came unto a tent, and smote it that it fell, and overturned it,
that the tent lay along. 14 And his fellow answered and said, This is
nothing else save the sword of Gideon the son of Joash, a man of
Israel: for into his hand hath God delivered Midian, and all the host.
15 And it was so, when Gideon heard the telling of the dream, and the
interpretation thereof, that he worshipped, and returned into the host
of Israel, and said, Arise; for the Lord hath delivered into your hand
the host of Midian.
Gideon's army being diminished as we have found it was, he must either
fight by faith or not at all; God therefore here provides recruits for
his faith, instead of recruits for his forces.
I. He furnishes him with a good foundation to build his faith upon.
Nothing but a word from God will be a footing for faith. He has this as
full and express as he can desire, v. 9. 1. A word of command to
warrant the action, which otherwise seemed rash and indiscreet, and
unbecoming a wise general: Arise, get thee down with this handful of
men unto the host. 2. A word of promise to assure him of the success,
which otherwise seemed very improbable: I have delivered it into thy
hand; it is all thy own. This word of the Lord came to him the same
night, when he was (we may suppose) greatly agitated and full of care
how he should come off; in the multitude of his thoughts within him
these comforts did delight his soul. Divine consolations are given in
to believers not only strongly but seasonably.
II. He furnishes him with a good prop to support his faith with. 1. He
orders him to be his own spy, and now in the dead of the night to go
down privately into the host of Midian, and see what intelligence he
could gain: "If thou fear to go down to fight, go first only with thy
own servant (v. 10) and hear what they say" (v. 11); and it is
intimated to him that he should hear that which would greatly
strengthen his faith. God knows the infirmities of his people, and what
great encouragement they may sometimes take from a small matter; and
therefore, knowing beforehand what would occur to Gideon, in that very
part of the camp to which he would go down, he orders him to go down
and hearken to what they said, that he might the more firmly believe
what God said. He must take with him Phurah his servant, one that he
could confide in, probably one of the ten that had helped him to break
down the altar of Baal. He must take him and no one else with him, must
take him with him to be a witness of what he should hear the Midianites
say, that out of the mouth of these two witnesses, when the matter came
to be reported to Israel, the word might be established. He must take
his servant with him, because two are better than one and a little help
is better than none. 2. Being so, he orders him the sight of something
that was discouraging. It was enough to frighten him to discern,
perhaps by moon-light, the vast numbers of the enemy (v. 12), the men
like grasshoppers for multitude, and they proved no better than
grasshoppers for strength and courage; the camels one could not count,
any more than the sand. But, 3. He causes him to hear that which was to
him a very good omen; and when he had heard it he went back again
immediately, supposing he now had what he was sent thither for. He
overheard two soldiers of the enemy, that were comrades, talking;
probably they were in bed together, waking in the night. (1.) One of
them tells his dream, and as our dreams generally are, and therefore
not worth telling again, it is a very foolish one. He dreamed that he
saw a barley-cake come rolling down the hill into the camp of the
Midianites, and "methought," says he (for so we speak in telling our
dreams), "this rolling cake struck one of our tents" (perhaps one of
the chief of their tents) "and with such violence that" (would you
think it?) "it overturned the tent, forced down the stakes, and broke
the cords at one blow, so that the tent lay along and buried its
inhabitants," v. 13. In multitudes of dreams there are divers vanities,
says Solomon, Eccl. v. 7. One would wonder what odd incoherent things
are often put together by a ludicrous fancy in our dreams. (2.) The
other, it may be between sleeping and waking, undertakes to interpret
this dream, and the interpretation is very far-fetched: This is nothing
else save the sword of Gideon, v. 14. Our expositors now can tell us
how apt the resemblance was, that Gideon, who had threshed corn for his
family, and made cakes for his friend (ch. vi. 11-19), was fitly
represented by a cake,--that he and his army were as inconsiderable as
a cake made of a little flour, as contemptible as a barley-cake,
hastily got together as a cake suddenly baked upon the coals, and as
unlikely to conquer this great army as a cake to overthrow a tent. But,
after all, do not interpretations belong to God? He put it into the
head of the one to dream and into the mouth of the other to give the
sense of it; if Gideon had heard the dream only, and he and his servant
had been left to interpret it themselves, it had so little significancy
in it that it would have done him little service; but, having the
interpretation from the mouth of an enemy, it not only appeared to come
from God, who has all men's hearts and tongues in his hand, but it was
likewise an evidence that the enemy was quite dispirited, and that the
name of Gideon had become so formidable to them that it disturbed their
sleep. The victory would easily be won which was already so tamely
yielded: Into his hand hath God delivered Midian. Those were not likely
to fight who saw God fighting against them.
Lastly, Gideon, observing the finger of God pointing him to this very
place, at this very time, to hear this dream and the interpretation of
it, was exceedingly encouraged by it against the melancholy
apprehensions he had upon the reducing of his army. He was very well
pleased to hear himself compared to a barley-cake, when it proved to
effect such great things. Being hereby animated, we are told (v. 15),
1. How he gave God the glory of it; he worshipped immediately, bowed
his head, or, it may be, lifted up his eyes and hands, and in a short
ejaculation thanked God for the victory he was now sure of, and for
this encouragement to expect it. Wherever we are, we may speak to God,
and worship him, and find a way open heavenward. God must have the
praise of that which is encouraging to our faith, and his providence
must be acknowledged in those events which, though minute and seemingly
accidental, prove serviceable to us. 2. How he gave his friends a share
in the encouragements he had received: Arise, prepare to march
presently; the Lord has delivered Midian into your hand.
The Midianites Surprised. (b. c. 1249.)
16 And he divided the three hundred men into three companies, and he
put a trumpet in every man's hand, with empty pitchers, and lamps
within the pitchers. 17 And he said unto them, Look on me, and do
likewise: and, behold, when I come to the outside of the camp, it shall
be that, as I do, so shall ye do. 18 When I blow with a trumpet, I
and all that are with me, then blow ye the trumpets also on every side
of all the camp, and say, The sword of the Lord, and of Gideon. 19 So
Gideon, and the hundred men that were with him, came unto the outside
of the camp in the beginning of the middle watch; and they had but
newly set the watch: and they blew the trumpets, and brake the pitchers
that were in their hands. 20 And the three companies blew the
trumpets, and brake the pitchers, and held the lamps in their left
hands, and the trumpets in their right hands to blow withal: and they
cried, The sword of the Lord, and of Gideon. 21 And they stood every
man in his place round about the camp: and all the host ran, and cried,
and fled. 22 And the three hundred blew the trumpets, and the Lord
set every man's sword against his fellow, even throughout all the host:
and the host fled to Beth-shittah in Zererath, and to the border of
Abel-meholah, unto Tabbath.
Here is, I. The alarm which Gideon gave to the hosts of Midian in the
dead time of the night; for it was intended that those who had so long
been a terror to Israel, and had so often frightened them, should
themselves be routed and ruined purely by terror.
1. The attack here made was, in many circumstances, like that which
Abraham made upon the army that had taken Lot captive. The number of
men was much the same: Abraham had 318, Gideon 300; they both divided
their forces, both made their attack by night, and were both victorious
under great disadvantages (Gen. xiv. 14, 15); and Gideon is not only a
son of Abraham (so were the Midianites by Keturah) but an heir of his
faith. Gideon, (1.) Divided his army, small as it was, into three
battalions (v. 16), one of which he himself commanded (v. 19), because
great armies (and such a one he would make a show of) were usually
divided into the right wing, and left wing, and the body of the army.
(2.) He ordered them all to do as he did, v. 17. He told them now, it
is very likely, what they must do, else the thing was so strange that
they would scarcely have done it of a sudden, but he would, by doing it
first, give notice to them when to do it, as officers exercise their
soldiers with the word of command or by beat of drum: Look on me, and
do likewise. Such is the word of command which our Lord Jesus, the
captain of our salvation, gives his soldiers; for he has left us an
example, with a charge to follow it: As I do, so shall you do. (3.) He
made his descent in the night, when they were secure and least expected
it, which would put them into great consternation, and when the
smallness of his army would not be discovered. In the night all frights
are most frightful, especially in the dead of the night, as this was, a
little after midnight, when the middle watch began, and the alarm would
wake them out of their sleep. We read of terror by night as very
terrible (Ps. xci. 5), and fear in the night, Cant. iii. 8. (4.) That
which Gideon aimed at was to frighten this huge host, to give them not
only a fatal rout, but a very shameful one. He accoutred his army with
every man a trumpet in his right hand, and an earthen pitcher, with a
torch in it, in his left, and he himself thought it no disparagement to
him to march before them thus armed. He would make but a jest of
conquering this army, and goes out against them rather as against a
company of children than against a host of soldiers. The virgin, the
daughter of Zion, hath despised thee, and laughed thee to scorn, Isa.
xxxvii. 22. The fewness of his men favoured his design; for, being so
few, they marched to the camp with the greater secresy and expedition,
so that they were not discovered till they were close by the camp; and
he contrived to give the alarm when they had just mounted the guards
(v. 19), that the sentinels, being then wakeful, might the sooner
disperse the alarm through the camp, which was the best service they
could do him. Three ways Gideon contrived to strike a terror upon this
army, and so put them into confusion. [1.] With a great noise. Every
man must blow his trumpet in the most terrible manner he could and
clatter an earthen pitcher to pieces at the same time; probably each
dashed his pitcher to his next man's, and so they were broken both
together, which would not only make a great crash, but was a figure of
what would be the effects of the fright, even the Midianites' killing
one another. [2.] With a great blaze. The lighted torches were hid in
the pitchers, like a candle under a bushel, until they came to the
camp, and then, being taken out all together of a sudden, would make a
glaring show, and run through the camp like a flash of lightning.
Perhaps with these they set some of the tents on the outside of the
camp on fire, which would very much increase the confusion. [3.] With a
great shout. Every man must cry, For the Lord, and for Gideon, so some
think it should be read in v. 18, for there the sword is not in the
original, but it is in v. 20, The sword of the Lord, and of Gideon. It
should seem, he borrowed the word from the Midianite's dream (v. 14):
it is the sword of Gideon. Finding his name was a terror to them, he
thus improves it against them, but prefixes the name of Jehovah, as the
figure without which his own was but an insignificant cypher. This
would put life into his own men, who might well take courage when they
had such a God as Jehovah, and such a man as Gideon, both to fight for,
and to fight for them; well might those follow who had such leaders. It
would likewise put their enemies into a fright, who had of old heard of
Jehovah's great name, and of late of Gideon's. The sword of the Lord is
all in all to the success of the sword of Gideon, yet the sword of
Gideon must be employed. Men the instruments, and God the principal
agent, must both be considered in their places, but men, the greatest
and best, always in subserviency and subordination to God. This army
was to be defeated purely by terrors, and these are especially the
sword of the Lord. These soldiers, if they had swords by their sides,
that was all, they had none in their hands, but they gained the victory
by shouting "The sword." So the church's enemies are routed by a sword
out of the mouth, Rev. xix. 21.
2. This method here taken of defeating the Midianites may be alluded
to, (1.) As typifying the destruction of the devil's kingdom in the
world by the preaching of the everlasting gospel, the sounding of that
trumpet, and the holding forth of that light out of earthen vessels,
for such the ministers of the gospel are, in whom the treasure of that
light is deposited, 2 Cor. iv. 6, 7. Thus God chose the foolish things
of the world to confound the wise, a barley-cake to overthrow the tents
of Midian, that the excellency of the power might be of God only; the
gospel is a sword, not in the hand, but in the mouth, the sword of the
Lord and of Gideon, of God and Jesus Christ, him that sits on the
throne and the Lamb. (2.) As representing the terrors of the great day.
So the excellent bishop Hall applies it; if these pitchers, trumpets,
and firebrands, did so daunt and dismay the proud troops of Midian and
Amalek, who shall be able to stand before the last terror, when the
trumpet of the archangel shall sound, the elements shall be on a flame,
the heavens pass away with a great noise, and the Lord himself shall
descend with a shout!
II. The wonderful success of this alarm. The Midianites were shouted
out of their lives, as the walls of Jericho were shouted down, that
Gideon might see what he lately despaired of ever seeing, the wonders
that their fathers told them of. Gideon's soldiers observed their
orders, and stood every man in his place round about the camp (v. 21),
sounding his trumpet to excite them to fight one another, and holding
out his torch to light them to their ruin. They did not rush into the
host of Midian, as greedy either of blood or spoil, but patiently stood
still to see the salvation of the Lord, a salvation purely of his own
working. Observe how the design took effect. 1. They feared the
Israelites. All the host immediately took the alarm; it flew like
lightning through all their lines, and they ran, and cried, and fled,
v. 21. There was something natural in this fright. We may suppose they
had not had intelligence of the great diminution of Gideon's army, but
rather concluded that since their last advices it had been growing
greater and greater; and therefore they had reason to suspect, knowing
how odious and grievous they had made themselves and what bold steps
had been taken towards the throwing off of their yoke, that it was a
very great army which was to be ushered in with all those trumpeters
and torch-bearers. But there was more of a supernatural power
impressing this terror upon them. God himself gave it the setting on,
to show how that promise should have been fulfilled if they had not
forfeited it, One of you shall chase a thousand. See the power of
imagination, and how much it may become a terror at some times, as at
other times it is a pleasure. 2. They fell foul upon one another: The
Lord set every man's sword against his fellow, v. 22. In this
confusion, observing the trumpeters and torch-bearers to stand still
without their camp, they concluded the body of the army had already
entered and was in the midst of them, and therefore every one ran at
the next he met, though a friend, supposing him an enemy, and one such
mistake as this would occasion many, for then he that slew him would
certainly be taken for an enemy, and would be dispatched immediately.
It is our interest to preserve such a command of our own spirits as
never to be afraid with any amazement, for we cannot conceive what
mischiefs we thereby plunge ourselves into. See also how God often
makes the enemies of his church instruments to destroy one another; it
is a pity the church's friends should ever be thus infatuated. 3. They
fled for their lives. Perhaps when day-light came they were sensible of
their mistake in fighting with one another, and concluded that by this
fatal error they had so weakened themselves that now it was impossible
to make any head against Israel, and therefore made the best of their
way towards their own country, though, for aught that appears, the 300
men kept their ground. The wicked flee when none pursueth, Prov.
xxviii. 1. Terrors make him afraid on every side, and drive him to his
feet, Job xviii. 11.
Gideon's Victory. (b. c. 1249.)
23 And the men of Israel gathered themselves together out of Naphtali,
and out of Asher, and out of all Manasseh, and pursued after the
Midianites. 24 And Gideon sent messengers throughout all mount
Ephraim, saying, Come down against the Midianites, and take before them
the waters unto Beth-barah and Jordan. Then all the men of Ephraim
gathered themselves together, and took the waters unto Beth-barah and
Jordan. 25 And they took two princes of the Midianites, Oreb and
Zeeb; and they slew Oreb upon the rock Oreb, and Zeeb they slew at the
winepress of Zeeb, and pursued Midian, and brought the heads of Oreb
and Zeeb to Gideon on the other side Jordan.
We have here the prosecution of this glorious victory. 1. Gideon's
soldiers that had been dismissed, and perhaps had begun to disperse
themselves, upon notice of the enemies' flight got together again, and
vigorously pursued those whom they had not courage to face. The men of
Israel out of Naphtali and Asher who did this (v. 23) were not such as
now came from those distant countries, but the same that had enlisted
themselves (ch. vi. 35), but had been cashiered. Those who were fearful
and afraid to fight (v. 3) now took heart, when the worst was over, and
were ready enough to divide the spoil, though backward to make the
onset. Those also that might not fight though they had a mind to it,
and were disbanded by order from God, did not as those, 2 Chron. xxv.
10, 13, return in great anger, but waited for an opportunity of doing
service in pursuing the victory, though they were denied the honour of
helping to force the lines. 2. The Ephraimites, upon a summons from
Gideon, came in unanimously, and secured the passes over Jordan, by the
several fords, to cut off the enemies' retreat into their own country,
that they might be entirely destroyed, to prevent the like mischief to
Israel another time. Now that they had begun to fall, it was easy to
say, Down with them, Esth. vi. 13. They took the waters (v. 24), that
is, posted themselves along the river side, so that the Midianites, who
fled from those who pursued them, fell into the hands of those that
waited to intercept them. Here were fear, and the pit, and the snare,
Isa. xxiv. 17. 3. Two of the chief commanders of the host of Midian
were taken and slain by the Ephraimites on this side Jordan, v. 25.
Their names perhaps signified their nature, Oreb signifies a raven, and
Zeeb a wolf (corvus and lupus). These in their flight had taken
shelter, one in a rock (Isa. ii. 21; Rev. vi. 15), the other by a
wine-press, as Gideon for fear of them had lately hid his corn by a
wine-press, ch. vi. 11. But the places of their shelter were made the
places of their slaughter, and the memory of it was preserved to
posterity in the names of the places, to their perpetual infamy: Here
fell the princes of Midian.
__________________________________________________________________
J U D G E S
CHAP. VIII.
This chapter gives us a further account of Gideon's victory over the
Midianites, with the residue of the story of his life and government.
I. Gideon prudently pacifies the offended Ephraimites, ver. 1-3. II. He
bravely pursues the flying Midianites, ver. 4, 10-12. III. He justly
chastises the insolence of the men of Succoth and Penuel, who basely
abused him (ver. 5-9), and were reckoned with for it, ver. 13-17. IV.
He honourably slays the two kings of Midian, ver. 18-21. V. After all
this he modestly declines the government of Israel, ver. 22, 23. VI. He
foolishly gratified the superstitious humour of his people by setting
up an ephod in his own city, which proved a great snare, ver. 24-27.
VII. He kept the country quiet for forty years, ver. 28. VIII. He died
in honour, and left a numerous family behind him, ver. 29-32. IX. Both
he and his God were soon forgotten by ungrateful Israel, ver. 33-35.
Gideon Pacifies the Ephraimites. (b. c. 1249.)
1 And the men of Ephraim said unto him, Why hast thou served us thus,
that thou calledst us not, when thou wentest to fight with the
Midianites? And they did chide with him sharply. 2 And he said unto
them, What have I done now in comparison of you? Is not the gleaning of
the grapes of Ephraim better than the vintage of Abiezer? 3 God hath
delivered into your hands the princes of Midian, Oreb and Zeeb: and
what was I able to do in comparison of you? Then their anger was abated
toward him, when he had said that.
No sooner were the Midianites, the common enemy, subdued, than, through
the violence of some hot spirits, the children of Israel were ready to
quarrel among themselves; an unhappy spark was struck, which, if Gideon
had not with a great deal of wisdom and grace extinguished immediately,
might have broken out into a flame of fatal consequence. The
Ephraimites, when they brought the heads of Oreb and Zeeb to Gideon as
general, instead of congratulating him upon his successes and
addressing him with thanks for his great services, as they ought to
have done, picked a quarrel with him and grew very hot upon it.
I. Their accusation was very peevish and unreasonable: Why didst thou
not call us when thou wentest to fight with the Midianites? v. 1.
Ephraim was brother to Manasseh, Gideon's tribe, and had the
pre-eminence in Jacob's blessing and in Moses's, and therefore was very
jealous of Manasseh, lest that tribe should at any time eclipse the
honour of theirs. Hence we find Manasseh against Ephraim and Ephraim
against Manasseh, Isa. ix. 21. A brother offended is harder to be won
than a strong city, and their contentions are as the bars of a castle,
Prov. xviii. 19. But how unjust was their quarrel with Gideon! They
were angry that he did not send for them to begin the attack upon
Midian, as well as to follow the blow. Why were they not called to lead
the van? The post of honour, they thought, belonged to them. But, 1.
Gideon was called of God, and must act as he directed; he neither took
the honour to himself nor did he himself dispose of honours, but left
it to God to do all. So that the Ephraimites, in this quarrel,
reflected upon the divine conduct; and what was Gideon that they
murmured against him? 2. Why did not the Ephraimites offer themselves
willingly to the service? They knew the enemy was in their country, and
had heard of the forces that were raising to oppose them, to which they
ought to have joined themselves, in zeal for the common cause, though
they had not a formal invitation. Those seek themselves more than God
that stand upon a point of honour to excuse themselves from doing real
service to God and their generation. In Deborah's time there was a root
of Ephraim, ch. v. 14. Why did not this appear now? The case itself
called them, they needed not wait for a call from Gideon. 3. Gideon had
saved their credit in not calling them. If he had sent for them, no
doubt may of them would have gone back with the faint-hearted, or been
dismissed with the lazy, slothful, and intemperate; so that by not
calling them he prevented the putting of those slurs upon them. Cowards
will seem valiant when the danger is over, but those consult their
reputation who try not their courage when danger is near.
II. Gideon's answer was very calm and peaceable, and was intended not
so much to justify himself as to please and pacify them, v. 2, 3. He
answers them, 1. With a great deal of meekness and temper. He did not
resent the affront, nor answer anger with anger, but mildly reasoned
the case with them, and he won as true honour by this command which he
had over his own passion as by his victory over the Midianites. He that
is slow to anger is better than the mighty. 2. With a great deal of
modesty and humility, magnifying their performances above his own: Is
not the gleaning of the grapes of Ephraim, who picked up the stragglers
of the enemy, and cut off those of them that escaped, better than the
vintage of Abiezer--a greater honour to them, and better service to the
country, than the first attack Gideon made upon them? The destruction
of the church's enemies is compared to a vintage, Rev. xiv. 18. In this
he owns their gleanings better than his gatherings. The improving of a
victory is often more honourable, and of greater consequence, than the
winning of it; in this they had signalized themselves, and their own
courage and conduct, or, rather, God had dignified them; for thought,
to magnify their achievements, he is willing to diminish his own
performances, yet he will not take any flowers from God's crown to
adorn theirs with: "God has delivered into your hands the princes of
Midian, and a great slaughter has been made of the enemy by your
numerous hosts, and what was I able to do with 300 men, in comparison
of you and your brave exploits?" Gideon stands here a very great
example of self-denial, and this instance shows us, (1.) That humility
of deportment is the best way to remove envy. It is true even right
works are often envied, Eccl. iv. 4. Yet they are not so apt to be so
when those who do them appear not to be proud of them. Those are
malignant indeed who seek to cast down from their excellency those that
humble and abase themselves, (2.) It is likewise the surest method of
ending strife, for only by pride comes contention, Prov. xiii. 10. (3.)
Humility is most amiable and admirable in the midst of great
attainments and advancements. Gideon's conquests did greatly set off
his condescensions. (4.) It is the proper act of humility to esteem
others better than ourselves, and in honour to prefer one another.
Now what was the issue of this controversy? The Ephraimites had chidden
with him sharply (v. 1), forgetting the respect due to their general
and one whom God had honoured, and giving vent to their passion in a
very indecent liberty of speech, a certain sign of a weak and
indefensible cause. Reason runs low when the chiding flies high. But
Gideon's soft answer turned away their wrath, Prov. xv. 1. Their anger
was abated towards him, v. 3. It is intimated that they retained some
resentment, but he prudently overlooked it and let it cool by degrees.
Very great and good men must expect to have their patience tried by the
unkindnesses and follies even of those they serve and must not think it
strange.
Gideon Pursues the Midianites. (b. c. 1249.)
4 And Gideon came to Jordan, and passed over, he, and the three hundred
men that were with him, faint, yet pursuing them. 5 And he said unto
the men of Succoth, Give, I pray you, loaves of bread unto the people
that follow me; for they be faint, and I am pursuing after Zebah and
Zalmunna, kings of Midian. 6 And the princes of Succoth said, Are the
hands of Zebah and Zalmunna now in thine hand, that we should give
bread unto thine army? 7 And Gideon said, Therefore when the Lord
hath delivered Zebah and Zalmunna into mine hand, then I will tear your
flesh with the thorns of the wilderness and with briers. 8 And he
went up thence to Penuel, and spake unto them likewise: and the men of
Penuel answered him as the men of Succoth had answered him. 9 And he
spake also unto the men of Penuel, saying, When I come again in peace,
I will break down this tower. 10 Now Zebah and Zalmunna were in
Karkor, and their hosts with them, about fifteen thousand men, all that
were left of all the hosts of the children of the east: for there fell
an hundred and twenty thousand men that drew sword. 11 And Gideon
went up by the way of them that dwelt in tents on the east of Nobah and
Jogbehah, and smote the host: for the host was secure. 12 And when
Zebah and Zalmunna fled, he pursued after them, and took the two kings
of Midian, Zebah and Zalmunna, and discomfited all the host. 13 And
Gideon the son of Joash returned from battle before the sun was up,
14 And caught a young man of the men of Succoth, and enquired of him:
and he described unto him the princes of Succoth, and the elders
thereof, even threescore and seventeen men. 15 And he came unto the
men of Succoth, and said, Behold Zebah and Zalmunna, with whom ye did
upbraid me, saying, Are the hands of Zebah and Zalmunna now in thine
hand, that we should give bread unto thy men that are weary? 16 And
he took the elders of the city, and thorns of the wilderness and
briers, and with them he taught the men of Succoth. 17 And he beat
down the tower of Penuel, and slew the men of the city.
In these verses we have,
I. Gideon, as a valiant general, pursuing the remaining Midianites, and
bravely following his blow. A very great slaughter was made of the
enemy at first: 120,000 men that drew the sword, v. 10. Such a terrible
execution did they make among themselves, and so easy a prey were they
to Israel. But, it seems, the two kings of Midian, being better
provided than the rest for an escape, with 15,000 men got over Jordan
before the passes could be secured by the Ephraimites, and made towards
their own country. Gideon thinks he does not fully execute his
commission to save Israel if he let them escape. He is not content to
chase them out of the country, but he will chase them out of the world,
Job xviii. 18. This resolution is here pushed on with great firmness,
and crowned with great success.
1. His firmness was very exemplary. He effected his purpose under the
greatest disadvantages and discouragements that could be. (1.) He took
none with him but his 300 men, who now laid aside their trumpets and
torches, and betook themselves to their swords and spears. God had
said, By these 300 men will I save you (ch. vii. 7); and, confiding in
that promise, Gideon kept to them only, v. 4. He expected more from 300
men, supported by a particular promise, than from so many thousands
supported only by their own valour. (2.) They were faint, and yet
pursuing, much fatigued with what they had done, and yet eager to do
more against the enemies of their country. Our spiritual warfare must
thus be prosecuted with what strength we have, though we have but
little; it is many a time the true Christina's case, fainting and yet
pursuing. (3.) Though he met with discouragement from those of his own
people, was jeered for what he was doing, as going about what he could
never accomplish, yet he went on with it. If those that should be our
helpers in the way of our duty prove hindrances to us, let not this
drive us off from it. Those know not how to value God's acceptance that
know not how to despise the reproaches and contempts of men. (4.) He
made a very long march by the way of those that dwelt in tents (v. 11),
either because he hoped to find them kinder to him than the men of
Succoth and Penuel, that dwelt in walled towns (sometimes there is more
generosity and charity found in country tents than in city palaces), or
because that was a road in which he would be least expected, and
therefore that way it would be the greater surprise to them. It is
evident he spared no pains to complete his victory. Now he found it an
advantage to have his 300 men such as could bear hunger, and thirst,
and toil. It should seem, he set upon the enemy by night, as he had
done before, for the host was secure. The security of sinners often
proves their ruin, and dangers are most fatal when least feared.
2. His success was very encouraging to resolution and industry in a
good cause. He routed the army (v. 11), and took the two kings
prisoners, v. 12. Note, The fear of the wicked shall come upon him.
Those that think to run from the sword of the Lord and of Gideon do but
run upon it. If he flee from the iron weapon, yet the bow of steel
shall strike him through; for evil pursueth sinners.
II. Here is Gideon, as a righteous judge, chastising the insolence of
the disaffected Israelites, the men of Succoth and the men of Penuel,
both in the tribe of Gad, on the other side Jordan.
1. Their crime was great. Gideon, with a handful of feeble folk was
pursuing the common enemy, to complete the deliverance of Israel. His
way led him through the city of Succoth first and afterwards of Penuel.
He expected not that the magistrates should meet him in their
formalities, congratulate him upon his victory, present him with the
keys of their city, and give him a treat, much less that they should
send forces in to his assistance, though he was entitled to all this;
but he only begs some necessary food for his soldiers that were ready
to faint for want, and he does it very humbly and importunately: Give,
I pray you, loaves of bread unto the people that follow me, v. 5. The
request would have been reasonable if they had been but poor travellers
in distress; but considering that they were soldiers, called, and
chose, and faithful (Rev. xvii. 14), men whom God had greatly honoured
and to whom Israel was highly obliged, who had done great service to
their country and were now doing more,--that they were conquerors, and
had power to put them under contribution,--and that they were fighting
God's battles and Israel's,--nothing could be more just than that their
brethren should furnish them with the best provisions their city
afforded. But the princes of Succoth neither feared God nor regarded
man. For, (1.) In contempt of God, they refused to answer the just
demands of him whom God had raised up to save them, affronted him,
bantered him, despised the success he had already been honoured with,
despaired of the success of his present undertaking, did what they
could to discourage him in prosecuting the war, and were very willing
to believe that the remaining forces of Midian, which they had now seen
march through their country, would be too hard for him: Are the hands
of Zebah and Zalmunna now in thy hand? "No, nor ever will be," so they
conclude, judging by the disproportion of numbers. (2.) The bowels of
their compassion were shut up against their brethren; they were as
destitute of love as they were of faith, would not give morsels of
bread (so some read it) to those that were ready to perish. Were these
princes? were these Israelites? unworthy either title, base and
degenerate men! Surely they were worshippers of Baal, or in the
interests of Midian. The men of Penuel gave the same answer to the same
request, defying the sword of the Lord and of Gideon, v. 8.
2. The warning he gave them of the punishment of their crime was very
fair. (1.) He did not punish it immediately, because he would not lose
so much time from the pursuit of the enemy that were flying from him,
because he would not seem to do it in a neat of passion, and because he
would do it more to their shame and confusion when he had completed his
undertaking, which they thought impracticable. But, (2.) He told them
how he would punish it (v. 7, 9), to show the confidence he had of
success in the strength of God, and that, if they had the least grain
of grace and consideration left, they might upon second thoughts repent
of their folly, humble themselves, and contrive how to atone for it, by
sending after him succours and supplies, which if they had done, no
doubt, Gideon would have pardoned them. God gives notice of danger, and
space to repent, that sinners may flee from the wrath to come.
3. The warning being slighted, the punishment, though very severe, was
really very just.
(1.) The princes of Succoth were first made examples. Gideon got
intelligence of their number, seventy-seven men, their names, and
places of abode, which were described in writing to him, v. 14. And, to
their great surprise, when they thought he had scarcely overtaken the
Midianites, he returned a conqueror. His 300 men were now the ministers
of his justice; they secured all these princes, and brought them before
Gideon, who showed them his royal captives in chains. "These are the
men you thought me an unequal match for, and would give me no
assistance in the pursuit of," v. 15. And he punished them with thorns
and briers, but, it should seem, not unto death. With these, [1.] He
tormented their bodies, either by scourging or by rolling them in the
thorns and briers; some way or other he tore their flesh, v. 7. Those
shall have judgment without mercy that have shown no mercy. Perhaps he
observed them to be soft and delicate men, who despised him and his
company for their roughness and hardiness, and therefore Gideon thus
mortified them for their effeminacy. [2.] He instructed their minds:
With these he taught the men of Succoth, v. 16. The correction he gave
them was intended, not for destruction, but wholesome discipline, to
make them wiser and better for the future. He made them know (so the
word is), made them know themselves and their folly, God and their
duty, made them know who Gideon was, since they would not know by the
success wherewith God had crowned him. Note, Many are taught with the
briers and thorns of affliction that would not learn otherwise. God
gives wisdom by the rod and reproof, chastens and teaches, and by
correction opens the ear to discipline. Our blessed Saviour, though he
was a Son, yet learnt obedience by the things which he suffered, Heb.
v. 8. Let every pricking brier, and grieving thorn, especially when it
becomes a thorn in the flesh, be thus interpreted, thus improved. "By
this God designs to teach me; what good lesson shall I learn?"
(2.) The doom of the men of Penuel comes next, and it should seem he
used them more severely than the other, for good reason, no doubt, v.
17. [1.] He beat down their tower, of which they gloried, in which they
trusted, perhaps scornfully advising Gideon and his men rather to
secure themselves in that than to pursue the Midianites. What men make
their pride is justly by its ruin made their shame. [2.] He slew the
men of the city, not all, perhaps not the elders or princes, but those
that had affronted him, and those only. He slew some of the men of the
city that were most insolent and abusive, for terror to the rest, and
so he taught the men of Penuel.
Zebah and Zalmunna Slain. (b. c. 1249.)
18 Then said he unto Zebah and Zalmunna, What manner of men were they
whom ye slew at Tabor? And they answered, As thou art, so were they;
each one resembled the children of a king. 19 And he said, They were
my brethren, even the sons of my mother: as the Lord liveth, if ye had
saved them alive, I would not slay you. 20 And he said unto Jether
his firstborn, Up, and slay them. But the youth drew not his sword: for
he feared, because he was yet a youth. 21 Then Zebah and Zalmunna
said, Rise thou, and fall upon us: for as the man is, so is his
strength. And Gideon arose, and slew Zebah and Zalmunna, and took away
the ornaments that were on their camels' necks.
Judgment began at the house of God, in the just correction of the men
of Succoth and Penuel, who were Israelites, but it did not end there.
The kings of Midian, when they had served to demonstrate Gideon's
victories, and grace his triumphs, must now be reckoned with. 1. They
are indicted for the murder of Gideon's brethren some time ago at Mount
Tabor. When the children of Israel, for fear of the Midianites, made
themselves dens in the mountains (ch. vi. 2), those young men, it is
likely, took shelter in that mountain, where they were found by these
two kings, and most basely and barbarously slain in cold blood. When he
asks them what manner of men they were (v. 18), it is not because he
was uncertain of the thing, or wanted proof of it; he was not so little
concerned for his brethren's blood as not to enquire it out before now,
nor were these proud tyrants solicitous to conceal it. But he puts that
question to them that by their acknowledgment of the more than ordinary
comeliness of the persons they slew their crime might appear the more
heinous, and consequently their punishment the more righteous. They
could not but own that, though they were found in a mean and abject
condition, yet they had an unusual greatness and majesty in their
countenances, not unlike Gideon himself at this time: they resembled
the children of a king, born for something great. 2. Being found guilty
of this murder by their own confession, Gideon, though he might have
put them to death as Israel's judge for the injuries done to that
people in general, as Oreb and Zeeb (ch. vii. 25), yet chooses rather
to put on the character of an avenger of blood, as next of kin to the
persons slain: They were my brethren, v. 19. Their other crimes might
have been forgiven, at least Gideon would not have slain them himself,
let them have answered it to the people; but the voice of his
brethren's blood cries, cries to him, now it is in the power of his
hand to avenge it, and therefore there is no remedy--by him must their
blood be shed, though they were kings. Little did they think to hear of
this so long after; but murder seldom goes unpunished even in this
life. 3. The execution is done by Gideon himself with his own hand,
because he was the avenger of blood; he bade his son slay them, for he
was a near relation to the persons murdered, and fittest to be his
father's substitute and representative, and he would thus train him up
to the acts of justice and boldness, v. 20. But, (1.) The young man
himself desired to be excused; he feared, though they were bound and
could make no resistance, because he was yet a youth, and not used to
such work: courage does not always run in the blood. (2.) The prisoners
themselves desired that Gideon would excuse it (v. 21), begged that, if
they must die, they might die by his own hand, which would be somewhat
more honourable to them, and more easy; for by his great strength they
would sooner be dispatched and rid out of their pain. As is the man, so
is his strength. Either they mean it of themselves (they were men of
such strength as called for a better hand than that young man's to
overpower quickly) or of Gideon, "Thou art at thy full strength; he has
not yet come to it; therefore be thou the executioner." From those that
are grown up to maturity, it is expected that what they do in any
service be done with so much the more strength. Gideon dispatched them
quickly, and seized the ornaments that were on their camels' necks,
ornaments like the moon, so it is in the margin, either badges of their
royalty or perhaps of their idolatry, for Ashteroth was represented by
the moon, as Baal by the sun. With there he took all their other
ornaments, as appears v. 26, where we find that he did not put them to
so good a use as one would have wished. The destruction of these two
kings, and that of the two princes (ch. vii. 25) is long afterwards
pleaded as a precedent in prayer for the ruin of others of the church's
enemies, Ps. lxxxiii. 11, Make their nobles like Oreb and Zeeb, and all
their princes as Zebah and Zalmunna, let them all be but off in like
manner.
Gideon Declines the Proffered Crown. (b. c. 1249.)
22 Then the men of Israel said unto Gideon, Rule thou over us, both
thou, and thy son, and thy son's son also: for thou hast delivered us
from the hand of Midian. 23 And Gideon said unto them, I will not
rule over you, neither shall my son rule over you: the Lord shall rule
over you. 24 And Gideon said unto them, I would desire a request of
you, that ye would give me every man the earrings of his prey. (For
they had golden earrings, because they were Ishmaelites.) 25 And they
answered, We will willingly give them. And they spread a garment, and
did cast therein every man the earrings of his prey. 26 And the
weight of the golden earrings that he requested was a thousand and
seven hundred shekels of gold; beside ornaments, and collars, and
purple raiment that was on the kings of Midian, and beside the chains
that were about their camels' necks. 27 And Gideon made an ephod
thereof, and put it in his city, even in Ophrah: and all Israel went
thither a whoring after it: which thing became a snare unto Gideon, and
to his house. 28 Thus was Midian subdued before the children of
Israel, so that they lifted up their heads no more. And the country was
in quietness forty years in the days of Gideon.
Here is, I. Gideon's laudable modesty, after his great victory, in
refusing the government which the people offered him. 1. It was honest
in them to offer it: Rule thou over us, for thou hast delivered us, v.
22. They thought it very reasonable that he who had gone through the
toils and perils of their deliverance should enjoy the honour and power
of commanding them ever afterwards, and very desirable that he who in
this great and critical juncture had had such manifest tokens of God's
presence with him should ever afterwards preside in their affairs. Let
us apply it to the Lord Jesus: he hath delivered us out of the hands of
our enemies, our spiritual enemies, the worst and most dangerous, and
therefore it is fit he should rule over us; for how can we be better
ruled than by one that appears to have so great an interest in heaven
and so great a kindness for this earth? We are delivered that we may
serve him without fear, Luke i. 74, 75. 2. It was honourable in him to
refuse it: I will not rule over you, v. 23. What he did was with a
design to serve them, not to rule them--to make them safe, easy, and
happy, not to make himself great or honourable. And, as he was not
ambitious of grandeur himself, so he did not covet to entail it upon
his family: "My son shall not rule over you, either while I live or
when I am gone, but the Lord shall still rule over you, and constitute
your judges by the special designation of his own Spirit, as he has
done." This intimates, (1.) His modesty, and the mean opinion he had of
himself and his own merits. He thought the honour of doing good was
recompence enough for all his services, which needed not to be rewarded
with the honour of bearing sway. He that is greatest, let him be your
minister. (2.) His piety, and the great opinion he had of God's
government. Perhaps he discerned in the people a dislike of the
theocracy, or divine government, a desire of a king like the nations,
and thought they availed themselves of his merits as a colourable
pretence to move for this change of government. But Gideon would by no
means admit it. No good man can be pleased with any honour done to
himself which ought to be peculiar to God. Were you baptized in the
name of Paul? 1 Cor. i. 13.
II. Gideon's irregular zeal to perpetuate the remembrance of this
victory by an ephod made of the choicest of the spoils. 1. He asked the
men of Israel to give him the ear-rings of their prey; for such
ornaments they stripped the slain of in abundance. These he demanded,
either because they were the finest gold, and therefore fittest for a
religious use, or because they had had as ear-rings some superstitious
signification, which he thought too well of. Aaron called for the
ear-rings to make the golden calf of, Exod. xxxii. 2. These Gideon
begged v. 24. And he had reason enough to think that those who offered
him a crown, when he declined it, would not deny him their ear-rings,
when he begged them, nor did they, v. 25. 2. He himself added the spoil
he took from the kings of Midian, which, it should seem, had fallen to
his share, v. 26. The generals had that part of the prey which was most
splendid, the prey of divers colours, ch. v. 30. 3. Of this he made an
ephod, v. 27. It was plausible enough, and might be well intended to
preserve a memorial of so divine a victory in the judge's own city. But
it was a very unadvised thing to make that memorial to be an ephod, a
sacred garment. I would gladly put the best construction that can be
upon the actions of good men, and such a one we are sure Gideon was.
But we have reason to suspect that this ephod had, as usual, a teraphim
annexed to it (Hos. iii. 4), and that, having an altar already built by
divine appointment (ch. vi. 26), which he erroneously imagined he might
still use for sacrifice, he intended this for an oracle, to be
consulted in doubtful cases. So the learned Dr. Spencer supposes. Each
tribe having now very much its government within itself, they were too
apt to covet their religion among themselves. We read very little of
Shiloh, and the ark there, in all the story of the Judges. Sometimes by
divine dispensation, and much oftener by the transgression of men, that
law which obliged them to worship only at that one altar seems not to
have been so religiously observed as one would have expected, any more
than afterwards, when in the reigns even of very good kings the high
places were not taken away, from which we may infer that that law had a
further reach as a type of Christ, by whose mediation alone all our
services are accepted. Gideon therefore, through ignorance or
inconsideration, sinned in making this ephod, though he had a good
intention in it. Shiloh, it is true, was not far off, but it was in
Ephraim, and that tribe had lately disobliged him (v. 1), which made
him perhaps not care to go so often among them as his occasions would
lead him to consult the oracle, and therefore he would have one nearer
home. However this might be honestly intended, and at first did little
hurt, yet in process of time, (1.) Israel went a whoring after it, that
is, they deserted God's altar and priesthood, being fond of change, and
prone to idolatry, and having some excuse for paying respect to this
ephod, because so good a man as Gideon had set it up, and by degrees
their respect to it grew more and more superstitious. Note, Many are
led into false ways by one false step of a good man. The beginning of
sin, particularly of idolatry and will-worship, is as the letting forth
of water, so it has been found in the fatal corruptions of the church
of Rome; therefore leave it off before it be meddled with. (2.) It
became a snare to Gideon himself, abating his zeal for the house of God
in his old age, and much more to his house, who were drawn by it into
sin, and it proved the ruin of the family.
III. Gideon's happy agency for the repose of Israel, v. 28. The
Midianites that had been so vexatious gave them no more disturbance.
Gideon, though he would not assume the honour and power of a king,
governed as a judge, and did all the good offices he could for his
people; so that the country was in quietness forty years. Hitherto the
times of Israel had been reckoned by forties. Othniel judged forty
years, Ehud eighty--just two forties, Barak forty, and now Gideon
forty, providence so ordering it to bring in mind the forty years of
their wandering in the wilderness. Forty years long was I grieved with
this generation. And see Ezek. iv. 6. After these, Eli ruled forty
years (1 Sam. iv. 18), Samuel and Saul forty (Acts xiii. 21), David
forty, and Solomon forty. Forty years is about an age.
Israel's Return to Idolatry. (b. c. 1249.)
29 And Jerubbaal the son of Joash went and dwelt in his own house. 30
And Gideon had threescore and ten sons of his body begotten: for he had
many wives. 31 And his concubine that was in Shechem, she also bare
him a son, whose name he called Abimelech. 32 And Gideon the son of
Joash died in a good old age, and was buried in the sepulchre of Joash
his father, in Ophrah of the Abiezrites. 33 And it came to pass, as
soon as Gideon was dead, that the children of Israel turned again, and
went a whoring after Baalim, and made Baal-berith their god. 34 And
the children of Israel remembered not the Lord their God, who had
delivered them out of the hands of all their enemies on every side:
35 Neither showed they kindness to the house of Jerubbaal, namely,
Gideon, according to all the goodness which he had showed unto Israel.
We have here the conclusion of the story of Gideon. 1. He lived
privately, v. 29. He was not puffed up with his great honours, did not
covet a palace or castle to dwell in, but retired to the house he had
lived in before his elevation. Thus that brave Roman who was called
from the plough upon a sudden occasion to command the army when the
action was over returned to his plough again. 2. His family was
multiplied. He had many wives (therein he transgressed the law); by
them he had seventy sons (v. 30), but by a concubine he had one whom he
named Abimelech (which signifies, my father a king), that proved the
ruin of his family, v. 31. 3. He died in honour, in a good old age,
when he had lived as long as he was capable of serving God and his
country; and who would desire to live any longer? And he was buried in
the sepulchre of his fathers. 4. After his death the people corrupted
themselves, and went all to naught. As soon as ever Gideon was dead,
who had kept them close to the worship of the God of Israel, they found
themselves under no restraint, and then they went a whoring after
Baalim, v. 33. They went a whoring first after another ephod (v. 27),
for which irregularity Gideon had himself given them too much occasion,
and now they went a whoring after another god. False worships made way
for false deities. They now chose a new god (ch. v. 8), a god of a new
name, Baal-berith (a goddess, say some); Berith, some think, was
Berytus, the place where the Phoenicians worshipped this idol. The name
signifies the Lord of a covenant. Perhaps he was so called because his
worshippers joined themselves by covenant to him, in imitation of
Israel's covenanting with God; for the devil is God's ape. In this
revolt of Israel to idolatry they showed, (1.) Great ingratitude to God
(v. 34): They remembered not the Lord, not only who had delivered them
into the hands of their enemies, to punish them for their idolatry, but
who had also delivered them out of the hands of their enemies, to
invite them back again into his service; both the judgments and the
mercies were forgotten, and the impressions of them lost. (2.) Great
ingratitude to Gideon, v. 35. A great deal of goodness he had shown
unto Israel, as a father to his country, for which they ought to have
been kind to his family when he was gone, for that is one way by which
we ought to show ourselves grateful to our friends and benefactors, and
may be returning their kindnesses when they are in their graves. But
Israel showed not this kindness to Gideon's family, as we shall find in
the next chapter. No wonder if those who forget their God forget their
friends.
__________________________________________________________________
J U D G E S
CHAP. IX.
The apostasy of Israel after the death of Gideon is punished, not as
the former apostasies by a foreign invasion, or the oppressions of any
neighbouring power, but by intestine broils among themselves, which in
this chapter we have the story of; and it is hard to say whether their
sin or their misery appears most in it. It is an account of the
usurpation and tyranny of Abimelech, who was base son to Gideon; so we
must call him, and not more modishly his natural son: he was so unlike
him. We are here told, I. How he thrust himself into the government at
Shechem, his own city, by subtlety and cruelty, particularly by the
murder of all his brethren, ver. 1-6. II. How his doom was read in a
parable by Jotham, Gideon's youngest son, ver. 7-21. III. What strifes
there were between Abimelech and his friends the Shechemites, ver.
22-41. IV. How this ended in the ruin of the Shechemites (ver. 42-49),
and of Abimelech himself, ver. 50-57. Of this meteor, this ignis fatuus
of a prince, that was not a protector but a plague to his country, we
may say, as once was said of a great tyrant, that he came in like a
fox, ruled like a lion, and died like a dog. "For the transgression of
a land, such are the princes thereof."
The Usurpation of Abimelech. (b. c. 1209.)
1 And Abimelech the son of Jerubbaal went to Shechem unto his mother's
brethren, and communed with them, and with all the family of the house
of his mother's father, saying, 2 Speak, I pray you, in the ears of
all the men of Shechem, Whether is better for you, either that all the
sons of Jerubbaal, which are threescore and ten persons, reign over
you, or that one reign over you? remember also that I am your bone and
your flesh. 3 And his mother's brethren spake of him in the ears of
all the men of Shechem all these words: and their hearts inclined to
follow Abimelech; for they said, He is our brother. 4 And they gave
him threescore and ten pieces of silver out of the house of
Baal-berith, wherewith Abimelech hired vain and light persons, which
followed him. 5 And he went unto his father's house at Ophrah, and
slew his brethren the sons of Jerubbaal, being threescore and ten
persons, upon one stone: notwithstanding yet Jotham the youngest son of
Jerubbaal was left; for he hid himself. 6 And all the men of Shechem
gathered together, and all the house of Millo, and went, and made
Abimelech king, by the plain of the pillar that was in Shechem.
We are here told by what arts Abimelech got into authority, and made
himself great. His mother perhaps had instilled into his mind some
towering ambitious thoughts, and the name his father gave him, carrying
royalty in it, might help to blow up these sparks; and now that he has
buried his father nothing will serve his proud spirit but he will
succeed him in the government of Israel, directly contrary to his
father's will, for he had declared no son of his should rule over them.
He had no call from God to this honour as his father had, nor was there
any present occasion for a judge to deliver Israel as there was when
his father was advanced; but his own ambition must be gratified, and
its gratification is all he aims at. Now observe here,
I. How craftily he got his mother's relations into his interests.
Shechem was a city in the tribe of Ephraim, of great note. Joshua had
held his last assembly there. If that city would but appear for him,
and set him up, he thought it would go far in his favour. There he had
an interest in the family of which his mother was, and by them he made
an interest in the leading men of the city. It does not appear that any
of them had an eye to him as a man of merit, who had any thing to
recommend him to such a choice, but the motion came first from himself.
None would have dreamed of making such a one king, if he had not
dreamed of it himself. And see here, 1. How he wheedled them into the
choice, v. 2, 3. He basely suggested that Gideon having left seventy
sons, who made a good figure and had a good interest, they were
designing to keep the power which their father had in their hands, and
by a joint-influence to reign over Israel. "Now," says he, "you had
better have one king than more, than many, than so many. Affairs of
state are best managed by a single person," v. 2. We have no reason to
think that all or any of Gideon's sons had the least intention to reign
over Israel (they were of their father's mind, that the Lord should
reign over them, and they were not called of him), yet this he
insinuates to pave the way to his own pretensions. Note, Those who
design ill themselves are commonly most apt to suspect that others
design ill. As for himself, he only puts them in mind of his relation
to them (verbum sapienti--A word to the wise is sufficient): Remember
that I am your bone and your flesh. The plot took wonderfully. The
magistrates of Shechem were pleased to think of their city being a
royal city and the metropolis of Israel, and therefore they inclined to
follow him; for they said, "He is our brother, and his advancement will
be our advantage." 2. How he got money from them to bear the charges of
his pretensions (v. 4): They gave him seventy pieces of silver; it is
not said what the value of these pieces was; so many shekels are less,
and so many talents more, than we can well imagine; therefore it is
supposed they were each a pound weight: but they gave this money out of
the house of Baal-berith, that is, out of the public treasury, which,
out of respect to their idol, they deposited in his temple to be
protected by him; or out of the offerings that had been made to that
idol, which they hoped would prosper the better in his hands for its
having been consecrated to their god. How unfit was he to reign over
Israel, because unlikely to defend them, who, instead of restraining
and punishing idolatry, thus early made himself a pensioner to an idol!
3. What soldiers he enlisted. He hired into his service vain and light
persons, the scum and scoundrels of the country, men of broken
fortunes, giddy heads, and profligate lives; none but such would own
him, and they were fittest to serve his purpose. Like leader like
followers.
II. How cruelly he got his father's sons out of the way.
1. The first thing he did with the rabble he headed was to kill all his
brethren at once, publicly and in cold blood, threescore and ten men,
one only escaping, all slain upon one stone. See in this bloody
tragedy, (1.) The power of ambition what beasts it will turn men into,
how it will break through all the ties of natural affection and natural
conscience, and sacrifice that which is most sacred, dear, and
valuable, to its designs. Strange that ever it should enter into the
heart of a man to be so very barbarous! (2.) The peril of honour and
high birth. Their being the sons of so great a man as Gideon exposed
them thus and made Abimelech jealous of them. We find just the same
number of Ahab's sons slain together at Samaria, 2 Kings x. 1, 7. The
grand seigniors have seldom thought themselves safe while any of their
brethren have been unstrangled. Let none then envy those of high
extraction, or complain of their own meanness and obscurity. The lower
the safer.
2. Way being thus made for Abimelech's election, the men of Shechem
proceeded to choose him king, v. 6. God was not consulted whether they
should have any king at all, much less who it should be; here is no
advising with the priest or with their brethren of any other city or
tribe, though it was designed that he should reign over Israel, v. 22.
But, (1.) The Shechemites, as if they were the people and wisdom must
die with them, did all; they aided and abetted him in the murder of his
brethren (v. 24), and then they made him king. The men of Shechem (that
is, the great men, the chief magistrates of the city), and the house of
Millo (that is, the common-council, the full house or house of fulness,
as the word signifies), those that met in their guildhall (we read
often of the house of Millo, or state-house in Jerusalem, or the city
of David, 2 Sam. v. 9; 2 Kings xii. 20), these gathered together, not
to prosecute and punish Abimelech for this barbarous murder, as they
ought to have done, he being one of their citizens, but to make him
king. Pretium sceleris tulit hic diadema--His wickedness was rewarded
with a diadem. What could they promise themselves from a king that laid
the foundation of his kingdom in blood? (2.) The rest of the Israelites
were so very sottish as to sit by unconcerned. They took no care to
give check to this usurpation, to protect the sons of Gideon, or to
avenge their death, but tamely submitted to the bloody tyrant, as men
who with their religion had lost their reason, and all sense of honour
and liberty, justice and gratitude. How vigorously had their fathers
appeared to avenge the death of the Levite's concubine, and yet so
wretchedly degenerate are they now as not to attempt the avenging of
the death of Gideon's sons; it is for this that they are charged with
ingratitude (ch. viii. 35): Neither showed they kindness to the house
of Jerubbaal.
Jotham's Parable. (b. c. 1209.)
7 And when they told it to Jotham, he went and stood in the top of
mount Gerizim, and lifted up his voice, and cried, and said unto them,
Hearken unto me, ye men of Shechem, that God may hearken unto you. 8
The trees went forth on a time to anoint a king over them; and they
said unto the olive tree, Reign thou over us. 9 But the olive tree
said unto them, Should I leave my fatness, wherewith by me they honour
God and man, and go to be promoted over the trees? 10 And the trees
said to the fig tree, Come thou, and reign over us. 11 But the fig
tree said unto them, Should I forsake my sweetness, and my good fruit,
and go to be promoted over the trees? 12 Then said the trees unto the
vine, Come thou, and reign over us. 13 And the vine said unto them,
Should I leave my wine, which cheereth God and man, and go to be
promoted over the trees? 14 Then said all the trees unto the bramble,
Come thou, and reign over us. 15 And the bramble said unto the trees,
If in truth ye anoint me king over you, then come and put your trust in
my shadow: and if not, let fire come out of the bramble, and devour the
cedars of Lebanon. 16 Now therefore, if ye have done truly and
sincerely, in that ye have made Abimelech king, and if ye have dealt
well with Jerubbaal and his house, and have done unto him according to
the deserving of his hands; 17 (For my father fought for you, and
adventured his life far, and delivered you out of the hand of Midian:
18 And ye are risen up against my father's house this day, and have
slain his sons, threescore and ten persons, upon one stone, and have
made Abimelech, the son of his maidservant, king over the men of
Shechem, because he is your brother;) 19 If ye then have dealt truly
and sincerely with Jerubbaal and with his house this day, then rejoice
ye in Abimelech, and let him also rejoice in you: 20 But if not, let
fire come out from Abimelech, and devour the men of Shechem, and the
house of Millo; and let fire come out from the men of Shechem, and from
the house of Millo, and devour Abimelech. 21 And Jotham ran away, and
fled, and went to Beer, and dwelt there, for fear of Abimelech his
brother.
We have here the only testimony that appears to have been borne against
the wicked confederacy of Abimelech and the men of Shechem. It was a
sign they had provoked God to depart from them that neither any prophet
was sent nor any remarkable judgment, to awaken this stupid people, and
to stop the progress of this threatening mischief. Only Jotham, the
youngest son of Gideon, who by a special providence escaped the common
ruin of his family (v. 5), dealt plainly with the Shechemites, and his
speech, which is here recorded, shows him to have been a man of such
great ingenuity and wisdom, and really such an accomplished gentleman,
that we cannot but the more lament the fall of Gideon's sons. Jotham
did not go about to raise an army out of the other cities of Israel (in
which, one would think, he might have made a good interest for his
father's sake), to avenge his brethren's death, much less to set up
himself in competition with Abimelech, so groundless was the usurper's
suggestion that the sons of Gideon aimed at dominion (v. 2); but he
contents himself with giving a faithful reproof to the Shechemites, and
fair warning of the fatal consequences. He got an opportunity of
speaking to them from the top of Mount Gerizim, the mount of blessings,
at the foot of which probably the Shechemites were, upon some occasion
or other, gathered together (Josephus says, solemnizing a festival),
and it seems they were willing to hear what he had to say.
I. His preface is very serious: "Hearken unto me, you men of Shechem,
that God may hearken unto you, v. 7. As ever you hope to obtain God's
favour, and to be accepted of him, give me a patient and impartial
hearing." Note, Those who expect God to hear their prayers must be
willing to hear reason, to hear a faithful reproof, and to hear the
complaints and appeals of wronged innocency. If we turn away our ear
from hearing the law, our prayer will be an abomination, Prov. xxviii.
9.
II. His parable is very ingenious--that when the trees were disposed to
choose a king the government was offered to those valuable trees the
olive, the fig-tree, and the vine, but they refused it, choosing rather
to serve than rule, to do good than bear sway. But the same tender
being made to the bramble he accepted it with vain-glorious exultation.
The way of instruction by parables is an ancient way, and very useful,
especially to give reproofs by.
1. He hereby applauds the generous modesty of Gideon, and the other
judges who were before him, and perhaps of the sons of Gideon, who had
declined accepting the state and power of kings when they might have
had them, and likewise shows that it is in general the temper of all
wise and good men to decline preferment and to choose rather to be
useful than to be great. (1.) There was no occasion at all for the
trees to choose a king; they are all the trees of the Lord which he has
planted (Ps. civ. 16) and which therefore he will protect. Nor was
there any occasion for Israel to talk of setting a king over them; for
the Lord was their king. (2.) When they had it in their thoughts to
choose a king they did not offer the government to the stately cedar,
or the lofty pine, which are only for show and shade, and not otherwise
useful till they are cut down, but to the fruit-trees, the vine and the
olive. Those that bear fruit for the public good are justly respected
and honoured by all that are wise more than those that affect to make a
figure. For a good useful man some would even dare to die. (3.) The
reason which all these fruit-trees gave for their refusal was much the
same. The olive pleads (v. 9), Should I leave my wine, wherewith both
God and man are served and honoured? for oil and wine were used both at
God's altars and at men's tables. And shall I leave my sweetness, saith
the fig-tree, and my good fruit (v. 11), and go to be promoted over the
trees? or, as the margin reads it, go up and down for the trees? It is
intimated, [1.] That government involves a man in a great deal both of
toil and care; he that is promoted over the trees must go up and down
for them, and make himself a perfect drudge to business. [2.] That
those who are preferred to places of public trust and power must
resolve to forego all their private interests and advantages, and
sacrifice them to the good of the community. The fig-tree must lose its
sweetness, its sweet retirement, sweet repose, and sweet conversation
and contemplation, if it go to be promoted over the trees, and must
undergo a constant fatigue. [3.] That those who are advanced to honour
and dignity are in great danger of losing their fatness and
fruitfulness. Preferment is apt to make men proud and slothful, and
thus spoil their usefulness, with which in a lower sphere they honoured
God and man, for which reason those that desire to do good are afraid
of being too great.
2. He hereby exposes the ridiculous ambition of Abimelech, whom he
compares to the bramble or thistle, v. 14. He supposes the trees to
make their court to him: Come thou and reign over us, perhaps because
he knew not that the first motion of Abimelech's preferment came from
himself (as we found, v. 2), but thought the Shechemites had proposed
it to him; however, supposing it so, his folly in accepting it deserved
to be chastised. The bramble is a worthless plant, not to be numbered
among the trees, useless and fruitless, nay, hurtful and vexatious,
scratching and tearing, and doing mischief; it began with the curse,
and its end is to be burned. Such a one was Abimelech, and yet chosen
to the government by the trees, by all the trees; this election seems
to have been more unanimous than any of the others. Let us not think it
strange if we see folly set in great dignity (Eccl. x. 6), and the
vilest men exalted (Ps. xii. 8), and men blind to their own interest in
the choice of their guides. The bramble, being chosen to the
government, takes no time to consider whether he should accept it or
no, but immediately, as if he had been born and bred to dominion,
hectors, and assures them they shall find him as he found them. See
what great swelling words of vanity he speaks (v. 15), what promises he
makes to his faithful subjects: Let them come and trust in my shadow: a
goodly shadow to trust in! How unlike to the shadow of a great rock in
a weary land, which a good magistrate is compared to! Isa. xxxii. 2.
Trust in his shadow!--more likely to be scratched if they came near
him--more likely to be injured by him than benefited. Thus men boast of
a false gift. Yet he threatens with as much confidence as he promises:
If you be not faithful, let fire come out of the bramble (a very
unlikely thing to emit fire) and devour the cedars of Lebanon--more
likely to catch fire, and be itself devoured.
III. His application is very close and plain. In it, 1. He reminds them
of the many good services his father had done for them, v. 17. He
fought their battles, at the hazard of his own life, and to their
unspeakable advantage. It was a shame that they needed to be put in
mind of this. 2. He aggravates their unkindness to his father's family.
They had not done to him according to the deserving of his hands, v.
16. Great merits often meet with very ill returns. especially to
posterity, when the benefactor if forgotten, as Joseph was among the
Egyptians. Gideon had left many sons that were an honour to his name
and family, and these they had barbarously murdered; one son he had
left that was the blemish of his name and family, for he was the son of
his maid-servant, whom all that had any respect to Gideon's honour
would endeavour to conceal, yet him they made their king. In both they
put the utmost contempt imaginable upon Gideon. 3. He leaves it to the
event to determine whether they had done well, whereby he lodges the
appeal with the divine providence. (1.) If they prospered long in this
villany, he would give them leave to say they had done well, v. 19. "If
your conduct towards the house of Gideon be such as can be justified at
any bar of justice, honour, or conscience, much good may it do you with
your new king." But, (2.) If they had, as he was sure they had, dealt
basely and wickedly in this matter, let them never expect to prosper,
v. 20. Abimelech and the Shechemites, that had strengthened one
another's hands in this villany, would certainly be a plague and ruin
one to another. Let none expect to do ill and fare well.
Jotham, having given them this admonition, made a shift to escape with
his life, v. 21. Either they could not reach him or they were so far
convinced that they would not add the guilt of his blood to all the
rest. But, for fear of Abimelech, he lived in exile, in some remote
obscure place. Those whose extraction and education are ever so high
know not to what difficulties and straits they may be reduced.
Gaal's Insurrection; Gaal's Defeat. (b. c. 1206.)
22 When Abimelech had reigned three years over Israel, 23 Then God
sent an evil spirit between Abimelech and the men of Shechem; and the
men of Shechem dealt treacherously with Abimelech: 24 That the
cruelty done to the threescore and ten sons of Jerubbaal might come,
and their blood be laid upon Abimelech their brother, which slew them;
and upon the men of Shechem, which aided him in the killing of his
brethren. 25 And the men of Shechem set liers in wait for him in the
top of the mountains, and they robbed all that came along that way by
them: and it was told Abimelech. 26 And Gaal the son of Ebed came
with his brethren, and went over to Shechem: and the men of Shechem put
their confidence in him. 27 And they went out into the fields, and
gathered their vineyards, and trode the grapes, and made merry, and
went into the house of their god, and did eat and drink, and cursed
Abimelech. 28 And Gaal the son of Ebed said, Who is Abimelech, and
who is Shechem, that we should serve him? is not he the son of
Jerubbaal? and Zebul his officer? serve the men of Hamor the father of
Shechem: for why should we serve him? 29 And would to God this people
were under my hand! then would I remove Abimelech. And he said to
Abimelech, Increase thine army, and come out. 30 And when Zebul the
ruler of the city heard the words of Gaal the son of Ebed, his anger
was kindled. 31 And he sent messengers unto Abimelech privily,
saying, Behold, Gaal the son of Ebed and his brethren be come to
Shechem; and, behold, they fortify the city against thee. 32 Now
therefore up by night, thou and the people that is with thee, and lie
in wait in the field: 33 And it shall be, that in the morning, as
soon as the sun is up, thou shalt rise early, and set upon the city:
and, behold, when he and the people that is with him come out against
thee, then mayest thou do to them as thou shalt find occasion. 34 And
Abimelech rose up, and all the people that were with him, by night, and
they laid wait against Shechem in four companies. 35 And Gaal the son
of Ebed went out, and stood in the entering of the gate of the city:
and Abimelech rose up, and the people that were with him, from lying in
wait. 36 And when Gaal saw the people, he said to Zebul, Behold,
there come people down from the top of the mountains. And Zebul said
unto him, Thou seest the shadow of the mountains as if they were men.
37 And Gaal spake again and said, See there come people down by the
middle of the land, and another company come along by the plain of
Meonenim. 38 Then said Zebul unto him, Where is now thy mouth,
wherewith thou saidst, Who is Abimelech, that we should serve him? is
not this the people that thou hast despised? go out, I pray now, and
fight with them. 39 And Gaal went out before the men of Shechem, and
fought with Abimelech. 40 And Abimelech chased him, and he fled
before him, and many were overthrown and wounded, even unto the
entering of the gate. 41 And Abimelech dwelt at Arumah: and Zebul
thrust out Gaal and his brethren, that they should not dwell in
Shechem. 42 And it came to pass on the morrow, that the people went
out into the field; and they told Abimelech. 43 And he took the
people, and divided them into three companies, and laid wait in the
field, and looked, and, behold, the people were come forth out of the
city; and he rose up against them, and smote them. 44 And Abimelech,
and the company that was with him, rushed forward, and stood in the
entering of the gate of the city: and the two other companies ran upon
all the people that were in the fields, and slew them. 45 And
Abimelech fought against the city all that day; and he took the city,
and slew the people that was therein, and beat down the city, and sowed
it with salt. 46 And when all the men of the tower of Shechem heard
that, they entered into a hold of the house of the god Berith. 47 And
it was told Abimelech, that all the men of the tower of Shechem were
gathered together. 48 And Abimelech gat him up to mount Zalmon, he
and all the people that were with him; and Abimelech took an axe in his
hand, and cut down a bough from the trees, and took it, and laid it on
his shoulder, and said unto the people that were with him, What ye have
seen me do, make haste, and do as I have done. 49 And all the people
likewise cut down every man his bough, and followed Abimelech, and put
them to the hold, and set the hold on fire upon them; so that all the
men of the tower of Shechem died also, about a thousand men and women.
Three years Abimelech reigned, after a sort, without any disturbance;
it is not said, He judged Israel, or did any service at all to his
country, but so long he enjoyed the title and dignity of a king; and
not only the Shechemites, but many other places, paid him respect. They
must have been fond of a king that could please themselves with such a
one as this. But the triumphing of the wicked is short. Within three
years, as the years of a hireling, all this glory shall be contemned,
and laid in the dust, Isa. xvi. 14. The ruin of these confederates in
wickedness was from the righteous hand of the God to whom vengeance
belongs. He sent an evil spirit between Abimelech and the Shechemites
(v. 23), that is, they grew jealous one of another and ill-affected one
to another. He slighted those that set him up, and perhaps countenanced
other cities which now began to come into his interests more than he
did theirs; and then they grew uneasy at his government, blamed his
conduct, and quarrelled at his impositions. This was from God. He
permitted the devil, that great mischief-maker, to sow discord between
them, and he is an evil spirit, whom God not only keeps under his
check, but sometimes serves his own purposes by. Their own lusts were
evil spirits; they are devils in men's own hearts; from them come wars
and fightings. These God gave them up to, and so might be said to send
the evil spirits between them. When men's sin is made their punishment,
though God is not the author of the sin, yet the punishment is from
him. The quarrel God had with Abimelech and the Shechemites was for the
murder of the sons of Gideon (v. 24): That the cruelty done to them
might come and their blood be laid as a burden upon Abimelech that slew
them, and the men of Shechem that helped him. Note, 1. Sooner or later
God will make inquisition for blood, innocent blood, and will return it
on the heads of those that shed it, who shall have blood given them to
drink, for they are worthy. 2. Accessaries shall be reckoned with, as
well as principals, in that and other sins. The Shechemites that
countenanced Abimelech's pretensions, aided and abetted him in his
bloody project, and avowed the fact by making him king after he had
done it, must fall with him, fall by him, and fall first. 3. Those that
combine together to do wickedly are justly dashed in pieces one against
another. Blood cannot be a lasting cement to any interest.
I. The Shechemites began to affront Abimelech, perhaps they scarcely
knew why or wherefore, but they were given to change. 1. They dealt
treacherously with him, v. 23. It is not said, They repented of their
sin in owning him. Had they done so, it would have been laudable to
disown him; but they did it only upon some particular pique conceived
against him by their pride or envy. Those that set him up were the
first that deserted him and endeavoured to dethrone him. It is not
strange that those who were ungrateful to Gideon were unfaithful to
Abimelech; for what will hold those that will not be held by the
obligation of such merits as Gideon's? Note, It is just with God that
those who tempt others to be once perfidious should afterwards be
themselves betrayed by those whom they have taught to be perfidious. 2.
They aimed to seize him when he was at Arumah (v. 41), his
country-seat. Expecting him to come to town, they set liers in wait for
him (v. 25), who should make him their prisoner whom they had lately
made their prince. Those who were thus posted, he not coming, took the
opportunity of robbing travellers, which would help to make the people
more and more uneasy under Abimelech, when they saw he could not or
would not protect them from highway-men. 3. They entertained one Gaal,
and set him up as their head in opposition to Abimelech, v. 26. This
Gaal is said to be the son of Ebed, which signifies a servant, perhaps
denoting the meanness of his extraction. As Abimelech was by the
mother's side, so he by the father's, the son of a servant. Here was
one bramble contesting with another. We have reason to suspect that
this Gaal was a native Canaanite, because he courts the Shechemites
into subjection to the men of Hamor, who was the ancient lord of this
city in Jacob's time. He was a bold ambitious man, served their purpose
admirably well when they were disposed to quarrel with Abimelech, and
they also served his purpose; so he went over to them to blow the
coals, and they put their confidence in him. 4. They did all the
despite they could to Abimelech's name, v. 27. They made themselves
very merry in his absence, as those who were glad he was out of the
way, and who, now that they had another to head them, were in hopes to
get clear of him; nay, they went into the house of their god, to
solemnize their feast of in-gathering, and there they did eat, and
drink, and cursed Abimelech, not only said all the ill they could of
him in their table-talk and the song of their drunkards, but wished all
the ill they could to him over their sacrifices, praying to their idol
to destroy him. They drank healths to his confusion, and with as loud
huzzas as ever they had drunk them to his prosperity. That very temple
whence they had fetched money to set him up with did they now meet in
to curse him and contrive his ruin. Had they deserted their idol-god
with their image-king, they might have hoped to prosper; but, while
they still cleave to the former, the latter shall cleave to them to
their ruin. How should Satan cast out Satan? 5. They pleased themselves
with Gaal's vaunted defiance of Abimelech, v. 28, 29. They loved to
hear that impudent upstart speak scornfully, (1.) Of Abimelech, though
calling him in disdain Shechem, or a Shechemite, he reflected upon
their own city. (2.) Of his good father likewise, Gideon: Is not he the
son of Jerubbaal? So he calls him, perhaps in an impious indignation at
his name and memory for throwing down the altar of Baal, turning that
to his reproach which was his praise. (3.) Of his prime minister of
state, Zebul his officer, and ruler of the city. "We may well be
ashamed to serve them, and need not be afraid to oppose them." Men of
turbulent ambitious spirits thus despise dominion, and speak evil of
dignities. Gaal aimed not to recover Shechem's liberty, only to change
their tyrant: "O that this people were under my hand! What I would do!
I would challenge Abimelech to try titles for the crown;" and it should
seem he desired his friends to send him word that he was ready to
dispute it with him whenever he pleased: "Increase thy army, and come
out. Do thy worst; let the point be determined by the sword." This
pleased the Shechemites, who were now as sick of Abimelech as ever they
had been fond of him. Men of no conscience will be men of no constancy.
II. Abimelech turned all his force upon them, and, in a little time,
quite ruined them. Observe the steps of their overthrow.
1. The Shechemites' counsels were betrayed to Abimelech by Zebul his
confidant, the ruler of the city, who continued hearty for him. His
anger was kindled (v. 30), and the more because Gaal had spoken
slightly of him (v. 28), for perhaps, if he had complimented and
caressed him now that things were in this ferment, he might have gained
him to his interest; but he, being disobliged, sends notice to
Abimelech of all that was said and done in Shechem against him, v. 31.
Betrayers are often betrayed by some among themselves, and the cursing
of the king is sometimes strangely carried by a bird of the air. He
prudently advises him to come against the city immediately, and lose no
time, v. 32, 33. He thinks it best that he should march his forces by
night into the neighbourhood, surprise the city in the morning, and
then make the best of his advantages. How could the Shechemites hope to
speed in their attempt when the ruler of their city was in the
interests of their enemy? They knew it, and yet took no care to secure
him.
2. Gaal, that headed their faction, having been betrayed by Zebul,
Abimelech's confidant, was most wretchedly bantered by him. Abimelech,
according to Zebul's advice, drew all his forces down upon Shechem by
night, v. 34. Gaal, in the morning, went out to the gate (v. 35) to see
what posture things were in, and to enquire, What news? Zebul, as a
ruler of the city, met him there as a friend. Abimelech and his forces
beginning to move towards the city, Gaal discovers them (v. 36), takes
notice of their approach to Zebul that was standing with him, little
thinking that he had sent for them and was now expecting them. "Look,"
says he, "do not I see a body of men coming down from the mountain
towards us? Yonder they are," pointing to the place. "No, no," says
Zebul; "thy eye-sight deceives thee; it is but the shadow of the
mountains which thou takest to be an army." By this he intended, (1.)
To ridicule him, as a man of no sense or spirit, and therefore very
unfit for what he pretended to, as a man that might easily be imposed
upon and made to believe any thing, and that was so silly and so
cowardly that he apprehended danger where there was none, and was ready
to fight with a shadow. (2.) To detain him, and hold him in talk, while
the forces of Abimelech were coming up, that thereby they might gain
advantage. But when Gaal, being content to believe those he now saw to
be but the shadow of the mountains (perhaps the mountains of Ebal and
Gerizim, which lay close by the city), was undeceived by the discovery
of two other companies that marched apace towards the city, then Zebul
took another way to banter him, upbraiding him with what he had said
but a day or two before, in contempt of Abimelech (v. 38): Where is now
thy mouth, that foul mouth of thine, wherewith thou saidst, Who is
Abimelech? Note, Proud and haughty people are often made in a little
time to change their note, and to dread those whom they had most
despised. Gaal had, in a bravado, challenged Abimelech to increase his
army and come out; but now Zebul, in Abimelech's name, challenges him:
Go out, and fight with them, if thou darest. Justly are the insolent
thus insulted over.
3. Abimelech routed Gaal's forces that sallied out of the town, v. 39,
40. Gaal, disheartened no doubt by Zebul's hectoring him, and
perceiving his interest weaker than he thought it was, though he
marched out against Abimelech with what little force he had, was soon
put to the worst, and obliged to retire into the city with great
precipitation. In this action the Shechemites' loss was considerable:
Many were overthrown and wounded, the common effect of popular tumults,
in which the inconsiderate multitude are often drawn into fatal snare
by those that promise them glorious success.
4. Zebul that night expelled Gaal, and the party he had brought with
him into Shechem, out of the city (v. 41), sending him to the place
whence he came. For though the generality of the city continued still
averse to Abimelech, as appears by the sequel of the story, yet they
were willing to part with Gaal, and did not oppose his expulsion,
because, though he had talked big, both his skill and courage had
failed him when there was occasion for them. Most people judge of men's
fitness for business by their success, and he that does not speed well
is concluded not to do well. Well, Gaal's interest in Shechem is soon
at an end, and he that had talked of removing Abimelech is himself
removed, nor do we ever hear of him any more. Exit Gaal--Gaal retires.
5. Abimelech, the next day, set upon the city, and quite destroyed it,
for their treacherous dealings with him. Perhaps Abimelech had notice
of their expelling Gaal, who had headed the faction, with which they
thought he would have been satisfied, but the crime was too keep to be
thus atoned for, and his resentments were too keen to be pacified by so
small an instance of submission, besides that it was more Zebul's act
than theirs; by it their hands were weakened, and therefore he resolved
to follow his blow, and effectually to chastise their treachery. (1.)
He had intelligence brought him that the people of Shechem had come out
into the field, v. 42. Some think into the field of business to plough
and sow (having lately gathered in their harvest), or to perfect their
harvest, for it was only their vintage that they had made an end of (v.
27), and then it intimates that they were secure. And because Abimelech
had retired (v. 41) they thought themselves in no danger from him, and
then the issue of it is an instance of sudden destruction coming upon
those that cry, Peace and safety. Others think they went out into the
field of battle; though Gaal was driven out, they would not lay down
their arms, but put themselves into a posture for another engagement
with Abimelech, in which they hoped to retrieve what they had lost the
day before, (2.) He himself, with a strong detachment, cut off the
communication between them and the city, stood in the entering of the
gate (v. 44), that they might neither make their retreat into the city
nor receive any succours from the city, and then sent two companies of
his men, who were too strong for them, and they put them all to the
sword, ran upon those that were in the fields and slew them. When we go
out about our business we are not sure that we shall come home again;
there are deaths both in the city and in the field. (3.) He then fell
upon the city itself, and, with a rage reaching up to heaven, though it
was the place of his nativity, laid it in ruins, slew all the people,
beat down all the buildings, and, in token of his desire that it might
be a perpetual desolation, sowed it with salt, that it might remain a
lasting monument of the punishment of perfidiousness. Yet Abimelech
prevailed not to make its desolations perpetual; for it was afterwards
rebuilt, and became so considerable a place that all Israel came
thither to make Rehoboam king, 1 Kings xii. 1. And the place proved an
ill omen. Abimelech intended hereby to punish the Shechemites for their
serving him formerly in the murder of Gideon's sons. Thus, when God
makes use of men as instruments in his hand to do his work, he means
one thing and they another, Isa. x. 6, 7. They design to maintain their
honour, but God to maintain his.
6. Those that retired into a strong-hold of their idol-temple were all
destroyed there. These are called the men of the tower of Shechem (v.
46, 47), some castle that belonged to the city, but lay at some
distance from it. They, hearing of the destruction of the city,
withdrew into a hold of the temple, trusting, it is likely, not so much
to its strength as to its sanctity; they put themselves under the
protection of their idol: for thus all people will walk in the name of
their god, and shall not we then choose to dwell in the house of the
Lord all the days of our life? For in the time of trouble he shall hide
us in his pavilion, Ps. xxvii. 5. The name of the Lord is a strong
tower, Prov. xviii. 10. But that which they hoped would be for their
welfare proved to them a snare and a trap, as those will certainly find
that run to idols for shelter; it will prove a refuge of lies. When
Abimelech had them altogether penned up in that hold he desired no
more. That barbarous project immediately came into his head of setting
fire to the strong-hold, and, so to speak, burning all the birds
together in the nest. He kept the design to himself, but set all his
men on work to expedite the execution of it, v. 48, 49. He ordered them
all to follow him, and do as he did: as his father had said to his men
(ch. vii. 17), Look on me, and do likewise; so saith he to his, as
becomes a general that will not be wanting to give both the plainest
direction and the highest encouragement that can be to his soldiers:
What you have seen me do make haste to do, as I have done. Not Ite
illuc--Go thither; but Venite huc--Come hither. The officers in
Christ's army should thus teach by their example, Phil. iv. 9. He and
they fetched each of them a bough from a wood not far off, laid all
their boughs together under the wall of this tower, which it is
probable was of wood, set fire to their boughs, and so burnt down their
hold and all that were in it, who were either burnt or stifled with the
smoke. What inventions men have to destroy one another! Whence come
these cruel wars and fightings but from their lusts? Some think that
the men of the tower of Shechem were the same with the house of Millo,
and then Jotham's just imprecation was answered in the letter: Let fire
come out from Abimelech, and devour not only in general the men of
Shechem, but in particular the house of Millo, v. 20. About 1000 men
and women perished in these flames, many of whom, it is probable, were
no way concerned in the quarrel between Abimelech and the Shechemites,
nor meddled with either side, yet, in this civil war, they came to this
miserable end; for men of factious turbulent spirits perish not alone
in their iniquity, but involve many more, that follow them in their
simplicity, in the same calamity with them.
The Death of Abimelech. (b. c. 1206.)
50 Then went Abimelech to Thebez, and encamped against Thebez, and took
it. 51 But there was a strong tower within the city, and thither fled
all the men and women, and all they of the city, and shut it to them,
and gat them up to the top of the tower. 52 And Abimelech came unto
the tower, and fought against it, and went hard unto the door of the
tower to burn it with fire. 53 And a certain woman cast a piece of a
millstone upon Abimelech's head, and all to brake his skull. 54 Then
he called hastily unto the young man his armour bearer, and said unto
him, Draw thy sword, and slay me, that men say not of me, A woman slew
him. And his young man thrust him through, and he died. 55 And when
the men of Israel saw that Abimelech was dead, they departed every man
unto his place. 56 Thus God rendered the wickedness of Abimelech,
which he did unto his father, in slaying his seventy brethren: 57 And
all the evil of the men of Shechem did God render upon their heads: and
upon them came the curse of Jotham the son of Jerubbaal.
We have seen the ruin of the Shechemites completed by the hand of
Abimelech; and now it comes to his turn to be reckoned with who was
their leader in villany. Thebez was a small city, probably not far from
Shechem, dependent upon it, and in confederacy with it. Now,
I. Abimelech attempted the destruction of this city (v. 50), drove all
the inhabitants of the town into the castle, or citadel, v. 51. When he
had them there he did not doubt but he should do the same execution
here that he had lately done at the strong-hold of the temple of
Baal-berith, not considering that the tower of an idol-temple lay more
exposed to divine vengeance than any other tower. He attempted to set
fire to this tower, at least to burn down the door, and so force an
entrance, v. 52. Those who have escaped and succeeded well in one
desperate attempt are apt to think the like attempt another time not
desperate. This instance was long after quoted to show how dangerous it
is to come near the call of a besieged city, 2 Sam. xi. 20, &c. But God
infatuates those whom he will ruin.
II. In the attempt he was himself destroyed, having his brains knocked
out with a piece of a millstone, v. 57. No doubt this man was a
murderer, whom, though he had escaped the dangers of the war with
Shechem, yet vengeance suffered not to live, Acts xxviii. 4. Evil
pursues sinners, and sometimes overtakes them when they are not only
secure, but triumphant. Thebez, we may suppose, was a weak
inconsiderable place, compared with Shechem. Abimelech, having
conquered the greater, makes no doubt of being master of the less
without any difficulty, especially when he had taken the city, and had
only the tower to deal with; yet he lays his bones by that, and there
is all his honour buried. Thus are the mighty things of the world often
confounded by the weakest and those things that are most made light of.
See here what rebukes those are justly put under many times by the
divine providence that are unreasonable in their demands of
satisfaction for injuries received. Abimelech had some reason to
chastise the Shechemites, and he had done it with a witness; but when
he will carry his revenges further, and nothing will serve but that
Thebez also must be sacrificed to his rage, he is not only disappointed
there, but destroyed; for verily there is a God that judges in the
earth. Three circumstances are worthy of observation in the death of
Abimelech:--1. That he was slain with a stone, as he had slain his
brethren all upon one stone. 2. That he had his skull broken. Vengeance
aimed at that guilty head which had worn the usurped crown. 3. That the
stone was cast upon him by a woman, v. 53. He saw the stone come; it
was therefore strange he did not avoid it, but, no doubt, this made it
so much the greater mortification to him to see from what hand it came.
Sisera died by a woman's hand and knew it not; but Abimelech not only
fell by the hand of a woman but knew it, and, when he found himself
ready to breathe his last, nothing troubled him so much as this, that
it should be said, A woman slew him. See, (1.) His foolish pride, in
laying so much to heart this little circumstance of his disgrace. Here
was no care taken about his precious soul, no concern what would become
of that, no prayer to God for his mercy; but very solicitous he is to
patch up his shattered credit, when there is no patching his shattered
skull. "O let it never be said that such a mighty man as Abimelech was
killed by a woman!" The man was dying, but his pride was alive and
strong, and the same vain-glorious humour that had governed him all
along appears now at last. Qualis vita, finis ita--As was his life,
such was his death. As God punished his cruelty by the manner of his
death, so he punished his pride by the instrument of it. (2.) His
foolish project to avoid this disgrace; nothing could be more
ridiculous; his own servant must run him through, not to rid him the
sooner out of his pain, but that men say not, A woman slew him. Could
he think that this would conceal what the woman had done, and not
rather proclaim it the more? Nay, it added to the infamy of his death,
for hereby he became a self-murderer. Better have it said, A woman slew
him, than that it should be said, His servant slew him by his own
order; yet now both will be said of him to his everlasting reproach.
And it is observable that this very thing which Abimelech was in such
care to conceal appears to have been more particularly remembered by
posterity than most passages of his history; for Joab speaks of it as
that which he expected David would reproach him with, for coming so
nigh the wall, 2 Sam. xi. 21. The ignominy we seek to avoid by sin we
do but perpetuate the remembrance of.
III. The issue of all is that Abimelech being slain, 1. Israel's peace
was restored, and an end was put to this civil war; for those that
followed him departed every man to his place, v. 55. 2. God's justice
was glorified (v. 56, 57): Thus God punished the wickedness of
Abimelech, and of the men of Shechem, and fulfilled Jotham's curse, for
it was not a curse causeless. Thus he preserved the honour of his
government, and gave warning to all ages to expect blood for blood. The
Lord is known by the judgments which he executes, when the wicked is
snared in the work of his own hands. Though wickedness may prosper
awhile, it will not prosper always.
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J U D G E S
CHAP. X.
In this chapter we have, I. The peaceable times Israel enjoyed under
the government of two judges, Tola and Jair, ver. 1-5. II. The
troublesome times that ensued. 1. Israel's sin that brought them into
trouble, ver. 6. 2. The trouble itself they were in, ver. 7-9. III.
Their repentance and humiliation for sin, their prayers and
reformation, and the mercy they found with God thereupon, ver. 10-16.
IV. Preparation made for their deliverance out of the hand of their
oppressors, ver. 17, 18.
Government of Tola and Jair. (b. c. 1183.)
1 And after Abimelech there arose to defend Israel Tola the son of
Puah, the son of Dodo, a man of Issachar; and he dwelt in Shamir in
mount Ephraim. 2 And he judged Israel twenty and three years, and
died, and was buried in Shamir. 3 And after him arose Jair, a
Gileadite, and judged Israel twenty and two years. 4 And he had
thirty sons that rode on thirty ass colts, and they had thirty cities,
which are called Havoth-jair unto this day, which are in the land of
Gilead. 5 And Jair died, and was buried in Camon.
Quiet and peaceable reigns, though the best to live in, are the worst
to write of, as yielding least variety of matter for the historian to
entertain his reader with; such were the reigns of these two judges,
Tola and Jair, who make but a small figure and take up but a very
little room in this history. But no doubt they were both raised up of
God to serve their country in the quality of judges, not pretending, as
Abimelech had done, to the grandeur of kings, nor, like him, taking the
honour they had to themselves, but being called of God to it. 1.
Concerning Tola it is said that he arose after Abimelech to defend
Israel, v. 1. After Abimelech had debauched Israel by his wickedness,
disquieted and disturbed them by his restless ambition, and, by the
mischiefs he brought on them, exposed them to enemies from abroad, God
animated this good man to appear for the reforming of abuses, the
putting down of idolatry, the appeasing of tumults, and the healing of
the wounds given to the state by Abimelech's usurpation. Thus he saved
them from themselves, and guarded them against their enemies. He was of
the tribe of Issachar, a tribe disposed to serve, for he bowed his
shoulder to bear (Gen. xlix. 14, 15), yet one of that tribe is here
raised up to rule; for those that humble themselves shall be exalted.
He bore the name of him that was ancestor to the first family of that
tribe; of the sons of Issachar Tola was the first, Gen. xlvi. 13; Num.
xxvi. 23. It signifies a worm, yet, being the name of his ancestor, he
was not ashamed of it. Though he was of Issachar, yet, when he was
raised up to the government, he came and dwelt in Mount Ephraim, which
was more in the heart of the country, that the people might the more
conveniently resort to him for judgment. He judged Israel twenty-three
years (v. 2), kept things in good order, but did not any thing very
memorable. 2. Jair was a Gileadite, so was his next successor Jephthah,
both of that half tribe of the tribe of Manasseh which lay on the other
side Jordan; though they seemed separated from their brethren, yet God
took care, while the honour of the government was shifted from tribe to
tribe and before it settled in Judah, that those who lay remote should
sometimes share in it, putting more abundant honour on that part which
lacked. Jair bore the name of a very famous man of the same tribe who
in Moses's time was very active in reducing this country, Num. xxxii.
41; Josh. xiii. 30. That which is chiefly remarkable concerning this
Jair is the increase and honour of his family: He had thirty sons, v.
4. And, (1.) They had good preferments, for they rode on thirty ass
colts; that is, they were judges itinerant, who, as deputies to their
father, rode from place to place in their several circuits to
administer justice. We find afterwards that Samuel made his sons
judges, though he could not make them good ones, 1 Sam. viii. 1-3. (2.)
They had good possessions, every one a city, out of those that were
called, from their ancestor of the same name with their father,
Havoth-jair--the villages of Jair; yet they are called cities, either
because those young gentlemen to whom they were assigned enlarged and
fortified them, and so improved them into cities, or because they were
as well pleased with their lot in those country towns as if they had
been cities compact together and fenced with gates and bars. Villages
are cities to a contented mind.
Israel Oppressed by the Ammonites. (b. c. 1161.)
6 And the children of Israel did evil again in the sight of the Lord,
and served Baalim, and Ashtaroth, and the gods of Syria, and the gods
of Zidon, and the gods of Moab, and the gods of the children of Ammon,
and the gods of the Philistines, and forsook the Lord, and served not
him. 7 And the anger of the Lord was hot against Israel, and he sold
them into the hands of the Philistines, and into the hands of the
children of Ammon. 8 And that year they vexed and oppressed the
children of Israel: eighteen years, all the children of Israel that
were on the other side Jordan in the land of the Amorites, which is in
Gilead. 9 Moreover the children of Ammon passed over Jordan to fight
also against Judah, and against Benjamin, and against the house of
Ephraim; so that Israel was sore distressed.
While those two judges, Tola and Jair, presided in the affairs of
Israel, things went well, but afterwards,
I. Israel returned to their idolatry, that sin which did most easily
beset them (v. 6): They did evil again in the sight of the Lord, from
whom they were unaccountably bent to backslide, as a foolish people and
unwise. 1. They worshipped many gods; not only their old demons Baalim
and Ashtaroth, which the Canaanites had worshipped, but, as if they
would proclaim their folly to all their neighbours, they served the
gods of Syria, Zidon, Moab, Ammon, and the Philistines. It looks as if
the chief trade of Israel had been to import deities from all
countries. It is hard to say whether it was more impious or impolitic
to do this. By introducing these foreign deities, they rendered
themselves mean and despicable, for no nation that had any sense of
honour changed their gods. Much of the wealth of Israel, we may
suppose, was carried out, in offerings to the temples of the deities in
the several countries whence they came, on which, as their
mother-churches, their temples in Israel were expected to own their
dependence; the priests and devotees of those sorry deities would
follow their gods, no doubt, in crowds into the land of Israel, and, if
they could not live in their own country, would take root there, and so
strangers would devour their strength. If they did it in compliment to
the neighbouring nations, and to ingratiate themselves with them,
justly were they disappointed; for those nations which by their wicked
arts they sought to make their friends by the righteous judgments of
God became their enemies and oppressors. In quo quis peccat, in eo
punitur--Wherein a person offends, therein he shall be punished. 2.
They did not so much as admit the God of Israel to be one of those many
deities they worshipped, but quite cast him off: They forsook the Lord,
and served not him at all. Those that think to serve both God and
Mammon will soon come entirely to forsake God, and to serve Mammon
only. If God have not all the heart, he will soon have none of it.
II. God renewed his judgments upon them, bringing them under the power
of oppressing enemies. Had they fallen into the hands of the Lord
immediately, they might have found that his mercies were great; but God
let them fall into the hands of man, whose tender mercies are cruel. He
sold them into the hands of the Philistines that lay south-west of
Canaan, and of the Ammonites that lay north-east, both at the same
time; so that between those two millstones they were miserably crushed,
as the original word is (v. 8) for oppressed. God had appointed that,
if any of the cities of Israel should revolt to idolatry, the rest
should make war upon them and cut them off, Deut. xiii. 12, &c. They
had been jealous enough in this matter, almost to an extreme, in the
case of the altar set up by the two tribes and a half (Josh. xxii.);
but now they had grown so very bad that when one city was infected with
idolatry the next took the infection and instead of punishing it,
imitated and out-did it; and therefore, since those that should have
been revengers to execute wrath on those that did this evil were
themselves guilty, or bore the sword in vain, God brought the
neighbouring nations upon them, to chastise them for their apostasy.
The oppression of Israel by the Ammonites, the posterity of Lot, was,
1. Very long. It continued eighteen years. Some make those years to be
part of the judgeship of Jair, who could not prevail to reform and
deliver Israel as he would. Others make them to commence at the death
of Jair, which seems the more probable because that part of Israel
which was most infested by the Ammonites was Gilead, Jair's own
country, which we cannot suppose to have suffered so much while he was
living, but that part at least would be reformed and protected. 2. Very
grievous. They vexed them and oppressed them. It was a great vexation
to be oppressed by such a despicable people as the children of Ammon
were. They began with those tribes that lay next them on the other side
Jordan, here called the land of the Amorites (v. 8) because the
Israelites had so wretchedly degenerated, and had made themselves so
like the heathen, that they had become, in a manner, perfect Amorites
(Ezek. xvi. 3), or because by their sin they forfeited their title to
this land, so that it might justly be looked upon as the land of the
Amorites again, from whom they took it. But by degrees they pushed
forward, came over Jordan, and invaded Judah, and Benjamin, and Ephraim
(v. 9), three of the most famous tribes of Israel, yet thus insulted
when they had forsaken God, and unable to make head against the
invader. Now the threatening was fulfilled that they should be slain
before their enemies, and should have no power to stand before them,
Lev. xxvi. 17, 37. Their ways and their doings procure this to
themselves; they have sadly degenerated, and so they come to be sorely
distressed.
The Repentance and Reformation of Israel. (b. c. 1161.)
10 And the children of Israel cried unto the Lord, saying, We have
sinned against thee, both because we have forsaken our God, and also
served Baalim. 11 And the Lord said unto the children of Israel, Did
not I deliver you from the Egyptians, and from the Amorites, from the
children of Ammon, and from the Philistines? 12 The Zidonians also,
and the Amalekites, and the Maonites, did oppress you; and ye cried to
me, and I delivered you out of their hand. 13 Yet ye have forsaken
me, and served other gods: wherefore I will deliver you no more. 14
Go and cry unto the gods which ye have chosen; let them deliver you in
the time of your tribulation. 15 And the children of Israel said unto
the Lord, We have sinned: do thou unto us whatsoever seemeth good unto
thee; deliver us only, we pray thee, this day. 16 And they put away
the strange gods from among them, and served the Lord: and his soul was
grieved for the misery of Israel. 17 Then the children of Ammon were
gathered together, and encamped in Gilead. And the children of Israel
assembled themselves together, and encamped in Mizpeh. 18 And the
people and princes of Gilead said one to another, What man is he that
will begin to fight against the children of Ammon? he shall be head
over all the inhabitants of Gilead.
Here is, I. A humble confession which Israel make to God in their
distress, v. 10. Now they own themselves guilty, like a malefactor upon
the rack, and promise reformation, like a child under the rod. They not
only complain of the distress, but acknowledge it is their own sin that
has brought them into the distress; therefore God is righteous, and
they have no reason to repine. They confess their omissions, for in
them their sin began--"We have forsaken our God," and their
commissions--"We have served Baalim, and herein have done foolishly,
treacherously, and very wickedly."
II. A humbling message which God thereupon sends to Israel, whether by
an angel (as ch. ii. 1) or by a prophet (as ch. vi. 8) is not certain.
It was kind that God took notice of their cry, and did not turn a deaf
ear to it and send them no answer at all; it was kind likewise that
when they began to repent he sent them such a message as was proper to
increase their repentance, that they might be qualified and prepared
for deliverance. Now in this message, 1. He upbraids them with their
great ingratitude, reminds them of the great things he had done for
them, delivering them from such and such enemies, the Egyptians first,
out of whose land they were rescued, the Amorites whom they conquered
and into whose land they entered, and since their settlement there,
when the Ammonites had joined with the Moabites to oppress them (ch.
iii. 13), when the Philistines were vexatious in the days of Shamgar,
and afterwards other enemies had given them trouble, upon their
petition God had wrought many a great salvation for them, v. 11, 12. Of
their being oppressed by the Zidonians and the Maonites we read not
elsewhere. God had in justice corrected them, and in mercy delivered
them, and therefore might reasonably expect that either through fear or
through love they would adhere to him and his service. Well therefore
might the word cut them to the heart (v. 13), "Yet you have forsaken me
that have brought you out of your troubles and served other gods that
brought you into your troubles." Thus did they forsake their own
mercies for their own delusions. 2. He shows them how justly he might
now abandon them to ruin, by abandoning them to the gods that they had
served. To awaken them to a thorough repentance and reformation, he
lets them see, (1.) Their folly in serving Baalim. They had been at a
vast expense to obtain the favour of such gods as could not help them
when they had most need of their help: "Go, and cry unto the gods which
you have chosen (v. 14), try what they can do for you now. You have
worshipped them as gods--try if they have now either a divine power or
a divine goodness to be employed for you. You paid your homage to them
as your kings and lords--try if they will now protect you. You brought
your sacrifices of praise to their altars as your benefactors,
imagining that they gave you your corn, and wine, and oil, but a friend
indeed will be a friend in need; what stead will their favour stand you
in now?" Note, It is necessary, in true repentance, that there be a
full conviction of the utter insufficiency of all those things to help
us and do us any kindness which we have idolized and set upon the
throne in our hearts in competition with God. We must be convinced that
the pleasures of sense on which we have doted cannot be our
satisfaction, nor the wealth of the world which we have coveted be our
portion, that we cannot be happy or easy any where but in God. (2.)
Their misery and danger in forsaking God. "See what a pass you have
brought yourselves to; now you can expect no other than that I should
say, I will deliver you no more, and what will become of you then?" v.
13. This he tells them, not only as what he might do, but as what he
would do if they rested in a confession of what they had done amiss,
and did not put away their idols and amend for the future.
III. A humble submission which Israel hereupon made to God's justice,
with a humble application to his mercy, v. 15. The children of Israel
met together, probably in a solemn assembly at the door of the
tabernacle, received the impressions of the message God had sent them,
were not driven by it to despair, though it was very threatening, but
resolve to lie at God's feet, and, if they perish, they will perish
there. They not only repeat their confession, We have sinned, but, 1.
They surrender themselves to God's justice: Do thou unto us whatsoever
seemeth good unto thee. Hereby they own that they deserved the severest
tokens of God's displeasure and were sure he could do them no wrong,
whatever he laid upon them; they humbled themselves under his mighty
and heavy hand, and accepted of the punishment of their iniquity, which
Moses had made the condition of God's return in mercy to them, Lev.
xxvi. 41. Note, True penitents dare and will refer themselves to God to
correct them as he thinks fit, knowing that their sin is highly
malignant in its deserts, and that God is not rigorous or extreme in
his demands. 2. They supplicate for God's mercy: Deliver us only, we
pray thee, this day, from this enemy. They acknowledge what they
deserved, yet pray to God not to deal with them according to their
deserts. Note, We must submit to God's justice with a hope in his
mercy.
IV. A blessed reformation set on foot hereupon. They brought forth
fruits meet for repentance (v. 16): They put away the gods of strangers
(as the word is), strange gods, and worshipped by those nations that
were strangers to the commonwealth of Israel and to the covenants of
promise, and they served the Lord. Need drove them to him. They knew it
was to no purpose to go to the gods whom they had served, and therefore
returned to the God whom they had slighted. This is true repentance not
only for sin, but from sin.
V. God's gracious return in mercy to them, which is expressed here very
tenderly (v. 16): His soul was grieved for the misery of Israel. Not
that there is any grief in God (he has infinite joy and happiness in
himself, which cannot be broken in upon by either the sins or the
miseries of his creatures), nor that there is any change in God: he is
in one mind, and who can turn him? But his goodness is his glory. By it
he proclaims his name, and magnifies it above all names; and, as he is
pleased to put himself into the relation of a father to his people that
are in covenant with him, so he is pleased to represent his goodness to
them by the compassions of a father towards his children; for, as he is
the Father of lights, so he is the Father of mercies. As the
disobedience and misery of a child are a grief to a tender father, and
make him feel very sensibly from his natural affection, so the
provocations of God's people are a grief to him (Ps. xcv. 10), he is
broken with their whorish heart (Ezek. vi. 9); their troubles also are
a grief to him; so he is pleased to speak when he is pleased to appear
for the deliverance of his people, changing his way and method of
proceeding, as tender parents when they begin to relent towards their
children with whom they have been displeased. Such are the tender
mercies of our God, and so far is he from having any pleasure in the
death of sinners.
VI. Things are now working towards their deliverance from the
Ammonites' oppression, v. 17, 18. God had said, "I will deliver you no
more;" but now they are not what they were, they are other men, they
are new men, and now he will deliver them. That threatening was
denounced to convince and humble them, and, now that it had taken its
desired effect, it is revoked in order to their deliverance. 1. The
Ammonites are hardened to their own ruin. They gathered together in one
body, that they might be destroyed at one blow, Rev. xvi. 16. 2. The
Israelites are animated to their own rescue. They assembled likewise,
v. 17. During their eighteen years' oppression, as in their former
servitudes, they were run down by their enemies, because they would not
incorporate; each family, city, or tribe, would stand by itself, and
act independently, and so they all became an easy prey to the
oppressors, for want of a due sense of a common interest to cement
them: but, whenever they got together, they did well; so they did here.
When God's Israel become as one man to advance a common good and oppose
a common enemy what difficulty can stand before them? The people and
princes of Gilead, having met, consult first about a general that
should command in chief against the Ammonites. Hitherto most of the
deliverers of Israel had an extraordinary call to the office, as Ehud,
Barak, Gideon; but the next is to be called in a more common way, by a
convention of the states, who enquired out a fit man to command their
army, found out one admirably well qualified for the purpose, and God
owned their choice by putting his Spirit upon him (ch. xi. 29); so that
this instance is of use for direction and encouragement in after-ages,
when extraordinary calls are no longer to be expected. Let such be
impartially chosen to public trust and power as God has qualified, and
then God will graciously own those who are thus chosen.
__________________________________________________________________
J U D G E S
CHAP. XI.
This chapter gives as the history of Jephthah, another of Israel's
judges, and numbered among the worthies of the Old Testament, that by
faith did great things (Heb. xi. 32), though he had not such an
extraordinary call as the rest there mentioned had. Here we have, I.
The disadvantages of his origin, ver. 1-3. II. The Gileadites' choice
of him to be commander-in-chief against the Ammonites, and the terms he
made with them, ver. 4-11. III. His treaty with the king of Ammon about
the rights of the two nations, that the matter might be determined, if
possible, without bloodshed, ver. 12-28. IV. His war with the
Ammonites, which he enters upon with a solemn vow (ver. 29-31),
prosecutes with bravery (ver. 32), and ends with a glorious victory,
ver. 33. V. The straits he was brought into at his return to his own
house by the vow he had made, ver. 34-40.
Jephthah's Promotion. (b. c. 1143.)
1 Now Jephthah the Gileadite was a mighty man of valour, and he was the
son of a harlot: and Gilead begat Jephthah. 2 And Gilead's wife bare
him sons; and his wife's sons grew up, and they thrust out Jephthah,
and said unto him, Thou shalt not inherit in our father's house; for
thou art the son of a strange woman. 3 Then Jephthah fled from his
brethren, and dwelt in the land of Tob: and there were gathered vain
men to Jephthah, and went out with him.
The princes and people of Gilead we left, in the close of the foregoing
chapter, consulting about the choice of a general, having come to this
resolve, that whoever would undertake to lead their forces against the
children of Ammon should by common consent be head over all the
inhabitants of Gilead. The enterprise was difficult, and it was fit
that so great an encouragement as this should be proposed to him that
would undertake it. Now all agreed that Jephthah, the Gileadite, was a
mighty man of valour, and very fit for that purpose, none so fit as he,
but he lay under three disadvantages:--1. He was the son of a harlot
(v. 1), of a strange woman (v. 2), one that was neither a wife nor a
concubine; some think his mother was a Gentile; so Josephus, who calls
him a stranger by the mother's side. An Ishmaelite, say the Jews. If
his mother was a harlot, that was not his fault, however it was his
disgrace. Men ought not to be reproached with any of the infelicities
of their parentage or extraction, so long as they are endeavouring by
their personal merits to roll away the reproach. The son of a harlot,
if born again, born from above, shall be accepted of God, and be as
welcome as any other to the glorious liberties of his children.
Jephthah could not read in the law the brand there put on the
Ammonites, the enemies he was to grapple with, that they should not
enter into the congregation of the Lord, but in the same paragraph he
met with that which looked black upon himself, that a bastard should be
in like manner excluded, Deut. xxiii. 2, 3. But if that law means, as
most probably it does, only those that are born of incest, not of
fornication, he was not within the reach of it. 2. He had been driven
from his country by his brethren. His father's legitimate children,
insisting upon the rigour of the law, thrust him out from having any
inheritance with them, without any consideration of his extraordinary
qualifications, which merited a dispensation, and would have made him a
mighty strength and ornament of their family, if they had overlooked
his being illegitimate and admitted him to a child's part, v. 2. One
would not have thought this abandoned youth was intended to be Israel's
deliverer and judge, but God often humbles those whom he designs to
exalt, and makes that stone the head of the corner which the builders
refused; so Joseph, Moses, and David, the three most eminent of the
shepherds of Israel, were all thrust out by men, before they were
called of God to their great offices. 3. He had, in his exile, headed a
rabble, v. 3. Being driven out by his brethren, his great soul would
not suffer him either to dig or beg, but by his sword he must live;
and, being soon noted for his bravery, those that were reduced to such
straits, and animated by such a spirit, enlisted themselves under him.
Vain men they are here called, that is, men that had run through their
estates and had to seek for a livelihood. These went out with him, not
to rob or plunder, but to hunt wild beasts, and perhaps to make
incursions upon those countries which Israel was entitled to, but had
not as yet come to the possession of, or were some way or other injured
by. This is the man that must save Israel. That people had by their
idolatry made themselves children of whoredoms, and aliens from God and
his covenant, and therefore, though God upon their repentance will
deliver them, yet, to mortify them and remind them of their sin, he
chooses to do it by a bastard and an exile.
4 And it came to pass in process of time, that the children of Ammon
made war against Israel. 5 And it was so, that when the children of
Ammon made war against Israel, the elders of Gilead went to fetch
Jephthah out of the land of Tob: 6 And they said unto Jephthah, Come,
and be our captain, that we may fight with the children of Ammon. 7
And Jephthah said unto the elders of Gilead, Did not ye hate me, and
expel me out of my father's house? and why are ye come unto me now when
ye are in distress? 8 And the elders of Gilead said unto Jephthah,
Therefore we turn again to thee now, that thou mayest go with us, and
fight against the children of Ammon, and be our head over all the
inhabitants of Gilead. 9 And Jephthah said unto the elders of Gilead,
If ye bring me home again to fight against the children of Ammon, and
the Lord deliver them before me, shall I be your head? 10 And the
elders of Gilead said unto Jephthah, The Lord be witness between us, if
we do not so according to thy words. 11 Then Jephthah went with the
elders of Gilead, and the people made him head and captain over them:
and Jephthah uttered all his words before the Lord in Mizpeh.
Here is, I. The distress which the children of Israel were in upon the
Ammonites' invasion of their country, v. 4. Probably this was the same
invasion with that mentioned, ch. x. 17, when the children of Ammon
were gathered together and encamped in or against Gilead. And those
words, in process of time, refer to what goes immediately before of the
expulsion of Jephthah; many days after he had been thus thrust out in
disgrace was he fetched back again with honour.
II. The court which the elders made to Jephthah hereupon to come and
help them. They did not write or send a messenger to him, but went
themselves to fetch him, resolving to have no denial, and the exigence
of the case was such as would admit no delay. Their errand to him was,
Come, and be our captain, v. 6. They knew none among themselves that
was able to undertake that great trust, but in effect confessed
themselves unfit for it; they know him to be a bold man, and inured to
the sword, and therefore he must be the man. See how God prepared men
for the service he designs them for, and makes their troubles work for
their advancement. If Jephthah had not been put to his shifts by his
brethren's unkindness, he would not have had such occasion as this gave
him to exercise and improve his martial genius, and so to signalize
himself and become famous. Out of the eater comes forth meat. The
children of Israel were assembled and encamped, ch. x. 17. But an army
without a general is like a body without a head; therefore Come, say
they, and be our captain, that we may fight. See the necessity of
government; though they were hearty enough in the cause, yet they owned
they could not fight without a captain to command them. So necessary is
it to all societies that there be a pars imperans and a pars subdita,
some to rule and others to obey, that any community would humbly beg
the favour of being commanded rather than that every man should be his
own master. Blessed be God for government, for a good government.
III. The objections Jephthah makes against accepting their offer: Did
you not hate me, and expel me? v. 7. It should seem that his brethren
were some of these elders, or these elders by suffering his brethren to
abuse him, and not righting him as they ought to have done (for their
business is to defend the poor and fatherless, Ps. lxxxii. 3, 4), had
made themselves guilty of his expulsion, and he might justly charge
them with it. Magistrates, that have power to protect those that are
injured, if they neglect to redress their grievances are really guilty
of inflicting them. "You hated me and expelled me, and therefore how
can I believe that you are sincere in this proposal, and how can you
expect that I should do you any service?" Not but that Jephthah was
very willing to serve his country, but he thought fit to give them a
hint of their former unkindness to him, that they might repent of their
sin in using him so ill, and might for the future be the more sensible
of their obligations. Thus Joseph humbled his brethren before he made
himself known to them. The particular case between the Gileadites and
Jephthah was a resemblance of the general state of the case between
Israel and God at this time. They had thrust God out by their
idolatries, yet in their distress begged his help; he told them how
justly he might have rejected them, and yet graciously delivered them.
So did Jephthah. Many slight God and good men till they come to be in
distress, and then they are desirous of God's mercy and good men's
prayers.
IV. Their urgency with him to accept the government they offer him, v.
8. "Therefore because we formerly did thee that wrong, and to show thee
that we repent of it and would gladly atone for it, we turn again to
thee now, to put such an honour upon thee as shall balance that
indignity." Let this instance be, 1. A caution to us not to despise or
trample upon any because they are mean, nor to be injurious to any that
we have advantage against, because, whatever we think of them now, the
time may come when we may have need of them, and may be glad to be
beholden to them. It is our wisdom to make no man our enemy, because we
know not how soon our distresses may be such as that we may be highly
concerned to make him our friend. 2. An encouragement to men of worth
that are slighted or ill-treated. Let them bear it with meekness and
cheerfulness, and leave it to God to make their light shine out of
obscurity. Fuller's remark on this story, in his "Pisgah Sight," is
this: "Virtue once in an age will work her own advancement, and, when
such as hate it chance to need it, they will be forced to prefer it,"
and then the honour will appear the brighter.
V. The bargain he makes with them. He had mentioned the injuries they
had formerly done him, but, perceiving their repentance, his spirit was
too great and generous to mention them any more. God had forgiven
Israel the affronts they had put upon him (ch. x. 16), and therefore
Jephthah will forgive. Only he thinks it prudent to make his bargain
wisely for the future, since he deals with men that he had reason to
distrust. 1. He puts to them a fair question, v. 9. He speaks not with
too much confidence of his success, knowing how justly God might suffer
the Ammonites to prevail for the further punishment of Israel; but puts
an if upon it. Nor does he speak with any confidence at all in himself;
if he do succeed, it is the Lord that delivers them into his hand,
intending hereby to remind his countrymen to look up to God, as
arbitrator of the controversy and the giver of victory, for so he did.
"Now if, by the blessing of God, I come home a conqueror, tell me
plainly shall I be your head? If I deliver you, under God, shall I,
under him, reform you?" The same question is put to those who desire
salvation by Christ. "If he save you, will you be willing that he shall
rule you? for on no other terms will he save you. If he make you happy,
shall he make you holy? If he be your helper, shall he be your head?"
2. They immediately give him a positive answer (v. 10): "We will do
according to thy words; command us in war, and thou shalt command us in
peace." They do not take time to consider of it. The case was too plain
to need a debate, and the necessity too pressing to admit a delay. They
knew they had power to conclude a treaty for those whom they
represented, and therefore bound it with an oath, The Lord be witness
between us. They appeal to God's omniscience as the judge of their
present sincerity, and to his justice as an avenger if afterwards they
should prove false. The Lord be a hearer, so the word is. Whatever we
speak, it concerns us to remember that God is a hearer, and to speak
accordingly. Thus was the original contract ratified between Jephthah
and the Gileadites, which all Israel, it should seem, agreed to
afterwards, for it is said (ch. xii. 7), he judged Israel. He hereupon
went with them (v. 11) to the place where they were all assembled (ch.
x. 17), and there by common consent they made him head and captain, and
so ratified the bargain their representatives had made with him, that
he should be not only captain now, but head for life. Jephthah, to
obtain this little honour, was willing to expose his life for them (ch.
xii. 3), and shall we be discouraged in our Christian warfare by any of
the difficulties we may meet with in it, when Christ himself has
promised a crown of life to him that overcometh?
VI. Jephthah's pious acknowledgment of God in this great affair (v.
11): He uttered all his words before the Lord in Mizpeh, that is, upon
his elevation, he immediately retired to his devotions, and in prayer
spread the whole matter before God, both his choice to the office and
his execution of the office, as one that had his eye ever towards the
Lord, and would do nothing without him, that leaned not to his own
understanding or courage, but depended on God and his favour. He utters
before God all his thoughts and cares in this matter; for God gives us
leave to be free with him. 1. "Lord, the people have made me their
head; wilt thou confirm the choice, and own me as thy people's head
under thee and for thee?" God justly complains of Israel (Hos. viii.
4), they have set up kings, but not by me. "Lord," said Jephthah, "I
will be no head of their making without thee. I will not accept the
government unless thou give me leave." Had Abimelech done this, he
might have prospered. 2. "Lord, they have made me their captain, to go
before them in this war with the Ammonites; shall I have thy presence?
Wilt thou go before me? If not, carry me not up hence. Lord, satisfy me
in the justice of the cause. Assure me of success in the enterprise."
This is a rare example, to be imitated by all, particularly by great
ones; in all our ways let us acknowledge God, seek his favour, ask
counsel at his mouth, and take him along with us; so shall we make our
way prosperous. Thus Jephthah opened the campaign with prayer. That was
likely to end gloriously which began thus piously.
The War with the Ammonites. (b. c. 1143.)
12 And Jephthah sent messengers unto the king of the children of Ammon,
saying, What hast thou to do with me, that thou art come against me to
fight in my land? 13 And the king of the children of Ammon answered
unto the messengers of Jephthah, Because Israel took away my land, when
they came up out of Egypt, from Arnon even unto Jabbok, and unto
Jordan: now therefore restore those lands again peaceably. 14 And
Jephthah sent messengers again unto the king of the children of Ammon:
15 And said unto him, Thus saith Jephthah, Israel took not away the
land of Moab, nor the land of the children of Ammon: 16 But when
Israel came up from Egypt, and walked through the wilderness unto the
Red sea, and came to Kadesh; 17 Then Israel sent messengers unto the
king of Edom, saying, Let me, I pray thee, pass through thy land: but
the king of Edom would not hearken thereto. And in like manner they
sent unto the king of Moab: but he would not consent: and Israel abode
in Kadesh. 18 Then they went along through the wilderness, and
compassed the land of Edom, and the land of Moab, and came by the east
side of the land of Moab, and pitched on the other side of Arnon, but
came not within the border of Moab: for Arnon was the border of Moab.
19 And Israel sent messengers unto Sihon king of the Amorites, the king
of Heshbon; and Israel said unto him, Let us pass, we pray thee,
through thy land into my place. 20 But Sihon trusted not Israel to
pass through his coast: but Sihon gathered all his people together, and
pitched in Jahaz, and fought against Israel. 21 And the Lord God of
Israel delivered Sihon and all his people into the hand of Israel, and
they smote them: so Israel possessed all the land of the Amorites, the
inhabitants of that country. 22 And they possessed all the coasts of
the Amorites, from Arnon even unto Jabbok, and from the wilderness even
unto Jordan. 23 So now the Lord God of Israel hath dispossessed the
Amorites from before his people Israel, and shouldest thou possess it?
24 Wilt not thou possess that which Chemosh thy god giveth thee to
possess? So whomsoever the Lord our God shall drive out from before us,
them will we possess. 25 And now art thou any thing better than Balak
the son of Zippor, king of Moab? did he ever strive against Israel, or
did he ever fight against them, 26 While Israel dwelt in Heshbon and
her towns, and in Aroer and her towns, and in all the cities that be
along by the coasts of Arnon, three hundred years? why therefore did ye
not recover them within that time? 27 Wherefore I have not sinned
against thee, but thou doest me wrong to war against me: the Lord the
Judge be judge this day between the children of Israel and the children
of Ammon. 28 Howbeit the king of the children of Ammon hearkened not
unto the words of Jephthah which he sent him.
We have here the treaty between Jephthah, now judge of Israel, and the
king of the Ammonites (who is not named), that the controversy between
the two nations might, if possible, be accommodated without the
effusion of blood.
I. Jephthah, as one having authority, sent to the king of Ammon, who in
this war was the aggressor, to demand his reasons for invading the land
of Israel: "Why hast thou come to fight against me in my land? v. 12.
Had I come first into thy land to disturb thee in thy possession, this
would have been reason enough for fighting against me, for how must
force be repelled but by force? but what hast thou to do to come thus
in a hostile manner into my land?" so he calls it, in the name both of
God and Israel. Now this fair demand shows, 1. That Jephthah did not
delight in war, though he was a mighty man of valour, but was willing
to prevent it by a peaceable accommodation. If he could by reason
persuade the invaders to retire, he would not compel them to do it by
the sword. War should be the last remedy, not to be used till all other
methods of ending matters in variance have been tried in vain, ratio
ultima regum--the last resource of kings. This rule should be observed
in going to law. The sword of justice, as well as the sword of war,
must not be appealed to till the contending parties have first
endeavoured by gentler means to understand one another, and to
accommodate matters in variance, 1 Cor. vi. 1. 2. That Jephthah did
delight in equity, and designed no other than to do justice. If the
children of Ammon could convince him that Israel had done them wrong,
he was ready to restore the rights of the Ammonites. If not, it was
plain by their invasion that they did Israel wrong, and he was ready to
maintain the rights of the Israelites. A sense of justice should guide
and govern us in all our undertakings.
II. The king of the Ammonites now gives in his demand, which he should
have published before he had invaded Israel, v. 13. His pretence is,
"Israel took away my lands long since; now therefore restore those
lands." We have reason to think the Ammonites, when they made this
descent upon Israel, meant no other than to spoil and plunder the
country, and enrich themselves with the prey, as they had done formerly
under Eglon (ch. iii. 13) when no such demand as this was made, though
the matter was then fresh; but when Jephthah demanded the cause of
their quarrel, and they could not for shame own what was their true
intent and meaning, some old musty records were searched, or some
ancient traditions enquired into, and from them this reason was drawn
to serve the present turn, for a colourable pretence of equity in the
invasion. Even those that do the greatest wrong yet have such a
conviction in their consciences of justice that they would seem to do
right. Restore those lands. See upon what uncertain terms we hold our
worldly possessions; what we think we have the surest hold of may be
challenged from us, and wrested out of our hands. Those that have got
to the heavenly Canaan need not fear having their titles questioned.
III. Jephthah gives in a very full and satisfactory answer to this
demand, showing it to be altogether unjust and unreasonable, and that
the Ammonites had no title to this country that lay between the rivers
Arnon and Jabbok, now in the possession of the tribes of Reuben and
Gad. As one very well versed in the history of his country, he shows,
1. That Israel never took any land away either from the Moabites or
Ammonites. He puts them together because they were brethren, the
children of Lot, near neighbours, and of united interests, having the
same god, Chemosh, and perhaps sometimes the same king. The lands in
question Israel took away, not from the Moabites or Ammonites (they had
particular orders from God not to meddle with them nor any thing they
had, Deut. ii. 9, 19, and religiously observed their orders), but they
found them in the possession of Sihon king of the Amorites, and out of
his hand they took them justly and honourably, as he will show
afterwards. If the Amorites, before Israel came into that country, had
taken these lands from the Moabites or Ammonites, as it should seem
they had (Num. xxi. 26; Josh. xiii. 25), Israel was not concerned to
enquire into that or answer for it. If the Ammonites had lost these
lands and their title to them, the children of Israel were under no
obligation to recover the possession for them. Their business was to
conquer for themselves, not for other people. This is his first plea,
"Not guilty of the trespass."
2. That they were so far from invading the property of any other
nations than the devoted posterity of cursed Canaan (one of the
branches of which the Amorites were, Gen. x. 16) that they would not so
much as force a passage through the country either of the Edomites, the
seed of Esau, or of the Moabites, the seed of Lot; but even after a
very tedious march through the wilderness, with which they were sadly
tired (v. 16), when the king of Edom first, and afterwards the king of
Moab, denied them the courtesy of a way through their country (v. 17),
rather than give them any offence or annoyance, weary as they were,
they put themselves to the further fatigue of compassing both the land
of Edom and that of Moab, and came not within the border of either, v.
18. Note, Those that behave themselves inoffensively may take the
comfort of it, and plead it against those that charge them with
injustice and wrong doing. Our righteousness will answer for us in time
to come (Gen. xxx. 33) and will put to silence the ignorance of foolish
men, 1 Pet. ii. 15.
3. That in that war in which they took this land out of the hands of
Sihon king of the Amorites he was the aggressor, and not they, v. 19,
20. They sent a humble petition to him for leave to go through his
land, willing to give him any security for their good behaviour in
their march. "Let us pass (say they) unto our place, that is, to the
land of Canaan, which is the only place we call ours, and to which we
are pressing forward, not designing a settlement here." But Sihon not
only denied them this courtesy, as Edom and Moab had done (had he only
done so, who knows but Israel might have gone about some other way?)
but he mustered all his forces, and fought against Israel (v. 20), not
only shut them out of his own land, but would have cut them off from
the face of the earth (Num. xxi. 23, 24), aimed at nothing less than
their ruin, v. 20. Israel therefore, in their war with him, stood in
their own just and necessary defence, and therefore, having routed his
army, might justly, in further revenge of the injury, seize his country
as forfeited. Thus Israel came to the possession of this country, and
doubted not to make good their title to it; and it is very unreasonable
for the Ammonites to question their title, for the Amorites were the
inhabitants of that country, and it was purely their land and their
coasts that the Israelites then made themselves masters of, v. 21, 22.
4. He pleads a grant from the crown, and claims under that, v. 23, 24.
It was not Israel (they were fatigued with their long march, and were
not fit for action so soon), but it was the Lord God of Israel, who is
King of nations, whose the earth is and the fulness thereof, he it was
that dispossessed the Amorites and planted Israel in their room. God
gave them the land by an express and particular conveyance, such as
vested the title in them, which they might make good against all the
world. Deut. ii. 24, I have given into thy hand Sihon and his land; he
gave it to them, by giving them a complete victory over the present
occupants, notwithstanding the great disadvantages they were under.
"Can you think that God gave it to us in such an extraordinary manner
with design that we should return it to the Moabites or Ammonites
again? No, we put a higher value upon God's favours than to part with
them so easily." To corroborate this plea, he urges an argument ad
hominem--directed to the man: Wilt not thou possess that which Chemosh
thy god giveth thee? He not only appeals to the common resolutions of
men to hold their own against all the world, but to the common religion
of the nations, which, they thought, obliged them to make much of that
which their gods gave them. Not that Jephthah thought Chemosh a god,
only he is thy god, and the worshippers even of those dunghill deities
that could do neither good nor evil yet thought themselves beholden to
them for all they had (Hos. ii. 12, These are my rewards which my
lovers have given me; and see Judg. xvi. 24) and made this a reason why
they would hold it fast, that their gods gave it to them. "This thou
thinkest a good title, and shall not we?" The Ammonites had
dispossessed those that dwelt in their land before them; they thought
they did it by the help of Chemosh their god, but really it was Jehovah
the God of Israel that did it for them, as is expressly said, Deut. ii.
19, 21. "Now," says Jephthah, "we have as good a title to our country
as you have to yours." Note, One instance of the honour and respect we
owe to God, as our God, is rightly to possess that which he gives us to
possess, receive it from him, use it for him, keep it for his sake, and
part with it when he calls for it. He has given it to us to possess,
not to enjoy. He himself only must be enjoyed.
5. He pleads prescription. (1.) Their title had not been disputed when
they first entered upon it, v. 25. "Balak who was then king of Moab,
from whom the greatest part of these lands had been taken by the
Amorites, and who was most concerned and best able to oppose us, if he
had had any thing to object against our settlement there, yet sat
still, and never offered to strive against Israel." He knew that for
his own part he had fairly lost it to the Amorites and was not able to
recover it, and could not but acknowledge that Israel had fairly won it
of the Amorites, and therefore all his care was to secure what was
left: he never pretended a title to what was lost. See Num. xxii. 2, 3.
"He then acquiesced in God's way of disposing of kingdoms, and wilt not
thou now?" (2.) Their possession had never yet been disturbed, v. 26.
He pleads that they had kept this country as their own now about 300
years, and the Ammonites in all that time had never attempted to take
it from them, no, not when they had it in their power to oppress them,
ch. iii. 13, 14. So that, supposing their title had not been clear at
the first (which yet he had proved it was), yet, no claim having been
made for so many generations, the entry of the children of Ammon,
without doubt, was barred for ever. A title so long unquestioned shall
be presumed unquestionable.
6. By these arguments Jephthah justifies himself and his own cause ("I
have not sinned against thee in taking or keeping what I have no right
to; if I had, I would instantly make restitution" ), and condemns the
Ammonites: "Thou doest me wrong to war against me, and must expect to
speed accordingly," v. 27. It seems to me an evidence that the children
of Israel, in the days of their prosperity and power (for some such
days they had in the times of the judges) had conducted themselves very
inoffensively to all their neighbours and had not been vexatious or
oppressing to them (either by way of reprisal or under colour of
propagating their religion), that the king of the Ammonites, when he
would seek an occasion of quarrelling with them, was forced to look 300
years back for a pretence. It becomes the people of God thus to be
blameless and harmless, and without rebuke.
7. For the deciding of the controversy, he puts himself upon God and
his sword, and the king of Ammon joins issue with him (v. 27, 28): The
Lord the Judge be judge this day. With this solemn reference of the
matter to the Judge of heaven and earth he designs either to deter the
Ammonites from proceeding and oblige them to retire, when they saw the
right of the cause was against them, or to justify himself in subduing
them if they should go on. Note, War is an appeal to heaven, to God the
Judge of all, to whom the issues of it belong. If doubtful rights be
disputed, he is hereby requested to determine them. If manifest rights
be invaded or denied, he is hereby applied to for the vindicating of
what is just and the punishing of wrong. As the sword of justice was
made for lawless and disobedient persons (1 Tim. i. 9), so was the
sword of war made for lawless and disobedient princes and nations. In
war therefore the eye must be ever up to God, and it must always be
thought a dangerous thing to desire or expect that God should patronise
unrighteousness.
Neither Jephthah's apology, nor his appeal, wrought upon the king of
the children of Ammon; they had found the sweets of the spoil of
Israel, in the eighteen years wherein they had oppressed them (ch. x.
8), and hoped now to make themselves masters of the tree with the fruit
of which they had so often enriched themselves. He hearkened not to the
words of Jephthah, his heart being hardened to his destruction.
Jephthah's Vow. (b. c. 1143.)
29 Then the Spirit of the Lord came upon Jephthah, and he passed over
Gilead, and Manasseh, and passed over Mizpeh of Gilead, and from Mizpeh
of Gilead he passed over unto the children of Ammon. 30 And Jephthah
vowed a vow unto the Lord, and said, If thou shalt without fail deliver
the children of Ammon into mine hands, 31 Then it shall be, that
whatsoever cometh forth of the doors of my house to meet me, when I
return in peace from the children of Ammon, shall surely be the Lord's,
and I will offer it up for a burnt offering. 32 So Jephthah passed
over unto the children of Ammon to fight against them; and the Lord
delivered them into his hands. 33 And he smote them from Aroer, even
till thou come to Minneth, even twenty cities, and unto the plain of
the vineyards, with a very great slaughter. Thus the children of Ammon
were subdued before the children of Israel. 34 And Jephthah came to
Mizpeh unto his house, and, behold, his daughter came out to meet him
with timbrels and with dances: and she was his only child; beside her
he had neither son nor daughter. 35 And it came to pass, when he saw
her, that he rent his clothes, and said, Alas, my daughter! thou hast
brought me very low, and thou art one of them that trouble me: for I
have opened my mouth unto the Lord, and I cannot go back. 36 And she
said unto him, My father, if thou hast opened thy mouth unto the Lord,
do to me according to that which hath proceeded out of thy mouth;
forasmuch as the Lord hath taken vengeance for thee of thine enemies,
even of the children of Ammon. 37 And she said unto her father, Let
this thing be done for me: let me alone two months, that I may go up
and down upon the mountains, and bewail my virginity, I and my fellows.
38 And he said, Go. And he sent her away for two months: and she went
with her companions, and bewailed her virginity upon the mountains.
39 And it came to pass at the end of two months, that she returned unto
her father, who did with her according to his vow which he had vowed:
and she knew no man. And it was a custom in Israel, 40 That the
daughters of Israel went yearly to lament the daughter of Jephthah the
Gileadite four days in a year.
We have here Jephthah triumphing in a glorious victory, but, as an
alloy to his joy, troubled and distressed by an unadvised vow.
I. Jephthah's victory was clear, and shines very brightly, both to his
honour and to the honour of God, his in pleading and God's in owning a
righteous cause. 1. God gave him an excellent spirit, and he improved
it bravely, v. 29. When it appeared by the people's unanimous choice of
him for their leader that he had so clear a call to engage, and by the
obstinate deafness of the king of Ammon to the proposals of
accommodation that he had so just a cause to engage in, then the Spirit
of the Lord came upon him, and very much advanced his natural
faculties, enduing him with power from on high, and making him more
bold and more wise than ever he had been, and more fired with a holy
zeal against the enemies of his people. Hereby God confirmed him in his
office, and assured him of success in his undertaking. Thus animated,
he loses no time, but with an undaunted resolution takes the field.
Particular notice is taken of the way by which he advanced towards the
enemy's camp, probably because the choice of it was an instance of that
extraordinary discretion with which the Spirit of the Lord had
furnished him; for those who sincerely walk after the Spirit shall be
led forth the right way. 2. God gave him eminent success, and he
bravely improved that too (v. 32): The Lord delivered the Ammonites
into his hand, and so gave judgment upon the appeal in favour of the
righteous cause, and made those feel the force of war that would not
yield to the force of reason; for he sits in the throne, judging right.
Jephthah lost not the advantages given him, but pursued and completed
his victory. Having routed their forces in the field, he pursued them
to their cities, where he put to the sword all he found in arms, so as
utterly to disable them from giving Israel any molestation, v. 33. But
it does not appear that he utterly destroyed the people, as Joshua had
destroyed the devoted nations, nor that he offered to make himself
master of the country, though their pretensions to the land of Israel
might have given him colour to do so: only he took care that they
should be effectually subdued. Though others' attempting wrong to us
will justify us in the defence of our own right, yet it will not
authorize us to do them wrong.
II. Jephthah's vow is dark, and much in the clouds. When he was going
out from his own house upon this hazardous undertaking, in prayer to
God for his presence with him he makes a secret but solemn vow or
religious promise to God, that, if God would graciously bring him back
a conqueror, whosoever or whatsoever should first come out of his house
to meet him it should be devoted to God, and offered up for a
burnt-offering. At his return, tidings of his victory coming home
before him, his own and only daughter meets him with the seasonable
expressions of joy. This puts him into a great confusion; but there was
no remedy: after she had taken some time to lament her own infelicity,
she cheerfully submitted to the performance of his vow. Now,
1. There are several good lessons to be learnt out of this story. (1.)
That there may be remainders of distrust and doubting even in the
hearts of true and great believers. Jephthah had reason enough to be
confident of success, especially when he found the Spirit of the Lord
come upon him, and yet, now that it comes to the settling, he seems to
hesitate (v. 30): If thou wilt without fail deliver them into my hand,
then I will do so and so. And perhaps the snare into which his vow
brought him was designed to correct the weakness of his faith, and a
fond conceit he had that he could not promise himself a victory unless
he proffered something considerable to be given to God in lieu of it.
(2.) That yet it is very good, when we are in the pursuit or
expectation of any mercy, to make vows to God of some instance of
acceptable service to him, not as a purchase of the favour we desire,
but as an expression of our gratitude to him and the deep sense we have
of our obligations to render according to the benefit done to us. The
matter of such a singular vow (Lev. xxvii. 2) must be something that
has a plain and direct tendency either to the advancement of God's
glory, and the interests of his kingdom among men, or to the
furtherance of ourselves in his service, and in that which is
antecedently our duty. (3.) That we have great need to be very cautious
and well advised in the making of such vows, lest, by indulging a
present emotion even of pious zeal, we entangle our own consciences,
involve ourselves in perplexities, and are forced at last to say before
the angel that it was an error, Eccl. v. 2-6. It is a snare to a man
hastily to devour that which is holy, without due consideration quid
valeant humeri, quid ferre recusent--what we are able or unable to
effect, and without inserting the needful provisos and limitations
which might prevent the entanglement, and then after vows to make the
enquiry which should have been made before, Prov. xx. 25. Let
Jephthah's harm be our warning in this matter. See Deut. xxiii. 22.
(4.) That what we have solemnly vowed to God we must conscientiously
perform, if it be possible and lawful, though it be ever so difficult
and grievous to us. Jephthah's sense of the powerful obligation of his
vow must always be ours (v. 35): "I have opened my mouth unto the Lord
in a solemn vow, and I cannot go back," that is, "I cannot recall the
vow myself, it is too late, nor can any power on earth dispense with
it, or give me up my bond." The thing was my own, and in my own power
(Acts v. 4), but now it is not. Vow and pay, Ps. lxxvi. 11. We deceive
ourselves if we think to mock God. If we apply this to the consent we
have solemnly given, in our sacramental vows, to the covenant of grace
made with poor sinners in Christ, what a powerful argument will it be
against the sins we have by those vows bound ourselves out from, what a
strong inducement to the duties we have hereby bound ourselves up to,
and what a ready answer to every temptation! "I have opened my mouth to
the Lord, and I cannot go back; I must therefore go forward. I have
sworn, and I must, I will, perform it. Let me not dare to play fast and
loose with God." (5.) That it well becomes children obediently and
cheerfully to submit to their parents in the Lord, and particularly to
comply with their pious resolutions for the honour of God and the
keeping up of religion in their families, though they be harsh and
severe, as the Rechabites, who for many generations religiously
observed the commands of Jonadab their father in forbearing wine, and
Jephthah's daughter here, who, for the satisfying of her father's
conscience, and for the honour of God and her country, yielded herself
as one devoted (v. 36): "Do to me according to that which hath
proceeded out of thy mouth; I know I am dear to thee, but am well
content that God should be dearer." The father might disallow any vow
made by the daughter (Num. xxx. 5), but the daughter could not disallow
or disannul, no, not such a vow as this, made by the father. This
magnifies the law of the fifth commandment. (6.) That our friends'
grievances should be our griefs. Where she went to bewail her hard fate
the virgins, her companions, joined with her in her lamentations, v.
38. With those of her own sex and age she used to associate, who no
doubt, now that her father had on a sudden grown so great, expected,
shortly after his return, to dance at her wedding, but were heavily
disappointed when they were called to retire to the mountains with her
and share in her griefs. Those are unworthy the name of friends that
will only rejoice with us, and not weep with us. (7.) That heroic zeal
for the honour of God and Israel, though alloyed with infirmity and
indiscretion, is worthy to be had in perpetual remembrance. It well
became the daughters of Israel by an annual solemnity to preserve the
honourable memory of Jephthah's daughter, who made light even of her
own life like a noble heroine, when God had taken vengeance on Israel's
enemies, v. 36. Such a rare instance of one that preferred the public
interest before life itself was never to be forgotten. Her sex forbade
her to follow to the war, and so to expose her life in battle, in lieu
of which she hazards it much more (and perhaps apprehended that she did
so, having some intimation of his vow, and did it designedly; for he
tells her, v. 35, Thou hast brought me very low) to grace his triumphs.
So transported was she with the victory as a common benefit that she
was willing to be herself offered up as a thank-offering for it, and
would think her life well bestowed when laid down on so great an
occasion. She thinks it an honour to die, not as a sacrifice of
atonement for the people's sins (that honour was reserved for Christ
only), but as a sacrifice of acknowledgment for the people's mercies.
(8.) From Jephthah's concern on this occasion, we must learn not to
think it strange if the day of our triumphs in this world prove upon
some account or other the day of our griefs, and therefore must always
rejoice with trembling; we hope for a day of triumph hereafter which
will have no alloy.
2. Yet there are some difficult questions that do arise upon this story
which have very much employed the pens of learned men. I will say but
little respecting them, because Mr. Poole has discussed them very fully
in his English annotations.
(1.) It is hard to say what Jephthah did to his daughter in performance
of his vow. [1.] Some think he only shut her up for a nun, and that it
being unlawful, according to one part of his vow (for they make it
disjunctive), to offer her up for a burnt-offering, he thus, according
to the other part, engaged her to be the Lord's, that is, totally to
sequester herself from all the affairs of this life, and consequently
from marriage, and to employ herself wholly in the acts of devotion all
her days. That which countenances this opinion is that she is said to
bewail her virginity (v. 37, 38) and that she knew no man, v. 39. But,
if he sacrificed her, it was proper enough for her to bewail, not her
death, because that was intended to be for the honour of God, and she
would undergo it cheerfully, but that unhappy circumstance of it which
made it more grievous to her than any other, because she was her
father's only child, in whom he hoped his name and family would be
built up, that she was unmarried, and so left no issue to inherit her
father's honour and estate; therefore it is particularly taken notice
of (v. 34) that besides her he had neither son nor daughter. But that
which makes me think Jephthah did not go about thus to satisfy his vow,
or evade it rather, is that we do not find any law, usage, or custom,
in all the Old Testament, which does in the least intimate that a
single life was any branch or article of religion, or that any person,
man or woman, was looked upon as the more holy, more the Lord's, or
devoted to him, for living unmarried: it was no part of the law either
of the priests or of the Nazarites. Deborah and Huldah, both
prophetesses, are both of them particularly recorded to have been
married women. Besides, had she only been confined to a single life,
she needed not to have desired these two months to bewail it in: she
had her whole life before her to do that, if she saw cause. Nor needed
she to take such a sad leave of her companions; for those that are of
that opinion understand what is said in v. 40 of their coming to talk
with her, as our margin reads it, four days in a year. Therefore, [2.]
It seems more probable that he offered her up for a sacrifice,
according to the letter of his vow, misunderstanding that law which
spoke of persons devoted by the curse of God as if it were to be
applied to such as were devoted by men's vows (Lev. xxvii. 29, None
devoted shall be redeemed, but shall surely be put to death), and
wanting to be better informed of the power the law gave him in this
case to redeem her. Abraham's attempt to offer up Isaac perhaps
encouraged him, and made him think, if God would not accept this
sacrifice which he had vowed, he would send an angel to stay his hand,
as he did Abraham's. If she came out designedly to be made a sacrifice,
as who knows but she might? perhaps he thought that would make the case
the plainer. Volenti non sit injuria--No injury is done to a person by
that to which he himself consents. He imagined, it may be, that where
there was neither anger nor malice there was no murder, and that his
good intention would sanctify this bad action; and, since he had made
such a vow, he thought better to kill his daughter than break his vow,
and let Providence bear the blame, that brought her forth to meet him.
(2.) But, supposing that Jephthah did sacrifice his daughter, the
question is whether he did well. [1.] Some justify him in it, and think
he did well, and as became one that preferred the honour of God before
that which was dearest to him in this world. He is mentioned among the
eminent believers who by faith did great things, Heb. xi. 32. And this
was one of the great things he did. It was done deliberately, and upon
two months' consideration and consultation. He is never blamed for it
by any inspired writer. Though it highly exalts the paternal authority,
yet it cannot justify any in doing the like. He was an extraordinary
person. The Spirit of the Lord came upon him. Many circumstances, now
unknown to us, might make this altogether extraordinary, and justify
it, yet not so as that it might justify the like. Some learned men have
made this sacrifice a figure of Christ the great sacrifice: he was of
unspotted purity and innocency, as she a chaste virgin; he was devoted
to death by his Father, and so made a curse, or an anathema, for us; he
submitted himself, as she did, to his Father's will: Not as I will, but
as thou wilt. But, [2.] Most condemn Jephthah; he did ill to make so
rash a vow, and worse to perform it. He could not be bound by his vow
to that which God had forbidden by the letter of the sixth commandment:
Thou shalt not kill. God had forbidden human sacrifices, so that it was
(says Dr. Lightfoot) in effect a sacrifice to Moloch. And, probably,
the reason why it is left dubious by the inspired penman whether he
sacrificed her or no was that those who did afterwards offer their
children might not take any encouragement from this instance.
Concerning this and some other such passages in the sacred story, which
learned men are in the dark, divided, and in doubt about, we need not
much perplex ourselves; what is necessary to our salvation, thanks be
to God, is plain enough.
__________________________________________________________________
J U D G E S
CHAP. XII.
In this chapter we have, I. Jephthah's rencounter with the Ephraimites,
and the blood shed on that unhappy occasion (ver. 1-6), and the
conclusion of Jephthah's life and government, ver. 7. II. A short
account of three other of the judges of Israel: Ibzan (ver. 8-10), Elon
(ver. 11, 12), Abdon, ver. 13-15.
Displeasure of the Ephraimites; Punishment of the Ephraimites. (b. c. 1143.)
1 And the men of Ephraim gathered themselves together, and went
northward, and said unto Jephthah, Wherefore passedst thou over to
fight against the children of Ammon, and didst not call us to go with
thee? we will burn thine house upon thee with fire. 2 And Jephthah
said unto them, I and my people were at great strife with the children
of Ammon; and when I called you, ye delivered me not out of their
hands. 3 And when I saw that ye delivered me not, I put my life in my
hands, and passed over against the children of Ammon, and the Lord
delivered them into my hand: wherefore then are ye come up unto me this
day, to fight against me? 4 Then Jephthah gathered together all the
men of Gilead, and fought with Ephraim: and the men of Gilead smote
Ephraim, because they said, Ye Gileadites are fugitives of Ephraim
among the Ephraimites, and among the Manassites. 5 And the Gileadites
took the passages of Jordan before the Ephraimites: and it was so, that
when those Ephraimites which were escaped said, Let me go over; that
the men of Gilead said unto him, Art thou an Ephraimite? If he said,
Nay; 6 Then said they unto him, Say now Shibboleth: and he said
Sibboleth: for he could not frame to pronounce it right. Then they took
him, and slew him at the passages of Jordan: and there fell at that
time of the Ephraimites forty and two thousand. 7 And Jephthah judged
Israel six years. Then died Jephthah the Gileadite, and was buried in
one of the cities of Gilead.
Here is, I. The unreasonable displeasure of the men of Ephraim against
Jephthah, because he had not called them in to his assistance against
the Ammonites, that they might share in the triumphs and spoils, v. 1.
Pride was at the bottom of the quarrel. Only by that comes contention.
Proud men think all the honours lost that go beside themselves, and
then who can stand before envy? The Ephraimites had the same quarrel
with Gideon (ch. viii. 1), who was of Manasseh on their side Jordan, as
Jephthah was of Manasseh on the other side Jordan. Ephraim and Manasseh
were hearer akin than any other of the tribes, being both the sons of
Joseph, and yet they were more jealous one of another than any other of
the tribes. Jacob having crossed hands, and given Ephraim the
preference, looking as far forward as the kingdom of the ten tribes,
which Ephraim was the head of, after the revolt from the house of
David, that tribe, not content with that honour in the promise, was
displeased if Manasseh had any honour done it in the mean time. It is a
pity that kindred or relationship, which should be an inducement to
love and peace, should be ever an occasion (as it often proves) of
strife and discord. A brother offended is harder to be won than a
strong city, and contentions among brethren are as the bars of a
castle. The anger of the Ephraimites at Jephthah was, 1. Causeless and
unjust. Why didst thou not call us to go with thee? For a good reason.
Because it was the men of Gilead that had made him their captain, not
the men of Ephraim, so that he had no authority to call them. Had his
attempt miscarried for want of their help, they might justly have
blamed him for not desiring it. But when the work was done, and done
effectually, the Ammonites being subdued and Israel delivered, there
was no harm done, though their hands were not employed in it. 2. It was
cruel and outrageous. They get together in a tumultuous manner, pass
over Jordan as far as Mizpeh in Gilead, where Jephthah lived, and no
less will satisfy their fury but they will burn his house and him in
it. Cursed be their anger, for it was fierce. Those resentments that
have the least reason for them have commonly the most rage in them.
Jephthah was now a conqueror over the common enemies of Israel, and
they should have come to congratulate him, and return him the thanks of
their tribe for the good services he had done; but we must not think it
strange if we receive ill from those from whom we deserve well.
Jephthah was now a mourner for the calamity of his family upon his
daughter's account, and they should have come to condole with him and
comfort him; but barbarous men take a pleasure in adding affliction to
the afflicted. In this world, the end of one trouble often proves the
beginning of another; nor must we ever boast as though we had put off
the harness.
II. Jephthah's warm vindication of himself. He did not endeavour to
pacify them, as Gideon had done in the like case; the Ephraimites were
now more outrageous than they were them, and Jephthah had not so much
of a meek and quiet spirit as Gideon had. Whether they would be
pacified or no, Jephthah takes care,
1. To justify himself, v. 2, 3. He makes it out that they had no cause
at all to quarrel with him, for, (1.) It was not in pursuit of glory
that he had engaged in this war, but for the necessary defence of his
country, with which the children of Ammon greatly strove. (2.) He had
invited the Ephraimites to come and join with him, though he neither
needed them nor was under any obligation to pay that respect to them,
but they had declined the service: I called you, and you delivered me
not out of their hands. Had that been true which they charged him with,
yet it would not have been a just ground of quarrel; but it seems it
was false, and, as the matter of fact now appears, he had more cause to
quarrel with them for deserting the common interests of Israel in a
time of need. It is no new thing for those who are themselves most
culpable to be most clamorous in accusing the innocent. (3.) The
enterprise was very hazardous, and they had more reason to pity him
than to be angry with him: I put my life in my hands, that is, "exposed
myself to the utmost peril in what I did, having so small an army," The
honour they envied was bought dearly enough; they needed not to grudge
it to him; few of them would have ventured so far for it. (4.) He does
not take the glory of the success to himself (that would have been
invidious), but gives it all to God: "The Lord delivered them into my
hands. If God was pleased so far to make use of me for his glory, why
should you be offended at that? Have you any reason to fight against
me? Is not that in effect to fight against God, in whose hand I have
been only an unworthy instrument?"
2. When this just answer (though not so soft an answer as Gideon's) did
not prevail to turn away their wrath, he took care both to defend
himself from their fury and to chastise their insolence with the sword,
by virtue of his authority as Israel's judge. (1.) The Ephraimites had
not only quarrelled with Jephthah, but, when his neighbours and friends
appeared to take his part, they had abused them, and given them foul
language; for I adhere to our translation, and so take it, v. 4. They
said in scorn, "You Gileadites that dwell here on the other side Jordan
are but fugitives of Ephraim, the scum and dregs of the tribes of
Joseph, of which Ephraim is the chief, the refuse of the family, and
are so accounted among the Ephraimites and among the Manassites. Who
cares for you? All your neighbours know what you are, no better than
fugitives and vagabonds, separated from your brethren, and driven
hither into a corner." The Gileadites were as true Israelites as any
other, and at this time had signalized themselves, both in the choice
of Jephthah and in the war with Ammon, above all the families of
Israel, and yet are most basely and unjustly called fugitives. It is an
ill thing to fasten names or characters of reproach upon persons or
countries, as is common, especially upon those that lie under outward
disadvantages: it often occasions quarrels that prove of ill
consequence, as it did here. See likewise what a mischievous thing an
abusive tongue is, that calls ill names, and gives scurrilous language:
it sets on fire the course of nature, and is set on fire of hell (Jam.
iii. 6), and many a time cuts the throat of him that uses it, as it did
here, Ps. lxiv. 8. If these Ephraimites could have denied themselves
the poor satisfaction of calling the Gileadites fugitives, they might
have prevented a great deal of bloodshed; for grievous words stir up
anger, and who knows how great a matter a little of that fire may
kindle? (2.) This affront raises the Gileadites' blood, and the
indignity done to themselves, as well as to their captain, must be
revenged. [1.] They routed them in the field, v. 4. They fought with
Ephraim, and, Ephraim being but a rude unheaded rabble, smote Ephraim,
and put them to flight. [2.] They cut off their retreat, and so
completed their revenge, v. 5, 6. The Gileadites, who perhaps were
better acquainted with the passages of Jordan than the Ephraimites
were, secured them with strong guards, who were ordered to slay every
Ephraimite that offered to pass the river. Here was, First, Cruelty
enough in the destruction of them. Sufficient surely was the punishment
which was inflicted by many; when they were routed in the field, there
needed not this severity to cut off all that escaped. Shall the sword
devour for ever? Whether Jephthah is to be praised for this I know not;
perhaps he saw it to be a piece of necessary justice. Secondly, Cunning
enough in the discovery of them. It seems the Ephraimites, though they
spoke the same language with other Israelites, yet had got a custom in
the dialect of their country to pronounce the Hebrew letter Shin like
Samech, and they had so strangely used themselves to it that they could
not do otherwise, no, not to save their lives. We learn to speak by
imitation; those that first used s for sh, did it either because it was
shorter or because it was finer, and their children learnt to speak
like them, so that you might know an Ephraimite by it; as in England we
know a west-country man or a north-country man, nay, perhaps a
Shropshire man, and a Cheshire man, by his pronunciation. Thou art a
Galilean, and thy speech betrays thee. By this the Ephraimites were
discovered. If they took a man that they suspected to be an Ephraimite,
but he denied it, they bade him say Shibboleth; but either he could
not, as our translation reads it, or he did not heed, or frame, or
direct himself, as some read, to pronounce it aright, but said
Sibboleth, and so was known to be an Ephraimite, and was slain
immediately. Shibboleth signifies a river or stream: "Ask leave to go
over Shibboleth, the river." Those that were thus cut off made up the
whole number of slaughtered Ephraimites forty-two thousand, v. 6. Thus
another mutiny of that angry tribe was prevented.
3. Now let us observe the righteousness of God in the punishment of
these proud and passionate Ephraimites, which in several instances
answered to their sin. (1.) They were proud of the honour of their
tribe, gloried in this, that they were Ephraimites; but how soon were
they brought to be ashamed or afraid to own their country! Art thou an
Ephraimite? No, now rather of any tribe than that. (2.) They had gone
in a rage over Jordan to burn Jephthah's house with fire, but now they
came back to Jordan as sneakingly as they had passed it furiously, and
were cut off from ever returning to their own houses. (3.) They had
upbraided the Gileadites with the infelicity of their country, lying at
such a distance, and now they suffered by an infirmity peculiar to
their own country, in not being able to pronounce Shibboleth. (4.) They
had called the Gileadites, unjustly, fugitives, and now they really and
in good earnest became fugitives themselves; and in the Hebrew the same
word (v. 5) is used of the Ephraimites that escaped, or that fled,
which they had used in scorn of the Gileadites, calling them fugitives.
He that rolls the stone of reproach unjustly upon another, let him
expect that it will justly return upon himself.
III. Here is the end of Jephthah's government. He judged Israel but six
years, and then died, v. 7. Perhaps the death of his daughter sunk him
so that he never looked up afterwards, but it shortened his days, and
he went to his grave mourning.
Jephthah's Successors. (b. c. 1112.)
8 And after him Ibzan of Bethlehem judged Israel. 9 And he had thirty
sons, and thirty daughters, whom he sent abroad, and took in thirty
daughters from abroad for his sons. And he judged Israel seven years.
10 Then died Ibzan, and was buried at Bethlehem. 11 And after him
Elon, a Zebulonite, judged Israel; and he judged Israel ten years. 12
And Elon the Zebulonite died, and was buried in Aijalon in the country
of Zebulun. 13 And after him Abdon the son of Hillel, a Pirathonite,
judged Israel. 14 And he had forty sons and thirty nephews, that rode
on threescore and ten ass colts: and he judged Israel eight years. 15
And Abdon the son of Hillel the Pirathonite died, and was buried in
Pirathon in the land of Ephraim, in the mount of the Amalekites.
We have here a short account of the short reigns of three more of the
judges of Israel, the first of whom governed but seven years, the
second ten, and the third eight. For the transgression of a land, many
are the princes thereof, many in a short time, successively (Prov.
xxviii. 2), good men being removed in the beginning of their usefulness
and by the time that they have applied themselves to their business.
I. Ibzan of Bethlehem, most probably Bethlehem of Judah, David's city,
not that in Zebulun, which is only mentioned once, Josh. xix. 15. He
ruled but seven years, but by the number of his children, and his
disposing of them all in marriage himself, it appears that he lived
long; and probably the great increase of his family, and the numerous
alliances he made, added to his personal merits, made him the more fit
to be either chosen by the people as Jephthah was, or called of God
immediately, as Gideon was, to be Israel's judge, to keep up and carry
on the work of God among them. That which is remarkable concerning him
is, 1. That he had many children, sixty in all, a quiver full of these
arrows. Thus was Bethlehem of old famous for increase, the very city
where he was to be born whose spiritual seed should be as the stars of
heaven. 2. That he had an equal number of each sex, thirty sons and
thirty daughters, a thing which does not often happen in the same
family, yet, in the great family of mankind, he that at first made two,
male and female, by his wise providence preserves a succession of both
in some sort of equality as far as is requisite to the keeping up of
the generations of men upon earth. 3. That he took care to marry them
all. His daughters he sent abroad, et maritis dedit, so the vulgar
Latin adds--he provided husbands for them; and, as it were in exchange,
and both ways, strengthening his interest, he took in thirty daughters
from abroad for his sons. The Jews say, Every father owes three things
to his son: to teach him to read the law, give him a trade, and get him
a wife. What a difference was there between Ibzan's family and that of
his immediate predecessor Jephthah! Ibzan has sixty children and all
married, Jephthah but one, a daughter, that dies or lives unmarried.
Some are increased, others are diminished: both are the Lord's doing.
II. Elon of Zebulun, in the north of Canaan, was next raised up to
preside in public affairs, to administer justice, and to reform abuses.
Ten years he continued a blessing to Israel, and then died, v. 11, 12.
Dr. Lightfoot computes that in the beginning of his time the forty
years' oppression by the Philistines began (spoken of ch. xiii. 1), and
about that time Samson was born. Probably, his residence being in the
north, the Philistines who bordered upon the southern parts of Canaan
took the opportunity of making incursions upon them.
III. Abdon, of the tribe of Ephraim, succeeded, and in him that
illustrious tribe begins to recover its reputation, having not afforded
any person of note since Joshua; for Abimelech the Shechemite was
rather a scandal to it. This Abdon was famous for the multitude of his
offspring (v. 14): he had forty sons and thirty grandsons, all of whom
he lived to see grown up, and they rode on seventy ass-colts either as
judges and officers or as gentlemen and persons of distinction. It was
a satisfaction to him thus to see his children's children, but it is
feared he did not see peace upon Israel, for by this time the
Philistines had begun to break in upon them. Concerning this, and the
rest of these judges that have ever so short an account given of them,
yet notice is taken where they were buried (v. 7, 10, 12, 15), perhaps
because the inscriptions upon their monuments (for such were anciently
used, 2 Kings xxiii. 17) would serve for the confirmation and
enlargement of their story, and might be consulted by such as desired
further information concerning them. Peter, having occasion to speak of
David, says, His sepulchre is with us unto this day, Acts ii. 29. Or it
is intended for the honour of the places where they laid their bones,
but may be improved for the lessening of our esteem of all worldly
glory, of which death and the grave will stain the pride. These judges,
that were as gods to Israel, died like men, and all their honour was
laid in the dust.
It is very strange that in the history of all these judges, some of
whose actions are very particularly related, there is not so much as
once mention made of the high priest, or any other priest or Levite,
appearing either for counsel or action in any public affair, from
Phinehas (Judg. xx. 28) to Eli, which may well be computed 250 years;
only the names of the high priests at that time are preserved, 1 Chron.
vi. 4-7; and Ezra vii. 3-5. How can this strange obscurity of that
priesthood for so long a time, now in the beginning of its days, agree
with that mighty splendour with which it was introduced and the figure
which the institution of it makes in the law of Moses? Surely it
intimates that the institution was chiefly intended to be typical, and
that the great benefits that seemed to be promised by it were to be
chiefly looked for in its antitype, the everlasting priesthood of our
Lord Jesus, in comparison of the superior glory of which that
priesthood had no glory, 2 Cor. iii. 10.
__________________________________________________________________
J U D G E S
CHAP. XIII.
At this chapter begins the story of Samson, the last of the judges of
Israel whose story is recorded in this book, and next before Eli. The
passages related concerning him are, from first to last, very
surprising and uncommon. The figure he makes in this history is really
great, and yet vastly different from that of his predecessors. We never
find him at the head either of a court or of an army, never upon the
throne of judgment nor in the field of battle, yet, in his own proper
person, a great patriot of his country, and a terrible scourge and
check to its enemies and oppressors; he was an eminent believer (Heb.
xi. 32) and a glorious type of him who with his own arm wrought
salvation. The history of the rest of the judges commences from their
advancement to that station, but Samson's begins with his birth, nay,
with his conception, no less than an angel from heaven ushers him into
the world, as a pattern of what should be afterwards done to John
Baptist and to Christ. This is related in this chapter. I. The occasion
of raising up this deliverer was the oppression of Israel by the
Philistines, ver. 1. II. His birth is foretold by an angel to his
mother, ver. 2-5. III. She relates the prediction to his father, ver.
6, 7. IV. They both together have it again from the angel (ver. 8-14),
whom they treat with respect (ver. 15-18), and who, to their great
amazement, discovers his dignity at parting, ver. 19-23. V. Samson is
born, ver. 24, 25.
An Angel Appears to Manoah's Wife. (b. c. 1161.)
1 And the children of Israel did evil again in the sight of the Lord;
and the Lord delivered them into the hand of the Philistines forty
years. 2 And there was a certain man of Zorah, of the family of the
Danites, whose name was Manoah; and his wife was barren, and bare not.
3 And the angel of the Lord appeared unto the woman, and said unto
her, Behold now, thou art barren, and bearest not: but thou shalt
conceive, and bear a son. 4 Now therefore beware, I pray thee, and
drink not wine nor strong drink, and eat not any unclean thing: 5
For, lo, thou shalt conceive, and bear a son; and no razor shall come
on his head: for the child shall be a Nazarite unto God from the womb:
and he shall begin to deliver Israel out of the hand of the
Philistines. 6 Then the woman came and told her husband, saying, A
man of God came unto me, and his countenance was like the countenance
of an angel of God, very terrible: but I asked him not whence he was,
neither told he me his name: 7 But he said unto me, Behold, thou
shalt conceive, and bear a son; and now drink no wine nor strong drink,
neither eat any unclean thing: for the child shall be a Nazarite to God
from the womb to the day of his death.
The first verse gives us a short account, such as we have too often met
with already, of the great distress that Israel was in, which gave
occasion for the raising up of a deliverer. They did evil, as they had
done, in the sight of the Lord, and then God delivered them, as he had
done, into the hands of their enemies. If there had been no sin, there
would have needed no Saviour; but sin was suffered to abound, that
grace might much more abound. The enemies God now sold them to were the
Philistines, their next neighbours, that lay among them, the first and
chief of the nations which were devoted to destruction, but which God
left to prove them (ch. iii. 1, 3), the five lords of the Philistines,
an inconsiderable people in comparison with Israel (they had but five
cities of any note), and yet, when God made use of them as the staff in
his hand, they were very oppressive and vexatious. And this trouble
lasted longer than any yet: it continued forty years, though probably
not always alike violent. When Israel was in this distress Samson was
born; and here we have his birth foretold by an angel. Observe,
I. His extraction. He was of the tribe of Dan, v. 2. Dan signifies a
judge or judgment, Gen. xxx. 6. And probably it was with an eye to
Samson that dying Jacob foretold, Dan shall judge his people, that is,
"he shall produce a judge for his people, though one of the sons of the
handmaids, as one, as well as any one, of the tribes of Israel," Gen.
xlix. 16. The lot of the tribe of Dan lay next to the country of the
Philistines, and therefore one of that tribe was most fit to be made a
bridle upon them. His parents had been long childless. Many eminent
persons were born of mothers that had been kept a great while in the
want of the blessing of children, as Isaac, Joseph, Samuel, and John
Baptist, that the mercy might be the more acceptable when it did come.
Sing, O barren! thou that didst not bear, Isa. liv. 1. Note, Mercies
long waited for often prove signal mercies, and it is made to appear
that they were worth waiting for, and by them others may be encouraged
to continue their hope in God's mercy.
II. The glad tidings brought to his mother, that she should have a son.
The messenger was an angel of the Lord (v. 3), yet appearing as a man,
with the aspect and garb of a prophet, or man of God. And this angel
(as the learned bishop Patrick supposes, on v. 18) was the Lord
himself, that is, the Word of the Lord, who was to be the Messiah, for
his name is called Wonderful, v. 18, and Jehovah, v. 19. The great
Redeemer did in a particular manner concern himself about this typical
redeemer. It was not so much for the sake of Manoah and his wife,
obscure Danites, that this extraordinary message was sent, but for
Israel's sake, whose deliverer he was to be, and not only so (his
services to Israel not seeming to answer to the grandeur of his entry)
but for the Messiah's sake, whose type he was to be, and whose birth
must be foretold by an angel, as his was. The angel, in the message he
delivers, 1. Takes notice of her affliction: Behold now, thou art
barren and bearest not. Hence she might gather he was a prophet, that
though a stranger to her, and one she had never seen before, yet he
knew this to be her grievance. He tells her of it, not to upbraid her
with it, but because perhaps at this time she was actually thinking of
this affliction and bemoaning herself as one written childless. God
often sends in comfort to his people very seasonably, when they feel
most from their troubles. "Now thou art barren, but thou shalt not be
always so," as she feared, "nor long so." 2. He assures her that she
should conceive and bear a son (v. 3) and repeats the assurance, v. 5.
To show the power of a divine word, the strongest man that ever was was
a child of promise, as Isaac, born by force and virtue of a promise,
and faith in that promise, Heb. xi. 11; Gal. iv. 23. Many a woman,
after having been long barren, has borne a son by providence, but
Samson was by promise, because a figure of the promised seed, so long
expected by the faith of the Old-Testament saints, 3. He appoints that
the child should be a Nazarite from his birth, and therefore that the
mother should be subject to the law of the Nazarites (though not under
the vow of a Nazarite) and should drink no wine or strong drink so long
as this child was to have its nourishment from her, either in the womb
or at the breast, v. 4, 5. Observe, This deliverer of Israel must be in
the strictest manner devoted to God and an example of holiness. It is
spoken of as a kindness to the people that God raised up of their young
men for Nazarites, Amos ii. 11. Other judges had corrected their
apostasies from God, but Samson must appear as one, more than any of
them, consecrated to God; and, notwithstanding what we read of his
faults, we have reason to think that being a Nazarite of God's making
he did, in the course of his conversation, exemplify, not only the
ceremony, but the substance of that separation to the Lord in which the
Nazariteship did consist, Num. vi. 2. Those that would save others must
by singular piety distinguish themselves. Samuel, who carried on
Israel's deliverance from the Philistines, was a Nazarite by his
mother's vow (1 Sam. i. 11), as Samson by the divine appointment. The
mother of this deliverer must therefore deny herself, and not eat any
unclean thing; what was lawful at another time was now to be forborne.
As the promise tried her faith, so this precept tried her obedience;
for God requires both from those on whom he will bestow his favours.
Women with child ought conscientiously to avoid whatever they have
reason to think will be any way prejudicial to the health or good
constitution of the fruit of their body. And perhaps Samson's mother
was to refrain from wine and strong drink, not only because he was
designed for a Nazarite, but because he was designed for a man of great
strength, which his mother's temperance would contribute to. 4. He
foretels the service which this child should do to his country: He
shall begin to deliver Israel. Note, It is very desirable that our
children may be not only devoted entirely to God themselves, but
instrumental for the good of others, and the service of their
generation--not recluses, candles under a bushel, but on a candlestick.
Observe, He shall begin to deliver Israel. This intimated that the
oppression of the Philistines should last long, for Israel's
deliverance from it should not so much as begin, not one step be taken
towards it, till this child, who was now unborn, should have grown up
to a capacity of beginning it. And yet he must not complete the
deliverance: he shall only begin to deliver Israel, which intimates
that the trouble should still be prolonged. God chooses to carry on his
work gradually and by several hands. One lays the foundation of a good
work, another builds, and perhaps a third brings forth the top stone.
Now herein Samson was a type of Christ, (1.) As a Nazarite to God, a
Nazarite from the womb. For, though our Lord Jesus was not a Nazarite
himself, yet he was typified by the Nazarites, as being perfectly pure
from all sin, not so much as conceived in it, and entirely devoted to
his Father's honour. Of the Jewish church, as concerning the flesh,
Christ came, because to them pertained the promise of him, Rom. ix. 4,
5. By virtue of that promise, he long lay as it were in the womb of
that church, which for many ages was pregnant of him, and therefore,
like Samson's mother, during that pregnancy was made a holy nation and
a peculiar people, and strictly forbidden to touch any unclean thing
for his sake, who in the fulness of time was to come from them. (2.) As
a deliverer of Israel; for he is Jesus a Saviour, who saves his people
from their sins. But with this difference: Samson did only begin to
deliver Israel (David was afterwards raised up to complete the
destruction of the Philistines), but our Lord Jesus is both Samson and
David too, both the author and finisher of our faith.
III. The report which Manoah's wife, in a transport of joy, brings in
all haste to her husband, of this surprising message v. 6, 7. The glad
tidings were brought her when she was alone, perhaps religiously
employed in meditation or prayer; but she could not, she would not,
conceal them from her husband, but gives him an account, 1. Of the
messenger. It was a man of God, v. 6. His countenance she could
describe; it was very awful: he had such a majesty in his looks, such a
sparkling eye, such a shining face, so powerfully commanding reverence
and respect, that according to the idea she had of an angel he had the
very countenance of one. But his name she can give no account of, nor
to what tribe or city of Israel he belonged, for he did not think fit
to tell her, and, for her part, the very sight of him struck such an
awe upon her that she durst not ask him. She was abundantly satisfied
that he was a servant of God; his person and message she thought
carried their own evidence along with them, and she enquired no
further. 2. Of the message. She gives him a particular account both of
the promise and of the precept (v. 7), that he also might believe the
promise and might on all occasions be a monitor to her to observe the
precept. Thus should yoke-fellows communicate to each other their
experiences of communion with God, and their improvements in
acquaintance with him, that they may be helpful to each other in the
way that is called holy.
The Angel's Appearance to Manoah. (b. c. 1161.)
8 Then Manoah intreated the Lord, and said, O my Lord, let the man of
God which thou didst send come again unto us, and teach us what we
shall do unto the child that shall be born. 9 And God hearkened to
the voice of Manoah; and the angel of God came again unto the woman as
she sat in the field: but Manoah her husband was not with her. 10 And
the woman made haste, and ran, and showed her husband, and said unto
him, Behold, the man hath appeared unto me, that came unto me the other
day. 11 And Manoah arose, and went after his wife, and came to the
man, and said unto him, Art thou the man that spakest unto the woman?
And he said, I am. 12 And Manoah said, Now let thy words come to
pass. How shall we order the child, and how shall we do unto him? 13
And the angel of the Lord said unto Manoah, Of all that I said unto the
woman let her beware. 14 She may not eat of any thing that cometh of
the vine, neither let her drink wine or strong drink, nor eat any
unclean thing: all that I commanded her let her observe.
We have here an account of a second visit which the angel of God made
to Manoah and his wife.
I. Manoah earnestly prayed for it, v. 8. He was not incredulous of the
story his wife told him; he knew she was a virtuous woman, and
therefore the heart of her husband did safely trust in her; he knew she
would not go about to impose upon him, much less was he, as Josephus
unworthily represents him, jealous of his wife's conversation with this
stranger; but, 1. He takes it for granted that this child of promise
shall in due time be given them, and speaks without hesitation of the
child that shall be born. There was not found so great faith, no, not
in Zechariah, a priest, then in waiting at the altar of the Lord, and
to whom the angel himself appeared, as was in this honest Danite.
Things hidden from the wise and prudent, who value themselves upon the
niceness of their enquiries, are often revealed unto babes, who know
how to prize God's gifts and to take God's word. Blessed are those that
have not seen and yet, as Manoah here, have believed. 2. All his care
is what they should do to the child that should be born. Note, Good men
are more solicitous and desirous to know the duty that is to be done by
them than to know the events that shall occur concerning them; for duty
is ours, events are God's. Solomon enquires concerning the good men
should do, not the good they should have, Eccl. ii. 3. 3. He therefore
prays to God to send the same blessed messenger again, to give them
further instructions concerning the management of this Nazarite,
fearing lest his wife's joy for the promise might have made her forget
some part of the precept, in which he was desirous to be fully
informed, and lie under no mistake: "Lord, let the man of God come
again unto us, for we desire to be better acquainted with him." Note,
Those that have heard from heaven cannot but wish to hear more thence,
again and again to meet with the man of God. Observe, He does not go or
send his servants abroad, to find out this man of God, but seeks him
upon his knees, prays to God to send him, and, thus seeking, finds him.
Would we have God's messengers, the ministers of his gospel, to bring a
word proper for us, and for our instruction? Entreat the Lord to send
them to us, to teach us, Rom. xv. 30, 32.
II. God graciously granted it: God hearkened to the voice of Manoah, v.
9. Note, God will not fail some way or other to guide those by his
counsel that are sincerely desirous to know their duty, and apply
themselves to him to teach them, Ps. xxv. 8, 9.
1. The angel appears the second time also to the wife, when she is
sitting alone, probably tending the flocks, or otherwise well employed
in the field where she has retired. Solitude is often a good
opportunity of communion with God; good people have thought themselves
never less alone than when alone, if God be with them.
2. She goes in all haste to call her husband, doubtless humbly
beseeching the stay of this blessed messenger till she should return
and her husband with her, v. 10, 11. She did not desire him to go with
her to her husband, but would fetch her husband to him. Those that
would meet with God must attend where he is pleased to manifest
himself. "Oh," says she, overjoyed, "my dear love, thy prayers are
answered--yonder is the man of God, come to make us another visit--he
that came the other day," or, as some read it, this day, for other is
not in the original, and it is probable enough that both these visits
were on the same day, and at the same place, and that the second time
she sat expecting him. The man of God is very willing she should call
her husband, John iv. 16. Those that have an acquaintance with the
things of God themselves should invite others to the same acquaintance,
John i. 45, 46. Manoah is not disgusted that the angel did not this
second time appear to him, but very willingly goes after his wife to
the man of God. To atone (as it were) for the first fatal miscarriage,
when Eve earnestly pressed Adam to that which was evil, and he too
easily yielded to her, let yoke-fellows excite one another to love and
good works; and, if the wife will lead, let not the husband think it
any disparagement to him to follow her in that which is virtuous and
praiseworthy.
3. Manoah having come to the angel, and being satisfied by him that he
was the same that had appeared to his wife, does, with all humility,
(1.) Welcome the promise (v. 12): Now let thy words come to pass; this
was the language, not only of his desire, but of his faith, like that
of the blessed Virgin, Luke i. 38. "Be it according to thy word. Lord,
I lay hold on what thou hast said, and depend upon it; let it come to
pass." (2.) Beg that the prescriptions given might be repeated: How
shall we order the child? The directions were given to his wife, but he
looks upon himself as concerned to assist her in the careful management
of this promised seed, according to order; for the utmost care of both
the parents, and their constant joint endeavour, are little enough to
be engaged for the good ordering of children that are devoted to God
and to be brought up for him. Let not one devolve it on the other, but
both do their best. Observe from Manoah's enquiry, [1.] In general,
that, when God is pleased to bestow any mercy upon us, our great care
must be how to use it well, and as we ought, because it is then only a
mercy indeed when it is rightly managed. God has given us bodies,
souls, estates; how shall we order them, that we may answer the intent
of the donor, and give a good account of them? [2.] In particular,
those to whom God has given children must be very careful how they
order them, and what they do unto them, that they may drive out the
foolishness that is bound up in their hearts, form their minds and
manners well betimes, and train them in the way wherein they should go.
Herein pious parents will beg divine assistance. "Lord, teach us how we
may order our children, that they may be Nazarites, and living
sacrifices to thee."
4. The angel repeats the directions he had before given (v. 13, 14): Of
all that I forbad let her beware; and all that I commanded her let her
observe. Note, There is need of a good deal both of caution and
observation, for the right ordering both of ourselves and of our
children. Beware and observe; take heed not only of drinking wine or
strong drink, but of eating any thing that cometh of the vine. Those
that would preserve themselves pure must keep at a distance from that
which borders upon sin or leads to it. When she was with child of a
Nazarite, she must not eat any unclean thing; so those in whom Christ
is formed must carefully cleanse themselves from all filthiness of
flesh and spirit, and do nothing to the prejudice of that new man.
Manoah's Alarm. (b. c. 1161.)
15 And Manoah said unto the angel of the Lord, I pray thee, let us
detain thee, until we shall have made ready a kid for thee. 16 And
the angel of the Lord said unto Manoah, Though thou detain me, I will
not eat of thy bread: and if thou wilt offer a burnt offering, thou
must offer it unto the Lord. For Manoah knew not that he was an angel
of the Lord. 17 And Manoah said unto the angel of the Lord, What is
thy name, that when thy sayings come to pass we may do thee honour?
18 And the angel of the Lord said unto him, Why askest thou thus after
my name, seeing it is secret? 19 So Manoah took a kid with a meat
offering, and offered it upon a rock unto the Lord: and the angel did
wondrously; and Manoah and his wife looked on. 20 For it came to
pass, when the flame went up toward heaven from off the altar, that the
angel of the Lord ascended in the flame of the altar. And Manoah and
his wife looked on it, and fell on their faces to the ground. 21 But
the angel of the Lord did no more appear to Manoah and to his wife.
Then Manoah knew that he was an angel of the Lord. 22 And Manoah said
unto his wife, We shall surely die, because we have seen God. 23 But
his wife said unto him, If the Lord were pleased to kill us, he would
not have received a burnt offering and a meat offering at our hands,
neither would he have showed us all these things, nor would as at this
time have told us such things as these.
We have here an account,
I. Of what further passed between Manoah and the angel at this
interview. It was in kindness to him that while the angel was with him
it was concealed from him that he was an angel; for, had he known it,
it would have been such a terror to him that he durst not have
conversed with him as he did (v. 16): He knew not that he was an angel.
So Christ was in the world, and the world knew him not. Verily thou art
a God that hidest thyself. We could not bear the sight of the divine
glory unveiled. God having determined to speak to us by men like
ourselves, prophets and ministers, even when he spoke by his angels, or
by his Son, they appeared in the likeness of men, and were taken but
for men of God. Now,
1. The angel declined to accept his treat, and appointed him to turn it
into a sacrifice. Manoah, being desirous to show some token of respect
and gratitude to this venerable stranger who had brought them these
glad tidings, begged he would take some refreshment with him (v. 15):
We will soon make ready a kid for thee. Those that welcome the message
will be kind to the messengers for his sake that sends them, 1 Thess.
v. 13. But the angel told him (v. 16) he would not eat of his bread,
any more than he would of Gideon's, but, as there, directed him to
offer it to God, ch. vi. 20, 21. Angels need not meat nor drink; but
the glorifying of God is their meat and drink, and it was Christ's,
John iv. 34. And we in some measure do the will of God as they do it
if, though we cannot live without meat and drink, yet we eat and drink
to the glory of God, and so turn even our common meals into sacrifices.
2. The angel declined telling him his name, and would not so far
gratify his curiosity. Manoah desired to know his name (v. 17), and of
what tribe he was, not as if he doubted the truth of his message, but
that they might return his visit, and be better acquainted with him (it
is good to increase and improve our acquaintance with good men and good
ministers); and he has a further design: "That when thy sayings come to
pass, we may do thee honour, celebrate thee as a true prophet, and
recommend others to thee for divine instructions,--that we may call the
child that shall be born after thy name, and so do thee honour,--or
that we may send thee a present, honouring one whom God has honoured."
But the angel denies his request with something of a check to his
curiosity (v. 18): Why askest thou thus after my name? Jacob himself
could not prevail for this favour, Gen. xxxii. 29. Note, We have not
what we ask when we ask we know not what. Manoah's request was honestly
meant and yet was denied. God told Moses his name (Exod. iii. 13, 14),
because there was a particular occasion for his knowing it, but here
there was no occasion. What Manoah asked for instruction in his duty he
was readily told (v. 12, 13), but what he asked to gratify his
curiosity was denied. God has in his word given us full directions
concerning our duty, but never designed to answer all the enquiries of
a speculative head. He gives him a reason for his refusal: It is
secret. The names of angels were not as yet revealed, to prevent the
idolizing of them. After the captivity, when the church was cured of
idolatry, angels made themselves known to Daniel by their names,
Michael and Gabriel; and to Zacharias the angel told his name unasked
(Luke i. 19): I am Gabriel. But here it is secret, or it is wonderful,
too wonderful for us. One of Christ's names is Wonderful, Isa. ix. 6.
His name was long a secret, but by the gospel it is brought to light:
Jesus a Saviour. Manoah must not ask because he must not know. Note,
(1.) There are secret things which belong not to us, and which we must
content ourselves to be in the dark about while we are here in this
world. (2.) We must therefore never indulge a vain curiosity in our
enquiries concerning these things, Col. ii. 18. Nescire velle quae
Magister maximus docere non vult erudita inscitia est--To be willingly
ignorant of those things which our great Master refuses to teach us is
to be at once ignorant and wise.
3. The angel assisted and owned their sacrifice, and, at parting, gave
them to understand who he was. He had directed them to offer their
burnt-offering to the Lord, v. 16. Praises offered up to God are the
most acceptable entertainment of the angels; see Rev. xxii. 9, worship
God. And Manoah, having so good a warrant, though he was no priest and
had no altar, turned his meat into a meat offering, and offered it upon
a rock to the Lord (v. 19), that is, he brought and laid it to be
offered. "Lord, here it is, do what thou pleasest with it." Thus we
must bring our hearts to God as living sacrifices, and submit them to
the operation of his Spirit. All things being now ready, (1.) The angel
did wondrously, for his name was Wonderful. Probably the wonder he did
was the same with what he had done for Gideon, he made fire to come
either down from heaven or up out of the rock to consume the sacrifice.
(2.) He ascended up towards heaven in the flame of the sacrifice, v.
20. By this it appeared that he was not, as they thought, a mere man,
but a messenger immediately from heaven. Thence certainly he descended,
for thither he ascended, John iii. 13; vi. 62. This signified God's
acceptance of the offering and intimates to what we owe the acceptance
of all our offerings, even to the mediation of the angel of the
covenant, that other angel, who puts much incense to the prayers of
saints and so offers them before the throne, Rev. viii. 3. Prayer is
the ascent of the soul to God. But it is Christ in the heart by faith
that makes it an offering of a sweet-smelling savour: without him our
services are offensive smoke, but, in him, acceptable flame. We may
apply it to Christ's sacrifice of himself for us; he ascended in the
flame of his own offering, for by his own blood he entered in once into
the holy place, Heb. ix. 12. While the angel did this, it is twice said
(v. 19, 20) that Manoah and his wife looked on. This is a proof of the
miracle: the matter of fact was true, for out of the mouth of these two
eye-witnesses the report of it is established. The angel did all that
was done in the sacrifice; they did but look on; yet doubtless, when
the angel ascended towards heaven, their hearts ascended with him in
thanksgiving for the promise which came thence and in expectation of
the performance to come thence too. Yet, when the angel has ascended,
they dared not, as those that were the witnesses of Christ's ascension,
stand gazing up into heaven, but in holy fear and reverence they fell
on their faces to the ground. And now, [1.] They knew that it was an
angel, v. 21. It was plain it was not the body of a man they saw, since
it was not chained to the earth, nor prejudiced by fire; but ascended,
and ascended in flame, and therefore with good reason they conclude it
was an angel; for he maketh his angels spirits, and his ministers a
flame of fire. [2.] But he did not any more appear to them; it was for
a particular occasion, now over, that he was sent, not to settle a
constant correspondence, as with prophets. They must remember and
observe what the angel had said and not expect to hear more.
II. We have an account of the impressions which this vision made upon
Manoah and his wife. While the angel did wondrously, they looked on,
and said nothing (so it becomes us carefully to observe the wondrous
works of God, and to be silent before him); but when he had gone,
having finished his work, they had time to make their reflections. 1.
In Manoah's reflection upon it there is great fear, v. 22. He had
spoken with great assurance of the son they should shortly be the
joyful parents of (v. 8, 12), and yet is now put into such a confusion
by that very thing which should have strengthened and encouraged his
faith that he counts upon nothing but their being both cut off
immediately: We shall surely die. It was a vulgar opinion generally
received among the ancient Jews that it was present death to see God or
an angel; and this notion quite overcome his faith for the present, as
it did Gideon's, ch. vi. 22. 2. In his wife's reflection upon it there
is great faith, v. 23. Here the weaker vessel was the stronger
believer, which perhaps was the reason why the angel chose once and
again to appear to her. Manoah's heart began to fail him, but his wife,
as a help meet for him, encouraged him. Two are better than one, for,
if one fall into dejections and despondencies, the other will help to
raise him up. Yoke-fellows should piously assist each other's faith and
joy as there is occasion. None could argue better than Manoah's wife
does here: We shall surely die, said her husband; "Nay," said she, "we
need not fear that; let us never turn that against us which is really
for us. We shall not die unless God be pleased to kill us: our death
must come from his hand and his pleasure. Now the tokens of his favour
which we have received forbid us to think that he designs our
destruction. Had he thought fit to kill us, (1.) He would not have
accepted our sacrifice, and signified to us his acceptance of it by
turning it to ashes, Ps. xx. 3, margin. The sacrifice was the ransom of
our lives, and the fire fastening upon that was a plain indication of
the turning away of his wrath from us. The sacrifice of the wicked is
an abomination, but you see ours is not so. (2.) He would not have
shown us all these things, these strange sights, now at a time when
there is little or no open vision (1 Sam. iii. 1), nor would he have
given these exceedingly great and precious promises of a son that shall
be a Nazarite and a deliverer of Israel--he would not have told us such
things as these if he had been pleased to kill us. We need not fear the
withering of those roots out of which such a branch is yet to spring."
Note, Hereby it appears that God designs not the death of sinners that
he has accepted the great sacrifice which Christ offered up for their
salvation, has put them in a way of obtaining his favour, and has
assured them of it upon their repentance. Had he been pleased to kill
them, he would not have done so. And let those good Christians who have
had communion with God in the word and prayer, to whom he has
graciously manifested himself, and who have had reason to think God has
accepted their works, take encouragement thence in a cloudy and dark
day. "God would not have done what he has done for my soul if he had
designed to forsake me, and leave me to perish at last; for his work is
perfect, nor will he mock his people with his favours." Learn to reason
as Manoah's wife did, "If God had designed me to perish under his
wrath, he would not have given me such distinguishing tokens of his
favour." O woman! great is thy faith.
The Birth of Samson. (b. c. 1161.)
24 And the woman bare a son, and called his name Samson: and the child
grew, and the Lord blessed him. 25 And the Spirit of the Lord began
to move him at times in the camp of Dan between Zorah and Eshtaol.
Here is, 1. Samson's birth. The woman that had been long barren bore a
son, according to the promise; for no word of God shall fall to the
ground. Hath he spoken, and shall he not make it good? 2. His name,
Samson, has been derived by some, from Shemesh, the sun, turned into a
diminutive, sol exiguus--the sun in miniature, perhaps because, being
born like Moses to be a deliverer, he was like him exceedingly fair,
his face shone like a little sun; or his parents so named him in
remembrance of the shining countenance of that man of God who brought
them the notice of him; though they knew not his name, yet thus, now
that his sayings had come to pass, they did him honour. A little sun,
because a Nazarite born (for the Nazarites were as rubies and
sapphires, Lam. iv. 7, and because of his great strength. The sun is
compared to a strong man Ps. xix. 5); why should not a strong man then
be compared to the sun when he goes forth in his strength? A little
sun, because the glory of, and a light to, his people Israel, a type of
Christ, the Sun of righteousness. 3. His childhood. He grew more than
is usual in strength and stature, far out-grew other children of his
age; and not in that only, but in other instances, it appeared that the
Lord blessed him, qualified him, both in body and mind, for something
great and extraordinary. Children of promise shall have the blessing.
4. His youth. When he grew up a little the Spirit of the Lord began to
move him, v. 25. This was an evidence that the Lord blessed him. Where
God gives his blessing he gives his Spirit to qualify for the blessing.
Those are blessed indeed in whom the Spirit of grace begins to work
betimes, in the days of their childhood. If the Spirit be poured out
upon our offspring, they will spring up as willows by the water
courses, Isa. xliv. 3, 4. The Spirit of God moved Samson in the camp of
Dan, that is, in the general muster of the trained bands of that tribe,
who probably had formed a camp between Zorah and Eshtaol, near the
place where he lived, to oppose the incursions of the Philistines;
there Samson, when a child, appeared among them, and signalized himself
by some very brave actions, excelling them all in manly exercises and
trials of strength: and probably he showed himself more than ordinarily
zealous against the enemies of his country, and discovered more of a
public spirit than could be expected in a child. The Spirit moved him
at times, not at all times, but as the wind blows, when he listed, to
show that what he did was not from himself, for then he could have done
it at any time. Strong men think themselves greatly animated by wine
(Ps. lxxviii. 65), but Samson drank no wine, and yet excelled in
strength and courage, and every thing that was bold and brave, for he
had the Spirit of God moving him; therefore be not drunk with wine, but
be filled with the Spirit, who will come to those that are sober and
temperate.
__________________________________________________________________
J U D G E S
CHAP. XIV.
The idea which this chapter gives us of Samson is not what one might
have expected concerning one who, by the special designation of heaven,
was a Nazarite to God and a deliverer of Israel; and yet really he was
both. Here is, I. Samson's courtship of a daughter of the Philistines,
and his marriage to her, ver. 1-5, 7, 8. II. His conquest of a lion,
and the prize he found in the carcase of it, ver. 5, 6, 8, 9. III.
Samson's riddle proposed to his companions (ver. 10-14) and unriddled
by the treachery of his wife, ver. 15-18. IV. The occasion this gave
him to kill thirty of the Philistines (ver. 19) and to break off his
new alliance, ver. 20.
Samson Chooses a Philistine Wife; A Lion Slain by Samson. (b. c. 1141.)
1 And Samson went down to Timnath, and saw a woman in Timnath of the
daughters of the Philistines. 2 And he came up, and told his father
and his mother, and said, I have seen a woman in Timnath of the
daughters of the Philistines: now therefore get her for me to wife. 3
Then his father and his mother said unto him, Is there never a woman
among the daughters of thy brethren, or among all my people, that thou
goest to take a wife of the uncircumcised Philistines? And Samson said
unto his father, Get her for me; for she pleaseth me well. 4 But his
father and his mother knew not that it was of the Lord, that he sought
an occasion against the Philistines: for at that time the Philistines
had dominion over Israel. 5 Then went Samson down, and his father and
his mother, to Timnath, and came to the vineyards of Timnath: and,
behold, a young lion roared against him. 6 And the Spirit of the Lord
came mightily upon him, and he rent him as he would have rent a kid,
and he had nothing in his hand: but he told not his father or his
mother what he had done. 7 And he went down, and talked with the
woman; and she pleased Samson well. 8 And after a time he returned to
take her, and he turned aside to see the carcase of the lion: and,
behold, there was a swarm of bees and honey in the carcase of the lion.
9 And he took thereof in his hands, and went on eating, and came to
his father and mother, and he gave them, and they did eat: but he told
not them that he had taken the honey out of the carcase of the lion.
Here, I. Samson, under the extraordinary guidance of Providence, seeks
an occasion of quarrelling with the Philistines, by joining in affinity
with them--a strange method, but the truth is Samson was himself a
riddle, a paradox of a man, did that which was really great and good,
by that which was seemingly weak and evil, because he was designed not
to be a pattern to us (who must walk by rule, not by example), but a
type of him who, though he knew no sin, was made sin for us, and
appeared in the likeness of sinful flesh, that he might condemn and
destroy sin in the flesh, Rom. viii. 3.
1. As the negotiation of Samson's marriage was a common case, we may
observe, (1.) That is was weakly and foolishly done of him to set his
affections upon a daughter of the Philistines; the thing appeared very
improper. Shall one that is not only an Israelite, but a Nazarite,
devoted to the Lord, covet to become one with a worshipper of Dagon?
Shall one marked for a patriot of his country match among those that
are its sworn enemies? He saw this woman (v. 1), and she pleased him
well, v. 3. It does not appear that he had any reason to think her wise
or virtuous, or in any way likely to be a help-meet for him; but he saw
something in her face that was very agreeable to his fancy, and
therefore nothing will serve but she must be his wife. He that in the
choice of a wife is guided only by his eye, and governed by his fancy,
must afterwards thank himself if he find a Philistine in his arms. (2.)
Yet it was wisely and well done not to proceed so much as to make his
addresses to her till he had first made his parents acquainted with the
matter. He told them, and desired them to get her for him to wife, v.
2. Herein he is an example to all children. Conformably to the law of
the fifth commandment, children ought not to marry, nor to move towards
marrying, without the advice and consent of their parents; those that
do (as bishop Hall here expresses it) wilfully unchild themselves, and
exchange natural affections for violent. Parents have a property in
their children as parts of themselves. In marriage this property is
transferred; for such is the law of the relation that a man shall leave
his father and his mother and cleave to his wife. It is therefore not
only unkind and ungrateful, but very unjust, to alienate this property
without their concurrence; whoso thus robbeth his father or mother,
stealing himself from them, who is nearer and dearer to them than their
goods, and yet saith, It is no transgression, the same is the companion
of a destroyer, Prov. xxviii. 24. (3.) His parents did well to dissuade
him from yoking himself thus unequally with unbelievers. Let those who
profess religion, but are courting an affinity with the profane and
irreligious, matching into families where they have reason to think the
fear of God is not, nor the worship of God, let them hear their
reasoning, and apply it to themselves: "Is there never a woman among
the daughters of thy brethren, or, if none of our tribe, never a one
among all thy people, never an Israelite, that pleases thee, or that
thou canst think worthy of thy affection, that thou shouldest marry a
Philistine?" In the old world the sons of God corrupted and ruined
themselves, their families, and that truly primitive church, by
marrying with the daughters of men, Gen. vi. 2. God had forbidden the
people of Israel to marry with the devoted nations, one of which the
Philistines were, Deut. vii. 3. (4.) If there had not been a special
reason for it, it certainly would have been improper in him to insist
upon his choice, and in them to agree to it at last. Yet their tender
compliance with his affections may be observed as an example to parents
not to be unreasonable in crossing their children's choices, nor to
deny their consent, especially to those that have seasonably and
dutifully asked it, without some very good cause. As children must obey
their parents in the Lord, so parents must not provoke their children
to wrath, lest they be discouraged. This Nazarite, in his subjection to
his parents, asking their consent, and not proceeding till he had it,
was not only an example to all children, but a type of the holy child
Jesus, who went down with his parents to Nazareth (thence called a
Nazarene) and was subject to them, Luke ii. 51.
2. But this treaty of marriage is expressly said to be of the Lord, v.
4. Not only that God afterwards overruled it to serve his designs
against the Philistines, but that he put it into Samson's heart to make
this choice, that he might have occasion against the Philistine. It was
not a thing evil in itself for him to marry a Philistine. It was
forbidden because of the danger of receiving hurt by idolaters; where
there was not only no danger of that kind, but an opportunity hoped for
of doing that hurt to them which would be good service to Israel, the
law might well be dispense with. It was said (ch. xiii. 25) that the
Spirit of the Lord began to move him at times, and we have reason to
think he himself perceived that Spirit to move him at this time, when
he made this choice, and that otherwise he would have yielded to his
parents' dissuasives, nor would they have consented at last if he had
not satisfied them it was of the Lord. This would bring him into
acquaintance and converse with the Philistines, by which he might have
such opportunities of galling them as otherwise he could not have. It
should seem, the way in which the Philistines oppressed Israel was, not
by great armies, but by the clandestine incursions of their giants and
small parties of their plunderers. In the same way therefore Samson
must deal with them; let him but by this marriage get among them, and
he would be a thorn in their sides. Jesus Christ, having to deliver us
from this present evil world, and to cast out the prince of it, did
himself visit it, though full of pollution and enmity, and, by assuming
a body, did in some sense join in affinity with it, that he might
destroy our spiritual enemies, and his own arm might work the
salvation.
II. Samson, by a special providence, is animated and encouraged to
attack the Philistines. That being the service for which he was
designed, God, when he called him to it, prepared him for it by two
occurrences:--
1. By enabling him, in one journey to Timnath, to kill a lion, v. 5, 6.
Many decline doing the service they might do because they know not
their own strength. God let Samson know what he could do in the
strength of the Spirit of the Lord, that he might never be afraid to
look the greatest difficulties in the face. David, who was to complete
the destruction of the Philistines, must try his hand first upon a lion
and a bear, that thence he might infer, as we may suppose Samson did,
that the uncircumcised Philistine should be as one of them, 1 Sam.
xvii. 36. (1.) Samson's encounter with the lion was hazardous. It was a
young lion, one of the fiercest sort, that set upon him, roaring for
his prey, and setting his eye particularly upon him; he roared in
meeting him, so the word is. He was all alone in the vineyards, whither
he had rambled from his father and mother (who kept the high road),
probably to eat grapes. Children consider not how they expose
themselves to the roaring lion that seeks to devour when, out of a
foolish fondness for liberty, they wander from under the eye and wing
of their prudent pious parents. Nor do young people consider what lions
lurk in the vineyards, the vineyards of red wines, as dangerous as
snakes under the green grass. Had Samson met with this lion in the way,
he might have had more reason to expect help both from God and man than
here in the solitary vineyards, out of his road. But there was a
special providence in it, and the more hazardous the encounter was,
(2.) The victory was so much the more illustrious. It was obtained
without any difficulty: he strangled the lion, and tore his throat as
easily as he would have strangled a kid, yet without any instrument,
not only no sword nor bow, but not so much as a staff or knife; he had
nothing in his hand. Christ engaged the roaring lion, and conquered him
in the beginning of his public work (Matt. iv. 1, &c.), and afterwards
spoiled principalities and powers, triumphing over them in himself, as
some read it, not by any instrument. He was exalted in his own
strength. That which added much to the glory of Samson's triumph over
the lion was that when he had done this great exploit he did not boast
of it, did not so much as tell his father nor mother that which many a
one would soon have published through the whole country. Modesty and
humility make up the brightest crown of great performances.
2. By providing him, the next journey, with honey in the carcase of
this lion, v. 8, 9. When he came down the next time to solemnize his
nuptials, and his parents with him, he had the curiosity to turn aside
into the vineyard where he had killed the lion, perhaps that with the
sight of the place he might affect himself with the mercy of that great
deliverance, and might there solemnly give thanks to God for it. It is
good thus to remind ourselves of God's former favours to us. There he
found the carcase of the lion; the birds or beasts of prey, it is
likely, had eaten the flesh, and in the skeleton a swarm of bees had
knit, and made a hive of it, and had not been idle, but had there laid
up a good stock of honey, which was one of the staple commodities of
Canaan; such plenty there was of it that the land is said to flow with
milk and honey. Samson, having a better title than any man to the hive,
seizes the honey with his hands. This supposes an encounter with the
bees; but he that dreaded not lion's paws had no reason to fear their
stings. As by his victory over the lion he was emboldened to encounter
the Philistine-giants, if there should be occasion, notwithstanding
their strength and fierceness, so by dislodging the bees he was taught
not to fear the multitude of the Philistines; though they compassed him
about like bees, yet in the name of the Lord he should destroy them,
Ps. cxviii. 12. Of the honey he here found, (1.) He ate himself, asking
no questions for conscience' sake; for the dead bones of an unclean
beast had not that ceremonial pollution in them that the bones of a man
had. John Baptist, that Nazarite of the New Testament, lived upon wild
honey. (2.) He gave to his parents, and they did eat; he did not eat
all himself. Hast thou found honey? eat so much as is sufficient for
thee, and no more, Prov. xxv. 16. He let his parents share with him.
Children should be grateful to their parents with the fruits of their
own industry, and so show piety at home, 1 Tim. v. 4. Let those that by
the grace of God have found sweetness in religion themselves
communicate their experience to their friends and relations, and invite
them to come and share with them. He told not his parents whence he had
it, lest they should scruple eating it. Bishop Hall observes here that
those are less wise and more scrupulous than Samson that decline the
use of God's gifts because they find them in ill vessels. Honey is
honey still, though in a dead lion. Our Lord Jesus having conquered
Satan, that roaring lion, believers find honey in the carcase, abundant
strength and satisfaction, enough for themselves and for all their
friends, from that victory.
Samson's Riddle; Slaughter of the Philistines. (b. c. 1141.)
10 So his father went down unto the woman: and Samson made there a
feast; for so used the young men to do. 11 And it came to pass, when
they saw him, that they brought thirty companions to be with him. 12
And Samson said unto them, I will now put forth a riddle unto you: if
ye can certainly declare it me within the seven days of the feast, and
find it out, then I will give you thirty sheets and thirty change of
garments: 13 But if ye cannot declare it me, then shall ye give me
thirty sheets and thirty change of garments. And they said unto him,
Put forth thy riddle, that we may hear it. 14 And he said unto them,
Out of the eater came forth meat, and out of the strong came forth
sweetness. And they could not in three days expound the riddle. 15
And it came to pass on the seventh day, that they said unto Samson's
wife, Entice thy husband, that he may declare unto us the riddle, lest
we burn thee and thy father's house with fire: have ye called us to
take that we have? is it not so? 16 And Samson's wife wept before
him, and said, Thou dost but hate me, and lovest me not: thou hast put
forth a riddle unto the children of my people, and hast not told it me.
And he said unto her, Behold, I have not told it my father nor my
mother, and shall I tell it thee? 17 And she wept before him the
seven days, while their feast lasted: and it came to pass on the
seventh day, that he told her, because she lay sore upon him: and she
told the riddle to the children of her people. 18 And the men of the
city said unto him on the seventh day before the sun went down, What is
sweeter than honey? and what is stronger than a lion? And he said unto
them, If ye had not plowed with my heifer, ye had not found out my
riddle. 19 And the Spirit of the Lord came upon him, and he went down
to Ashkelon, and slew thirty men of them, and took their spoil, and
gave change of garments unto them which expounded the riddle. And his
anger was kindled, and he went up to his father's house. 20 But
Samson's wife was given to his companion, whom he had used as his
friend.
We have here an account of Samson's wedding feast and the occasion it
gave him to fall foul upon the Philistines.
I. Samson conformed to the custom of the country in making a festival
of his nuptial solemnities, which continued seven days, v. 10. Though
he was a Nazarite, he did not affect, in a thing of this nature, to be
singular, but did as the young men used to do upon such occasions. It
is no part of religion to go contrary to the innocent usages of the
places where we live: nay, it is a reproach to religion when those who
profess it give just occasion to others to call them covetous,
sneaking, and morose. A good man should strive to make himself, in the
best sense, a good companion.
II. His wife's relations paid him the accustomed respect of the place
upon that occasion, and brought him thirty young men to keep him
company during the solemnity, and to attend him as his grooms-men (v.
11): When they saw him, what a comely man he was, and what an ingenuous
graceful look he had, they brought him these to do him honour, and to
improve by his conversation while he staid among them. Or, rather, when
they saw him, what a strong stout man he was, they brought these,
seemingly to be his companions, but really to be a guard upon him, or
spies to observe him. Jealous enough they were of him, but would have
been more so had they known of his victory over the lion, which
therefore he had industriously concealed. The favours of Philistines
have often some mischief or other designed in them.
III. Samson, to entertain the company, propounds a riddle to them, and
lays a wager with them that they cannot find it out in seven days, v.
12-14. The usage, it seems, was very ancient upon such occasions, when
friends were together, to be innocently merry, not to spend all the
time in dull eating and drinking, as bishop Patrick expresses it, or in
other gratifications of sense, as music, dancing, or shows, but to
propose questions, by which their learning and ingenuity might be tried
and improved. This becomes men, wise men, that value themselves by
their reason; but very unlike to it are the infamous and worse than
brutish entertainments of this degenerate age, which send nothing round
but the glass and the health, till reason is drowned, and wisdom sunk.
Now, 1. Samson's riddle was his own invention, for it was his own
achievement that gave occasion for it: Out of the eater came forth
meat, and out of the strong came forth sweetness. Read my riddle, what
is this? Beasts of prey do not yield meat for man, yet food came from
the devourer; and those creatures that are strong when they are alive
commonly smell strong and are every way offensive when they are dead,
as horses, and yet out of the strong, or out of the bitter, so the
Syriac and Arabic read it, came sweetness. If they had but so much
sense as to consider what eater is most strong, and what meat is most
sweet, they would have found out the riddle, and neither lions nor
honey were such strangers to their country that the thoughts of them
needed to be out of the way; and the solving of the riddle would have
given him occasion to tell them the entertaining story on which it was
founded. This riddle is applicable to many of the methods of divine
providence and grace. When God, by an over-ruling providence, brings
good out of evil to his church and people,--when that which threatened
their ruin turns to their advantage,--when their enemies are made
serviceable to them, and the wrath of men turns to God's praise,--then
comes meat out of the eater and sweetness out of the strong. See Phil.
i. 12. 2. His wager was more considerable to him than to them, because
he was one against thirty partners. It was not a wager laid upon God's
providence, or upon the chance of a die or a card, but upon their
ingenuity, and amounted to no more than an honorary recompence of wit
and a disgrace upon stupidity.
IV. His companions, when they could not expound the riddle themselves,
obliged his wife to get from him the exposition of it, v. 15. Whether
they were really of a dull capacity, or whether under a particular
infatuation at this time, it was strange that none of the thirty could
in all this time stumble upon so plain a thing as that, What is sweeter
than honey and what stronger than a lion? It should seem that in wit,
as well as manners, they were barbarous--barbarous indeed to threaten
the bride that, if she would not use means with the bridegroom to let
them into the meaning of it, they would burn her and her father's house
with fire. Could any thing be more brutish? It was base enough to turn
a jest into earnest, and those were unworthy of conversation that would
grow so outrageous rather than confess their ignorance and lose so
small a wager; nor would it save their credit at all to tell the riddle
when they were told it. It was yet more villainous to engage Samson's
wife to be a traitor to her own husband, and to pretend a greater
interest in her than he had. Now that she was married she must forget
her own people. Yet most inhuman of all was it to threaten, if she
could not prevail, to burn her and all her relations with fire, and all
for fear of losing each of them the value of a shirt and a coat: Have
you called us to take what we have? Those must never lay wagers that
cannot lose more tamely and easily than thus.
V. His wife, by unreasonable importunity, obtains from him a key to his
riddle. It was on the seventh day, that is, the seventh day of the week
(as Dr. Lightfoot conjectures), but the fourth day of the feast, that
they solicited her to entice her husband (v. 15), and she did it, 1.
With great art and management (v. 16), resolving not to believe he
loved her, unless he would gratify her in this thing. She knew he could
not bear to have his love questioned, and therefore, if any thing would
work upon him, that would: "Thou dost but hate me, and lovest me not,
if thou deniest me;" whereas he had much more reason to say, "Thou dost
but hate me, and lovest me not, if thou insistest on it." And, that she
might not make this the test of his affection, he assures her he had
not told his own parents, notwithstanding the confidence he reposed in
them. If this prevail not, she will try the powerful eloquence of
tears: she wept before him the rest of the days of the feast, choosing
rather to mar the mirth, as the bride's tears must needs do, than not
gain her point, and oblige her countrymen, v. 17. 2. With great
success. At last, being quite wearied with her importunity, he told her
what was the meaning of his riddle, and though we may suppose she
promised secresy, and that if he would but let her know she would tell
nobody, she immediately told it to the children of her people; nor
could he expect better from a Philistine, especially when the interests
of her country were ever so little concerned. See Mic. vii. 5, 6. The
riddle is at length unriddled (v. 18): What is sweeter than honey, or a
better meat? Prov. xxiv. 13. What is stronger than a lion, or a greater
devourer? Samson generously owns they had won the wager, though he had
good reason to dispute it, because they had not declared the riddle, as
the bargain was (v. 12), but it had been declared to them. But he only
thought fit to tell them of it: If you had not ploughed with my heifer,
made use of your interest with my wife, you would not have found out my
riddle. Satan, in his temptations, could not do us the mischief he does
if he did not plough with the heifer of our own corrupt nature.
VI. Samson pays his wager to these Philistines with the spoils of
others of their countrymen, v. 19. He took this occasion to quarrel
with the Philistines, went down to Ashkelon, one of their cities, where
probably he knew there was some great festival observed at this time,
to which many flocked, out of whom he picked out thirty, slew them, and
took their clothes, and gave them to those that had expounded the
riddle; so that, in balancing the account, it appeared that the
Philistines were the losers, for one of the lives they lost was worth
all the suits of clothes they won: the body is more than raiment. The
Spirit of the Lord came upon him, both to authorize and to enable him
to do this.
VII. This proves a good occasion of weaning Samson from his new
relations. He found how his companions had abused him and how his wife
had betrayed him, and therefore his anger was kindled, v. 19. Better be
angry with Philistines than in love with them, because, when we join
ourselves to them, we are most in danger of being ensnared by them.
And, meeting with this ill usage among them, he went up to his father's
house. It were well for us if the unkindnesses we meet with from the
world, and our disappointments in it, had but this good effect upon us,
to oblige us by faith and prayer to return to our heavenly Father's
house and rest there. The inconveniences that occur in our way should
make us love home and long to be there. No sooner had he gone than his
wife was disposed of to another, v. 20. Instead of begging his pardon
for the wrong she had done him, when he justly signified his resentment
of it only by withdrawing in displeasure for a time, she immediately
marries him that was the chief of the guests, the friend of the
bridegroom, whom perhaps she loved too well, and was too willing to
oblige, when she got her husband to tell her the riddle. See how little
confidence is to be put in man, when those may prove our enemies whom
we have used as our friends.
__________________________________________________________________
J U D G E S
CHAP. XV.
Samson, when he courted an alliance with the Philistines, did but seek
an occasion against them, ch. xiv. 4. Now here we have a further
account of the occasions he took to weaken them, and to avenge, not his
own, but Israel's quarrels, upon them. Everything here is surprising;
if any thing be thought incredible, because impossible, it must be
remembered that with God nothing is impossible, and it was by the
Spirit of the Lord coming upon him that he was both directed to and
strengthened for those unusual ways of making war. I. From the
perfidiousness of his wife and her father, he took occasion to burn
their corn, ver. 1-5. II. From the Philistines' barbarous cruelty to
his wife and her father, he took occasion to smite them with a great
slaughter, ver. 6-8. III. From the treachery of his countrymen, who
delivered him bound to the Philistines, he took occasion to kill 1000
of them with the jaw-bone of an ass, ver. 9-17. IV. From the distress
he was then in for want of water, God took occasion to show him favour
in a seasonable supply, ver. 18-20.
Samson's Firebrands. (b. c. 1141.)
1 But it came to pass within a while after, in the time of wheat
harvest, that Samson visited his wife with a kid; and he said, I will
go in to my wife into the chamber. But her father would not suffer him
to go in. 2 And her father said, I verily thought that thou hadst
utterly hated her; therefore I gave her to thy companion: is not her
younger sister fairer than she? take her, I pray thee, instead of her.
3 And Samson said concerning them, Now shall I be more blameless than
the Philistines, though I do them a displeasure. 4 And Samson went
and caught three hundred foxes, and took firebrands, and turned tail to
tail, and put a firebrand in the midst between two tails. 5 And when
he had set the brands on fire, he let them go into the standing corn of
the Philistines, and burnt up both the shocks, and also the standing
corn, with the vineyards and olives. 6 Then the Philistines said, Who
hath done this? And they answered, Samson, the son in law of the
Timnite, because he had taken his wife, and given her to his companion.
And the Philistines came up, and burnt her and her father with fire.
7 And Samson said unto them, Though ye have done this, yet will I be
avenged of you, and after that I will cease. 8 And he smote them hip
and thigh with a great slaughter: and he went down and dwelt in the top
of the rock Etam.
Here is, I. Samson's return to his wife, whom he had left in
displeasure; not hearing perhaps that she was given to another, when
time had a little cooled his resentments, he came back to her, visited
her with a kid, v. 1. The value of the present was inconsiderable, but
it was intended as a token of reconciliation, and perhaps was then so
used, when those that had been at variance were brought together again;
he sent this, that he might sup with her in her apartments, and she
with him, on his provision, and so they might be friends again. It was
generously done of Samson, though he was the party offended and the
superior relation, to whom therefore she was bound in duty to sue for
peace and to make the first motion of reconciliation. When differences
happen between near relations, let those be ever reckoned the wisest
and the best that are most forward to forgive and forget injuries and
most willing to stoop and yield for peace' sake.
II. The repulse he met with. Her father forbade him to come near her;
for truly he had married her to another, v. 2. He endeavours, 1. To
justify himself in this wrong: I verily thought that thou hadst utterly
hated her. A very ill opinion he had of Samson, measuring that Nazarite
by the common temper of the Philistines; could he think worse of him
than to suspect that, because he was justly angry with his wife, he
utterly hated her, and, because he had seen cause to return to his
father's house for a while, therefore he had abandoned her for ever?
Yet this is all he had to say in excuse of this injury. Thus he made
the worst of jealousies to patronize the worst of robberies. But it
will never bear us out in doing ill to say, "We thought others designed
ill." 2. He endeavours to pacify Samson by offering him his younger
daughter, whom, because the handsomer, he thought Samson might accept,
in full recompence for the wrong. See what confusions those did admit
and bring their families to that were not governed by the fear and law
of God, marrying a daughter this week to one and next week to another,
giving a man one daughter first and then another. Samson scorned his
proposal; he knew better things than to take a wife to her sister, Lev.
xviii. 18.
III. The revenge Samson took upon the Philistines for this abuse. Had
he designed herein only to plead his own cause he would have challenged
his rival, and would have chastised him and his father-in-law only. But
he looks upon himself as a public person, and the affront as done to
the whole nation of Israel, for probably they put this slight upon him
because he was of that nation, and pleased themselves with it, that
they had put such an abuse upon an Israelite; and therefore he resolves
to do the Philistines a displeasure, and does not doubt but this
treatment which he had met with among them would justify him in it (v.
3): Now shall I be more blameless than the Philistines. He had done
what became him in offering to be reconciled to his wife, but, she
having rendered it impracticable, now they could not blame him if he
showed his just resentment. Note, When differences arise we ought to do
our duty in order to the ending of them, and then, whatever the ill
consequences of them may be, we shall be blameless. Now the way Samson
took to be revenged on them was by setting their corn-fields on fire,
which would be a great weakening and impoverishing to the country, v.
4, 5. 1. The method he took to do it was very strange. He sent 150
couple of foxes, tied tail to tail, into the corn-fields; every couple
had a stick of fire between their tails, with which, being terrified,
they ran into the corn for shelter, and so set fire to it; thus the
fire would break out in many places at the same time, and therefore
could not be conquered, especially if this was done, as it is probable
it was, in the night. He might have employed men to do it, but perhaps
he could not find Israelites enough that had courage to do it, and he
himself could do it but in one place at a time, which would not effect
his purpose. We never find Samson, in any of his exploits, making use
of any person whatsoever, either servant or soldier, therefore, in this
project, he chose to make use of foxes as his incendiaries. They had
injured Samson by their subtlety and malice, and now Samson returns the
injury by subtle foxes and mischievous fire-brands. By the meanness and
weakness of the animals he employed, he designed to put contempt upon
the enemies he fought against. This stratagem is often alluded to to
show how the church's adversaries, that are of different interests and
designs among themselves, that look and draw contrary ways in other
things, yet have often united in a fire-brand, some cursed project or
other, to waste the church of God, and particularly to kindle the fire
of division in it. 2. The mischief he hereby did to the Philistines was
very great. It was in the time of wheat harvest (v. 1), so that the
straw being dry it soon burnt the shocks of corn that were cut, and the
standing corn, and the vineyards and olives. This was a waste of the
good creatures, but where other acts of hostility are lawful destroying
the forage is justly reckoned to be so: if he might take away their
lives, he might take away their livelihood. And God was righteous in
it: the corn, and the wine, and the oil, which they had prepared for
Dagon, to be a meat-offering to him, were thus, in the season thereof,
made a burnt-offering to God's justice.
IV. The Philistines' outrage against Samson's treacherous wife and her
father. Understanding that they had provoked Samson to do this mischief
to the country, the rabble set upon them and burnt them with fire,
perhaps in their own house, v. 6. Samson himself they durst not attack,
and therefore, with more justice than perhaps they themselves designed
in it, they wreak their vengeance upon those who, they could not but
own, had given him cause to be angry. Instead of taking vengeance upon
Samson, they took vengeance for him, when he, out of respect to the
relation he had stood in to them, was not willing to do it for himself.
See his hand in it to whom vengeance belongs. Those that deal
treacherously shall be spoiled and dealt treacherously with; and the
Lord is known by these judgments which he executes, especially when, as
here, he makes use of his people's enemies as instruments for revenging
one upon another his people's quarrels. When a barbarous Philistine
sets fire to a treacherous one, the righteous may rejoice to see the
vengeance, Ps. lviii. 10, 11. Thus shall the wrath of man praise God,
Ps. lxxvi. 10. The Philistines had threatened Samson's wife, that, if
she would not get the riddle out of him, they would burn her and her
father's house with fire, ch. xiv. 15. She, to save herself and oblige
her countrymen, betrayed her husband; and what came of it? The very
thing that she feared, and sought by sin to avoid, came upon her; she
and her father's house were burnt with fire, and her countrymen, whom
she sought to oblige by the wrong she did to her husband, brought this
evil upon her. The mischief we seek to escape by any unlawful practices
we often pull upon our own heads. He that will thus save his life shall
lose it.
V. The occasion Samson took hence to do them a yet greater mischief,
which touched their bone and their flesh, v. 7, 8. "Though you have
done this to them, and thereby shown what you would do to me if you
could, yet that shall not deter me from being further vexatious to
you." Or, "Though you think, by doing this, you have made me
satisfaction for the affront I received among you, yet I have Israel's
cause to plead as a public person, and for the wrongs done to them I
will be avenged on you, and, if you will then forbear your insults, I
will cease, aiming at no more than the deliverance of Israel." So he
smote them hip and thigh with a great stroke, so the word is. We
suppose the wounds he gave them to have been mortal, as wounds in the
hip or thigh often prove, and therefore translate it, with a great
slaughter. Some think he only lamed them, disabled them for service, as
horses were houghed or ham-strung. It seems to be a phrase used to
express a desperate attack; he killed them pell-mell, or routed them
horse and foot. He smote them with his hip upon thigh, that is, with
the strength he had, not in his arms and hands, but in his hips and
thighs, for he kicked and spurned at them, and so mortified them, trod
them in his anger, and trampled them in his fury, Isa. lxiii. 3. And,
when he had done, he retired to a natural fortress in the top of the
rock Etam, where he waited to see whether the Philistines would be
tamed by the correction he had given them.
Samson Bound by the Men of Judah. (b. c. 1140.)
9 Then the Philistines went up, and pitched in Judah, and spread
themselves in Lehi. 10 And the men of Judah said, Why are ye come up
against us? And they answered, To bind Samson are we come up, to do to
him as he hath done to us. 11 Then three thousand men of Judah went
to the top of the rock Etam, and said to Samson, Knowest thou not that
the Philistines are rulers over us? what is this that thou hast done
unto us? And he said unto them, As they did unto me, so have I done
unto them. 12 And they said unto him, We are come down to bind thee,
that we may deliver thee into the hand of the Philistines. And Samson
said unto them, Swear unto me, that ye will not fall upon me
yourselves. 13 And they spake unto him, saying, No; but we will bind
thee fast, and deliver thee into their hand: but surely we will not
kill thee. And they bound him with two new cords, and brought him up
from the rock. 14 And when he came unto Lehi, the Philistines shouted
against him: and the Spirit of the Lord came mightily upon him, and the
cords that were upon his arms became as flax that was burnt with fire,
and his bands loosed from off his hands. 15 And he found a new
jawbone of an ass, and put forth his hand, and took it, and slew a
thousand men therewith. 16 And Samson said, With the jawbone of an
ass, heaps upon heaps, with the jaw of an ass have I slain a thousand
men. 17 And it came to pass, when he had made an end of speaking,
that he cast away the jawbone out of his hand, and called that place
Ramath-lehi.
Here is, I. Samson violently pursued by the Philistine. They went up in
a body, a more formidable force than they had together when Samson
smote them hip and thigh; and they pitched in Judah, and spread
themselves up and down the country, to find out Samson, who they heard
had come this way, v. 9. When the men of Judah, who had tamely
submitted to their yoke, pleaded that they had paid their tribute, and
that none of their tribe had given them any offence, they freely own
they designed nothing in this invasion but to seize Samson; they would
fight neither against small nor great, but only that judge of Israel
(v. 10), to do to him as he has done to us, that is, to smite his hip
and thigh, as he did ours--an eye for an eye. Here was an army sent
against one man, for indeed he was himself an army. Thus a whole band
of men was sent to seize our Lord Jesus, that blessed Samson, though a
tenth part would have served now that his hour had come, and ten times
as many would have done nothing if he had not yielded.
II. Samson basely betrayed and delivered up by the men of Judah, v. 11.
Of Judah were they? Degenerate branches of that valiant tribe! Utterly
unworthy to carry in their standard the lion of the tribe of Judah.
Perhaps they were disaffected to Samson because he was not of their
tribe. Out of a foolish fondness for their forfeited precedency, they
would rather be oppressed by Philistines than rescued by a Danite.
Often has the church's deliverance been obstructed by such jealousies
and pretended points of honour. Rather it was because they stood in awe
of the Philistines, and were willing, at any rate, to get them out of
their country. If their spirits had not been perfectly cowed and broken
by their sins and troubles, and they had not been given up to a spirit
of slumber, they would have taken this fair opportunity to shake off
the Philistine's yoke. If they had had the least spark of ingenuousness
and courage remaining in them, having so brave a man as Samson was to
head them, they would now have made one bold struggle for the recovery
of their liberty; but no marvel if those that had debased themselves to
hell in the worship of their dung-hill gods (Isa. lvii. 9) thus debased
themselves to the dust, in submission to their insulting oppressors.
Sin dispirits men, nay, it infatuates them, and hides from their eyes
the things that belong to their peace. Probably Samson went into the
border of that country to offer his service, supposing his brethren
would have understood how that God by his hand would deliver them, as
Moses did, Acts vii. 25. But they thrust him from them, and very
disingenuously, 1. Blamed him for what he had done against the
Philistines, as if he had done them a great injury. Such ungrateful
returns have those often received that have done the best service
imaginable to their country. Thus our Lord Jesus did many good works,
and for these they were ready to stone him. 2. They begged of him that
he would suffer them to bind him, and deliver him up to the
Philistines. Cowardly unthankful wretches! Fond of their fetters and in
love with servitude! Thus the Jews delivered up our Saviour, under
pretence of a fear lest the Romans should come and take away their
place and nation. With what a sordid servile spirit do they argue,
Knowest thou not that the Philistines rule over us? And whose fault was
that? They knew they had no right to rule over them, nor would they
have been sold into their hands if they had not first sold themselves
to work wickedness.
III. Samson tamely yielding to be bound by his countrymen, and
delivered into the hands of his enraged enemies, v. 12, 13. Now easily
could he have beaten them off, and kept the top of his rock against
these 3000 men, and none of them all could, or durst, have laid hands
on him; but he patiently submitted, 1. That he might give an example of
great meekness, mixed with great strength and courage; as one that had
rule over his own spirit, he knew how to yield as well as how to
conquer. 2. That, by being delivered up to the Philistine, he might
have an opportunity of making a slaughter among them. 3. That he might
be a type of Christ, who, when he had shown what he could do, in
striking those down that came to seize him, yielded to be bound and led
as a lamb to the slaughter. Samson justified himself in what he had
done against the Philistines: "As they did to me, so I did to them; it
was a piece of necessary justice, and they ought not to retaliate it
upon me, for they began." He covenants with the men of Judah that, if
he put himself into their hands, they should not fall upon him
themselves, because then he should be tempted to fall upon them, which
he was very loth to do. This they promised him (v. 13), and then he
surrendered. The men of Judah, being his betrayers, were in effect his
murderers; they would not kill him themselves, but they did that which
was worse, they delivered him into the hands of the uncircumcised
Philistines, who they knew would do worse than kill him, would abuse
and torment him to death. Perhaps they thought, as some think Judas did
when he betrayed Christ, that he would by his great strength deliver
himself out of their hands; but no thanks to them if he had delivered
himself, and, if they thought he would do so, they might of themselves
have thought this again, that he could and would deliver them too if
they would adhere to him and make him their head. Justly is their
misery prolonged who, to oblige their worst enemies, thus abuse their
best friend. Never were men so infatuated except those who thus treated
our blessed Saviour.
IV. Samson making his part good against the Philistines, even when he
was delivered into their hands, fast pinioned with two new cords. The
Philistines, when they had him among them, shouted against him (v. 14),
so triumphing in their success, and insulting over him. If God had not
tied their hands faster than the men of Judah had tied his, they would
have shot at him (as their archers did at Saul) to dispatch him
immediately, rather than have shouted at him, and given him time to
help himself. But their security and joy were a presage of their ruin.
When they shouted against him as a man run down, confident that all was
their own, then the Spirit of the Lord came upon him, came mightily
upon him, inspired him with more than ordinary strength and resolution.
Thus fired, 1. He presently got clear of his bonds. The two new cords,
upon the first struggle he gave, broke, and were melted (as the
original word is) from off his hands, no doubt to the great amazement
and terror of those that shouted against him, whose shouts were hereby
turned into shrieks. Observe, When the Spirit of the Lord came upon
him, his cords were loosed. Where the Spirit of the Lord is there is
liberty, and those are free indeed who are thus freed. This typified
the resurrection of Christ by the power of the Spirit of holiness. In
it he loosed the bands of death, and its cords, the grave-clothes, fell
from his hands without being loosed, as Lazarus's were, because it was
impossible that the mighty Saviour should be holden of them; and thus
he triumphed over the powers of darkness that shouted against him, as
if they had him sure. 2. He made a great destruction among the
Philistines, who all gathered about him to make sport with him, v. 15.
See how poorly he was armed: he had no better weapon than the jaw-bone
of an ass, and yet what execution he did with it! he never laid it out
of his hand till he had with it laid 1000 Philistines dead upon the
spot; and thus that promise was more than accomplished. One of you
shall chase a thousand, Josh. xxiii. 10. A jaw-bone was an inconvenient
thing to grasp, and, one would think, might easily be wrested out of
his hand, and a few such blows as he gave with it might have crushed
and broken it, and yet it held good to the last. Had it been the
jaw-bone of a lion, especially that which he himself had slain, it
might have helped to heighten his fancy and to make him think himself
the more formidable; but to take the bone of that despicable animal was
to do wonders by the foolish things of the world, that the excellency
of the power might be of God and not of man. One of David's worthies
slew 300 Philistines at once, but it was with a spear, 1 Chron. xi. 11.
Another slew of them till his hand was weary and stuck to his sword, 2
Sam. xxiii. 10. But they all came short of Samson. What could be
thought too hard, too much, for him to do, on whom the Spirit of the
Lord came mightily! Through God we shall do valiantly. It was strange
the men of Judah did not now come in to his aid: cowards can strike a
falling enemy. But he was to be a type of him that trod the wine-press
alone.
V. Samson celebrating his own victory, since the men of Judah would not
do even that for him. He composed a short song, which he sang to
himself, for the daughters of Israel did not meet him, as afterwards
they did Saul, to sing, with more reason, Samson hath slain his
thousands. The burden of this song was, With the jaw-bone of an ass,
heaps upon heaps, have I slain a thousand men, v. 16. The same word in
Hebrew (chamor) signifies both an ass and a heap, so that this is an
elegant paronomasia, and represents the Philistines falling as tamely
as asses. He also gave a name to the place, to perpetuate the
Philistines' disgrace, v. 17. Ramath-lehi, the lifting up of the
jaw-bone. Yet he did not vain-gloriously carry the bone about with him
for a show, but threw it away when he had done with it. So little were
relics valued then.
Samson's Thirst Relieved. (b. c. 1140.)
18 And he was sore athirst, and called on the Lord, and said, Thou hast
given this great deliverance into the hand of thy servant: and now
shall I die for thirst, and fall into the hand of the uncircumcised?
19 But God clave a hollow place that was in the jaw, and there came
water thereout; and when he had drunk, his spirit came again, and he
revived: wherefore he called the name thereof En-hakkore, which is in
Lehi unto this day. 20 And he judged Israel in the days of the
Philistines twenty years.
Here is, I. The distress which Samson was in after this great
performance (v. 18): He was sore athirst. It was a natural effect of
the great heat he had been in, and the great pains he had taken; his
zeal consumed him, ate him up, and made him forget himself, till, when
he had time to pause a little, he found himself reduced to the last
extremity for want of water and ready to faint. Perhaps there was a
special hand of God in it, as there was in the whole transaction; and
God would hereby keep him from being proud of his great strength and
great achievements, and let him know that he was but a man, and liable
to the calamities that are common to men. And Josephus says, It was
designed to chastise him for not making mention of God and his hand in
his memorial of the victory he had obtained, but taking all the praise
to himself: I have slain a thousand men; now that he is ready to die
for thirst he is under a sensible conviction that his own arm could not
have saved him, without God's right hand and arm. Samson had drunk
largely of the blood of the Philistines, but blood will never quench
any man's thirst. Providence so ordered it that there was no water near
him, and he was so fatigued that he could not go far to seek it; the
men of Judah, one would think, should have met him, now that he had
come off a conqueror, with bread and wine, as Melchizedek did Abram, to
atone for the injury they had done him; but so little notice did they
take of their deliverer that he was ready to perish for want of a
draught of water. Thus are the greatest slights often put upon those
that do the greatest services. Christ on the cross, said, I thirst.
II. His prayer to God in this distress. Those that forget to attend God
with their praises may perhaps be compelled to attend him with their
prayers. Afflictions are often sent to bring unthankful people to God.
Two things he pleads with God in this prayer, 1. His having experienced
the power and goodness of God in his late success: Thou hast given this
great deliverance into the hand of thy servant. He owns himself God's
servant in what he had been doing: "Lord, wilt thou not own a poor
servant of thine, that has spent himself in thy service? I am thine,
save me." He calls his victory a deliverance, a great deliverance; for,
if God had not helped him, he had not only not conquered the
Philistines, but had been swallowed up by them. He owns it to come from
God, and now corrects his former error in assuming it too much to
himself; and this he pleads in his present strait. Note, Past
experiences of God's power and goodness are excellent pleas in prayer
for further mercy. "Lord, thou hast delivered often, wilt thou not
deliver still? 2 Cor. i. 10. Thou hast begun, wilt thou not finish?
Thou hast done the greater, wilt thou not do the less?" Ps. lvi. 13. 2.
His being now exposed to his enemies: "Lest I fall into the hands of
the uncircumcised, and then they will triumph, will tell it in Gath,
and in the streets of Ashkelon; and will it not redound to God's
dishonour of his champion become so easy a prey to the uncircumcised?"
The best pleas are those taken from God's glory.
III. The seasonable relief God sent him. God heard his prayer, and sent
him water, either out of the bone or out of the earth through the bone,
v. 19. That bone which he had made an instrument of God's service God,
to recompense him, made an instrument of his supply. But I rather
incline to our marginal reading: God clave a hollow place that was in
Lehi: the place of this action was, from the jaw-bone, called Lehi;
even before the action we find it so called, v. 9, 14. And there, in
that field, or hill, or plain, or whatever it was, that was so called,
God caused a fountain suddenly and seasonably to open just by him, and
water to spring up out of it in abundance, which continued a well ever
after. Of this fair water he drank, and his spirits revived. We should
be more thankful for the mercy of water did we consider how ill we can
spare it. And this instance of Samson's relief should encourage us to
trust in God, and seek to him, for, when he pleases, he can open rivers
in high places. See Isa. xli. 17, 18.
IV. The memorial of this, in the name Samson gave to this upstart
fountain, En-hakkore, the well of him that cried, thereby keeping in
remembrance both his own distress, which occasioned him to cry, and
God's favour to him, in answer to his cry. Many a spring of comfort God
opens to his people, which may fitly be called by this name; it is the
well of him that cried. Samson had given a name to the place which
denoted him great and triumphant--Ramath-lehi, the lifting up of the
jaw-bone; but here he gives it another name, which denotes him needy
and dependent.
V. The continuance of Samson's government after these achievements, v.
20. At length Israel submitted to him whom they had betrayed. Now it
was past dispute that God was with him, so that henceforward they all
owned him and were directed by him as their judge. The stone which the
builders refused became the head-stone. It intimates the low condition
of Israel that the government was dated by the days of the Philistines;
yet it was a mercy to Israel that, though they were oppressed by a
foreign enemy, yet they had a judge that preserved order and kept them
from ruining one another. Twenty years his government continued,
according to the usages of the judges' administration; but of the
particulars we have no account, save of the beginning of his government
in this chapter and the end of it in the next.
__________________________________________________________________
J U D G E S
CHAP. XVI.
Samson's name (we have observed before) signifies a little sun (sol
parvus); we have seen this sun rising very bright, and his morning ray
strong and clear; and, nothing appearing to the contrary, we take it
for granted that the middle of the day was proportionably illustrious,
while he judged Israel twenty years; but the melancholy story of this
chapter gives us such an account of his evening as did not commend his
day. This little sun set under a cloud, and yet, just in the setting,
darted forth one such strong and glorious beam as made him even then a
type of Christ, conquering by death. Here is, I. Samson greatly
endangered by his familiarity with one harlot, and hardly escaping,
ver. 1-3. II. Samson quite ruined by his familiarity with another
harlot, Delilah. Observe, 1. How he was betrayed to her by his own
lusts, ver. 4. 2. How he was betrayed by her to his sworn enemies, the
Philistines, who, (1.) By her means got it out of him at last where his
great strength lay, ver. 5-17. (2.) Then robbed him of his strength, by
taking from his head the crown of his separation, ver. 18-20. (3.) Then
seized him, blinded him, imprisoned him, abused him, and, at a solemn
festival, made a show of him, ver. 21-25. But, lastly, he avenged
himself of them by pulling down the theatre upon their heads, and so
dying with them, ver. 26-31.
Samson's Escape from Gaza. (b. c. 1120.)
1 Then went Samson to Gaza, and saw there a harlot, and went in unto
her. 2 And it was told the Gazites, saying, Samson is come hither.
And they compassed him in, and laid wait for him all night in the gate
of the city, and were quiet all the night, saying, In the morning, when
it is day, we shall kill him. 3 And Samson lay till midnight, and
arose at midnight, and took the doors of the gate of the city, and the
two posts, and went away with them, bar and all, and put them upon his
shoulders, and carried them up to the top of a hill that is before
Hebron.
Here is, 1. Samson's sin, v. 1. His taking a Philistine to wife, in the
beginning of his time, was in some degree excusable, but to join
himself to a harlot that he accidentally saw among them was such a
profanation of his honour as an Israelite, as a Nazarite, that we
cannot but blush to read it. Tell it not in Gath. This vile impurity
makes the graceful visage of this Nazarite blacker than a coal, Lam.
iv. 7, 8. We find not that Samson had any business in Gaza; if he went
thither in quest of a harlot it would make one willing to hope that, as
bad as things were otherwise, there were no prostitutes among the
daughters of Israel. Some think he went thither to observe what posture
the Philistines were in, that he might get some advantages against
them; if so, he forgot his business, neglected that, and so fell into
this snare. His sin began in his eye, with which he should have made a
covenant; he saw there one in the attire of a harlot, and the lust
which conceived brought forth sin: he went in unto her. 2. Samson's
danger. Notice was sent to the magistrates of Gaza, perhaps by the
treacherous harlot herself, that Samson was in the town, v. 2. Probably
he came in a disguise, or in the dusk of the evening, and went into an
inn or public-house, which happened to be kept by this harlot. The
gates of the city were hereupon shut, guards set, all kept quiet, that
Samson might suspect no danger. Now they thought they had him in a
prison, and doubted not but to be the death of him the next morning. O
that all those who indulge their sensual appetites in drunkenness,
uncleanness, or any fleshly lusts, would see themselves thus
surrounded, waylaid, and marked for ruin, by their spiritual enemies!
The faster they sleep, and the more secure they are, the greater is
their danger. 3. Samson's escape, v. 3. He rose at midnight, perhaps
roused by a dream, in slumberings upon the bed (Job xxxiii. 15), by his
guardian angel, or rather by the checks of his own conscience. He arose
with a penitent abhorrence (we hope) of the sin he was now committing,
and of himself because of it, and with a pious resolution not to return
to it,--rose under an apprehension of the danger he was in, that he was
as one that slept upon the top of a mast,--rose with such thoughts as
these: "Is this a bed fit for a Nazarite to sleep in? Shall a temple of
the living God be thus polluted? Can I be safe under this guilt?" It
was bad that he lay down without such checks; but it would have been
worse if he had lain still under them. He makes immediately towards the
gate of the city, probably finds the guards asleep, else he would have
made them sleep their last, stays not to break open the gates, but
plucks up the posts, takes them, gates and bar and all, all very large
and strong and a vast weight, yet he carries them on his back several
miles, up to the top of a hill, in disdain of their attempt to secure
him with gates and bars, designing thus to render himself more
formidable to the Philistines and more acceptable to his people, thus
to give a proof of the great strength God had given him and a type of
Christ's victory over death and the grave. He not only rolled away the
stone from the door of the sepulchre, and so came forth himself, but
carried away the gates of the grave, bar and all, and so left it, ever
after, an open prison to all that are his; it shall not, it cannot,
always detain them. O death! where is thy sting? Where are thy gates?
Thanks be to him that not only gained a victory for himself, but giveth
us the victory!
Delilah's Treachery. (b. c. 1120.)
4 And it came to pass afterward, that he loved a woman in the valley of
Sorek, whose name was Delilah. 5 And the lords of the Philistines
came up unto her, and said unto her, Entice him, and see wherein his
great strength lieth, and by what means we may prevail against him,
that we may bind him to afflict him: and we will give thee every one of
us eleven hundred pieces of silver. 6 And Delilah said to Samson,
Tell me, I pray thee, wherein thy great strength lieth, and wherewith
thou mightest be bound to afflict thee. 7 And Samson said unto her,
If they bind me with seven green withs that were never dried, then
shall I be weak, and be as another man. 8 Then the lords of the
Philistines brought up to her seven green withs which had not been
dried, and she bound him with them. 9 Now there were men lying in
wait, abiding with her in the chamber. And she said unto him, The
Philistines be upon thee, Samson. And he brake the withs, as a thread
of tow is broken when it toucheth the fire. So his strength was not
known. 10 And Delilah said unto Samson, Behold, thou hast mocked me,
and told me lies: now tell me, I pray thee, wherewith thou mightest be
bound. 11 And he said unto her, If they bind me fast with new ropes
that never were occupied, then shall I be weak, and be as another man.
12 Delilah therefore took new ropes, and bound him therewith, and
said unto him, The Philistines be upon thee, Samson. And there were
liers in wait abiding in the chamber. And he brake them from off his
arms like a thread. 13 And Delilah said unto Samson, Hitherto thou
hast mocked me, and told me lies: tell me wherewith thou mightest be
bound. And he said unto her, If thou weavest the seven locks of my head
with the web. 14 And she fastened it with the pin, and said unto him,
The Philistines be upon thee, Samson. And he awaked out of his sleep,
and went away with the pin of the beam, and with the web. 15 And she
said unto him, How canst thou say, I love thee, when thine heart is not
with me? thou hast mocked me these three times, and hast not told me
wherein thy great strength lieth. 16 And it came to pass, when she
pressed him daily with her words, and urged him, so that his soul was
vexed unto death; 17 That he told her all his heart, and said unto
her, There hath not come a razor upon mine head; for I have been a
Nazarite unto God from my mother's womb: if I be shaven, then my
strength will go from me, and I shall become weak, and be like any
other man.
The burnt child dreads the fire; yet Samson, that has more than the
strength of a man, in this comes short of the wisdom of a child; for,
though he had been more than once brought into the highest degree of
mischief and danger by the love of women and lusting after them, yet he
would not take warning, but is here again taken in the same snare, and
this third time pays for all. Solomon seems to refer especially to this
story of Samson when, in his caution against uncleanness, he gives this
account of a whorish woman (Prov. vii. 26), that she hath cast down
many wounded, yea, many strong men have been slain by her; and (Prov.
vi. 26) that the adulteress will hunt for the precious life. This bad
woman, that brought Samson to ruin, is here named Delilah, an infamous
name, and fitly used to express the person, or thing, that by flattery
or falsehood brings mischief and destruction on those to whom kindness
is pretended. See here,
I. The affection Samson had for Delilah: he loved her, v. 4. Some think
she was his wife, but then he would have had her home to his own house;
others that he courted her to make her his wife; but there is too much
reason to suspect that it was a sinful affection he had for her, and
that he lived in uncleanness with her. Whether she was an Israelite or
a Philistine is not certain. If an Israelite, which is scarcely
probable, yet she had the heart of a Philistine.
II. The interest which the lords of the Philistines made with her to
betray Samson, v. 5. 1. That which they told her they designed was to
humble him, or afflict him; they would promise not to do him any hurt,
only they would disable him not to do them any. And so much conscience
it should seem they made of this promise that even then, when he lay
ever so much at their mercy, they would not kill him, no, not when the
razor that cut his hair might sooner and more easily have cut his
throat. 2. That which they desired, in order hereunto, was to know
where his great strength lay, and by what means he might be bound.
Perhaps they imagined he had some spell or charm which he carried about
with him, by the force of which he did these great things, and doubted
not but that, if they could get this from him, he would be manageable;
and therefore, having had reason enough formerly to know which was his
blind side, hoped to find out his riddle a second time by ploughing
with his heifer. They engaged Delilah to get it out of him, telling her
what a kindness it would be to them, and perhaps assuring her it should
not be improved to any real mischief, either to him or her. 3. For this
they bid high, promised to give her each of them 1100 pieces of silver,
5500 in all. So many shekels amounted to above 1000l. sterling; with
this she was hired to betray one she pretended to love. See what horrid
wickedness the love of money is the root of. Our blessed Saviour was
thus betrayed by one whom he called friend, and with a kiss too, for
filthy lucre. No marvel if those who are unchaste, as Delilah, be
unjust; such as lose their honesty in one instance will in another.
III. The arts by which he put her off from time to time, and kept his
own counsel a great while. She asked him where his great strength lay,
and whether it were possible for him to be bound and afflicted (v. 6),
pretending that she only desired he would satisfy her curiosity in that
one thing, and that she thought it was impossible he should be bound
otherwise than by her charms.
1. When she urged him very much, he told her, (1.) That he might be
bound with seven green withs, v. 7. The experiment was tried (v. 8),
but it would not do: he broke the withs as easily as a thread of tow is
broken when it toucheth the fire, v. 9. (2.) When she still continued
her importunity (v. 10) he told her that with two new ropes he might be
so cramped and hampered that he might be as easily dealt with as any
other man, v. 11. This experiment was tried too, but it failed: the new
ropes broke from off his arm like a thread, v. 12. (3.) When she still
pressed him to communicate the secret, and upbraided him with it as an
unkindness that he had bantered her so long, he then told her that the
weaving of the seven locks of his head would make a great alteration in
him, v. 13. This came nearer the matter than any thing he had yet said,
but it would not do: his strength appeared to be very much in his hair,
when, upon the trial of this, purely by the strength of his hair, he
carried away the pin of the beam and the web.
2. In the making of all these experiments, it is hard to say whether
there appears more of Samson's weakness or Delilah's wickedness. (1.)
Could any thing be more wicked than her restless and unreasonable
importunity with him to discover a secret which she knew would endanger
his life if ever it were lodged any where but in his own breast? What
could be more base and disingenuous, more false and treacherous, than
to lay his head in her lap, as one whom she loved, and at the same time
to design the betraying of him to those by whom he was mortally hated?
(2.) Could any thing be more weak than for him to continue a parley
with one who, he so plainly saw, was aiming to do him a mischief,--that
he should lend an ear so long to such an impudent request, that she
might know how to do him a mischief,--that when he perceived liers in
wait for him in the chamber, and that they were ready to apprehend him
if they had been able, he did not immediately quit the chamber, with a
resolution never to come into it any more,--nay, that he should again
lay his head in that lap out of which he had been so often roused with
that alarm, The Philistines are upon thee, Samson? One can hardly
imagine a man so perfectly besotted, and void of all consideration, as
Samson now was; but whoredom is one of those things that take away the
heart. It is hard to say what Samson meant in suffering her to try so
often whether she could weaken and afflict him; some think he did not
certainly know himself where his strength lay, but, it should seem, he
did know, for, when he told her that which would disable him indeed, it
is said, He told her all his heart. It seems, he designed to banter
her, and to try if he could turn it off with a jest, and to baffle the
liers in wait, and make fools of them; but it was very unwise in him
that he did not quit the field as soon as ever he perceived that he was
not able to keep the ground.
IV. The disclosure he at last made of this great secret; and, if the
disclosure proved fatal to him, he must thank himself, who had not
power to keep his own counsel from one that manifestly sought his ruin.
Surely in vain is the net spread in the sight of any bird, but in
Samson's sight is the net spread, and yet he is taken in it. If he had
not been blind before the Philistines put out his eyes, he might have
seen himself betrayed. Delilah signifies a consumer; she was so to him.
Observe, 1. How she teazed him, telling him she would not believe he
loved her, unless he would gratify her in this matter (v. 15): How
canst thou say, I love thee, when they heart is not with me? That is,
"when thou canst not trust me with the counsels of they heart?"
Passionate lovers cannot bear to have their love called in question;
they would do any thing rather than their sincerity should be
suspected. Here therefore Delilah had this fond fool (excuse me that I
call him so) at an advantage. This expostulation is indeed grounded
upon a great truth, that those only have our love, not that have our
good words or our good wishes, but that have our hearts. That is love
without dissimulation; but it is falsehood and flattery in the highest
degree to say we love those with whom our hearts are not. How can we
say we love either our brother, whom we have seen, or God, whom we have
not seen, if our hearts be not with him? She continued many days
vexatious to him with her importunity, so that he had no pleasure of
his life with her (v. 16); why then did he not leave her? It was
because he was captivated to her by the power of love, falsely so
called, but truly lust. This bewitched and perfectly intoxicated him,
and by the force of it see, 2. How she conquered him (v. 17): He told
her all his heart. God left him to himself to do this foolish thing, to
punish him for indulging himself in the lusts of uncleanness. The angel
that foretold his birth said nothing of his great strength, but only
that he should be a Nazarite, and particularly that no razor should
come upon his head, ch. xiii. 5. His consecration to God was to be his
strength, for he was to be strengthened according to the glorious power
of that Spirit which wrought in him mightily, that his strength, by
promise, not by nature, might be a type and figure of the spiritual
strength of believers, Col. i. 11, 29. Therefore the badge of his
consecration was the pledge of his strength; if he lose the former, he
knows he forfeits the latter. "If I be shaven, I shall no longer be a
Nazarite, and then my strength will be lost." The making of his bodily
strength to depend so much on his hair, which could have no natural
influence upon it either one way or other, teaches us to magnify divine
institutions, and to expect God's grace, and the continuance of it,
only the use of those means of grace wherein he has appointed us to
attend upon him, the word, sacraments, and prayer. In these earthen
vessels is this treasure.
Samson Betrayed. (b. c. 1120.)
18 And when Delilah saw that he had told her all his heart, she sent
and called for the lords of the Philistines, saying, Come up this once,
for he hath showed me all his heart. Then the lords of the Philistines
came up unto her, and brought money in their hand. 19 And she made
him sleep upon her knees; and she called for a man, and she caused him
to shave off the seven locks of his head; and she began to afflict him,
and his strength went from him. 20 And she said, The Philistines be
upon thee, Samson. And he awoke out of his sleep, and said, I will go
out as at other times before, and shake myself. And he wist not that
the Lord was departed from him. 21 But the Philistines took him, and
put out his eyes, and brought him down to Gaza, and bound him with
fetters of brass; and he did grind in the prison house.
We have here the fatal consequences of Samson's folly in betraying his
own strength; he soon paid dearly for it. A whore is a deep ditch; he
that is abhorred of the Lord shall fall therein. In that pit Samson
sinks. Observe, 1. What care Delilah took to make sure of the money for
herself. She now perceived, by the manner of his speaking, that he had
told her all his heart, and the lords of the Philistines that hired her
to do this base thing are sent for; but they must be sure to bring the
money in their hands, v. 18. The wages of unrighteousness are
accordingly produced, unknown to Samson. It would have grieved one's
heart to have seen one of the bravest men then in the world sold and
bought, as a sheep for the slaughter; how does this instance sully all
the glory of man, and forbid the strong man ever to boast of his
strength! 2. What course she took to deliver him up to them according
to the bargain. Many in the world would, for the hundredth part of what
was here given Delilah, sell those that they pretend the greatest
respect for. Trust not in a friend then, put no confidence in a guide.
See what a treacherous method she took (v. 19): She made him sleep upon
her knees. Josephus says, She gave him some intoxicating liquor, which
laid him to sleep. What opiates she might steal into his cup we know
not, but we cannot suppose that he knowingly drank wine or strong
drink, for that would have been a forfeiture of his Nazariteship as
much as the cutting off of his hair. She pretended the greatest
kindness even when she designed the greatest mischief, which yet she
could not have compassed if she had not made him sleep. See the fatal
consequences of security. Satan ruins men by rocking them asleep,
flattering them into a good opinion of their own safety, and so
bringing them to mind nothing and fear nothing, and then he robs them
of their strength and honour and leads them captive at his will. When
we sleep our spiritual enemies do not. When he was asleep she had a
person ready to cut off his hair, which he did so silently and so
quickly that it did not awake him, but plainly afflicted him; even in
his sleep, his spirit manifestly sunk upon it. I think we may suppose
that if this ill turn had been done to him in his sleep by some
spiteful body, without his being himself accessory to it, as he was
here, it would not have had this strange effect upon him; but it was
his own wickedness that corrected him. It was his iniquity, else it
would not have been so much his infelicity. 3. What little concern he
himself was in at it, v. 20. He could not but miss his hair as soon as
he awoke, and yet said, "I will shake myself as at other times after
sleep," or, "as at other times when the Philistines were upon me, to
make my part good against them." Perhaps he thought to shake himself
the more easily, and that his head would feel the lighter, now that his
hair was cut, little thinking how much heavier the burden of guilt was
than that of hair. He soon found in himself some change, we have reason
to think so, and yet wist not that the Lord had departed from him: he
did not consider that this was the reason of the change. Note, Many
have lost the favourable presence of God and are not aware of it; they
have provoked God to withdraw from them, but are not sensible of their
loss, nor ever complain of it. Their souls languish and grow weak,
their gifts wither, every thing goes cross with them; and yet they
impute not this to the right cause: they are not aware that God has
departed from them, nor are they in any care to reconcile themselves to
him or to recover his favour. When God has departed we cannot do as at
other times. 4. What improvement the Philistines soon made of their
advantages against him, v. 21. The Philistines took him when God had
departed from him. Those that have thrown themselves out of God's
protection become an easy prey to their enemies. If we sleep in the lap
of our lusts, we shall certainly wake in the hands of the Philistines.
It is probable they had promised Delilah not to kill him, but they took
an effectual course to disable him. The first thing they did, when they
had him in their hands and found they could manage him, was to put out
his eyes, by applying fire to them, says the Arabic version. They
considered that his eyes would never come again, as perhaps his hair
might, and that the strongest arms could do little without eyes to
guide the, and therefore, if now they blind him, they for ever blind
him. His eyes were the inlets of his sin: he saw the harlot at Gaza,
and went in unto her (v. 1), and now his punishment began there. Now
that the Philistines had blinded him he had time to remember how his
own lust had blinded him. The best preservative of the eyes is to turn
them away from beholding vanity. They brought him down to Gaza, that
there he might appear in weakness where he had lately given such proofs
of his strength (v. 3), and be a jest to those to whom he had been a
terror. They bound him with fetters of brass who had before been held
in the cords of his own iniquity, and he did grind in the prison, work
in their bridewell, either for their profit or his punishment, or for
both. The devil does thus by sinners, blinds the minds of those who
believe not, and so enslaves them, and secures them in his interests.
Poor Samson, how hast thou fallen! How is thy honour laid in the dust!
How has the glory and defence of Israel become the drudge and triumph
of the Philistines! The crown has fallen from his head; woe unto him,
for he hath sinned. Let all take warning by his fall carefully to
preserve their purity, and to watch against all fleshly lusts; for all
our glory has gone, and our defence departed form us, when the covenant
of our separation to God, as spiritual Nazarites, is profaned.
The Death of Samson; Samson's Triumph in Death. (b. c. 1120.)
22 Howbeit the hair of his head began to grow again after he was
shaven. 23 Then the lords of the Philistines gathered them together
for to offer a great sacrifice unto Dagon their god, and to rejoice:
for they said, Our god hath delivered Samson our enemy into our hand.
24 And when the people saw him, they praised their god: for they said,
Our god hath delivered into our hands our enemy, and the destroyer of
our country, which slew many of us. 25 And it came to pass, when
their hearts were merry, that they said, Call for Samson, that he may
make us sport. And they called for Samson out of the prison house; and
he made them sport: and they set him between the pillars. 26 And
Samson said unto the lad that held him by the hand, Suffer me that I
may feel the pillars whereupon the house standeth, that I may lean upon
them. 27 Now the house was full of men and women; and all the lords
of the Philistines were there; and there were upon the roof about three
thousand men and women, that beheld while Samson made sport. 28 And
Samson called unto the Lord, and said, O Lord God, remember me, I pray
thee, and strengthen me, I pray thee, only this once, O God, that I may
be at once avenged of the Philistines for my two eyes. 29 And Samson
took hold of the two middle pillars upon which the house stood, and on
which it was borne up, of the one with his right hand, and of the other
with his left. 30 And Samson said, Let me die with the Philistines.
And he bowed himself with all his might; and the house fell upon the
lords, and upon all the people that were therein. So the dead which he
slew at his death were more than they which he slew in his life. 31
Then his brethren and all the house of his father came down, and took
him, and brought him up, and buried him between Zorah and Eshtaol in
the buryingplace of Manoah his father. And he judged Israel twenty
years.
Though the last stage of Samson's life was inglorious, and one could
wish there were a veil drawn over it, yet this account here given of
his death may be allowed to lessen, though it does not quite roll away,
the reproach of it; for there was honour in his death. No doubt he
greatly repented of his sin, the dishonour he had by it done to God and
his forfeiture of the honour God had put upon him; for that God was
reconciled to him appears, 1. By the return of the sign of his
Nazariteship (v. 22): His hair began to grow again, as when he was
shaven, that is, to be as thick and as long as when it was cut off. It
is probable that their general thanksgiving to Dagon was not long
deferred, before which Samson's hair had thus grown, by which, and the
particular notice taken of it, it seems to have been extraordinary, and
designed for a special indication of the return of God's favour to him
upon his repentance. For the growth of his hair was neither the cause
nor the sign of the return of his strength further than as it was the
badge of his consecration, and a token that God accepted him as a
Nazarite again, after the interruption, without those ceremonies which
were appointed for the restoration of a lapsed Nazarite, which he had
not now the opportunity of performing, Num. vi. 9. It is strange that
the Philistines in whose hands he was were not jealous of the growth of
his hair again, and did not cut it; but perhaps they were willing his
great strength should return to him, that they might have so much the
more work out of him, and now that he was blind they were in no fear of
any hurt from him. 2. By the use God made of him for the destruction of
the enemies of his people, and that at a time when it would be most for
the vindication of the honour of God, and not immediately for the
defence and deliverance of Israel. Observe,
I. How insolently the Philistines affronted the God of Israel, 1. By
the sacrifices they offered to Dagon, his rival. This Dagon they call
their god, a god of their own making, represented by an image, the
upper part of which was in the shape of a man, the lower part of a
fish, purely the creature of fancy; yet it served them to set up in
opposition to the true and living God. To this pretended deity they
ascribe their success (v. 23, 24): Our god has delivered Samson our
enemy, and the destroyer of our country, into our hands. So they
dreamed, though he could do neither good nor evil. They knew Delilah
had betrayed him, and they had paid her for doing it, yet they
attribute it to their god, and are confirmed by it in their belief of
his power to protect them. All people will thus walk in the name of
their gods: they will give them the praise of their achievements; and
shall not we pay this tribute to our God whose kingdom ruleth over all?
Yet, considering what wicked arts they used to get Samson into their
hands, it must be confessed it was only such a dunghill-deity as Dagon
that was fit to be made a patron of the villany. Sacrifices were
offered, and songs of praise sung, on the general thanksgiving day, for
this victory obtained over one man; there were great expressions of
joy, and all to the honour of Dagon. Much more reason have we to give
the praise of all our successes to our God. Thanks be to him who
causeth us to triumph in Christ Jesus! 2. By the sport they made with
Samson, God's champion, they reflected on God himself. When they were
merry with wine, to make them more merry Samson must be fetched to make
sport for them (v. 25, 27), that is, for them to make sport with.
Having sacrificed to their god, and eaten and drunk upon the sacrifice,
they rose up to play, according to the usage of idolaters (1 Cor. x.
7), and Samson must be the fool in the play. They made themselves and
one another laugh to see how, being blind, he stumbled and blundered.
It is likely they smote this judge of Israel upon the cheek (Mic. v.
1), and said, Prophesy who smote thee. It was an instance of their
barbarity to trample thus upon a man in misery, at the sight of whom
awhile ago they would have trembled. It put Samson into the depth of
misery, and as a sword in his bones were their reproaches, when they
said, Where is now thy God? Nothing could be more grievous to so great
a spirit; yet, being a penitent, his godly sorrow makes him patient,
and he accepts the indignity as the punishment of his iniquity. How
unrighteous soever the Philistines were, he could not but own that God
was righteous. He had sported himself in his own deceivings and with
his own deceivers, and justly are the Philistines let loose upon him to
make sport with him. Uncleanness is a sin that makes men vile, and
exposes them to contempt. A wound and dishonour shall he get whose
heart is deceived by a woman, and his reproach shall not be wiped away.
Everlasting shame and contempt will be the portion of those that are
blinded and bound by their own lusts. The devil that deceived them will
insult over them.
II. How justly the God of Israel brought sudden destruction upon them
by the hands of Samson. Thousands of the Philistines had got together,
to attend their lords in the sacrifices and joys of this day, and to be
the spectators of this comedy; but it proved to them a fatal tragedy,
for they were all slain, and buried in the ruins of the house: whether
it was a temple or a theatre, or whether it was some slight building
run up for the purpose, is uncertain. Observe,
1. Who were destroyed: All the lords of the Philistines (v. 27), who
had by bribes corrupted Delilah to betray Samson to them. Evil pursued
those sinners. Many of the people likewise, to the number of 3000, and
among them a great many women, one of whom, it is likely, was that
harlot of Gaza mentioned, v. 1. Samson had been drawn into sin by the
Philistine women, and now a great slaughter is made among them, as was
by Moses's order among the women of Midian, because it was they that
caused the children of Israel to trespass against the Lord in the
matter of Peor, Num. xxxi. 16.
2. When they were destroyed. (1.) When they were merry, secure, and
jovial, and far from apprehending themselves in any danger. When they
saw Samson lay hold of the pillars, we may suppose, his doing so served
them for a jest, and they made sport with that too: What will this
feeble Jew do? How are sinners brought to desolation in a moment! They
are lifted up in pride and mirth, that their fall may be the more
dreadful. Let us never envy the mirth of wicked people, but infer from
this instance that their triumphing is short and their joy but for a
moment. (2.) It was when they were praising Dagon their god, and giving
that honour to him which is due to God only, which is no less than
treason against the King of kings, his crown and dignity. Justly
therefore is the blood of these traitors mingled with their sacrifices.
Belshazzar was cut off when he was praising his man-made gods, Dan. v.
4. (3.) It was when they were making sport with an Israelite, a
Nazarite, and insulting over him, persecuting him whom God had smitten.
Nothing fills the measure of the iniquity of any person or people
faster than mocking and misusing the servants of God, yea, though it is
by their own folly that they are brought low. Those know not what they
do, nor whom they affront, that make sport with a good man.
3. How they were destroyed. Samson pulled the house down upon them, God
no doubt putting it into his heart, as a public person, thus to avenge
God's quarrel with them, Israel's, and his own. (1.) He gained strength
to do it by prayer, v. 28. That strength which he had lost by sin he,
like a true penitent, recovers by prayer; as David, who, when he had
provoked the Spirit of grace to withdraw, prayed (Ps. li. 12), Restore
unto me the joy of thy salvation, and uphold me with thy free Spirit.
We may suppose that this was only a mental prayer, and that his voice
was not heard (for it was made in a noisy clamorous crowd of
Philistines); but, though his voice was not heard of men, yet his
prayer was heard of God and graciously answered, and though he lived
not to give an account himself of this his prayer, as Nehemiah did of
his, yet God not only accepted it in heaven, but, by revealing it to
the inspired penmen, provided for the registering of it in his church.
He prayed to God to remember him and strengthen him this once, thereby
owning that his strength for what he had already done he had from God,
and begged it might be afforded to him once more, to give them a
parting blow. That it was not from a principle of passion or personal
revenge, but from a holy zeal for the glory of God and Israel, that he
desired to do this, appears from God's accepting and answering the
prayer. Samson died praying, so did our blessed Saviour; but Samson
prayed for vengeance, Christ for forgiveness. (2.) He gained
opportunity to do it by leaning on the two pillars which were the chief
supports of the building, and were, it seems, so near together that he
could take hold of them both at one time, v. 26, 29. Having hold of
them, he bore them down with all his might, crying aloud, Let me die
with the Philistines, v. 30. Animamque in vulnere ponit--While
inflicting the wound he dies. The vast concourse of people that were
upon the roof looking down through it to see the sport, we may suppose,
contributed to the fall of it. A weight so much greater than ever it
was designed to carry might perhaps have sunk of itself, at least it
made the fall more fatal to those within: and indeed few of either
could escape being either stifled or crushed to death. This was done,
not by any natural strength of Samson, but by the almighty power of
God, and is not only marvellous, but miraculous, in our eyes. Now in
this, [1.] The Philistines were greatly mortified. All their lords and
great men were killed, and abundance of their people, and this in the
midst of their triumph; the temple of Dagon (as many think the house
was) was pulled down, and Dagon buried in it. This would give a great
check to the insolence of the survivors, and, if Israel had but had so
much sense and spirit left them as to improve the advantages of this
juncture, they might now have thrown off the Philistines' yoke. [2.]
Samson may very well be justified, and brought in not guilty of any
sinful murder either of himself or the Philistines. He was a public
person, a declared enemy to the Philistines, against whom he might
therefore take all advantages. They were now in the most barbarous
manner making war upon him; all present were aiding and abetting, and
justly die with him. Nor was he felo de se, or a self-murderer, in it;
for it was not his own life that he aimed at, though he had too much
reason to be weary of it, but the lives of Israel's enemies, for the
reaching of which he bravely resigned his own, not counting it dear to
him, so that he might finish his course with honour. [3.] God was very
much glorified in pardoning Samson's great transgressions, of which
this was an evidence. It has been said that the prince's giving a
commission to one convicted amounts to a pardon. Yet, though he was a
God that forgave him, he took vengeance of his inventions (Ps. xcix.
8), and, by suffering his champion to die in fetters, warned all to
take heed of those lusts which war against the soul. However, we have
good reason to hope that though Samson died with the Philistines he had
not his everlasting portion with them. The Lord knows those that are
his. [4.] Christ was plainly typified. He pulled down the devil's
kingdom, as Samson did Dagon's temple; and, when he died, he obtained
the most glorious victory over the powers of darkness. Then when his
arms were stretched out upon the cross, as Samson's to the two pillars,
he gave a fatal shake to the gates of hell, and, through death,
destroyed him that had the power of death, that is, the devil (Heb. ii.
14, 15), and herein exceeded Samson, that he not only died with the
Philistines, but rose again to triumph over them.
Lastly, The story of Samson concludes, 1. With an account of his
burial. His own relations, animated by the glories that attended his
death, came and found out his body among the slain, brought it
honourably to his own country, and buried it in the place of his
fathers' sepulchres, the Philistines being in such a consternation that
they durst not oppose it. 2. With the repetition of the account we had
before of the continuance of his government: He judged Israel twenty
years; and, if they had not been as mean and sneaking as he was brave
and daring, he would have left them clear of the Philistines' yoke.
They might have been easy, safe, and happy, if they would but have
given God and their judges leave to make them so.
__________________________________________________________________
J U D G E S
CHAP. XVII.
All agree that what is related in this and the rest of the chapters to
the end of this book was not done, as the narrative occurs, after
Samson, but long before, even soon after the death of Joshua, in the
days of Phinehas the son of Eleazar, ch. xx. 28. But it is cast here
into the latter part of the book that it might not interrupt the
history of the Judges. That it might appear how happy the nation was in
the judges it is here shown how unhappy they were when there was none.
I. Then idolatry began in the family of Micah, ch. xvii. II. Then it
spread itself into the tribe of Dan, ch. xviii. III. Then villany was
committed in Gibeah of Benjamin, ch. xix. IV. Then that whole tribe was
destroyed for countenancing it, ch. xx. V. Then strange expedients were
adopted to keep up that tribe, ch. xxi. Therefore blessed be God for
the government we are under! In this chapter we are told how Micah an
Ephraimite furnished himself, 1. With an image for his god, ver. 1-6.
2. With a Levite, such a one as he was, for his priest, ver. 7-13.
Micah and His Gods. (b. c. 1406.)
1 And there was a man of mount Ephraim, whose name was Micah. 2 And
he said unto his mother, The eleven hundred shekels of silver that were
taken from thee, about which thou cursedst, and spakest of also in mine
ears, behold, the silver is with me; I took it. And his mother said,
Blessed be thou of the Lord, my son. 3 And when he had restored the
eleven hundred shekels of silver to his mother, his mother said, I had
wholly dedicated the silver unto the Lord from my hand for my son, to
make a graven image and a molten image: now therefore I will restore it
unto thee. 4 Yet he restored the money unto his mother; and his
mother took two hundred shekels of silver, and gave them to the
founder, who made thereof a graven image and a molten image: and they
were in the house of Micah. 5 And the man Micah had a house of gods,
and made an ephod, and teraphim, and consecrated one of his sons, who
became his priest. 6 In those days there was no king in Israel, but
every man did that which was right in his own eyes.
Here we have, I. Micah and his mother quarrelling. 1. The son robs the
mother. The old woman had hoarded, with long scraping and saving, a
great sum of money, 1100 pieces of silver. It is likely she intended,
when she died, to leave it to her son: in the mean time it did her good
to look upon it, and to count it over. The young man had a family of
children grown up, for he had one of age to be a priest, v. 5. He knows
where to find his mother's cash, thinks he has more need of it than she
has, cannot stay till she dies, and so takes it away privately for his
own use. Though it is a fault in parents to withhold from their
children that which is meet, and lead them into temptation to wish them
in their graves, yet even this will by no means excuse the wickedness
of those children that steal from their parents, and think all their
own that they can get from them, though by the most indirect methods.
2. The mother curses the son, or whoever had taken her money. It should
seem she suspected her son; for, when she cursed, she spoke in his ears
so loud, and with so much passion and vehemence, as made both his ears
to tingle. See what mischief the love of money makes, how it destroys
the duty and comfort of every relation. It was the love of money that
made Micah so undutiful to his mother as to rob her, and made her so
unkind and void of natural affection to her son as to curse him if he
had it and concealed it. Outward losses drive good people to their
prayers, but bad people to their curses. This woman's silver was her
god before it was made thither into a graven or a molten image, else
the loss of it would not have put her into such a passion as caused her
quite to forget and break through all the laws of decency and piety. It
is a very foolish thing for those that are provoked to throw their
curses about as a madman that casteth fire-brands, arrows, and death,
since they know not but they may light upon those that are most dear to
them.
II. Micah and his mother reconciled. 1. The son was so terrified with
his mother's curses that he restored the money. Though he had so little
grace as to take it, he had so much left as not to dare to keep it when
his mother had sent a curse after it. He cannot believe his mother's
money will do him any good without his mother's blessing, nor dares he
deny the theft when he is charged with it, nor retain the money when it
is demanded by the right owner. It is best not to do evil, but it is
next best, when it is done, to undo it again by repentance, confession,
and restitution. Let children be afraid of having the prayers of their
parents against them; for, though the curse causeless shall not come,
yet that which is justly deserved may be justly feared, even though it
was passionately and indecently uttered. 2. The mother was so pleased
with her son's repentance that she recalled her curses, and turned them
into prayers for her son's welfare: Blessed be thou of the Lord, my
son. When those that have been guilty of a fault appear to be free and
ingenuous in owning it they ought to be commended for their repentance,
rather than still be condemned and upbraided for their fault.
III. Micah and his mother agreeing to turn their money into a god, and
set up idolatry in their family; and this seems to have been the first
instance of the revolt of any Israelite from God and his instituted
worship after the death of Joshua and the elders that out-lived him,
and is therefore thus particularly related. And though this was only
the worship of the true God by an image, against the second
commandment, yet this opened the door to the worship of other gods,
Baalim and the groves, against the first and great commandment.
Observe,
1. The mother's contrivance of this matter. When the silver was
restored she pretended she had dedicated it to the Lord (v. 3), either
before it was stolen, and then she would have this thought to be the
reason why she was so much grieved at the loss of it and imprecated
evil on him that had taken it, because it was a dedicated and therefore
an accursed thing, or after it was stolen she had made a vow that, if
she could retrieve it, she would dedicate it to God, and then she would
have the providence that had so far favoured her as to bring it back to
her hands to be an owning of her vow. "Come," said she to her son, "the
money is mine, but thou hast a mind to it; let it be neither mine nor
thine, but let us both agree to make it into an image for a religious
use." Had she put it to a use that was indeed for the service and
honour of God, this would have been a good way of accommodating the
matter between them; but, as it was, the project was wicked. Probably
this old woman was one of those that came out of Egypt, and would have
such images made as she had seen there; now that she began to dote she
called to remembrance the follies of her youth, and perhaps told her
son that this way of worshipping God by images was, to her knowledge,
the old religion.
2. The son's compliance with her. It should seem, when she first
proposed the thing he stumbled at it, knowing what the second
commandment was; for, when she said (v. 3) she designed it for her son
to make an image of, yet he restored it to his mother (being loth to
have a hand in making the image), and she gave it to the founder and
had the thing done, blaming him perhaps for scrupling at it, v. 4. But,
when the images were made, Micah, by his mother's persuasion, was not
only well reconciled to them, but greatly pleased and in love with
them; so strangely bewitching was idolatry, and so much supported by
traditions received from their parents, 1 Pet. i. 18; Jer. xliv. 17.
But observe how the old woman's covetousness prevailed, in part, above
her superstition. She had wholly dedicated the silver to make the
graven and molten images (v. 3), all the 1100 pieces; but, when it came
to be done, she made less than a fifth part serve, even 200 shekels, v.
4. She thought that enough, and indeed it was too much to give for an
image that is a teacher of lies. Had it been devoted truly to the
honour of God, he would not thus have been put off with part of the
price, but would have signified his resentment of the affront, as he
did in the case of Ananias and Sapphira. Now observe,
(1.) What was the corruption here introduced, v. 5. The man Micah had a
house of gods, a house of God, so the LXX., for so he thought it, as
good as that at Shiloh, and better, because his own, of his own
inventing and at his own disposal; for people love to have their
religion under their girdle, to manage it as they please. A house of
error, so the Chaldee, for really it was so, a deviation from the way
of truth and an inlet to all deceit. Idolatry is a great cheat, and one
of the worst of errors. That which he aimed at in the progress of his
idolatry, whether he designed it at first or no, was to mimic and rival
both God's oracles and his ordinances. [1.] His oracles; for he made
teraphim, little images which he might advise with as there was
occasion, and receive informations, directions, and predictions from.
What the urim and thummim were to the prince and people these teraphim
should be to his family; yet he could not think that the true God would
own them, or give answers by them, and therefore depended upon such
demons as the heathen worshipped to inspire them and make them
serviceable to him. Thus, while the honour of Jehovah was pretended (v.
3), yet, his institution being relinquished, these Israelites
unavoidably lapsed into downright idolatry and demon-worship. [2.] His
ordinances. Some room or apartment in the house of Micah was appointed
for the temple or house of God; an ephod, or holy garment, was provided
for his priest to officiate in, in imitation of those used at the
tabernacle of God, and one of his sons he consecrated, probably the
eldest, to be his priest. And, when he had set up a graven or molten
image to represent the object of his worship, no marvel if a priest of
his own getting and his own making served to be the manager of it. Here
is no mention of any altar, sacrifice, or incense, in honour of these
silver gods, but, having a priest, it is probable he had all these,
unless we suppose that, at first, his gods were intended only to be
advised with, not to be adored, like Laban's teraphim; but the
beginning of idolatry, as of other sins, is like the letting forth of
water: break the dam, and you bring a deluge. Here idolatry began, and
it spread like a fretting leprosy. Dr. Lightfoot would have us observe
that as 1100 pieces of silver were here devoted to the making of an
idol, which ruined religion, especially in the tribe of Dan (as we
shall presently find), which was Samson's tribe, so 1100 pieces of
silver were given by each Philistine lord for the ruin of Samson.
(2.) What was the cause of this corruption (v. 6): There was no king in
Israel, no judge or sovereign prince to take cognizance of the setting
up of these images (which, doubtless, the country about soon resorted
to), and to give orders for the destroying of them, none to convince
Micah of his error and to restrain and punish him, to take this disease
in time, by which the spreading of the infection might have been
happily prevented. Every man did that which was right in his own eyes,
and then they soon did that which was evil in the sight of the Lord.
When they were without a king to keep good order among them, God's
house was forsaken, his priests were neglected, and all went to ruin
among them. See what a mercy government is, and what reason there is
that not only prayers and intercessions, but giving of thanks, should
be made for kings and all in authority, 1 Tim. ii. 1, 2. Nothing
contributes more, under God, to the support of religion in the world,
than the due administration of those two great ordinances, magistracy
and ministry.
7 And there was a young man out of Beth-lehem-judah of the family of
Judah, who was a Levite, and he sojourned there. 8 And the man
departed out of the city from Beth-lehem-judah to sojourn where he
could find a place: and he came to mount Ephraim to the house of Micah,
as he journeyed. 9 And Micah said unto him, Whence comest thou? And
he said unto him, I am a Levite of Beth-lehem-judah, and I go to
sojourn where I may find a place. 10 And Micah said unto him, Dwell
with me, and be unto me a father and a priest, and I will give thee ten
shekels of silver by the year, and a suit of apparel, and thy victuals.
So the Levite went in. 11 And the Levite was content to dwell with
the man; and the young man was unto him as one of his sons. 12 And
Micah consecrated the Levite; and the young man became his priest, and
was in the house of Micah. 13 Then said Micah, Now know I that the
Lord will do me good, seeing I have a Levite to my priest.
We have here an account of Micah's furnishing himself with a Levite for
his chaplain, either thinking his son, because the heir of his estate,
too good to officiate, or rather, because not of God's tribe, not good
enough. Observe,
I. What brought this Levite to Micah. By his mother's side he was of
the family of Judah, and lived at Bethlehem among his mother's
relations (for that was not a Levites' city), or, upon some other
account, as a stranger or inmate, sojourned there, v. 7. Thence he went
to sojourn where he could find a place, and in his travels came to the
house of Micah in Mount Ephraim, v. 8. Now, 1. Some think it was his
unhappiness that he was under a necessity of removing, either because
he was persecuted and abused, or rather neglected and starved, at
Bethlehem. God had made plentiful provision for the Levites, but the
people withheld their dues, and did not help them into the possession
of the cities assigned to them; so that they were reduced to straits,
and no care was taken for their relief. Israel's forsaking God began
with forsaking the Levites, which therefore they are warned against,
Deut. xii. 19. It is a sign religion is going to decay when good
ministers are neglected and at a loss for a livelihood. But, 2. It
seems rather to have been his fault and folly, that he loved to wander,
threw himself out where he was, and forfeited the respect of his
friends, and, having a roving head, would go to seek his fortune, as we
say. We cannot conceive that things had yet come to such a pass among
them that a Levite should be poor, unless it was his own fault. As
those are fit to be pitied that would fix but may not, so those are fit
to be punished that might fix but will not. Unsettledness being, one
would think, a constant uneasiness, it is strange that any Israelite,
especially any Levite, should affect it.
II. What bargain Micah made with him. Had he not been well enough
content with his son for his priest, he would have gone or sent abroad
to enquire out a Levite, but now he only takes hold of one that drops
into his hands, which showed that he had no great zeal in the matter.
It is probable that this rambling Levite had heard, in the country, of
Micah's house of gods, his graven and molten image, which, if he had
had any thing of the spirit of a Levite in him, would have brought him
thither to reprove Micah for his idolatry, to tell how directly
contrary it was to the law of God, and how it would bring the judgments
of God upon him; but instead of this, like a base and degenerate branch
of that sacred tribe, thither he goes to offer his service, with, Have
you any work for a Levite? for I am out of business, and go to sojourn
where I may find a place; all he aimed at was to get bread, not to do
good, v. 9. Micah courts him into his family (v. 10), and promises him,
1. Good preferment: Be unto me a father and a priest. Though a young
man, and taken up at the door, yet, if he take him for a priest, he
will respect him as a father, so far is he from setting him among his
servants. He asks not for his credentials, takes no time to enquire how
he behaved in the place of his last settlement, considers not whether,
though he was a Levite, yet he might not be of such a bad character as
to be a plague and scandal to his family, but thinks, though he should
be ever so great a rake, he might serve for a priest to a graven image,
like Jeroboam's priest of the lowest of the people, 1 Kings xii. 31. No
marvel if those who can make any thing serve for a god can also make
any thing serve for a priest. 2. A tolerable maintenance. He will allow
him meat, and drink, and clothes, a double suit, so the word is in the
margin, a better and a worse, one for every day's wear and one for holy
days, and ten shekels, about twenty-five shillings, a year for spending
money--a poor salary in comparison of what God provided for the Levites
that behaved well; but those that forsake God's service will never
better themselves, nor find a better master. The ministry is the best
calling but the worst trade in the world.
III. The Levite's settlement with him (v. 11): He was content to dwell
with the man; though his work was superstitious and his wages were
scandalous, he objected against neither, but thought himself happy that
he had lighted on so good a house. Micah, thinking himself holier than
any of his neighbours, presumed to consecrate this Levite, v. 12. As if
his building, furnishing, and endowing this chapel authorized him, not
only to appoint the person that should officiate there, but to confer
those orders upon him which he had no right to give nor the other to
receive. And now he shows him respect as a father and tenderness as a
son, and is willing thus to make up the deficiency of the coin he gave
him.
IV. Micah's satisfaction in this (v. 13): Now know I that the Lord will
do me good (that is, he hoped that his new establishment would gain
reputation among his neighbours, which would turn to his advantage, for
he would share in the profit of his altar; or, rather, he hoped that
God would countenance and bless him in all he put his hand unto)
because I have a Levite to be my priest. 1. He thought it was a sign of
God's favour to him and his images that he had so opportunely sent a
Levite to his door. Thus those who please themselves with their own
delusions, if Providence unexpectedly bring any thing to their hands
that furthers them in their evil way, are too apt to infer thence that
God is pleased with them. 2. He thought now that the error of his
priesthood was amended all was well, though he still retained his
graven and molten image. Note, Many deceive themselves into a good
opinion of their state by a partial reformation. They think they are as
good as they should be, because, in some one particular instance, they
are not so bad as they have been, as if the correcting of one fault
would atone for their persisting in all the rest. 3. He thought the
making of a Levite into a priest was a very meritorious act, which
really was a presumptuous usurpation, andvery provoking to God. Men's
pride, and ignorance, and self-flattery, will undertake, not only to
justify, but magnify and sanctify, the most daring impieties and
invasions upon the divine prerogatives. With much reason might Micah
have said, "Now may I fear that God will curse me, because I have
debauched one of his own tribe, and drawn him into the worship of a
graven image;" yet for this he hopes God will do him good. 4. He
thought that having a Levite in the house with him would of course
entitle him to the divine favour. Carnal hearts are apt to build too
much upon their external privileges, and to conclude that God will
certainly do them good because they are born of godly parents, dwell in
praying families, are linked in society with those that are very good,
and sit under a lively ministry; whereas all this is but like having a
Levite to be their priest, which amounts to no security at all that God
will do them good, unless they be good themselves, and make a good use
of these advantages.
__________________________________________________________________
J U D G E S
CHAP. XVIII.
How idolatry crept into the family of Micah we read in the preceding
chapter, how it was translated thence into the tribe of Dan we have an
account in this chapter, and how it gained a settlement in a city of
note; for how great a matter does a little fire kindle! The tribe of
Dan had their lot assigned them last of all the tribes, and, it
happening to be too strait for them, a considerable city in the utmost
corner of Canaan northward was added to it. "Let them get it, and take
it;" it was called Laish or Leshem, Josh. xix. 47. Now here we are
told, I. How they sent spies to bring them an account of the place,
who, by the way, got acquainted with Micah's priest, ver. 1-6. II. What
an encouraging report these spies brought back, ver. 7-10. III. What
forces were sent to conquer Laish, ver. 11-13. IV. How they, by the
way, plundered Micah of his gods, ver. 14-26. V. How easily they
conquered Laish (ver. 27-29), and, when they had it, set up the graven
image in it, ver. 30, 31.
The Expedition of the Danites. (b. c. 1406.)
1 In those days there was no king in Israel: and in those days the
tribe of the Danites sought them an inheritance to dwell in; for unto
that day all their inheritance had not fallen unto them among the
tribes of Israel. 2 And the children of Dan sent of their family five
men from their coasts, men of valour, from Zorah, and from Eshtaol, to
spy out the land, and to search it; and they said unto them, Go, search
the land: who when they came to mount Ephraim, to the house of Micah,
they lodged there. 3 When they were by the house of Micah, they knew
the voice of the young man the Levite: and they turned in thither, and
said unto him, Who brought thee hither? and what makest thou in this
place? and what hast thou here? 4 And he said unto them, Thus and
thus dealeth Micah with me, and hath hired me, and I am his priest. 5
And they said unto him, Ask counsel, we pray thee, of God, that we may
know whether our way which we go shall be prosperous. 6 And the
priest said unto them, Go in peace: before the Lord is your way wherein
ye go.
Here is, 1. The eye which these Danites had upon Laish, not the whole
tribe of Dan, but one family of them, to whose lot, in the subdivision
of Canaan, that city fell. Hitherto this family had sojourned with
their brethren, who had taken possession of their lot, which lay
between Judah and the Philistines, and had declined going to their own
city, because there was no king in Israel to rule over them, v. 1. It
lay a great way off, separate from the rest of their tribe; it was
entirely in the enemy's hand, and therefore they would sponge upon
their brethren rather than go far to provide for themselves. But at
length necessity forced them to arouse themselves, and they began to
think of an inheritance to dwell in. It is better to have a little of
one's own than always to hang upon others. 2. The enquiry which this
family of the Danites made concerning Laish: They sent five men to
search the land (v. 2), that they might know the character of the
country, whether it was an inheritance worth going so far for, and the
posture of the people, whether the making of themselves masters of it
was a thing practicable, what force was necessary in order thereunto,
and which was the best way of making an attack upon it. The men they
sent were men of valour, who, if they fell into their enemies' hands,
knew how to look danger in the face. It is prudent to look before we
leap. Dan had the subtlety of a serpent by the way (Gen. xlix. 17), as
well as the courage of a lion's whelp, leaping from Bashan, Deut.
xxxiii. 22. 3. The acquaintance which their spies got with Micah's
priest, and the use they made of that acquaintance. It seems, they had
know this Levite formerly, he having in his rambles been sometimes in
their country; and, though his countenance might be altered, they knew
him again by his voice, v. 3. They were surprised to find him so far
off, enquired what brought him thither, and he told them (v. 4) what
business he had there, and what encouragement. They, understanding that
he had an oracle in his custody, desired he would tell them whether
they should prosper in their present undertaking, v. 5. See their
carelessness and regardlessness of God and his providence; they would
not have enquired of the Lord at all if this Levite's mentioning the
teraphim he had with him had not put it into their heads. Many never
think of religion but just when it falls in their way and they cannot
avoid it, like chance customers. See their ignorance of the divine law,
that they thought God, who had forbidden the religious use of graven
images, would yet own them in consulting an image, and give them an
answer of peace. Should he be enquired of by them? Ezek. xiv. 3. They
seem to have had a greater opinion of Micah's teraphim than of God's
urim; for they had passed by Shiloh, and, for aught that appears, had
not enquired there of God's high priest, but Micah's shabby Levite
shall be an oracle to them. He betakes himself to his usual method of
consulting his teraphim; and, whether he himself believed it or no, he
humoured the thing so well that he made them believe he had an answer
from God encouraging them to go on, and assuring them of good success
(v. 6): "Go in peace, you shall be safe, and may be easy, for before
the Lord is your way," that is, "he approves it" (as the Lord is said
to know the way of the righteous with acceptation), "and therefore he
will make it prosperous, his eye will be upon you for good, he will
direct your way, and preserve your going out and coming in." Note, Our
great care should be that our way be such as God approves, and, if it
be so, we may go in peace. If God care for us, on him let us cast our
care, and be satisfied that we cannot miss our way if he go before us.
7 Then the five men departed, and came to Laish, and saw the people
that were therein, how they dwelt careless, after the manner of the
Zidonians, quiet and secure; and there was no magistrate in the land,
that might put them to shame in any thing; and they were far from the
Zidonians, and had no business with any man. 8 And they came unto
their brethren to Zorah and Eshtaol: and their brethren said unto them,
What say ye? 9 And they said, Arise, that we may go up against them:
for we have seen the land, and, behold, it is very good: and are ye
still? be not slothful to go, and to enter to possess the land. 10
When ye go, ye shall come unto a people secure, and to a large land:
for God hath given it into your hands; a place where there is no want
of any thing that is in the earth. 11 And there went from thence of
the family of the Danites, out of Zorah and out of Eshtaol, six hundred
men appointed with weapons of war. 12 And they went up, and pitched
in Kirjath-jearim, in Judah: wherefore they called that place
Mahaneh-dan unto this day: behold, it is behind Kirjath-jearim. 13
And they passed thence unto mount Ephraim, and came unto the house of
Micah.
Here is, I. The observation which the spies made upon the city of
Laish, and the posture of its inhabitants, v. 7. Never was place so ill
governed and so ill guarded, which would make it a very easy prey to
the invader.
1. It was ill governed, for every man might be as bad as he would, and
there was no magistrate, no heir of restraint (as the word is), that
might so much as put them to shame in any thing, much less put them to
death, so that by the most impudent immoralities they provoked God's
wrath, and by all manner of mutual mischiefs weakened and consumed one
another. See here, (1.) What the office of magistrates is. They are to
be heirs of restraint, that is, to preserve a constant entail of power,
as heirs to an inheritance, in the places where they are, for the
restraining of that which is evil. They are possessors of restraint,
entrusted with their authority for this end, that they may check and
suppress every thing that is vicious and be a terror to evil doers. It
is only God's grace that can renew men's depraved minds and turn their
hearts; but the magistrate's power may restrain their bad practices and
tie their hands, so that the wickedness of the wicked may not be either
so injurious or so infectious as otherwise it would be. Though the
sword of justice cannot cut up the root of bitterness, it may cut off
its branches and hinder its growth and spreading, that vice may not go
without a check, for then it becomes daring and dangerous, and the
community shares in the guilt. (2.) See what method must be used for
the restraint of wickedness. Sinners must be put to shame, that those
who will not be restrained by the shamefulness of the sin before God
and their own consciences may be restrained by the shamefulness of the
punishment before men. All ways must be tried to dash sin out of
countenance and cover it with contempt, to make people ashamed of their
idleness, drunkenness, cheating, lying, and other sins, by making
reputation always appear on virtue's side. (3.) See how miserable, and
how near to ruin, those places are that either have no magistrates or
none that bear the sword to any purpose; the wicked then walk on every
side, Ps. xii. 8. And how happy we are in good laws and a good
government.
2. It was ill guarded. The people of Laish were careless, quiet, and
secure, their gates left open, their walls out of repair, because under
no apprehension of danger in any way, though their wickedness was so
great that they had reason to fear divine vengeance every day. It was a
sign that the Israelites, through their sloth and cowardice, were not
now such a terror to the Canaanites as they were when they first came
among them, else the city of Laish, which probably knew itself to be
assigned to them, would not have been so very secure. Though they were
an open and inland town, they lived secure, like the Zidonians (who
were surrounded with the sea and were well fortified both by art and
nature), but were far from the Zidonians, who therefore could not come
in to their assistance, nor help to defend them from the danger which,
by debauching their manners, they had helped to bring them into. And,
lastly, they had no business with any man, which bespeaks either the
idleness they affected (they followed no trade, and so grew lazy and
luxurious, and utterly unable to defend themselves) or the independency
they affected: they scorned to be either in subjection to or alliance
with any of their neighbours, and so they had none to protect them nor
bring in any aid to them. They cared for nobody and therefore nobody
cared for them. Such as these were the men of Laish.
II. The encouragement which they consequently gave to their countrymen
that sent them to prosecute their design upon this city, v. 8-10.
Probably the Danites had formed notions of the insuperable difficulties
of the enterprise, thought it impossible ever to make themselves
masters of Laish, and therefore had kept themselves so long out of the
possession of it, perhaps suggesting likewise to one another, in their
unbelief, that it was not a country worth going so far and running such
a risk for, which jealousies the spies (and they were not, in this,
evil spies) had an eye to in their report. 1. They represent the place
as desirable: "If you will trust our judgments, we have seen the land,
and we are agreed in our verdict upon the view, that, behold, it is
very good (v. 9), better than this mountainous country into which we
are here crowded by the Philistines. You need not doubt of living
comfortably in it, for it is a place where there is no want of any
thing," v. 10. See what a good land Canaan was, that this city which
lay furthest of all northward, in the utmost corner of the country,
stood on such a fruitful spot. 2. They represent it as attainable. They
do not at all question but, with God's blessing, they may soon get
possession of it; for the people are secure, v. 10. And the more secure
always the less safe. "God has given it into your hands, and you may
have it for the taking." They stir them up to the undertaking: "Arise,
that we may go up against them, let us go about it speedily and
resolutely." They expostulate with them for their delays, and chide
them out of their sluggishness: Are you still? Be not slothful to go.
Men need to be thus stirred up to mind even their interest. Heaven is a
very good land, where there is no want of any thing; our God has, by
the promise, given it into our hands; let us not then be slothful in
making it sure, and laying hold on eternal life, but strive to enter.
III. The Danites' expedition against Laish. This particular family of
them, to whose lot that city fell, now at length make towards it, v.
11-13. The military men were but 600 in all, not a hundredth part of
that tribe, for when they entered Canaan the Danites were above 64,000,
Num. xxvi. 43. It was strange that none of their brethren of their own
tribe, much less of any other, came in to their assistance; but it was
long after Israel came to Canaan before there appeared among them any
thing of a public spirit, or concern for a common interest, which was
the reason why they seldom united in a common head, and this kept them
low and inconsiderable. It appears (by v. 21) that these 600 were the
whole number that went to settle there, for they had their families and
effects with them, their little ones and cattle, so confident were they
of success. The other tribes gave them a free passage through their
country. Their first day's march brought them to Kirjath-jearim (v.
12), and such rare things had military encampments now become in Israel
that the place where they rested that night was thence called
Mahaneh-dan, the camp of Dan, and probably the place whence they began
their march between Zorah and Eshtaol was called by the same name, and
is meant, ch. xiii. 25. The second day's march brought them to Mount
Ephraim, near Micah's house (v. 13), and there we must pause awhile.
Micah's Gods Stolen; Micah's Attempt to Recover His Idols. (b. c. 1406.)
14 Then answered the five men that went to spy out the country of
Laish, and said unto their brethren, Do ye know that there is in these
houses an ephod, and teraphim, and a graven image, and a molten image?
now therefore consider what ye have to do. 15 And they turned
thitherward, and came to the house of the young man the Levite, even
unto the house of Micah, and saluted him. 16 And the six hundred men
appointed with their weapons of war, which were of the children of Dan,
stood by the entering of the gate. 17 And the five men that went to
spy out the land went up, and came in thither, and took the graven
image, and the ephod, and the teraphim, and the molten image: and the
priest stood in the entering of the gate with the six hundred men that
were appointed with weapons of war. 18 And these went into Micah's
house, and fetched the carved image, the ephod, and the teraphim, and
the molten image. Then said the priest unto them, What do ye? 19 And
they said unto him, Hold thy peace, lay thine hand upon thy mouth, and
go with us, and be to us a father and a priest: is it better for thee
to be a priest unto the house of one man, or that thou be a priest unto
a tribe and a family in Israel? 20 And the priest's heart was glad,
and he took the ephod, and the teraphim, and the graven image, and went
in the midst of the people. 21 So they turned and departed, and put
the little ones and the cattle and the carriage before them. 22 And
when they were a good way from the house of Micah, the men that were in
the houses near to Micah's house were gathered together, and overtook
the children of Dan. 23 And they cried unto the children of Dan. And
they turned their faces, and said unto Micah, What aileth thee, that
thou comest with such a company? 24 And he said, Ye have taken away
my gods which I made, and the priest, and ye are gone away: and what
have I more? and what is this that ye say unto me, What aileth thee?
25 And the children of Dan said unto him, Let not thy voice be heard
among us, lest angry fellows run upon thee, and thou lose thy life,
with the lives of thy household. 26 And the children of Dan went
their way: and when Micah saw that they were too strong for him, he
turned and went back unto his house.
The Danites had sent out their spies to find out a country for them,
and they sped well in their search; but here, now that they came to the
place (for till this brought it to their mind it does not appear that
they had mentioned it to their brethren), they oblige them with a
further discovery--they can tell them where there are gods: "Here, in
these houses, there are an ephod, and teraphim, and a great many fine
things for devotion, such as we have not the like in our country; now
therefore consider what you have to do, v. 14. We consulted them, and
had a good answer from them; they are worth having, nay, they are worth
stealing (that is, having upon the worst terms), and, if we can but
make ourselves masters of these gods, we may the better hope to
prosper, and make ourselves masters of Laish." So far they were in the
right, that it was desirable to have God's presence with them, but
wretchedly mistaken when they took these images (which were fitter to
be used in a puppet-play than in acts of devotion) for tokens of God's
presence. They thought an oracle would be pretty company for them in
their enterprise, and instead of a council of war to consult upon every
emergency; and, the place they were going to settle in being so far
from Shiloh, they thought they had more need of a house of gods among
themselves than Micah had that lived so near to it. They might have
made as good an ephod and teraphim themselves as these were, and such
as would have served their purpose every whit as well; but the
reputation which they found them in possession of (though they had had
that reputation but a while) amused them into a strange veneration for
this house of gods, which they would soon have dropped if they had had
so much sense as to enquire into its origin, and examine whether there
were any thing divine in its institution. Being determined to take
these gods along with them, we are here told how they stole the images,
cajoled the priest, and frightened Micah from attempting to rescue
them.
I. The five men that knew the house and the avenues to it, and
particularly the chapel, went in and fetched out the images, with the
ephod, and teraphim, and all the appurtenances, while the 600 kept the
priest in talk at the gate, v. 16-18. See what little care this sorry
priest took of his gods; while he was sauntering at the gate, and
gazing at the strangers, his treasure (such as it was) was gone. See
how impotent these sorry gods were, that could not keep themselves from
being stolen. It is mentioned as the reproach of idols that they
themselves had gone into captivity, Isa. xlvi. 2. O the sottishness of
these Danites! How could they imagine those gods should protect them
that could not keep themselves from being stolen? Yet because they went
by the name of gods, as if it were not enough that they had with them
the presence of the invisible God, nor that they stood in relation to
the tabernacle, where there were even visible tokens of his presence,
nothing will serve them but they must have gods to go before them, not
of their own making indeed, but, which was as bad, of their own
stealing. Their idolatry began in theft, a proper prologue for such an
opera. In order to the breaking of the second commandment, they begin
with the eighth, and take their neighbour's goods to make them their
gods. The holy God hates robbery for burnt-offerings, but the devil
loves it. Had these Danites seized the images to deface and abolish
them, and the priest to punish him, they would have done like
Israelites indeed, and would have appeared jealous for their God as
their fathers had done (Josh. xxii. 16); but to take them for their own
use was such a complicated crime as showed that they neither feared God
nor regarded man, but were perfectly lost both to godliness and
honesty.
II. They set upon the priest, and flattered him into a good humour, not
only to let the gods go, but to go himself along with them; for without
him they knew not well how to make use of the gods. Observe, 1. How
they tempted him, v. 19. They assured him of better preferment with
them than what he now had. It would be more honour and profit to be
chaplain to a regiment (for they were no more, though they called
themselves a tribe) than to be only a domestic chaplain to a private
gentleman. Let him go with them, and he shall have more dependants on
him, more sacrifices brought to his altar, and more fees for consulting
his teraphim, than he had here. 2. How they won him. A little
persuasion served: His heart was glad, v. 20. The proposal took well
enough with his rambling fancy, which would never let him stay long at
a place, and gratified his covetousness and ambition. He had no reason
to say but that he was well off where he was; Micah had not deceived
him, nor changed his wages. He was not moved with any remorse of
conscience for attending on a graven image: had he gone away to Shiloh
to minister to the Lord's priests, according to the duty of a Levite,
he might have been welcome there (Deut. xviii. 6), and his removal
would have been commendable; but, instead of this, he takes the images
with him, and carries the infection of the idolatry into a whole city.
It would have been very unjust and ungrateful to Micah if he had only
gone away himself, but it was much more so to take the images along
with him, which he knew the heart of Micah was set upon. Yet better
could not be expected from a treacherous Levite. What house can be sure
of him who has forsaken the house of the Lord? Or what friend will he
be true to that has been false to his God? He could not pretend that he
was under compulsive force, for he was glad in his heart to go. If ten
shekels won him (as bishop Hall expresses it), eleven would lose him;
for what can hold those that have made shipwreck of a good conscience?
The hireling flees because he is a hireling. The priest and his gods
went in the midst of the people. There they placed him, that they might
secure him either from going back himself, if his mind should change,
or from being fetched back by Micah; or perhaps this post was assigned
to him in imitation of the order of Israel's march through the
wilderness, in which the ark and the priests went in the midst of their
camp.
III. They frightened Micah back when he pursued them to recover his
gods. As soon as ever he perceived that his chapel was plundered, and
his chaplain had run away from him, he mustered all the forces he could
and pursued the robbers, v. 22. His neighbours, and perhaps tenants,
that used to join with him in his devotions, were forward to help him
on this occasion; they got together, and pursued the robbers, who,
having their children and cattle before them (v. 21), could make no
great haste, so that they soon overtook them, hoping by strength of
reason to recover what was stolen, for the disproportion of their
numbers was such that they could not hope to do it by strength of arm.
The pursuers called after them, desiring to speak a word with them;
those in the rear (where it is probable they posted the fiercest and
strongest of their company, expecting there to be attacked) turned
about and asked Micah what ailed him that he was so much concerned, and
what he would have, v. 23. He argues with them, and pleads his right,
which he thought should prevail; but they, in answer, plead their
might, which, it proved, did prevail; for it is common that might
overcomes right.
1. He insists upon the wrong they had certainly done him (v. 24): "You
have taken away my gods, my images of God, which I have an
incontestable title to, for I made them myself, and which I have such
an affection for that I am undone if I lose them; for what have I more
that will do me any good if these be lost?" Now, (1.) This discovers to
us the folly of idolaters, and the power that Satan has over them. What
a folly was it for him to call those his gods which he had made, when
he only that made us is to be worshipped by us as a God! Folly indeed
to set his heart upon such silly idle things, and to look upon himself
as undone when he had lost them! (2.) This may discover to us our
spiritual idolatry. That creature which we place our happiness in,
which we set our affections inordinately upon, and which we can by no
means find in our hearts to part with, of which we say, "What have we
more?" that we make an idol of. That is put in God's place, and is a
usurper, which we are concerned about as if our life and comfort, our
hope and happiness, and our all, were bound up in it. But, (3.) If all
people will thus walk in the name of their god, shall we not be in like
manner affected towards our God, the true God? Let us reckon the having
of an interest in God and communion with him incomparably the richest
portion, and the loss of God the sorest loss. Woe unto us if he depart,
for what have we more? Deserted souls that are lamenting after the Lord
may well wonder, as Micah did, that you should ask what ails them; for
the tokens of God's favour are suspended, his comforts are withdrawn,
and what have they more?
2. They insist upon the mischief they would certainly do him if he
prosecuted his demand. They would not hear reason, nor do justice, nor
so much as offer to pay him the prime cost he had been at upon those
images, nor promise to make restitution of what they had taken when
they had served their present purpose with them in this expedition and
had time to copy them and make others like them for themselves: much
less had they any compassion for a loss he so bitterly lamented. They
would not so much as give him good words, but resolved to justify their
robbery with murder if he did not immediately let fall his claims, v.
25. "Take heed lest angry fellows run upon thee, and thou lose thy
life, and that is worse than losing thy gods." Wicked and unreasonable
men reckon it a great provocation to be asked to do justice, and
support themselves by their power against right and reason. Micah's
crime is asking his own, yet, for this, he is in danger of losing his
life and the lives of his household. Micah has not courage enough to
venture his life for the rescue of his gods, so little opinion has he
of their being able to protect him and bear him out, and therefore
tamely gives them up (v. 26): He turned and went back to his house; and
if the loss of his idols did but convince him (as, one would think, it
should) of their vanity and impotency, and his own folly in setting his
heart upon them, and send him back to the true God from whom he had
revolted, he that lost them had a much better bargain than those that
by force of arms carried them off. If the loss of our idols cure us of
the love of them, and make us say, What have we to do any more with
idols? the loss will be unspeakable gain. See Isa. ii. 20; xxx. 22.
The Conquest of Laish. (b. c. 1406.)
27 And they took the things which Micah had made, and the priest which
he had, and came unto Laish, unto a people that were at quiet and
secure: and they smote them with the edge of the sword, and burnt the
city with fire. 28 And there was no deliverer, because it was far
from Zidon, and they had no business with any man; and it was in the
valley that lieth by Beth-rehob. And they built a city, and dwelt
therein. 29 And they called the name of the city Dan, after the name
of Dan their father, who was born unto Israel: howbeit the name of the
city was Laish at the first. 30 And the children of Dan set up the
graven image: and Jonathan, the son of Gershom, the son of Manasseh, he
and his sons were priests to the tribe of Dan until the day of the
captivity of the land. 31 And they set them up Micah's graven image,
which he made, all the time that the house of God was in Shiloh.
Here is, I. Laish conquered by the Danites. They proceeded on their
march, and, because they met with no disaster, perhaps concluded they
had not done amiss in robbing Micah. Many justify themselves in their
impiety by their prosperity. Observe, 1. What posture they found the
people of Laish in, both those of the city and those of the country
about. They were quiet and secure, not jealous of the five spies that
had been among them to search out the land, nor had they any
intelligence of the approach of this enemy, which made them a very easy
prey to this little handful of men that came upon them, v. 27. Note,
Many are brought to destruction by their security. Satan gets advantage
against us when we are careless and off our watch. Happy therefore is
the man that feareth always. 2. What a complete victory they obtained
over them: They put all the people to the sword, and burnt down so much
of the city as they thought fit to rebuild (v. 27, 28), and, for aught
that appears, herein they met with no resistance; for the measure of
the iniquity of the Canaanites was full, that of the Danites was but
beginning to fill. 3. How the conquerors settled themselves in their
room, v. 28, 29. They built the city, or much of it, anew (the old
buildings having gone to decay), and called the name of it Dan, to be a
witness for them that, though separated so far off from their brethren,
they were nevertheless Danites by birth, which might hereafter, by
reason of their distance, be called in question. We should feel
concerned not to lose the privilege of our relation to God's Israel,
and therefore should take all occasions to own it and preserve the
remembrance of it to ours after us.
II. Idolatry immediately set up there. God had graciously performed his
promise, in putting them in possession of that which fell to their lot,
obliging them thereby to be faithful to him who had been so to them.
They inherited the labour of the people, that they might observe his
statues, Ps. cv. 44, 45. But the first thing they do after they are
settled is to break his statues. As soon as they began to settle
themselves they set up the graven image (v. 30), perversely attributing
their success to that idol which, if God had not been infinitely
patient, would have been their ruin. Thus a prosperous idolater goes on
to offend, imputing this his power unto his god, Hab. i. 11. Their
Levite, who officiated as priest, is at length named here--Jonathan,
the son of Gershom, the son of Manasseh. The word Manasseh, in the
original, has the letter n, set over the head, which, some of the
Jewish rabbin say, is an intimation that it should be left out, and
then Manasseh will be Moses, and this Levite, they say, was grandson to
the famous Moses, who indeed had a son named Gershom; but, say they,
the historian, in honour of Moses, by a half interposition of that
letter, turned the name into Manasseh. The vulgar Latin reads it Moses.
And if indeed Moses had a grandson that was rakish, and was picked up
as a fit tool to be made use of in the setting up of idolatry, it is
not the only instance (would to God it were!) of the unhappy
degenerating of the posterity of great and good men. Children's
children are not always the crown of old men. But the learned bishop
Patrick takes this to be an idle conceit of the rabbin, and supposes
this Jonathan to be of some other family of the Levites. How long these
corruptions continued we are told in the close. 1. That the posterity
of this Jonathan continued to act as priests to this family of Dan that
was seated at Laish, and in the country about, till the captivity, v.
30. After Micah's image was removed this family retained the character
of priests, and had respect paid them as such by that city, and it is
very probable that Jeroboam had an eye to them when he set up one of
his calves there (which they could welcome at Can, and put some
reputation upon, when the priests of the Lord would have nothing to do
with them), and that this family officiated as some of his priests. 2.
That these images continued till Samuel's time, for so long the ark of
God was at Shiloh; and it is probable that in him time effectual care
was taken to suppress and abolish this idolatry. See how dangerous it
is to admit an infection, for spiritual distempers are not so soon
cured as caught.
__________________________________________________________________
J U D G E S
CHAP. XIX.
The three remaining chapters of this book contain a most tragical story
of the wickedness of the men of Gibeah, patronised by the tribe of
Benjamin, for which that tribe was severely chastised and almost
entirely cut off by the rest of the tribes. This seems to have been
done not long after the death of Joshua, for it was when there was no
king, no judge, in Israel (ver. 1, and ch. xxi. 25), and Phinehas was
then high priest, ch. xx. 28. These particular iniquities, the Danites'
idolatry, and the Benjamites' immorality, let in that general apostasy,
ch. iii. 7. The abuse of the Levite's concubine is here very
particularly related. I. Her adulterous elopement from him, ver. 1, 2.
II. His reconciliation to her, and the journey he took to fetch her
home, ver. 3. III. Her father's kind entertainment of him, ver. 4-9.
IV. The abuse he met with at Gibeah, where, being benighted, he was
forced to stop. 1. He was neglected by the men of Gibeah (ver. 10-15)
and entertained by an Ephraimite that sojourned among them, ver. 16-21.
2. They set upon him in his quarters, as the Sodomites did on Lot's
quests, ver. 22-24. 3. They villainously forced his concubine to death,
ver. 25-28. V. The course he took to send notice of this to all the
tribes of Israel, ver. 29, 30.
Elopement of the Levite's Concubine; The Levite Reconciled to His Concubine;
The Levite Benighted at Gibeah. (b. c. 1410.)
1 And it came to pass in those days, when there was no king in Israel,
that there was a certain Levite sojourning on the side of mount
Ephraim, who took to him a concubine out of Beth-lehem-judah. 2 And
his concubine played the whore against him, and went away from him unto
her father's house to Beth-lehem-judah, and was there four whole
months. 3 And her husband arose, and went after her, to speak
friendly unto her, and to bring her again, having his servant with him,
and a couple of asses: and she brought him into her father's house: and
when the father of the damsel saw him, he rejoiced to meet him. 4 And
his father in law, the damsel's father, retained him; and he abode with
him three days: so they did eat and drink, and lodged there. 5 And it
came to pass on the fourth day, when they arose early in the morning,
that he rose up to depart: and the damsel's father said unto his son in
law, Comfort thine heart with a morsel of bread, and afterward go your
way. 6 And they sat down, and did eat and drink both of them
together: for the damsel's father had said unto the man, Be content, I
pray thee, and tarry all night, and let thine heart be merry. 7 And
when the man rose up to depart, his father in law urged him: therefore
he lodged there again. 8 And he arose early in the morning on the
fifth day to depart: and the damsel's father said, Comfort thine heart,
I pray thee. And they tarried until afternoon, and they did eat both of
them. 9 And when the man rose up to depart, he, and his concubine,
and his servant, his father in law, the damsel's father, said unto him,
Behold, now the day draweth toward evening, I pray you tarry all night:
behold, the day groweth to an end, lodge here, that thine heart may be
merry; and to morrow get you early on your way, that thou mayest go
home. 10 But the man would not tarry that night, but he rose up and
departed, and came over against Jebus, which is Jerusalem; and there
were with him two asses saddled, his concubine also was with him. 11
And when they were by Jebus, the day was far spent; and the servant
said unto his master, Come, I pray thee, and let us turn in into this
city of the Jebusites, and lodge in it. 12 And his master said unto
him, We will not turn aside hither into the city of a stranger, that is
not of the children of Israel; we will pass over to Gibeah. 13 And he
said unto his servant, Come, and let us draw near to one of these
places to lodge all night, in Gibeah, or in Ramah. 14 And they passed
on and went their way; and the sun went down upon them when they were
by Gibeah, which belongeth to Benjamin. 15 And they turned aside
thither, to go in and to lodge in Gibeah: and when he went in, he sat
him down in a street of the city: for there was no man that took them
into his house to lodging.
The domestic affairs of this Levite would not have been related thus
largely but to make way for the following story of the injuries done
him, in which the whole nation interested themselves. Bishop Hall's
first remark upon this story is, That there is no complaint of a public
ordered state but there is a Levite at one end of it, either as an
agent or as a patient. In Micah's idolatry a Levite was active; in the
wickedness of Gibeah a Levite was passive; no tribe shall sooner feel
the want of government than that of Levi; and, in all the book of
Judges, no mention is made of any of that tribe, but of these two. This
Levite was of Mount Ephraim, v. 1. He married a wife of
Bethlehem-Judah. She is called his concubine, because she was not
endowed, for perhaps he had nothing to endow her with, being himself a
sojourner and not settled; but it does not appear that he had any other
wife, and the margin calls her a wife, a concubine, v. 1. She came from
the same city that Micah's Levite came from, as if Bethlehem-Judah owed
a double ill turn to Mount Ephraim, for she was as bad for a Levite's
wife as the other for a Levite.
I. This Levite's concubine played the whore and eloped from her
husband, v. 2. The Chaldee reads it only that she carried herself
insolently to him, or despised him, and, he being displeased at it, she
went away from him, and (which was not fair) was received and
entertained at her father's house. Had her husband turned her out of
doors unjustly, her father ought to have pitied her affliction; but,
when she treacherously departed from her husband to embrace the bosom
of a stranger, her father ought not to have countenanced her sin.
Perhaps she would not have violated her duty to her husband if she had
not known too well where she should be kindly received. Children's ruin
is often owing very much to parents' indulgence.
II. The Levite went himself to court her return. It was a sign there
was no king, no judge, in Israel, else she would have been prosecuted
and put to death as an adulteress; but, instead of that, she is
addressed in the kindest manner by her injured husband, who takes a
long journey on purpose to beseech her to be reconciled, v. 3. If he
had put her away, it would have been a crime in him to return to her
again, Jer. iii. 1. But, she having gone away, it was a virtue in him
to forgive the offence, and, though the party wronged, to make the
first motion to her to be friends again. It is part of the character of
the wisdom from above that it is gentle and easy to be entreated. He
spoke friendly to her, or comfortably (for so the Hebrew phrase of
speaking to the heart commonly signifies), which intimates that she was
in sorrow, penitent for what she had done amiss, which probably he
heard of when he came to fetch her back. Thus God promises concerning
adulterous Israel (Hos. ii. 14), I will bring her into the wilderness,
and speak comfortably to her.
III. Her father made him very welcome, and, by his extraordinary
kindness to him, endeavoured to atone for the countenance he had given
his daughter in withdrawing from him, and to confirm him in his
disposition to be reconciled to her. 1. He entertains him kindly,
rejoices to see him (v. 3), treats him generously for three days, v. 4.
And the Levite, to show that he was perfectly reconciled, accepted his
kindness, and we do not find that he upbraided him or his daughter with
what had been amiss, but was as easy and as pleasant as at his first
wedding-feast. It becomes all, but especially Levites, to forgive as
God does. Every thing among them gave a hopeful prospect of their
living comfortably together for the future; but, could they have
foreseen what befel them within one day or two, how would all their
mirth have been embittered and turned into mourning! When the affairs
of our families are in the best posture we ought to rejoice with
trembling, because we know not what troubles one day may bring forth.
We cannot foresee what evil is near us, but we ought to consider what
may be, that we may not be secure, as if to-morrow must needs be as
this day and much more abundant, Isa. lvi. 12. 2. He is very earnest
for his stay, as a further demonstration of his hearty welcome. The
affection he had for him, and the pleasure he took in his company,
proceeded, (1.) From a civil regard to him as his son-in-law and an
ingrafted branch of his own house. Note, Love and duty are due to those
to whom we are related by marriage as well as to those who are bone of
our bone: and those that show kindness as this Levite did may expect to
receive kindness as he did. And, (2.) From a pious respect to him as a
Levite, a servant of God's house; if he was such a Levite as he should
be (and nothing appears to the contrary) he is to be commended for
courting his stay, finding his conversation profitable, and having
opportunity to learn from him the good knowledge of the Lord, hoping
also that the Lord will do him good because he has a Levite to be his
son-in-law, and will bless him for his sake. [1.] He forces him to stay
the fourth day, and this was kind; not knowing when they might be
together again, he engages him to stay as long as he possibly could.
The Levite, though nobly treated, was very urgent to be gone. A good
man's heart is where his business is; for as a bird that wanders from
her nest so is the man that wanders from his place. It is a sign a man
has either little to do at home, or little heart to do what he has to
do, when he can take pleasure in being long abroad where he has nothing
to do. It is especially good to see a Levite willing to go home to his
few sheep in the wilderness. Yet this Levite was overcome by
importunity and kind persuasion to stay longer than he intended, v.
5-7. We ought to avoid the extreme of an over-easy yielding, to the
neglect of our duty on the one hand, and that of moroseness and
wilfulness, to the neglect of our friends and their kindness on the
other hand. Our Saviour, after his resurrection, was prevailed upon to
stay with his friends longer than he at first intimated to be his
purpose, Luke xxiv. 28, 29. [2.] He forces him to stay till the
afternoon of the fifth day, and this, as it proved, was unkind, v. 8,
9. He would by no means let him go before dinner, promises him he shall
have dinner early, designing thereby, as he had done the day before, to
detain him another night; but the Levite was intent on the house of the
Lord at Shiloh (v. 18), and, being impatient to get thither, would stay
no longer. Had they set out early, they might have reached some better
lodging-place than that which they were now constrained to take up
with, nay, they might have got to Shiloh. Note, Our friends' designed
kindnesses often prove, in the event, real injuries; what is meant for
our welfare becomes a trap. Who knows what is good for a man in this
life? The Levite was unwise in setting out so late; he might have got
home better if he had staid a night longer and taken the day before
him.
IV. In his return home he was forced to lodge at Gibeah, a city in the
tribe of Benjamin, afterwards called Gibeah of Saul, which lay on his
road towards Shiloh and Mount Ephraim. When it drew towards night, and
the shadows of the evening were stretched out, they began to think (as
it behoves us to do when we observe the day of our life hastening
towards a period) where they must lodge. When night came they could not
pursue their journey. He that walketh in darkness knoweth not whither
he goes. They could not but desire rest, for which the night was
intended, as the day for labour. 1. The servant proposed that they
should lodge in Jebus, afterwards Jerusalem, but as yet in the
possession of Jebusites. "Come," said the servant, "let us lodge in
this city of the Jebusites," v. 11. And, if they had done so, it is
probable they would have had much better usage than they met with in
Gibeah of Benjamin. Debauched and profligate Israelites are worse and
much more dangerous than Canaanites themselves. But the master, as
became one of God's tribe, would by no means quarter, no, not one
night, in a city of strangers (v. 12), not because he questioned his
safety among them, but he was not willing, if he could possibly avoid
it, to have so much intimacy and familiarity with them as a night's
lodging came to, nor to be so much beholden to them. By shunning this
place he would witness against the wickedness of those that contracted
friendship and familiarity with these devoted nations. Let Israelites,
Levites especially, associate with Israelites, and not with the sons of
the stranger. 2. Having passed by Jebus, which was about five or six
miles from Bethlehem (the place whence they came), and not having
daylight to bring them to Ramah, they stopped at Gibeah (v. 13-15);
there they sat down in the street, nobody offering them a lodging. In
these countries, at that time, there were no inns, or public-houses, in
which, as with us, travellers might have entertainment for their money,
but they carried entertainment along with them, as this Levite did (v.
19), and depended upon the courtesy and hospitality of the inhabitants
for a lodging. Let us take occasion hence, when we are in journeys, to
thank God for this, among other conveniences of travelling, that there
are inns to entertain strangers, and in which they may be welcome and
well accommodated for their money. Surely there is no country in the
world wherein one may stay at home with more satisfaction, or go abroad
with more comfort, than in our own nation. This traveller, though a
Levite (and to those of that tribe God had particularly commanded his
people to be kind upon all occasions), met with very cold entertainment
at Gibeah: No man took them into his house. If they had any reason to
think he was a Levite perhaps that made those ill-disposed people the
more shy of him. There are those who will have this laid to their
charge at the great day, I was a stranger and you took me not in.
The Levite Entertained at Gibeah. (b. c. 1410.)
16 And, behold, there came an old man from his work out of the field at
even, which was also of mount Ephraim; and he sojourned in Gibeah: but
the men of the place were Benjamites. 17 And when he had lifted up
his eyes, he saw a wayfaring man in the street of the city: and the old
man said, Whither goest thou? and whence comest thou? 18 And he said
unto him, We are passing from Beth-lehem-judah toward the side of mount
Ephraim; from thence am I: and I went to Beth-lehem-judah, but I am now
going to the house of the Lord; and there is no man that receiveth me
to house. 19 Yet there is both straw and provender for our asses; and
there is bread and wine also for me, and for thy handmaid, and for the
young man which is with thy servants: there is no want of any thing.
20 And the old man said, Peace be with thee; howsoever let all thy
wants lie upon me; only lodge not in the street. 21 So he brought him
into his house, and gave provender unto the asses: and they washed
their feet, and did eat and drink.
Though there as not one of Gibeah, yet it proved there was one in
Gibeah, that showed some civility to this distressed Levite, who was
glad that any one took notice of him. It was strange that some of those
wicked people, who, when it was dark, designed so ill to him and his
concubine, did not, under pretence of kindness, invite them in, that
they might have a fairer opportunity of perpetrating their villany; but
either they had not wit enough to be so designing, or not wickedness
enough to be so deceiving. Or, perhaps, none of them separately thought
of such a wickedness, till in the black and dark night they got
together to contrive what mischief they should do. Bad people in
confederacy make one another much worse than any of them would be by
themselves. When the Levite, and his wife, and servant, were beginning
to fear that they must lie in the street all night (and as good have
laid in a den of lions) they were at length invited into a house, and
we are here told,
I. Who that kind man was that invited them. 1. He was a man of Mount
Ephraim, and only sojourned in Gibeah, v. 16. Of all the tribes of
Israel, the Benjamites had most reason to be kind to poor travellers,
for their ancestor, Benjamin, was born upon the road, his mother being
then upon a journey, and very near to this place, Gen. xxxv. 16, 17.
Yet they were hard-hearted to a traveller in distress, while an honest
Ephraimite had compassion on him, and, no doubt, was the more kind to
him, when, upon enquiry, he found that he was his countryman, of Mount
Ephraim likewise. He that was himself but a sojourner in Gibeah was the
more compassionate to a wayfaring man, for he knew the heart of a
stranger, Exod. xxiii. 9; Deut. x. 19. Good people, that look upon
themselves but as strangers and sojourners in this world, should for
this reason be tender to one another, because they all belong to the
same better country and are not at home here. 2. He was an old man, one
that retained some of the expiring virtue of an Israelite. The rising
generation was entirely corrupted; if there was any good remaining
among them, it was only with those that were old and going off. 3. He
was coming home from his work out of the field at eventide. The evening
calls home labourers, Ps. civ. 23. But, it should seem, this was the
only labourer that this evening brought home to Gibeah. The rest had
given themselves up to sloth and luxury, and no marvel there was among
them, as in Sodom, abundance of uncleanness, when there was among them,
as in Sodom, abundance of idleness, Ezek. xvi. 49. But he that was
honestly diligent in his business all day was disposed to be generously
hospitable to these poor strangers at night. Let men labour, that they
may have to give, Eph. iv. 28. It appears from v. 21 that he was a man
of some substance, and yet had been himself at work in the field. No
man's estate will privilege him in idleness.
II. How free and generous he was in his invitation. He did not stay
till they applied to him to beg for a night's lodging; but when he saw
them (v. 17) enquired into their circumstances, and anticipated them
with his kindness. Thus our good God answers before we call. Note, A
charitable disposition expects only opportunity, not importunity, to do
good, and will succour upon sight, unsought unto. Hence we read of a
bountiful eye, Prov. xxii. 9. If Gibeah was like Sodom, this old man
was like Lot in Sodom, who sat in the gate to invite strangers, Gen.
xix. 1. Thus Job opened his doors to the traveller, and would not
suffer him to lodge in the street, Job xxxi. 32. Observe, 1. How ready
he was to give credit to the Levite's account of himself when he saw no
reason at all to question the truth of it. Charity is not apt to
distrust, but hopeth all things (1 Cor. xiii. 7) and will not make use
of Nabal's excuse for his churlishness to David, Many servants
now-a-days break away from their masters, 1 Sam. xxv. 10. The Levite,
in his account of himself, professed that he was now going to the house
of the Lord (v. 18), for there he designed to attend, either with a
trespass-offering for the sins of his family, or with a peace-offering
for the mercies of his family, or both, before he went to his own
house. And, if the men of Gibeah had any intimation of his being bound
that way, probably they would therefore be disinclined to entertain
him. The Samaritans would not receive Christ because his face was
towards Jerusalem, Luke ix. 53. But for this reason, because he was a
Levite and was now going to the house of the Lord, this good old man
was the more kind to him. Thus he received a disciple in the name of a
disciple, a servant of God for his Master's sake. 2. How free he was to
give him entertainment. The Levite was himself provided with all
necessaries (v. 19), wanted nothing but a lodging, but his generous
host would be himself at the charge of his entertainment (v. 20): Let
all thy wants be upon me; so he brought him into his house, v. 21. Thus
God will, some way or other, raise up friends for his people and
ministers, even when they seem forlorn.
The Wickedness of Gibeah; The Israelites Roused to Revenge. (b. c. 1410.)
22 Now as they were making their hearts merry, behold, the men of the
city, certain sons of Belial, beset the house round about, and beat at
the door, and spake to the master of the house, the old man, saying,
Bring forth the man that came into thine house, that we may know him.
23 And the man, the master of the house, went out unto them, and said
unto them, Nay, my brethren, nay, I pray you, do not so wickedly;
seeing that this man is come into mine house, do not this folly. 24
Behold, here is my daughter a maiden, and his concubine; them I will
bring out now, and humble ye them, and do with them what seemeth good
unto you: but unto this man do not so vile a thing. 25 But the men
would not hearken to him: so the man took his concubine, and brought
her forth unto them; and they knew her, and abused her all the night
until the morning: and when the day began to spring, they let her go.
26 Then came the woman in the dawning of the day, and fell down at the
door of the man's house where her lord was, till it was light. 27 And
her lord rose up in the morning, and opened the doors of the house, and
went out to go his way: and, behold, the woman his concubine was fallen
down at the door of the house, and her hands were upon the threshold.
28 And he said unto her, Up, and let us be going. But none answered.
Then the man took her up upon an ass, and the man rose up, and gat him
unto his place. 29 And when he was come into his house, he took a
knife, and laid hold on his concubine, and divided her, together with
her bones, into twelve pieces, and sent her into all the coasts of
Israel. 30 And it was so, that all that saw it said, There was no
such deed done nor seen from the day that the children of Israel came
up out of the land of Egypt unto this day: consider of it, take advice,
and speak your minds.
Here is, I. The great wickedness of the men of Gibeah. One could not
imagine that ever it should enter into the heart of men that had the
use of human reason, of Israelites that had the benefit of divine
revelation, to be so very wicked. "Lord, what is man!" said David,
"what a mean creature is he!" "Lord, what is man," may we say upon the
reading of this story, "what a vile creature is he, when he is given up
to his own heart's lusts!" The sinners are here called sons of Belial,
that is, ungovernable men, men that would endure no yoke, children of
the devil (for he is Belial), resembling him, and joining with him in
rebellion against God and his government. Sons of Benjamin, of whom
Moses had said, The beloved of the Lord shall dwell in safety by him
(Deut. xxxiii. 12), have become such sons of Belial that an honest man
cannot lodge in safety among them. The sufferers were a Levite and his
wife, and that kind man that gave them entertainment. We are strangers
upon earth, and must expect strange usage. It is said they were making
their hearts merry when this trouble came upon them, v. 22. If the
mirth was innocent, it teaches us of what uncertain continuance all our
creature comforts and enjoyments are; when we are ever so well pleased
with our friends, we know not how near our enemies are; nor, if it be
well with us this hour, can we be sure it will be so the next. If the
mirth was sinful and excessive, let it be a warning to us to keep a
strict guard upon ourselves, that we grow not intemperate in the use of
lawful things, nor be transported into indecencies by our cheerfulness;
for the end of that mirth is heaviness. God can soon change the note of
those that are making their hearts merry, and turn their laughter into
mourning and their joy into heaviness. Let us see what the wickedness
of these Benjamites was.
1. They made a rude and insolent assault, in the night, upon the
habitation of an honest man, that not only lived peaceably among them,
but kept a good house and was a blessing and ornament to their city.
They beset the house round, and, to the great terror of those within,
beat as hard as they could at the door, v. 22. A man's house is his
castle, in which he ought to be both safe and quiet, and, where there
is law, it is taken under the special protection of it; but there was
no king in Israel to keep the peace and secure honest men from the sons
of violence.
2. They had a particular spite at the strangers that were within their
gates, that only desired a night's lodging among them, contrary to the
laws of hospitality, which all civilized nations have accounted sacred,
and which the master of the house pleaded with them (v. 23): Seeing
that this man has come into my house. Those are base and abject spirits
indeed that will trample upon the helpless, and use a man the worse for
his being a stranger, whom they know no ill of.
3. They designed in the most filthy and abominable manner (not to be
thought of without horror and detestation) to abuse the Levite, whom
perhaps they had observed to be young and comely: Bring him forth that
we may know him. We should certainly have concluded they meant only to
enquire whence he came, and to know his character, but that the good
man of the house, who understood their meaning too well, by his answer
lets us know that they designed the gratification of that most
unnatural and worse than brutish lust which was expressly forbidden by
the law of Moses, and called an abomination, Lev. xviii. 22. Those that
are guilty of it are ranked in the New Testament among the worst and
vilest of sinners (1 Tim. i. 10), and such as shall not inherit the
kingdom of God, 1 Cor. vi. 9. Now, (1.) This was the sin of Sodom, and
is thence called Sodomy. The Dead Sea, which was the standing monument
of God's vengeance upon Sodom, for its filthiness, was one of the
boundaries of Canaan, and lay not many miles off from Gibeah. We may
suppose the men of Gibeah had seen it many a time, and yet would not
take warning by it, but did worse than Sodom (Ezek. xvi. 48), and
sinned just after the similitude of their transgression. Who would have
expected (says bishop Hall) such extreme abomination to come out of the
loins of Jacob? Even the worst pagans were saints to them. What did it
avail them that they had the ark of God in Shiloh when they had Sodom
in their streets--God's law in their fringes, but the devil in their
hearts? Nothing but hell itself can yield a worse creature than a
depraved Israelite. (2.) This was the punishment of their idolatry,
that sin to which they were, above all others, most addicted. Because
they liked not to retain God in their knowledge, therefore he gave them
up to these vile affections, by which they dishonoured themselves as
they had by their idolatry dishonoured him and turned his glory into
shame, Rom. i. 24, 28. See and admire, in this instance, the patience
of God. Why were not these sons of Belial struck blind, as the
Sodomites were? Why were not fire and brimstone rained from heaven upon
their city? It was because God would leave it to Israel to punish them
by the sword, and would reserve his own punishment of them for the
future state, in which those that go after strange flesh shall suffer
the vengeance of eternal fire, Jude 7.
4. They were deaf to the reproofs and reasoning of the good man of the
house, who, being well acquainted (we may suppose) with the story of
Lot and the Sodomites, set himself to imitate Lot, v. 23, 24. Compare
Gen. xix. 6-8. He went out to them as Lot did, spoke civilly to them,
called them brethren, begged of them to desist, pleaded the protection
of his house which his guests were under, and represented to them the
great wickedness of their attempt: "Do not so wickedly, so very
wickedly." He calls it folly and a vile thing. But in one thing he
conformed too far to Lot's example (as we are apt in imitating good men
to follow them even in their false steps), in offering them his
daughter to do what they would with. He had not power thus to
prostitute his daughter, nor ought he to have done this evil that good
might come. But this wicked proposal of his may be in part excused from
the great surprise and terror he was in, his concern for his guests,
and his having too close a regard to what Lot did in the like case,
especially not finding that the angels who were by reproved him for it.
And perhaps he hoped that his mentioning this as a more natural
gratification of their lust would have sent them back to their common
harlots. But they would not hearken to him, v. 25. Headstrong lusts are
like the deaf adder that stoppeth her ear; they sear the conscience and
make it insensible.
5. They got the Levite's wife among them, and abused her to death, v.
25. They slighted the old man's offer of his daughter to their lust,
either because she was not handsome or because they knew her to be one
of great gravity and modesty: but, when the Levite brought them his
concubine, they took her with them by force to the place appointed for
their filthiness. Josephus, in his narrative of this story, makes her
to be the person they had a design upon when they beset the house, and
says nothing of their villainous design upon the Levite himself. They
saw her (he says) in the street, when they came into the town, and were
smitten with her beauty; and perhaps, though she was reconciled to her
husband, her looks did not bespeak her to be one of the most modest.
Many bring mischief of this kind upon themselves by their loose
carriage and behaviour; a little spark may kindle a great fire. One
would think the Levite should have followed them, to see what became of
his wife, but it is probable he durst not, lest they should do him a
mischief. In the miserable end of this woman, we may see the righteous
hand of God punishing her for her former uncleanness, when she played
the whore against her husband, v. 2. Though her father had countenanced
her, her husband had forgiven her, and the fault was forgotten now that
the quarrel was made up, yet God remembered it against her when he
suffered these wicked men thus wretchedly to abuse her; how unrighteous
soever they were in their treatment of her, in permitting it the Lord
was righteous. Her punishment answered her sin, Culpa libido fuit,
poena libido fuit--Lust was her sin, and lust was her punishment. By
the law of Moses she was to have been put to death for her adultery.
She escaped that punishment from men, yet vengeance pursued her; for,
if there was no king in Israel, yet there was a God in Israel, a God
that judgeth in the earth. We must not think it enough to make our
peace with men, whom by our sins we have wronged, but are concerned, by
repentance and faith, to make our peace with God, who sees not as men
see, nor makes so light of sin as men often do. The justice of God in
this matter does not at all extenuate the horrid wickedness of these
men of Gibeah, than which nothing could be more barbarous and inhuman.
II. The notice that was sent of this wickedness to all the tribes of
Israel. The poor abused woman made towards her husband's lodgings as
soon as ever the approach of the day-light obliged these sons of Belial
to let her go (for these works of darkness hate and dread the light),
v. 25. Down she fell at the door, with her hands on the threshold,
begging pardon (as it were) for her former transgression, and in that
posture of a penitent, with her mouth in the dust, she expired. There
he found her (v. 26, 27), supposed her asleep, or overcome with shame
and confusion for what had happened, but soon perceived she was dead
(v. 28), took up her dead body, which, we may suppose, had all over it
marks of the hands, the blows, and other abuses, she had received. On
this sad occasion he waived his purpose of going to Shiloh, and went
directly home. He that went out in hopes to return rejoicing came in
again melancholy and disconsolate, sat down and considered, "Is this an
injury fit to be passed by?" He cannot call for fire from heaven to
consume the men of Gibeah, as those angels did who were, after the same
manner, insulted by the Sodomites. There was no king in Israel, nor
(for aught that appears) any sanhedrim, or great council, to appeal to,
and demand justice from. Phinehas is high priest, but he attends
closely to the business of the sanctuary, and will be no judge or
divider. He has therefore no other way left him than to appeal to the
people: let the community be judge. Though they had no general stated
assembly of all the tribes, yet it is probable that each tribe had a
meeting of their chiefs within itself. To each of the tribes, in their
respective meetings, he sent by special messengers a remonstrance of
the wrong that was done him, in all its aggravating circumstances, and
with it a piece of his wife's dead body (v. 29), both to confirm the
truth of the story and to affect them the more with it. He divided it
into twelve pieces, according to the bones, so some read it, that is,
by the joints, sending one to each tribe, even to Benjamin among the
rest, with the hope that some among them would be moved to join in
punishing so great a villany, and the more warmly because committed by
some of their own tribe. It did indeed look very barbarous thus to
mangle a dead body, which, having been so wretchedly dishonoured, ought
to have been decently interred; but the Levite designed hereby, not
only to represent their barbarous usage of his wife, whom they had
better have cut in pieces thus than have used as they did, but also to
express his own passionate concern and thereby to excite the like in
them. And it had the desired effect. All that saw the pieces of the
dead body, and were told how the matter was, expressed the same
sentiments upon it. 1. That the men of Gibeah had been guilty of a very
heinous piece of wickedness, the like to which had never been known
before in Israel, v. 30. It was a complicated crime, loaded and
blackened with all possible aggravations. They were not such fools as
to make a mock at this sin, or turn the story off with a jest. 2. That
a general assembly of all Israel should be called, to debate what was
fit to be done for the punishment of this wickedness, that a stop might
be put to this threatening inundation of debauchery, and the wrath of
God might not be poured upon the whole nation for it. It is not a
common case, and therefore they stir up one another to come together
upon the occasion with this: Consider of it, take advice, and speak
your minds. We have here the three great rules by which those that sit
in council ought to go in every arduous affair. (1.) Let every man
retire into himself, and weigh the matter impartially and fully in his
own thoughts, and seriously and calmly consider it, without prejudice
on either side, before he speaks upon it. (2.) Let them freely talk it
over, and every man take advice of his friend, know his opinion and his
reasons, and weigh them. (3.) Then let every man speak his mind, and
give his vote according to his conscience. In the multitude of such
counsellors there is safety.
__________________________________________________________________
J U D G E S
CHAP. XX.
Into the book of the wars of the Lord the story of this chapter must be
brought, but it looks as sad and uncomfortable as any article in all
that history; for there is nothing in it that looks in the least bright
or pleasant but the pious zeal of Israel against the wickedness of the
men of Gibeah, which made it on their side a just and holy war; but
otherwise the obstinacy of the Benjamites in protecting their
criminals, which was the foundation of the war, the vast loss which the
Israelites sustained in carrying on the war, and (though the righteous
cause was victorious at last) the issuing of the war in the almost
utter extirpation of the tribe of Benjamin, make it, from first to
last, melancholy. And yet this happened soon after the glorious
settlement of Israel in the land of promise, upon which one would have
expected every thing to be prosperous and serene. In this chapter we
have, I. The Levite's cause heard in a general convention of the
tribes, ver. 1-7. II. A unanimous resolve to avenge his quarrel upon
the men of Gibeah, ver. 8-11. III. The Benjamites appearing in defence
of the criminals, ver. 12-17. IV. The defeat of Israel in the first and
second day's battle, ver. 18-25. V. Their humbling themselves before
God upon that occasion, ver. 26-28. VI. The total rout they gave the
Benjamites in the third engagement, by a stratagem, by which they were
all cut off, except 600 men, ver. 29-48. And all this the effect of the
indignities done to one poor Levite and his wife; so little do those
that do iniquity consider what will be the end thereof.
The Combination Against Gibeah. (b. c. 1410.)
1 Then all the children of Israel went out, and the congregation was
gathered together as one man, from Dan even to Beer-sheba, with the
land of Gilead, unto the Lord in Mizpeh. 2 And the chief of all the
people, even of all the tribes of Israel, presented themselves in the
assembly of the people of God, four hundred thousand footmen that drew
sword. 3 (Now the children of Benjamin heard that the children of
Israel were gone up to Mizpeh.) Then said the children of Israel, Tell
us, how was this wickedness? 4 And the Levite, the husband of the
woman that was slain, answered and said, I came into Gibeah that
belongeth to Benjamin, I and my concubine, to lodge. 5 And the men of
Gibeah rose against me, and beset the house round about upon me by
night, and thought to have slain me: and my concubine have they forced,
that she is dead. 6 And I took my concubine, and cut her in pieces,
and sent her throughout all the country of the inheritance of Israel:
for they have committed lewdness and folly in Israel. 7 Behold, ye
are all children of Israel; give here your advice and counsel. 8 And
all the people arose as one man, saying, We will not any of us go to
his tent, neither will we any of us turn into his house. 9 But now
this shall be the thing which we will do to Gibeah; we will go up by
lot against it; 10 And we will take ten men of a hundred throughout
all the tribes of Israel, and a hundred of a thousand, and a thousand
out of ten thousand, to fetch victual for the people, that they may do,
when they come to Gibeah of Benjamin, according to all the folly that
they have wrought in Israel. 11 So all the men of Israel were
gathered against the city, knit together as one man.
Here is, I. A general meeting of all the congregation of Israel to
examine the matter concerning the Levite's concubine, and to consider
what was to be done upon it, v. 1, 2. It does not appear that they were
summoned by the authority of any one common head, but they came
together by the consent and agreement, as it were, of one common heart,
fired with a holy zeal for the honour of God and Israel. 1. The place
of their meeting was Mizpeh; they gathered together unto the Lord
there, for Mizpeh was so very near to Shiloh that their encampment
might very well be supposed to reach from Mizpeh to Shiloh. Shiloh was
a small town, and therefore, when there was a general meeting of the
people to represent themselves before God, they chose Mizpeh for their
head-quarters, which was the next adjoining city of note, perhaps
because they were not willing to give that trouble to Shiloh which so
great an assembly would occasion, it being the resident of the priests
that attended the tabernacle. 2. The persons that met were all Israel,
from Dan (the city very lately so called, ch. xviii. 29) in the north
to Beersheba in the south, with the land of Gilead (that is, the tribes
on the other side Jordan), all as one man, so unanimous were they in
their concern for the public good. Here was an assembly of the people
of God, not a convocation of the Levites and priests, though a Levite
was the person principally concerned in the cause, but an assembly of
the people, to whom the Levite referred himself with an Appello
populum--I appeal to the people. The people of God were 400,000 footmen
that drew the sword, that is, were armed and disciplined, and fit for
service, and some of them perhaps such as had known the wars of Canaan,
ch. iii. 1. In this assembly of all Israel, the chief (or corners) of
the people (for rulers are the corner-stones of the people, that keep
all together) presented themselves as the representatives of the rest.
They rendered themselves at their respective posts, at the head of the
thousands and hundreds, the fifties and tens, over which they presided;
for so much order and government, we may suppose, at least, they had
among them, though they had no general or commander-in-chief. So that
here was, (1.) A general congress of the states for counsel. The chief
of the people presented themselves, to lead and direct in this affair.
(2.) A general rendezvous of the militia for action, all that drew
sword and were men of war (v. 17), not hirelings nor pressed men, but
the best freeholders, that went at their own charge. Israel were above
600,000 when they came into Canaan, and we have reason to think they
were at this time much increased, rather than diminished; but then all
between twenty and sixty were military men, now we may suppose more
than the one half exempted from bearing arms to cultivate the land; so
that these were as the trained bands. The militia of the two tribes and
a half were 40,000 (Josh. iv. 13), but the tribes were many more.
II. Notice given to the tribe of Benjamin of this meeting (v. 3): They
heard that the children of Israel had gone up to Mizpeh. Probably they
had a legal summons sent them to appear with their brethren, that the
cause might be fairly debated, before any resolutions were taken up
upon it, and so the mischiefs that followed would have been happily
prevented; but the notice they had of this meeting rather hardened and
exasperated them than awakened them to think of the things that
belonged to their peace and honour.
III. A solemn examination of the crime charged upon the men of Gibeah.
A very horrid representation of it had been made by the report of the
messengers that were sent to call them together, but it was fit it
should be more closely enquired into, because such things are often
made worse than really they were; a committee therefore was appointed
to examine the witnesses (upon oath, no doubt) and to report the
matter. It is only the testimony of the Levite himself that is here
recorded, but it is probable his servant, and the old man, were
examined, and gave in their testimony, for that more than one were
examined appears by the original (v. 3), which is, Tell you us; and the
law was that none should be put to death, much less so many, upon the
testimony of one witness only. The Levite gives a particular account of
the matter: that he came into Gibeah only as a traveller to lodge
there, not giving the least shadow of suspicion that he designed them
any ill turn (v. 4), and that the men of Gibeah, even those that were
of substance among them, that should have been a protection to the
stranger within their gates, riotously set upon the house where he
lodged, and thought to slay him; he could not, for shame relate the
demand which they, without shame, made, ch. xix. 22. They declared
their sin as Sodom, even the sin of Sodom, but his modesty would not
suffer him to repeat it; it was sufficient to say they would have slain
him, for he would rather have been slain than have submitted to their
villany; and, if they had got him into their hands, they would have
abused him to death, witness what they had done to his concubine: They
have forced her that she is dead, v. 5. And, to excite in his
countrymen an indignation at this wickedness, he had sent pieces of the
mangled body to all the tribes, which had fetched them together to bear
their testimony against the lewdness and folly committed in Israel, v.
6. All lewdness is folly, but especially lewdness in Israel. For those
to defile their own bodies who have the honourable seal of the covenant
in their flesh, for those to defy the divine vengeance to whom it is so
clearly revealed from heaven--Nabal is their name, and folly is with
them. He concludes his declaration with an appeal to the judgment of
the court (v. 7): You are all children of Israel, and therefore you
know law and judgment, Esth. i. 13. "You are a holy people to God, and
have a dread of every thing which will dishonour God and defile the
land; you are of the same community, members of the same body, and
therefore likely to feel from the distempers of it; you are children of
Israel, that ought to take particular care of the Levites, God's tribe,
among you, and therefore give your advice and counsel what is to be
done."
IV. The resolution they came to hereupon, which was that, being now
together, they would not disperse till they had seen vengeance taken
upon this wicked city, which was the reproach and scandal of their
nation. Observe, 1. Their zeal against the lewdness that was committed.
They would not return to their houses, how much soever their families
and their affairs at home wanted them, till they had vindicated the
honour of God and Israel, and recovered with their swords, if it could
not be had otherwise, that satisfaction for the crime which the justice
of the nation called for, v. 8. By this they showed themselves children
of Israel indeed, that they preferred the public interest before their
private concerns. 2. Their prudence in sending out a considerable body
of their forces to fetch provisions for the rest, v. 9, 10. One of ten,
and he chosen by lot, 40,000 in all, must go to their respective
countries, whence they came, to fetch bread and other necessaries for
the subsistence of this great army; for when they came from home they
took with them provisions only for a journey to Mizpeh, not for an
encampment (which might prove long) before Gibeah. This was to prevent
their scattering to forage for themselves, for, if they had done this,
it would have been hard to get them all together again, especially all
in so good a mind. Note, When there appears in people a pious zeal for
any good work it is best to strike while the iron is hot, for such zeal
is apt to cool quickly if the prosecution of the work be delayed. Let
it never be said that we left that good work to be done to-morrow which
we could as well have done to-day. 3. Their unanimity in these
counsels, and the execution of them. The resolution was voted, Nemine
contradicente--Without a dissenting voice (v. 8); it was one and all;
and, when it was put in execution, they were knit together as one man,
v. 11. This was their glory and strength, that the several tribes had
no separate interests when the common good was concerned.
The War with the Benjamites. (b. c. 1410.)
12 And the tribes of Israel sent men through all the tribe of Benjamin,
saying, What wickedness is this that is done among you? 13 Now
therefore deliver us the men, the children of Belial, which are in
Gibeah, that we may put them to death, and put away evil from Israel.
But the children of Benjamin would not hearken to the voice of their
brethren the children of Israel: 14 But the children of Benjamin
gathered themselves together out of the cities unto Gibeah, to go out
to battle against the children of Israel. 15 And the children of
Benjamin were numbered at that time out of the cities twenty and six
thousand men that drew sword, beside the inhabitants of Gibeah, which
were numbered seven hundred chosen men. 16 Among all this people
there were seven hundred chosen men lefthanded; every one could sling
stones at a hair breadth, and not miss. 17 And the men of Israel,
beside Benjamin, were numbered four hundred thousand men that drew
sword: all these were men of war.
Here is, I. The fair and just demand which the tribes of Israel, now
encamped, sent to the tribe of Benjamin, to deliver up the malefactors
of Gibeah to justice, v. 12, 13. If the tribe of Benjamin had come up,
as they ought to have done, to the assembly, and agreed with them in
their resolution, there would have been none to deal with but the men
of Gibeah only, but they, by their absence, taking part with the
criminals, application must be made to them all. The Israelites were
zealous against the wickedness that was committed, yet they were
discreet in their zeal, and did not think it would justify them in
falling upon the whole tribe of Benjamin unless they, by refusing to
give up the criminals, and protecting them against justice, should make
themselves guilty, ex post facto--as accessaries after the fact. They
desire them to consider how great the wickedness was that was committed
(v. 12), and that it was done among them: and how necessary it was
therefore that they should either punish the malefactors with death
themselves, according to the law of Moses, or deliver them up to the
general assembly, to be so much the more publicly and solemnly
punished, that evil might be put away from Israel, the national guilt
removed, the infection stopped by cutting off the gangrened part, and
national judgments prevented; for the sin was so very like that of the
Sodomites that they might justly fear, if they did not punish it, God
would rain hail from heaven upon them, as he did, not only upon Sodom,
but the neighbouring cities. If the Israelites had not made this
reasonable demand, they would have had much more reason to lament the
following desolations of Benjamin. All methods of accommodation must be
used before we go to war or go to law. The demand was like that of
Joab's to Abel, 2 Sam. xx. 20, 21. "Only deliver up the traitor, and we
will lay down our arms." On these terms, and no other, God will be at
peace with us, that we part with our sins, that we mortify and crucify
our lusts, and then all shall be well; his anger will be turned away.
II. The wretched obstinacy and perverseness of the men of Benjamin, who
seem to have been as unanimous and zealous in their resolutions to
stand by the criminals as the rest of the tribes were to punish them,
so little sense had they of their honour, duty, and interest. 1. They
were so prodigiously vile as to patronise the wickedness that was
committed: They would not hearken to the voice of their brethren (v.
13), either because those of that tribe were generally more vicious and
debauched at this time than the rest of the tribes, and therefore would
not bear to have that punished in others of which they knew themselves
guilty (some of the most fruitful and pleasant parts of Canaan fell to
the lot of this tribe; their land, like that of Sodom, was as the
garden of the Lord, which perhaps helped to make the inhabitants, like
the men of Sodom, wicked, and sinners before the Lord exceedingly, Gen.
xiii. 10, 13), or because (as bishop Patrick suggests) they took it ill
that the other tribes should meddle with their concerns; they would not
do that which they knew was their duty because they were reminded of it
by their brethren, by whom they scorned to be taught and controlled. If
there were any wise men among them that would have complied with the
demand made, yet they were overpowered by the majority, who thus made
the crime of the men of Gibeah their own. Thus we have fellowship with
the unfruitful works of darkness if we say A confederacy with those
that have, and make ourselves guilty of other men's sins by
countenancing and defending them. It seems there is no cause so bad but
it will find some patrons, some advocates, to appear for it; but woe be
to those by whom such offences come. Those will have a great deal to
answer for that obstruct the course of necessary justice, and
strengthen the hands of the wicked, by saying, O wicked man! thou shalt
not die.
2. They were so prodigiously vain and presumptuous as to make head
against the united force of all Israel. Never, surely, were men so
wretchedly infatuated as they were when they took up arms in
opposition, (1.) To so good a cause as Israel had. How could they
expect to prosper when they fought against justice, and consequently
against the just God himself, against those that had the high priest
and the divine oracle on their side, and so acted in downright
rebellion against the sacred and supreme authority of the nation. (2.)
To so great a force as Israel had. The disproportion of their numbers
was much greater than that, Luke xiv. 31, 32, where he that had but
10,000 durst not meet him that came against him with 20,000, and
therefore desired conditions of peace. There the enemy was but two to
one, here above fifteen to one; yet they despised conditions of peace.
All the forces they could bring into the field were but 26,000 men,
besides 700 men of Gibeah (v. 15); yet with these they will dare to
face 400,000 men of Israel, v. 17. Thus sinners are infatuated to their
own ruin, and provoke him to jealousy who is infinitely stronger than
they, 1 Cor. x. 22. But it should seem they depended upon the skill of
their men to make up what was wanting in numbers, especially a regiment
of slingers, 700 men, who, though left-handed, were so dexterous at
slinging stones that they would not be a hair's breadth beside their
mark, v. 16. But these good marksmen were very much out in their aim
when they espoused this bad cause. Benjamin signifies the son of the
right hand, yet we find his posterity left-handed.
18 And the children of Israel arose, and went up to the house of God,
and asked counsel of God, and said, Which of us shall go up first to
the battle against the children of Benjamin? And the Lord said, Judah
shall go up first. 19 And the children of Israel rose up in the
morning, and encamped against Gibeah. 20 And the men of Israel went
out to battle against Benjamin; and the men of Israel put themselves in
array to fight against them at Gibeah. 21 And the children of
Benjamin came forth out of Gibeah, and destroyed down to the ground of
the Israelites that day twenty and two thousand men. 22 And the
people the men of Israel encouraged themselves, and set their battle
again in array in the place where they put themselves in array the
first day. 23 (And the children of Israel went up and wept before the
Lord until even, and asked counsel of the Lord, saying, Shall I go up
again to battle against the children of Benjamin my brother? And the
Lord said, Go up against him.) 24 And the children of Israel came
near against the children of Benjamin the second day. 25 And Benjamin
went forth against them out of Gibeah the second day, and destroyed
down to the ground of the children of Israel again eighteen thousand
men; all these drew the sword.
We have here the defeat of the men of Israel in their first and second
battle with the Benjamites.
I. Before their first engagement they asked counsel of God concerning
the order of their battle and were directed, and yet they were sorely
beaten. They did not think it was proper to ask of God whether they
should go up at all against Benjamin (the case was plain enough, the
men of Gibeah must be punished for their wickedness, and Israel must
inflict the punishment or it will not be done), but "Who shall go
first?" (v. 18), that is, "Who shall be general of our army?" for,
which soever tribe was appointed to go first, the prince of that tribe
must be looked upon as commander-in-chief of the whole body. For, if
they had meant it of the order of their march only, it would have been
proper to ask, "Who shall go next?" and then, "Who next?" But, if they
know that Judah must go first, they know they must all observe the
orders of the prince of that tribe. This honour was done to Judah
because our Lord Jesus was to spring from that tribe, who was in all
things to have the pre-eminence. The tribe that went up first had the
most honourable post, but withal the most dangerous, and probably lost
most in the engagement. Who would strive for precedency that sees the
peril of it? Yet though Judah, that strong and valiant tribe, goes up
first, and all the tribes of Israel attend them, little Benjamin (so he
is called, Ps. lxviii. 27), is too hard for them all. The whole army
lays siege to Gibeah, v. 19. The Benjamites advance to raise the siege,
and the army prepares to give them a warm reception, v. 20. But between
the Benjamites that attacked them in the front with incredible fury,
and the men of Gibeah that sallied out upon their rear, they were put
into confusion and lost 22,000 men, v. 21. Here were no prisoners
taken, for there was no quarter given, but all put to the sword.
II. Before their second engagement they again asked counsel of God, and
more solemnly than before; for they wept before the Lord until evening
(v. 23), lamenting the loss of so many brave men, especially as it was
a token of God's displeasure and would give occasion to the Benjamites
to triumph in the success of their wickedness. Also at this time they
did not ask who should go up first, but whether they should go up at
all. The intimate a reason why they should scruple to do it, especially
now that Providence had frowned upon them, because Benjamin was their
brother, and a readiness to lay down their arms if God should so order
them. God bade them go up; he allowed the attempt, for, though Benjamin
was their brother, he was a gangrened member of their body and must be
cut off. Upon this they encouraged themselves, perhaps more in their
own strength than in the divine commission, and made a second attempt
upon the forces of the rebels, in the same place where the former
battle was fought (v. 22), with the hope of retrieving their credit
upon the same spot of ground where they had lost it, which they would
not superstitiously change, as if there were any thing unlucky in the
place. But they were this second time repulsed, with the loss of 18,000
men, v. 25. The former day's loss and this amounted to 40,000, which
was just a tenth part of the whole army, and the same number that they
had drawn out by lot to fetch victuals, v. 10. They decimated
themselves for that service, and now God again decimated them for the
slaughter. But what shall we say to these things, that so just and
honourable a cause should thus be put to the worst once and again? Were
they not fighting God's battle against sin? Had they not his
commission? What, and yet miscarry thus! 1. God's judgments are a great
deep, and his way is in the sea. Clouds and darkness are often round
about him, but judgment and justice are always the habitation of his
throne. We may be sure of the righteousness, when we cannot see the
reasons, of God's proceedings. 2. God would hereby show them, and us in
them, that the race is not to the swift nor the battle to the strong,
that we are not to confide in numbers, which perhaps the Israelites did
with too much assurance. We must never lay the weight on an arm of
flesh, which only the Rock of ages will bear. 3. God designed hereby to
correct Israel for their sins. They did well to show such a zeal
against the wickedness of Gibeah: but were there not with them, even
with them, sins against the Lord their God? Those must be made to know
their own iniquity that are forward in condemning the iniquity of
others. Some think it was a rebuke to them for not witnessing against
the idolatry of Micah and the Danites, by which their religion was
corrupted, as they now did against the lewdness of Gibeah and the
Benjamites, by which the public peace was disturbed, though God had
particularly ordered them to levy war upon idolaters, Deut. xiii. 12,
&c. 4. God would hereby teach us not to think it strange if a good
cause should suffer defeat for a while, nor to judge of the merits of
it by the success of it. The interest of grace in the heart, and of
religion in the world, may be foiled, and suffer great loss, and seem
to be quite run down, but judgment will be brought forth to victory at
last. Vincimur in prælio, sed non in bello--We are foiled in a battle,
but not in the whole campaign. Right may fall, but it shall arise.
The Defeat of the Benjamites. (b. c. 1410.)
26 Then all the children of Israel, and all the people, went up, and
came unto the house of God, and wept, and sat there before the Lord,
and fasted that day until even, and offered burnt offerings and peace
offerings before the Lord. 27 And the children of Israel enquired of
the Lord, (for the ark of the covenant of God was there in those days,
28 And Phinehas, the son of Eleazar, the son of Aaron, stood before
it in those days,) saying, Shall I yet again go out to battle against
the children of Benjamin my brother, or shall I cease? And the Lord
said, Go up; for to morrow I will deliver them into thine hand. 29
And Israel set liers in wait round about Gibeah. 30 And the children
of Israel went up against the children of Benjamin on the third day,
and put themselves in array against Gibeah, as at other times. 31 And
the children of Benjamin went out against the people, and were drawn
away from the city; and they began to smite of the people, and kill, as
at other times, in the highways, of which one goeth up to the house of
God, and the other to Gibeah in the field, about thirty men of Israel.
32 And the children of Benjamin said, They are smitten down before
us, as at the first. But the children of Israel said, Let us flee, and
draw them from the city unto the highways. 33 And all the men of
Israel rose up out of their place, and put themselves in array at
Baal-tamar: and the liers in wait of Israel came forth out of their
places, even out of the meadows of Gibeah. 34 And there came against
Gibeah ten thousand chosen men out of all Israel, and the battle was
sore: but they knew not that evil was near them. 35 And the Lord
smote Benjamin before Israel: and the children of Israel destroyed of
the Benjamites that day twenty and five thousand and a hundred men: all
these drew the sword. 36 So the children of Benjamin saw that they
were smitten: for the men of Israel gave place to the Benjamites,
because they trusted unto the liers in wait which they had set beside
Gibeah. 37 And the liers in wait hasted, and rushed upon Gibeah; and
the liers in wait drew themselves along, and smote all the city with
the edge of the sword. 38 Now there was an appointed sign between the
men of Israel and the liers in wait, that they should make a great
flame with smoke rise up out of the city. 39 And when the men of
Israel retired in the battle, Benjamin began to smite and kill of the
men of Israel about thirty persons: for they said, Surely they are
smitten down before us, as in the first battle. 40 But when the flame
began to arise up out of the city with a pillar of smoke, the
Benjamites looked behind them, and, behold, the flame of the city
ascended up to heaven. 41 And when the men of Israel turned again,
the men of Benjamin were amazed: for they saw that evil was come upon
them. 42 Therefore they turned their backs before the men of Israel
unto the way of the wilderness; but the battle overtook them; and them
which came out of the cities they destroyed in the midst of them. 43
Thus they inclosed the Benjamites round about, and chased them, and
trode them down with ease over against Gibeah toward the sunrising.
44 And there fell of Benjamin eighteen thousand men; all these were men
of valour. 45 And they turned and fled toward the wilderness unto the
rock of Rimmon: and they gleaned of them in the highways five thousand
men; and pursued hard after them unto Gidom, and slew two thousand men
of them. 46 So that all which fell that day of Benjamin were twenty
and five thousand men that drew the sword; all these were men of
valour. 47 But six hundred men turned and fled to the wilderness unto
the rock Rimmon, and abode in the rock Rimmon four months. 48 And the
men of Israel turned again upon the children of Benjamin, and smote
them with the edge of the sword, as well the men of every city, as the
beast, and all that came to hand: also they set on fire all the cities
that they came to.
We have here a full account of the complete victory which the
Israelites obtained over the Benjamites in the third engagement: the
righteous cause was victorious at last, when the managers of it amended
what had been amiss; for, when a good cause suffers, it is for want of
good management. Observe then how the victory was obtained, and how it
was pursued.
I. How the victory was obtained. Two things they had trusted too much
to in the former engagements--the goodness of their cause and the
superiority of their numbers. It was true that they had both right and
strength on their side, which were great advantages; but they depended
too much upon them, to the neglect of those duties to which now, this
third time, when they see their error, they apply themselves.
1. They were previously so confident of the goodness of their cause
that they thought it needless to address themselves to God for his
presence and blessing. They took it for granted that God would bless
them, nay, perhaps they concluded that he owed them his favour, and
could not in justice withhold it, since it was in defence of virtue
that they appeared and took up arms. But God having shown them that he
was under no obligation to prosper their enterprise, that he neither
needed them nor was tied to them, that they were more indebted to him
for the honour of being ministers of his justice than he to them for
the service, now they became humble petitioners for success. Before
they only consulted God's oracle, Who shall go up first? And, Shall we
go up? But now they implored his favour, fasted and prayed, and offered
burnt-offerings and peace-offerings (v. 26), to make an atonement for
sin and an acknowledgment of their dependence upon God, and as an
expression of their desire towards him. We cannot expect the presence
of God with us, unless we thus seek it in the way he has appointed. And
when they were in this frame, and thus sought the Lord, then he not
only ordered them to go up against the Benjamites the third time, but
gave them a promise of victory: Tomorrow I will deliver them into thy
hand, v. 28.
2. They were previously so confident of the greatness of their strength
that they thought it needless to use any art, to lay any ambush, or
form a stratagem, not doubting but to conquer purely by a strong hand;
but now they saw it was requisite to use some policy, as if they had an
enemy to deal with them that had been superior in number; accordingly,
they set liers in wait (v. 29), and gained their point, as their
fathers did before Ai (Josh. viii.), stratagems of that kind being most
likely to take effect after a previous defeat, which has flushed the
enemy, and made the pretended flight the less suspected. The management
of this artifice is here very largely described. The assurance God had
given them of success in this day's action, instead of making them
remiss and presumptuous, set all heads and hands on work for the
effecting of what God had promised.
(1.) Observe the method they took. The body of the army faced the city
of Gibeah, as they had done before, advancing towards the gates, v. 30.
The Benjamites, the body of whose army was now quartered at Gibeah,
sallied out upon them, and charged them with great bravery. The
besiegers gave back, retired with precipitation, as if their hearts
failed them upon the sight of the Benjamites, which they were willing
to believe, proudly imagining that by their former success they had
made themselves very formidable. Some loss the Israelites sustained in
this counterfeit flight, about thirty men being cut off in their rear,
v. 31, 39. But, when the Benjamites were all drawn out of the city, the
ambush seized the city (v. 37), gave a signal to the body of the army
(v. 38, 40), which immediately turned upon them (v. 41), and, it should
seem, another considerable party that was posted at Baal-tamar came
upon them at the same time (v. 33); so that the Benjamites were quite
surrounded, which put them into the greatest consternation that could
be. A sense of guilt now disheartened them, and the higher their hopes
had been raised the more grievous was this confusion. At first the
battle was sore (v. 34), the Benjamites fought with fury; but, when
they saw what a snare they were drawn into, they thought one pair of
heels (as we say) was worth two pair of hands, and they made the best
of their way towards the wilderness (v. 42); but in vain: the battle
overtook them, and, to complete their distress, those who came out of
the cities of Israel, that waited to see the event of the battle,
joined with their pursuers, and helped to cut them off. Every man's
hand was against them.
(2.) Observe in this story, [1.] That the Benjamites, in the beginning
of the battle, were confident that the day was their own: They are
smitten down before us, v. 32, 39. Sometimes God suffers wicked men to
be lifted up in successes and hopes, that their fall may be the sorer.
See how short their joy is, and their triumphing but for a moment. Let
not him that girdeth on the harness boast, except he has reason to
boast in God. [2.] Evil was near them and they did not know it, v. 34.
But (v. 41) they saw, when it was too late to prevent it, that evil had
come upon them. What evils may at any time be near us we cannot tell,
but the less they are feared the heavier they fall. Sinners will not be
persuaded to see evil near them, but how dreadful will it be when it
comes and there is no escaping! 1 Thess. v. 3. [3.] Though the men of
Israel played their parts so well in this engagement, yet the victory
is ascribed to God (v. 35): The Lord smote Benjamin before Israel. The
battle was his, and so was the success. [4.] They trode down the men of
Benjamin with ease when God fought against them, v. 43. It is an easy
thing to trample upon those who have made God their enemy. See Mal. iv.
3.
II. How the victory was prosecuted and improved in a military execution
done upon these sinners against their own souls. 1. Gibeah itself, that
nest of lewdness, was destroyed in the first place. The ambush that
entered the city by surprise drew themselves along, that is, dispersed
themselves into the several parts of it, which they might easily do,
now that all the men of war had sallied out and very presumptuously
left it defenceless; and they smote all they found, even women and
children, with the sword (v. 37), and set fire to the city, v. 40. Sin
brings ruin upon cities. 2. The army in the field was quite routed and
cut off: 18,000 men of valour lay dead upon the spot, v. 44. 3. Those
that escaped from the field were pursued, and cut off in their flight,
to the number of 7000, v. 45. It is to no purpose to think of
out-running divine vengeance. Evil pursues sinners, and it will
overtake them. 4. Even those that tarried at home were involved in the
ruin. They let their sword devour for ever, not considering that it
would be bitterness in the latter end, as Abner pleads long after, when
he was at the head of an army of Benjamites, probably with an eye to
this very story, 2 Sam. ii. 25, 26. They put to the sword all that
breathed, and set fire to all the cities, v. 48. So that of all the
tribe of Benjamin, for aught that appears, there remained none alive
but 600 men that took shelter in the rock Rimmon, and lay close there
four months, v. 47. Now, (1.) It is difficult to justify this severity
as it was Israel's act. The whole tribe of Benjamin was culpable; but
must they therefore be treated as devoted Canaanites? That it was done
in the heat of war, that this was the way of prosecuting victories
which the sword of Israel had been accustomed to, that the Israelites
were extremely exasperated against the Benjamites for the slaughter
they had made among them in the two former engagements, will go but a
little way to excuse the cruelty of this execution. It is true they had
sworn that whosoever did not come up to Mizpeh should be put to death,
ch. xxi. 5. But that, if it was a justifiable oath, yet extended only
to the men of war; the rest were not expected to come. Yet, (2.) It is
easy to justify the hand of God in it. Benjamin had sinned against him,
and God had threatened that, if they forgot him, they should perish as
the nations that were before them perished (Deut. viii. 20), who were
all in this manner cut off. (3.) It is easy likewise to improve it for
warning against the beginnings of sin: they are like the letting forth
of water, therefore leave it off before it be meddled with, for we know
not what will be in the end thereof. The eternal ruin of souls will be
worse, and more fearful, than all these desolations of a tribe. This
affair of Gibeah is twice spoken of by the prophet Hosea as the
beginning of the corruption of Israel and a pattern to all that
followed (Hos. ix. 9): They have deeply corrupted themselves as in the
days of Gibeah; and (Hos. x. 9), Thou hast sinned from the days of
Gibeah; and it is added that the battle in Gibeah against the children
of iniquity did not (that is, did not at first) overtake them.
__________________________________________________________________
J U D G E S
CHAP. XXI.
The ruins of the tribe of Benjamin we read of in the foregoing chapter;
now here we have, I. The lamentation which Israel made over these
ruins, ver. 1-4, 6, 15. II. The provision they made for the repair of
them out of the 600 men that escaped, for whom they procured wives, 1.
Of the virgins of Jabesh-Gilead, when they destroyed that city for not
sending its forces to the general rendezvous, ver. 5, 7-14. 2. Of the
daughters of Shiloh, ver. 16-25. And so this melancholy story
concludes.
Lamentation for the Benjamites; Wives Provided for the Benjamites. (b. c.
1409.)
1 Now the men of Israel had sworn in Mizpeh, saying, There shall not
any of us give his daughter unto Benjamin to wife. 2 And the people
came to the house of God, and abode there till even before God, and
lifted up their voices, and wept sore; 3 And said, O Lord God of
Israel, why is this come to pass in Israel, that there should be to day
one tribe lacking in Israel? 4 And it came to pass on the morrow,
that the people rose early, and built there an altar, and offered burnt
offerings and peace offerings. 5 And the children of Israel said, Who
is there among all the tribes of Israel that came not up with the
congregation unto the Lord? For they had made a great oath concerning
him that came not up to the Lord to Mizpeh, saying, He shall surely be
put to death. 6 And the children of Israel repented them for Benjamin
their brother, and said, There is one tribe cut off from Israel this
day. 7 How shall we do for wives for them that remain, seeing we have
sworn by the Lord that we will not give them of our daughters to wives?
8 And they said, What one is there of the tribes of Israel that came
not up to Mizpeh to the Lord? And, behold, there came none to the camp
from Jabesh-gilead to the assembly. 9 For the people were numbered,
and, behold, there were none of the inhabitants of Jabesh-gilead there.
10 And the congregation sent thither twelve thousand men of the
valiantest, and commanded them, saying, Go and smite the inhabitants of
Jabesh-gilead with the edge of the sword, with the women and the
children. 11 And this is the thing that ye shall do, Ye shall utterly
destroy every male, and every woman that hath lain by man. 12 And
they found among the inhabitants of Jabesh-gilead four hundred young
virgins, that had known no man by lying with any male: and they brought
them unto the camp to Shiloh, which is in the land of Canaan. 13 And
the whole congregation sent some to speak to the children of Benjamin
that were in the rock Rimmon, and to call peaceably unto them. 14 And
Benjamin came again at that time; and they gave them wives which they
had saved alive of the women of Jabesh-gilead: and yet so they sufficed
them not. 15 And the people repented them for Benjamin, because that
the Lord had made a breach in the tribes of Israel.
We may observe in these verses,
I. The ardent zeal which the Israelites had expressed against the
wickedness of the men of Gibeah, as it was countenanced by the tribe of
Benjamin. Occasion is here given to mention two instances of their zeal
on this occasion, which we did not meet with before:--1. While the
general convention of the states was gathering together, and was
waiting for a full house before they would proceed, they bound
themselves with the great execration, which they called the Cherum,
utterly to destroy all those cities that should not send in their
representatives and their quota of men upon this occasion, or had
sentenced those to that curse who should thus refuse (v. 5); for they
would look upon such refusers as having no indignation at the crime
committed, no concern for the securing of the nation from God's
judgments by the administration of justice, nor any regard to the
authority of a common consent, by which they were summoned to meet. 2.
When they had met and heard the cause they made another solemn oath
that none of all the thousands of Israel then present, nor any of those
whom they represented (not intending to bind their posterity), should,
if they could help it, marry a daughter to a Benjamite, v. 1. This was
made an article of the war, not with any design to extirpate the tribe,
but because in general they would treat those who were then actors and
abettors of this villany in all respects as they treated the devoted
nations of Canaan, whom they were not only obliged to destroy, but with
whom they were forbidden to marry; and because, in particular, they
judged those unworthy to match with a daughter of Israel that had been
so very barbarous and abusive to one of the tender sex, than which
nothing could be done more base and villainous, nor a more certain
indication given of a mind perfectly lost to all honour and virtue. We
may suppose that the Levite's sending the mangled pieces of his wife's
body to the several tribes helped very much to inspire them with all
this fury, and much more than a bare narrative of the fact, though ever
so well attested, would have done, so much does the eye affect the
heart.
II. The deep concern which the Israelites did express for the
destruction of the tribe of Benjamin when it was accomplished. Observe,
1. The tide of their anger at Benjamin's crime did not run so high and
so strong before but the tide of their grief for Benjamin's destruction
ran as high and as strong after: They repented for Benjamin their
brother, v. 6, 15. They did not repent of their zeal against the sin;
there is a holy indignation against sin, the fruit of godly sorrow,
which is to salvation, not to be repented of, 2 Cor. vii. 10, 11. But
they repented of the sad consequences of what they had done, that they
had carried the matter further than was either just or necessary. It
would have been enough to destroy all they found in arms; they needed
not to have cut off the husbandmen and shepherds, the women and
children. Note, (1.) There may be over-doing in well-doing. Great care
must be taken in the government of our zeal, lest that which seemed
supernatural in its causes prove unnatural in its effects. That is no
good divinity which swallows up humanity. Many a war is ill ended which
was well begun. (2.) Even necessary justice is to be done with
compassion. God does not punish with delight, nor should men. (3.)
Strong passions make work for repentance. What we say and do in a heat
our calmer thoughts commonly wish undone again. (4.) In a civil war
(according to the usage of the Romans) no victories ought to be
celebrated with triumphs, because, which soever side gets, the
community loses, as here there is a tribe cut off from Israel. What the
better is the body for one member's crushing another? Now,
2. How did they express their concern? (1.) By their grief for the
breach that was made. They came to the house of God, for thither they
brought all their doubts, all their counsels, all their cares, and all
their sorrows. There was to be heard on this occasion, not the voice of
joy and praise, but only that of lamentation, and mourning, and woe:
They lifted up their voices and wept sore (v. 2), not so much for the
40,000 whom they had lost (these would not be so much missed out of
eleven tribes), but for the entire destruction of one whole tribe; for
this was the complaint they poured out before God (v. 3): There is one
tribe lacking. God had taken care of every tribe; their number twelve
was that which they were known by; every tribe had his station
appointed in the camp, and his stone in the high priest's breast-plate;
every tribe had his blessing both from Jacob and Moses; and it would be
an intolerable reproach to them if they should drop any out of this
illustrious jury, and lose one out of twelve, especially Benjamin, the
youngest, who was particularly dear to Jacob their common ancestor, and
whom all the rest ought to have been in a particular manner tender of.
Benjamin is not; what then will become of Jacob? Benjamin is become a
Benoni, the son of the right hand a son of sorrow! In this trouble they
built an altar, not in competition, but in communion with the appointed
altar at the door of the tabernacle, which was not large enough to
contain all the sacrifices they designed; for they offered burnt
offerings and peace offerings, to give thanks for their victory, yet to
atone for their own folly in the pursuit of it, and to implore the
divine favour in their present strait. Every thing that grieves us
should bring us to God. (2.) By their amicable treaty with the poor
distressed refugees that were hidden in the rock Rimmon, to whom they
sent an act of indemnity, assuring them, upon the public faith, that
they would now no longer treat them as enemies, but receive them as
brethren, v. 13. The falling out of friends should thus be the renewing
of friendship. Even those that have sinned, if at length they repent,
must be forgiven and comforted, 2 Cor. ii. 7. (3.) By the care they
took to provide wives for them, that their tribe might be built up
again, and the ruins of it repaired. Had the men of Israel sought
themselves, they would have been secretly pleased with the
extinguishing of the families of Benjamin, because then the land
allotted to them would escheat to the rest of the tribes, ob defectum
sanguinis--for want of heirs, and be easily seized for want of
occupants; but those have not the spirit of Israelites who aim to raise
themselves upon the ruins of their neighbours. They were so far from
any design of this kind that all heads were at work to find out ways
and means for the rebuilding of this tribe. All the women and children
of Benjamin were slain: they had sworn not to marry their daughters to
any of them; it was against the divine law that they should match with
the Canaanites; to oblige them to that would be, in effect, to bid them
go and serve other gods. What must they do then for wives for them?
While the poor distressed Benjamites that were hidden in the rock
feared their brethren were contriving to ruin them, they were at the
same time upon a project to prefer them; and it was this:--[1.] There
was a piece of necessary justice to be done upon the city of
Jabesh-Gilead, which belonged to the tribe of Gad, on the other side
Jordan. It was found upon looking over the muster-roll (which was
taken, ch. xx. 2) that none appeared from that city upon the general
summons (v. 8, 9), and it was then resolved, before it appeared who
were absent, that whatever city of Israel should be guilty of such a
contempt of the public authority and interest that city should be an
anathema; Jabesh-Gilead lies under that severe sentence, which might by
no means be dispensed with. Those that had spared the Canaanites in
many places, who were devoted to destruction by the divine command,
could not find in their hearts to spare their brethren that were
devoted by their own curse. Why did they not now send men to root the
Jebusites out of Jerusalem, to avoid whom the poor Levite had been
forced to go to Gibeah? ch. xix. 11, 12. Men are commonly more zealous
to support their own authority than God's. A detachment is therefore
sent of 12,000 men, to execute the sentence upon Jabesh-Gilead. Having
found that when the whole body of the army went against Gibeah the
people were thought too many for God to deliver them into their hands,
on this expedition they sent but a few, v. 10. Their commission is to
put all to the sword, men, women, and children (v. 11), according to
that law (Lev. xxvii. 29), Whatsoever is devoted of men, by those that
have power to do it, shall surely be put to death. [2.] An expedient is
hence formed for providing the Benjamites with wives. When Moses sent
the same number of men to avenge the Lord on Midian, the same orders
were given as here, that all married women should be slain with their
husbands, as one with them, but that the virgins should be saved alive,
Num. xxxi. 17, 18. That precedent was sufficient to support the
distinction here made between a wife and a virgin, v. 11, 12. 400
virgins that were marriageable were found in Jabesh-Gilead, and these
were married to so many of the surviving Benjamites, v. 14. Their
fathers were not present when the vow was made not to marry with
Benjamites, so that they were not under any colour of obligation by it:
and besides, being a prey taken in war, they were at the disposal of
the conquerors. Perhaps the alliance now contracted between Benjamin
and Jabesh-Gilead made Saul, who was a Benjamite, the more concerned
for that place (1 Sam. xi. 4), though then inhabited by new families.
The Virgins of Shiloh Surprised. (b. c. 1409.)
16 Then the elders of the congregation said, How shall we do for wives
for them that remain, seeing the women are destroyed out of Benjamin?
17 And they said, There must be an inheritance for them that be escaped
of Benjamin, that a tribe be not destroyed out of Israel. 18 Howbeit
we may not give them wives of our daughters: for the children of Israel
have sworn, saying, Cursed be he that giveth a wife to Benjamin. 19
Then they said, Behold, there is a feast of the Lord in Shiloh yearly
in a place which is on the north side of Beth-el, on the east side of
the highway that goeth up from Beth-el to Shechem, and on the south of
Lebonah. 20 Therefore they commanded the children of Benjamin,
saying, Go and lie in wait in the vineyards; 21 And see, and, behold,
if the daughters of Shiloh come out to dance in dances, then come ye
out of the vineyards, and catch you every man his wife of the daughters
of Shiloh, and go to the land of Benjamin. 22 And it shall be, when
their fathers or their brethren come unto us to complain, that we will
say unto them, Be favourable unto them for our sakes: because we
reserved not to each man his wife in the war: for ye did not give unto
them at this time, that ye should be guilty. 23 And the children of
Benjamin did so, and took them wives, according to their number, of
them that danced, whom they caught: and they went and returned unto
their inheritance, and repaired the cities, and dwelt in them. 24 And
the children of Israel departed thence at that time, every man to his
tribe and to his family, and they went out from thence every man to his
inheritance. 25 In those days there was no king in Israel: every man
did that which was right in his own eyes.
We have here the method that was taken to provide the 200 Benjamites
that remained with wives. And, though the tribe was reduced to a small
number, they were only in care to provide each man with one wife, not
with more under pretence of multiplying them the faster. They may not
bestow their daughters upon them, but to save their oath, and yet marry
some of their daughters to them, they put them into a way of taking
them by surprise, and marrying them, which should be ratified by their
parents' consent, ex post facto--afterwards. The less consideration is
used before the making of a vow, the more, commonly, there is need of
afterwards for the keeping of it.
I. That which gave an opportunity for the doing of this was a public
ball at Shiloh, in the fields, at which all the young ladies of that
city and the parts adjacent that were so disposed met to dance, in
honour of a feast of the Lord then observed, probably the feast of
tabernacles (v. 19), for that feast (bishop Patrick says) was the only
season wherein the Jewish virgins were allowed to dance, and that not
so much for their own recreation as to express their holy joy, as David
when he danced before the ark, otherwise the present melancholy posture
of public affairs would have made dancing unseasonable, as Isa. xxii.
12, 13. The dancing was very modest and chaste. It was not mixed
dancing; no men danced with these daughters of Shiloh, nor did any
married women so far forget their gravity as to join with them. However
their dancing thus in public made them an easy prey to those that had a
design upon them, whence bishop Hall observes that the ambushes of evil
spirits carry away many souls from dancing to a fearful desolation.
II. The elders of Israel gave authority to the Benjamites to do this,
to lie in wait in the vineyards which surrounded the green they used to
dance on, and, when they were in the midst of their sport, to come upon
them, and catch every man a wife for himself, and carry them straight
away to their own country, v. 20, 21. They knew that none of their own
daughters would be there, so that the parents of these virgins could
not be said to give them, for they knew nothing of the matter. A sorry
salvo is better than none, to save the breaking of an oath: it were
much better to be cautious in making vows, that there be not occasion
afterwards, as there was here, to say before the angel that it was an
error. Here was a very preposterous way of match-making, when both the
mutual affection of the young people and the consent of the parents
must be presumed to come after; the case was extraordinary, and may by
no means be drawn into a precedent. Over hasty marriages often occasion
a leisurely repentance; and what comfort can be expected from a match
made either by force or fraud? The virgins of Jabesh-Gilead were taken
out of the midst of blood and slaughter, but these of Shiloh out of the
midst of mirth and joy; the former had reason to be thankful that they
had their lives for a prey, and the latter, it is to be hoped, had no
cause to complain, after a while, when they found themselves matched,
not to men of broken and desperate fortunes, as they seemed to be, who
were lately fetched out of a cave, but to men of the best and largest
estates in the nation, as they must needs be when the lot of the whole
tribe of Benjamin, which consisted of 45,600 men (Num. xxvi. 41), came
to be divided again among 600, who had all by survivorship.
III. They undertook to pacify the fathers of these young women. As to
the infringement of their paternal authority, they would easily forgive
it when they considered to what fair estates their daughters were
matched and what mothers in Israel they were likely to be; but the oath
they were bound by, not to give their daughters to Benjamites, might
perhaps stick with some of them, whose consciences were tender, yet, as
to that, this might satisfy them:--1. That the necessity was urgent (v.
22): We reserved not to each man his wife, owning now that they did ill
to destroy all the women, and desiring to atone for their too rigorous
construction of their vow to destroy them by the most favourable
construction of their vow not to match with them. "And therefore for
our sakes, who were too severe, let them keep what they have got." For,
2. In strictness it was not a breach of their vow; they had sworn not
to give them their daughters, but they had not sworn to fetch them back
if they were forcibly taken, so that if there was any fault the elders
must be responsible, not the parents. And Quod fieri non debuit, factum
valet--That which ought not to have been done is yet valid when it is
done. The thing was done, and is ratified only by connivance, according
to the law, Num. xxx. 4.
Lastly, In the close of all we have, 1. The settling of the tribe of
Benjamin again. The few that remained returned to the inheritance of
that tribe, v. 23. And soon after from among them sprang Ehud, who was
famous in his generation, the second judge of Israel, ch. iii. 15. 2.
The disbanding and dispersing of the army of Israel, v. 24. They did
not set up for a standing army, nor pretend to make any alterations or
establishments in the government; but when the affair was over for
which they were called together, they quietly departed in God's peace,
every man to his family. Public services must not make us think
ourselves above our own private affairs and the duty of providing for
our own house. 3. A repetition of the cause of these confusions, v. 25.
Though God was their King, every man would be his own master, as if
there was no king. Blessed be God for magistracy.
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Ruth
__________________________________________________________________
AN
EXPOSITION,
W I T H P R A C T I C A L O B S E R V A T I O N S,
OF THE BOOK OF
R U T H.
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This short history of the domestic affairs of one particular family
fitly follows the book of Judges (the events related here happening in
the days of the judges), and fitly goes before the books of Samuel,
because in the close it introduces David; yet the Jews, in their
Bibles, separate it from both, and make it one of the five Megilloth,
or Volumes, which they put together towards the latter end, in this
order: Solomon's Song, Ruth, Lamentations, Ecclesiastes, and Esther. It
is probable that Samuel was the penman of it. It relates not miracles
nor laws, wars nor victories, nor the revolutions of states, but the
affliction first and afterwards the comfort of Naomi, the conversion
first and afterwards the preferment of Ruth. Many such events have
happened, which perhaps we may think as well worthy to be recorded; but
these God saw fit to transmit the knowledge of to us; and even common
historians think they have liberty to choose their subject. The design
of this book is, I. To lead to providence, to show us how conversant it
is about our private concerns, and to teach us in them all to have an
eye to it, acknowledging God in all our ways and in all events that
concern us. See 1 Sam. ii. 7, 8; Ps. cxiii. 7-9. II. To lead to Christ,
who descended from Ruth, and part of whose genealogy concludes the
book, whence it is fetched into Matt. i. In the conversion of Ruth the
Moabitess, and the bringing of her into the pedigree of the Messiah, we
have a type of the calling of the Gentiles in due time into the
fellowship of Christ Jesus our Lord. The afflictions of Naomi and Ruth
we have an account of, ch. i. Instances of their industry and humility,
ch. ii. The bringing of them into an alliance with Boaz, ch. iii. And
their happy settlement thereby, ch. iv. And let us remember the scene
is laid in Bethlehem, the city where our Redeemer was born.
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R U T H
CHAP. I.
In this chapter we have Naomi's afflictions. I. As a distressed
housekeeper, forced by famine to remove into the land of Moab, ver. 1,
2. II. As a mournful widow and mother, bewailing the death of her
husband and her two sons, ver. 3-5. III. As a careful mother-in-law,
desirous to be kind to her two daughters, but at a loss how to be so
when she returns to her own country, ver. 6-13. Orpah she parts with in
sorrow, ver. 14. Ruth she takes with her in fear, ver. 15-18. IV. As a
poor woman sent back to the place of her first settlement, to be
supported by the kindness of her friends, ver. 19-22. All these things
were melancholy and seemed against her, and yet all were working for
good.
Elimelech and Naomi; Death of Elimelech and His Sons. (b. c. 1312.)
1 Now it came to pass in the days when the judges ruled, that there was
a famine in the land. And a certain man of Beth-lehem-judah went to
sojourn in the country of Moab, he, and his wife, and his two sons. 2
And the name of the man was Elimelech, and the name of his wife Naomi,
and the name of his two sons Mahlon and Chilion, Ephrathites of
Beth-lehem-judah. And they came into the country of Moab, and continued
there. 3 And Elimelech Naomi's husband died; and she was left, and
her two sons. 4 And they took them wives of the women of Moab; the
name of the one was Orpah, and the name of the other Ruth: and they
dwelled there about ten years. 5 And Mahlon and Chilion died also
both of them; and the woman was left of her two sons and her husband.
The first words give all the date we have of this story. It was in the
days when the judges ruled (v. 1), not in those disorderly times when
there was no king in Israel; but under which of the judges these things
happened we are not told, and the conjectures of the learned are very
uncertain. It must have been towards the beginning of the judges' time,
for Boaz, who married Ruth, was born of Rahab, who received the spies
in Joshua's time. Some think it was in the days of Ehud, others of
Deborah; the learned bishop Patrick inclines to think it was in the
days of Gideon, because in his days only we read of a famine by the
Midianites' invasion, Judges vi. 3, 4. While the judges were ruling,
some one city and some another, Providence takes particular cognizance
of Bethlehem, and has an eye to a King, to Messiah himself, who should
descend from two Gentile mothers, Rahab and Ruth. Here is,
I. A famine in the land, in the land of Canaan, that land flowing with
milk and honey. This was one of the judgments which God had threatened
to bring upon them for their sins, Lev. xxvi. 19, 20. He has many
arrows in his quiver. In the days of the judges they were oppressed by
their enemies; and, when by that judgment they were not reformed, God
tried this, for when he judges he will overcome. When the land had
rest, yet it had not plenty; even in Bethlehem, which signifies the
house of bread, there was scarcity. A fruitful land is turned into
barrenness, to correct and restrain the luxury and wantonness of those
that dwell therein.
II. An account of one particular family distressed in the famine; it is
that of Elimelech. His name signifies my God a king, agreeable to the
state of Israel when the judges ruled, for the Lord was their King, and
comfortable to him and his family in their affliction, that God was
theirs and that he reigns for ever. His wife was Naomi, which signifies
my amiable or pleasant one. But his sons' names were Mahlon and
Chilion, sickness and consumption, perhaps because weakly children, and
not likely to be long-lived. Such are the productions of our pleasant
things, weak and infirm, fading and dying.
III. The removal of this family from Bethlehem into the country of Moab
on the other side Jordan, for subsistence, because of the famine, v. 1,
2. It seems there was plenty in the country of Moab when there was
scarcity of bread in the land of Israel. Common gifts of providence are
often bestowed in greater plenty upon those that are strangers to God
than upon those that know and worship him. Moab is at ease from his
youth, while Israel is emptied from vessel to vessel (Jer. xlviii. 11),
not because God loves Moabites better, but because they have their
portion in this life. Thither Elimelech goes, not to settle for ever,
but to sojourn for a time, during the dearth, as Abraham, on a similar
occasion, went into Egypt, and Isaac into the land of the Philistines.
Now here, 1. Elimelech's care to provide for his family, and his taking
his wife and children with him, were without doubt commendable. If any
provide not for his own, he hath denied the faith, 1 Tim. v. 8. When he
was in his straits he did not forsake his house, go seek his fortune
himself, and leave his wife and children to shift for their own
maintenance; but, as became a tender husband and a loving father, where
he went he took them with him, not as the ostrich, Job xxxix. 16. But,
2. I see not how his removal into the country of Moab, upon this
occasion, could be justified. Abraham and Isaac were only sojourners in
Canaan, and it was agreeable to their condition to remove; but the seed
of Israel were now fixed, and ought not to remove into the territories
of the heathen. What reason had Elimelech to go more than any of his
neighbours? If by any ill husbandry he had wasted his patrimony, and
sold his land or mortgaged it (as it should seem, ch. iv. 3, 4), which
brought him in to a more necessitous condition than others, the law of
God would have obliged his neighbours to relieve him (Lev. xxv. 35);
but that was not his case, for he went out full, v. 21. By those who
tarried at home it appears that the famine was not so extreme but that
there was sufficient to keep life and soul together; and his charge was
but small, only two sons. But if he could not be content with the short
allowance that his neighbours took up with, and in the day of famine
could not be satisfied unless he kept as plentiful a table as he had
done formerly, if he could not live in hope that there would come years
of plenty again in due time, or could not with patience wait for those
years, it was his fault, and he did by it dishonour God and the good
land he had given them, weaken the hands of his brethren, with whom he
should have been willing to take his lot, and set an ill example to
others. If all should do as he did Canaan would be dispeopled. Note, It
is an evidence of a discontented, distrustful, unstable spirit, to be
weary of the place in which God hath set us, and to be for leaving it
immediately whenever we meet with any uneasiness or inconvenience in
it. It is folly to think of escaping that cross which, being laid in
our way, we ought to take up. It is our wisdom to make the best of that
which is, for it is seldom that changing our place is mending it. Or,
if he would remove, why to the country of Moab? If he had made enquiry,
it is probable he would have found plenty in some of the tribes of
Israel, those, for instance, on the other side Jordan, that bordered on
the land of Moab; if he had had that zeal for God and his worship, and
that affection for his brethren which became an Israelite, he would not
have persuaded himself so easily to go and sojourn among Moabites.
IV. The marriage of his two sons to two of the daughters of Moab after
his death, v. 4. All agree that this was ill done. The Chaldee says,
They transgressed the decree of the word of the Lord in taking strange
wives. If they would not stay unmarried till their return to the land
of Israel, they were not so far off but that they might have fetched
themselves wives thence. Little did Elimelech think, when he went to
sojourn in Moab, that ever his sons would thus join in affinity with
Moabites. But those that bring young people into bad acquaintance, and
take them out of the way of public ordinances, though they may think
them well-principled and armed against temptation, know not what they
do, nor what will be the end thereof. It does not appear that the women
they married were proselyted to the Jewish religion, for Orpah is said
to return to her gods (v. 15); the gods of Moab were hers still. It is
a groundless tradition of the Jews that Ruth was the daughter of Eglon
king of Moab, yet the Chaldee paraphrast inserts it; but this and their
other tradition, which he inserts likewise, cannot agree, that Boaz who
married Ruth was the same with Ibzan, who judged Israel 200 years after
Eglon's death, Judg. xii.
V. The death of Elimelech and his two sons, and the disconsolate
condition Naomi was thereby reduced to. Her husband died (v. 3) and her
two sons (v. 5) soon after their marriage, and the Chaldee says, Their
days were shortened, because they transgressed the law in marrying
strange wives. See here, 1. That wherever we go we cannot out-run
death, whose fatal arrows fly in all places. 2. That we cannot expect
to prosper when we go out of the way of our duty. He that will save his
life by any indirect course shall lose it. 3. That death, when it comes
into a family, often makes breach upon breach. One is taken away to
prepare another to follow soon after; one is taken away, and that
affliction is not duly improved, and therefore God sends another of the
same kind. When Naomi had lost her husband she took so much the more
complacency and put so much the more confidence in her sons. Under the
shadow of these surviving comforts she thinks she shall live among the
heathen, and exceedingly glad she was of these gourds; but behold they
wither presently, green and growing up in the morning, cut down and
dried up before night, buried soon after they were married, for neither
of them left any children. So uncertain and transient are all our
enjoyments here. It is therefore our wisdom to make sure of those
comforts that will be made sure and of which death cannot rob us. But
how desolate was the condition, and how disconsolate the spirit, of
poor Naomi, when the woman was left of her two sons and her husband!
When these two things, loss of children and widowhood, come upon her in
a moment, come upon her in their perfection, by whom shall she be
comforted? Isa. xlvii. 9; li. 19. It is God alone who has wherewithal
to comfort those who are thus cast down.
Naomi Returns to Canaan; Naomi and Her Daughters-in-Law; Ruth's Constancy to
Naomi. (b. c. 1312.)
6 Then she arose with her daughters in law, that she might return from
the country of Moab: for she had heard in the country of Moab how that
the Lord had visited his people in giving them bread. 7 Wherefore she
went forth out of the place where she was, and her two daughters in law
with her; and they went on the way to return unto the land of Judah.
8 And Naomi said unto her two daughters in law, Go, return each to her
mother's house: the Lord deal kindly with you, as ye have dealt with
the dead, and with me. 9 The Lord grant you that ye may find rest,
each of you in the house of her husband. Then she kissed them; and they
lifted up their voice, and wept. 10 And they said unto her, Surely we
will return with thee unto thy people. 11 And Naomi said, Turn again,
my daughters: why will ye go with me? are there yet any more sons in my
womb, that they may be your husbands? 12 Turn again, my daughters, go
your way; for I am too old to have a husband. If I should say, I have
hope, if I should have a husband also to night, and should also bear
sons; 13 Would ye tarry for them till they were grown? would ye stay
for them from having husbands? nay, my daughters; for it grieveth me
much for your sakes that the hand of the Lord is gone out against me.
14 And they lifted up their voice, and wept again: and Orpah kissed her
mother in law; but Ruth clave unto her. 15 And she said, Behold, thy
sister in law is gone back unto her people, and unto her gods: return
thou after thy sister in law. 16 And Ruth said, Intreat me not to
leave thee, or to return from following after thee: for whither thou
goest, I will go; and where thou lodgest, I will lodge: thy people
shall be my people, and thy God my God: 17 Where thou diest, will I
die, and there will I be buried: the Lord do so to me, and more also,
if ought but death part thee and me. 18 When she saw that she was
stedfastly minded to go with her, then she left speaking unto her.
See here, I. The good affection Naomi bore to the land of Israel, v. 6.
Though she could not stay in it while the famine lasted, she would not
stay out of it when the famine ceased. Though the country of Moab had
afforded her shelter and supply in a time of need, yet she did not
intend it should be her rest for ever; no land should be that but the
holy land, in which the sanctuary of God was, of which he had said,
This is my rest for ever. Observe,
1. God, at last, returned in mercy to his people; for, though he
contend long, he will not contend always. As the judgment of
oppression, under which they often groaned in the time of the judges,
still came to an end, after a while, when God had raised them up a
deliverer, so here the judgment of famine: At length God graciously
visited his people in giving them bread. Plenty is God's gift, and it
is his visitation which by bread, the staff of life, holds our souls in
life. Though this mercy be the more striking when it comes after
famine, yet if we have constantly enjoyed it, and never knew what
famine meant, we are not to think it the less valuable.
2. Naomi then returned, in duty to her people. She had often enquired
of their state, what harvests they had and how the markets went, and
still the tidings were discouraging; but like the prophet's servant,
who, having looked seven times and seen no sign of rain, at length
discerned a cloud no bigger than a man's hand, which soon overspread
the heavens, so Naomi at last has good news brought her of plenty in
Bethlehem, and then she can think of no other than returning thither
again. Her new alliances in the country of Moab could not make her
forget her relation to the land of Israel. Note, Though there be a
reason for our being in bad places, yet, when the reason ceases, we
must by no means continue in them. Forced absence from God's
ordinances, and forced presence with wicked people, are great
afflictions; but when the force ceases, and such a situation is
continued of choice, then it becomes a great sin. It should seem she
began to think of returning immediately upon the death of her two sons,
(1.) Because she looked upon that affliction to be a judgment upon her
family for lingering in the country of Moab; and hearing this to be the
voice of the rod, and of him that appointed it, she obeys and returns.
Had she returned upon the death of her husband, perhaps she might have
saved the life of her sons; but, when God judgeth he will overcome,
and, if one affliction prevail not to awaken us to a sight and sense of
sin and duty, another shall. When death comes into a family it ought to
be improved for the reforming of what is amiss in the family: when
relations are taken away from us we are put upon enquiry whether, in
some instance or other, we are not out of the way of our duty, that we
may return to it. God calls our sins to remembrance, when he slays a
son, 1 Kings xvii. 18. And, if he thus hedge up our way with thorns, it
is that he may oblige us to say, We will go and return to our first
husband, as Naomi here to her country, Hos. ii. 7. (2.) Because the
land of Moab had now become a melancholy place to her. It is with
little pleasure that she can breathe in that air in which her husband
and sons had expired, or go on that ground in which they lay buried out
of her sight, but not out of her thoughts; now she will go to Canaan
again. Thus God takes away from us the comforts we stay ourselves too
much upon and solace ourselves too much in, here in the land of our
sojourning, that we may think more of our home in the other world, and
by faith and hope may hasten towards it. Earth is embittered to us,
that heaven may be endeared.
II. The good affection which her daughters-in-law, and one of them
especially, bore to her, and her generous return of their good
affection.
1. They were both so kind as to accompany her, some part of the way at
least, when she returned towards the land of Judah. Her two
daughters-in-law did not go about to persuade her to continue in the
land of Moab, but, if she was resolved to go home, would pay her all
possible civility and respect at parting; and this was one instance of
it: they would bring her on her way, at least to the utmost limits of
their country, and help her to carry her luggage as far as they went,
for it does not appear that she had any servant to attend her, v. 7. By
this we see both that Naomi, as became an Israelite, had been very kind
and obliging to them and had won their love, in which she is an example
to all mothers-in-law, and that Orpah and Ruth had a just sense of her
kindness, for they were willing to return it thus far. It was a sign
they had dwelt together in unity, though those were dead by whom the
relation between them came. Though they retained an affection for the
gods of Moab (v. 15), and Naomi was still faithful to the God of
Israel, yet that was no hindrance to either side from love and
kindness, and all the good offices that the relation required.
Mothers-in-law and daughters-in-law are too often at variance (Matt. x.
35), and therefore it is the more commendable if they live in love; let
all who sustain this relation aim at the praise of doing so.
2. When they had gone a little way with her Naomi, with a great deal of
affection, urged them to go back (v. 8, 9): Return each to her mother's
house. When they were dislodged by a sad providence from the house of
their husbands it was a mercy to them that they had their parents yet
living, that they had their houses to go to, where they might be
welcome and easy, and were not turned out to the wide world. Naomi
suggests that their own mothers would be more agreeable to them than a
mother-in-law, especially when their own mothers had houses and their
mother-in-law was not sure she had a place to lay her head in which she
could call her own. She dismisses them,
(1.) With commendation. This is a debt owing to those who have
conducted themselves well in any relation, they ought to have the
praise of it: You have dealt kindly with the dead and with me, that is,
"You were good wives to your husbands that are gone, and have been good
daughters to me, and not wanting to your duty in either relation."
Note, When we and our relations are parting, by death or otherwise, it
is very comfortable if we have both their testimony and the testimony
of our own consciences for us that while we were together we carefully
endeavoured to do our duty in the relation. This will help to allay the
bitterness of parting; and, while we are together, we should labour so
to conduct ourselves as that when we part we may not have cause to
reflect with regret upon our miscarriages in the relation.
(2.) With prayer. It is very proper for friends, when they part, to
part with prayer. She sends them home with her blessing; and the
blessing of a mother-in-law is not to be slighted. In this blessing she
twice mentions the name Jehovah, Israel's God, and the only true God,
that she might direct her daughters to look up to him as the only
fountain of all good. To him she prays in general that he would
recompense to them the kindness they had shown to her and hers. It may
be expected and prayed for in faith that God will deal kindly with
those that have dealt kindly with their relations. He that watereth
shall be watered also himself. And, in particular, that they might be
happy in marrying again: The Lord grant that you may find rest, each of
you in the house of her husband. Note, [1.] It is very fit that,
according to the apostle's direction (1 Tim. v. 14), the younger women,
and he speaks there of young widows, should marry, bear children, and
guide the house. And it is a pity that those who have approved
themselves good wives should not again be blessed with good husbands,
especially those that, like these widows, have no children. [2.] The
married state is a state of rest, such rest as this world affords, rest
in the house of a husband, more than can be expected in the house of a
mother or a mother-in-law. [3.] This rest is God's gift. If any content
and satisfaction be found in our outward condition, God must be
acknowledged in it. There are those that are unequally yoked, that find
little rest even in the house of a husband. Their affliction ought to
make those the more thankful to whom the relation is comfortable. Yet
let God be the rest of the soul, and no perfect rest thought of on this
side heaven.
(3.) She dismissed them with great affection: She kissed them, wished
she had somewhat better to give them, but silver and gold she had none.
However, this parting kiss shall be the seal of such a true friendship
as (though she never see them more) she will, while she lives, retain
the pleasing remembrance of. If relations must part, let them thus part
in love, that they may (if they never meet again in this world) meet in
the world of everlasting love.
3. The two young widows could not think of parting with their good
mother-in-law, so much had the good conversation of that pious
Israelite won upon them. They not only lifted up their voice and wept,
as loth to part, but they professed a resolution to adhere to her (v.
10): "Surely we will return with thee unto thy people, and take our lot
with thee." It is a rare instance of affection to a mother-in-law and
an evidence that they had, for her sake, conceived a good opinion of
the people of Israel. Even Orpah, who afterwards went back to her gods,
now seemed resolved to go forward with Naomi. The sad ceremony of
parting, and the tears shed on that occasion, drew from her this
protestation, but it did not hold. Strong passions, without a settled
judgment, commonly produce weak resolutions.
4. Naomi sets herself to dissuade them from going along with her, v.
11-13.
(1.) Naomi urges her afflicted condition. If she had had any sons in
Canaan, or any near kinsmen, whom she could have expected to marry the
widows, to raise up seed to those that were gone, and to redeem the
mortgaged estate of the family, it might have been some encouragement
to them to hope for a comfortable settlement at Bethlehem. But she had
no sons, nor could she think of any near kinsman likely to do the
kinsman's part, and therefore argues that she was never likely to have
any sons to be husbands for them, for she was too old to have a
husband; it became her age to think of dying and going out of the
world, not of marrying and beginning the world again. Or, if she had a
husband, she could not expect to have children, nor, if she had sons,
could she think that these young widows would stay unmarried till her
sons that should yet be born would grow up to be marriageable. Yet this
was not all: she could not only not propose to herself to marry them
like themselves, but she knew not how to maintain them like themselves.
The greatest grievance of that poor condition to which she was reduced
was that she was not in a capacity to do for them as she would: It
grieveth me more for your sakes than for my own that the hand of the
Lord has gone out against me. Observe, [1.] She judges herself chiefly
aimed at in the affliction, that God's quarrel was principally with
her: "The hand of the Lord has gone out against me. I am the sinner; it
is with me that God has a controversy; it is with me that he is
contending; I take it to myself." This well becomes us when we are
under affliction; though many others share in the trouble, yet we must
hear the voice of the rod as if it spoke only against us and to us, not
billeting the rebukes of it at other people's houses, but taking them
to ourselves. [2.] She laments most the trouble that redounded to them
from it. She was the sinner, but they were the sufferers: It grieveth
me much for your sakes. A gracious generous spirit can better bear its
own burden than it can bear to see it a grievance to others, or others
in any way drawn into trouble by it. Naomi could more easily want
herself than see her daughters want. "Therefore turn again, my
daughters, for, alas! I am in no capacity to do you any kindness." But,
(2.) Did Naomi do well thus to discourage her daughters from going with
her, when, by taking them with her, she might save them from the
idolatry of Moab and bring them to the faith and worship of the God of
Israel? Naomi, no doubt, desired to do so. But, [1.] If they did come
with her, she would not have them to come upon her account. Those that
take upon them a profession of religion only in complaisance to their
relations, to oblige their friends, or for the sake of company, will be
converts of small value and of short continuance. [2.] If they did come
with her, she would have them to make it their deliberate choice, and
to sit down first and count the cost, as it concerns those to do that
may take up a profession of religion. It is good for us to be told the
worst. Our Saviour took this course with him who, in the heat of zeal,
spoke that bold word, Master, I will follow thee whithersoever thou
goest. "Come, come," says Christ, "canst thou fare as I fare? The Son
of man has not where to lay his head; know this, and then consider
whether thou canst find in thy heart to take thy lot with him," Matt.
viii. 19, 20. Thus Naomi deals with her daughters-in-law. Thoughts
ripened into resolves by serious consideration are likely to be kept
always in the imagination of the heart, whereas what is soon ripe is
soon rotten.
5. Orpah was easily persuaded to yield to her own corrupt inclination,
and to go back to her country, her kindred, and her father's house, now
when she stood fair for an effectual call from it. They both lifted up
their voice and wept again (v. 14), being much affected with the tender
things that Naomi had said. But it had a different effect upon them: to
Orpah it was a savour of death unto death; the representation Naomi had
made of the inconveniences they must count upon if they went forward to
Canaan sent her back to the country of Moab, and served her as an
excuse for her apostasy; but, on the contrary, it strengthened Ruth's
resolution, and her good affection to Naomi, with whose wisdom and
goodness she was never so charmed as she was upon this occasion; thus
to her it was a savour of life unto life. (1.) Orpah kissed her
mother-in-law, that is, took an affectionate leave of her, bade her
farewell for ever, without any purpose to follow her hereafter, as he
that said he would follow Christ when he had buried his father or
bidden those farewell that were at home. Orpah's kiss showed she had an
affection for Naomi and was loth to part from her; yet she did not love
her well enough to leave her country for her sake. Thus many have a
value and affection for Christ, and yet come short of salvation by him,
because they cannot find in their hearts to forsake other things for
him. They love him and yet leave him, because they do not love him
enough, but love other things better. Thus the young man that went away
from Christ went away sorrowful, Matt. xix. 22. But, (2.) Ruth clave
unto her. Whether, when she came from home, she was resolved to go
forward with her or no does not appear; perhaps she was before
determined what to do, out of a sincere affection for the God of Israel
and to his law, of which, by the good instructions of Naomi, she had
some knowledge.
6. Naomi persuades Ruth to go back, urging, as a further inducement,
her sister's example (v. 15): Thy sister-in-law has gone back to her
people, and therefore of course gone back to her gods; for, whatever
she might do while she lived with her mother-in-law, it would be next
to impossible for her to show any respect to the God of Israel when she
went to live among the worshippers of Chemosh. Those that forsake the
communion of saints, and return to the people of Moab, will certainly
break off their communion with God, and embrace the idols of Moab. Now,
return thou after thy sister, that is, "If ever thou wilt return,
return now. This is the greatest trial of thy constancy; stand this
trial, and thou art mine for ever." Such offences as that of Orpah's
revolt must needs come, that those who are perfect and sincere may be
made manifest, as Ruth was upon this occasion.
7. Ruth puts an end to the debate by a most solemn profession of her
immovable resolution never to forsake her, nor to return to her own
country and her old relations again, v. 16, 17.
(1.) Nothing could be said more fine, more brave, than this. She seems
to have had another spirit, and another speech, now that her sister had
gone, and it is an instance of the grace of God inclining the soul to
the resolute choice of the better part. Draw me thus, and we will run
after thee. Her mother's dissuasions made her the more resolute; as
when Joshua said to the people, You cannot serve the Lord, they said it
with the more vehemence, Nay, but we will. [1.] She begs of her
mother-in-law to say no more against her going: "Entreat me not to
leave thee, or to return from following after thee; for all thy
entreaties now cannot shake that resolution which thy instructions
formerly have wrought in me, and therefore let me hear no more of
them." Note, It is a great vexation and uneasiness to those that are
resolved for God and religion to be tempted and solicited to alter
their resolution. Those that would not think of it would not hear of
it. Entreat me not. The margin reads it, Be not against me. Note, We
are to reckon those against us, and really our enemies, that would
hinder us in our way to the heavenly Canaan. Our relations they may be,
but they cannot be our friends, that would dissuade us from and
discourage us in the service of God and the work of religion. [2.] She
is very particular in her resolution to cleave to her and never to
forsake her; and she speaks the language of one resolved for God and
heaven. She is so in love, not with her mother's beauty, or riches, or
gaiety (all these were withered and gone), but with her wisdom, and
virtue, and grace, which remained with her, even in her present poor
and melancholy condition, that she resolves to cleave to her. First,
She will travel with her: Whither thou goest I will go, though to a
country I never saw and in a low and ill opinion of which I have been
trained up; though far from my own country, yet with thee every road
shall be pleasant. Secondly, She will dwell with her: "Where thou
lodgest I will lodge, though it be in a cottage, nay, though it be no
better a lodging than Jacob had when he had the stones for his pillow.
Where thou settest up thy staff I will set up mine, be it where it
may." Thirdly, She will twist interest with her: Thy people shall be my
people. From Naomi's character she concludes certainly that the great
nation was a wise and an understanding people. She judges of them all
by her good mother, who, wherever she went, was a credit to her country
(as all those should study to be who profess relation to the better
country, that is, the heavenly), and therefore she will think herself
happy if she may be reckoned one of them. "Thy people shall be mine to
associate with, to be conformable to, and to be concerned for."
Fourthly, She will join in religion with her. Thus she determined to be
hers usque ad aras--to the very altars: "Thy God shall be my God, and
farewell to all the gods of Moab, which are vanity and a lie. I will
adore the God of Israel, the only living and true God, trust in him
alone, serve him, and in every thing be ruled by him;" this is to take
the Lord for our God. Fifthly, She will gladly die in the same bed:
Where thou diest will I die. She takes it for granted they must both
die, and that in all probability Naomi, as the elder, would die first,
and resolves to continue in the same house, if it might be, till her
days also were fulfilled, intimating likewise a desire to partake of
her happiness in death; she wishes to die in the same place, in token
of her dying after the same manner. "Let me die the death of righteous
Naomi, and let my last end be like hers." Sixthly, She will desire to
be buried in the same grave, and to lay her bones by hers: There will I
be buried, not desiring to have so much as her dead body carried back
to the country of Moab, in token of any remaining kindness for it; but,
Naomi and she having joined souls, she desires they may mingle dust, in
hopes of rising together, and being together for ever in the other
world. [3.] She backs her resolution to adhere to Naomi with a solemn
oath: The Lord do so to me, and more also (which was an ancient form of
imprecation), if aught but death part thee and me. An oath for
confirmation was an end of this strife, and would leave a lasting
obligation upon her never to forsake that good way she was now making
choice of. First, It is implied that death would separate between them
for a time. She could promise to die and be buried in the same place,
but not at the same time; it might so happen that she might die first,
and this would part them. Note, Death parts those whom nothing else
will part. A dying hour is a parting hour, and should be so thought of
by us and prepared for. Secondly, It is resolved that nothing else
should part them; not any kindness from her own family and people, nor
any hope of preferment among them, not any unkindness from Israel, nor
the fear of poverty and disgrace among them. "No, I will never leave
thee." Now,
(2.) This is a pattern of a resolute convert to God and religion. Thus
must we be at a point. [1.] We must take the Lord for our God. "This
God is my God for ever and ever; I have avouched him for mine." [2.]
When we take God for our God we must take his people for our people in
all conditions; though they be a poor despised people, yet, if they be
his, they must be ours. [3.] Having cast in our lot among them, we must
be willing to take our lot with them and to fare as they fare. We must
submit to the same yoke and draw in it faithfully, take up the same
cross and carry it cheerfully, go where God will have us to go, though
it should be into banishment, and lodge where he will have us to lodge,
though it be in a prison, die where he will have us die, and lay our
bones in the graves of the upright, who enter into peace and rest in
their beds, though they be but the graves of the common people. [4.] We
must resolve to continue and persevere, and herein our adherence to
Christ must be closer than that of Ruth to Naomi. She resolved that
nothing but death should separate them; but we must resolve that death
itself shall not separate us from our duty to Christ, and then we may
be sure that death itself shall not separate us from our happiness in
Christ. [5.] We must bind our souls with a bond never to break these
pious resolutions, and swear unto the Lord that we will cleave to him.
Fast bind, fast find. He that means honestly does not startle at
assurances.
8. Naomi is hereby silenced (v. 18): When she saw that Ruth was
stedfastly minded to go with her (which was the very thing she aimed at
in all that she had said, to make her of a stedfast mind in going with
her), when she saw that she had gained her point, she was well
satisfied, and left off speaking to her. She could desire no more than
that solemn protestation which Ruth had just now made. See the power of
resolution, how it puts temptation to silence. Those that are
unresolved, and go in religious ways without a stedfast mind, tempt the
tempter, and stand like a door half open, which invites a thief; but
resolution shuts and bolts the door, resists the devil, and forces him
to flee.
The Chaldee paraphrase thus relates the debate between Naomi and
Ruth:--Ruth said, Entreat me not to leave thee, for I will be a
proselyte. Naomi said, We are commanded to keep sabbaths and good days,
on which we may not travel above 2000 cubits--a sabbath-day's journey.
Well, said Ruth, whither thou goest I will go. Naomi said, We are
commanded not to tarry all night with Gentiles. Well, said Ruth, where
thou lodgest I will lodge. Naomi said, We are commanded to keep 613
precepts. Well, said Ruth, whatever thy people keep I will keep, for
they shall be my people. Naomi said, We are forbidden to worship any
strange god. Well, said Ruth, thy God shall be my God. Naomi said, We
have four sorts of deaths for malefactors, stoning, burning,
strangling, and slaying with the sword. Well, said Ruth, where thou
diest I will die. We have, said Naomi, houses of sepulchre. And there,
said Ruth, will I be buried.
Naomi's Reception at Bethlehem. (b. c. 1312.)
19 So they two went until they came to Bethlehem. And it came to pass,
when they were come to Bethlehem, that all the city was moved about
them, and they said, Is this Naomi? 20 And she said unto them, Call
me not Naomi, call me Mara: for the Almighty hath dealt very bitterly
with me. 21 I went out full, and the Lord hath brought me home again
empty: why then call ye me Naomi, seeing the Lord hath testified
against me, and the Almighty hath afflicted me? 22 So Naomi returned,
and Ruth the Moabitess, her daughter in law, with her, which returned
out of the country of Moab: and they came to Bethlehem in the beginning
of barley harvest.
Naomi and Ruth, after many a weary step (the fatigue of the journey, we
may suppose, being somewhat relieved by the good instructions Naomi
gave to her proselyte and the good discourse they had together), came
at last to Bethlehem. And they came very seasonably, in the beginning
of the barley-harvest, which was the first of their harvests, that of
wheat following after. Now Naomi's own eyes might convince her of the
truth of what she had heard in the country of Moab, that the Lord had
visited his people in giving them bread, and Ruth might see this good
land in its best state; and now they had opportunity to provide for
winter. Our times are in God's hand, both the events and the time of
them. Notice is here taken,
I. Of the discomposure of the neighbours upon this occasion (v. 19):
All the city was moved about them. Her old acquaintance gathered about
her, to enquire concerning her state, and to bid her welcome to
Bethlehem again. Or perhaps they were moved about her, lest she should
be a charge to the town, she looked so bare. By this it appears that
she had formerly lived respectably, else there would not have been so
much notice taken of her. If those that have been in a high and
prosperous condition break, or fall into poverty or disgrace, their
fall is the more remarkable. And they said, Is this Naomi? The women of
the city said it, for the word is feminine. Those with whom she had
formerly been intimate were surprised to see her in this condition; she
was so much broken and altered with her afflictions that they could
scarcely believe their own eyes, nor think that this was the same
person whom they had formerly seen, so fresh, and fair, and gay: Is
this Naomi? So unlike is the rose when it is withered to what it was
when it was blooming. What a poor figure does Naomi make now, compared
with what she made in her prosperity! If any asked this question in
contempt, upbraiding her with her miseries ("is this she that could not
be content to fare as her neighbours did, but must ramble to a strange
country? see what she has got by it!"), their temper was very base and
sordid. Nothing more barbarous than to triumph over those that are
fallen. But we may suppose that the generality asked it in compassion
and commiseration: "Is this she that lived so plentifully, and kept so
good a house, and was so charitable to the poor? How has the gold
become dim!" Those that had seen the magnificence of the first temple
wept when they saw the meanness of the second; so these here. Note,
Afflictions will make great and surprising changes in a little time.
When we see how sickness and old age alter people, change their
countenance and temper, we may think of what the Bethlehemites said:
"Is this Naomi? One would not take it to be the same person." God, by
his grace, fit us for all such changes, especially the great change!
II. Of the composure of Naomi's spirit. If some upbraided her with her
poverty, she was not moved against them, as she would have been if she
had been poor and proud; but, with a great deal of pious patience, bore
that and all the other melancholy effects of her affliction (v. 20,
21): Call me not Naomi, call me Mara, &c. "Naomi signifies pleasant or
amiable; but all my pleasant things are laid waste; call me Mara,
bitter or bitterness, for I am now a woman of a sorrowful spirit." Thus
does she bring her mind to her condition, which we all ought to do when
our condition is not in every thing to our mind. Observe,
1. The change of her state, and how it is described, with a pious
regard to the divine providence, and without any passionate murmurings
or complaints. (1.) It was a very sad and melancholy change. She went
out full; so she thought herself when she had her husband with her and
two sons. Much of the fulness of our comfort in this world arises from
agreeable relations. But she now came home again empty, a widow and
childless, and probably had sold her goods, and of all the effects she
took with her brought home no more than the clothes on her back. So
uncertain is all that which we call fulness in the creature, 1 Sam. ii.
5. Even in the fulness of that sufficiency we may be in straits. But
there is a fulness, a spiritual and divine fulness, which we can never
be emptied of, a good part which shall not be taken from those that
have it. (2.) She acknowledges the hand of God, his mighty hand, in the
affliction. "It is the Lord that has brought me home again empty; it is
the Almighty that has afflicted me." Note, Nothing conduces more to
satisfy a gracious soul under an affliction than the consideration of
the hand of God in it. It is the Lord, 1 Sam. iii. 18; Job i. 21.
Especially to consider that he who afflicts us is Shaddai, the
Almighty, with whom it is folly to contend and to whom it is our duty
and interest to submit. It is that name of God by which he enters into
covenant with his people: I am God Almighty, God All-sufficient, Gen.
xvii. 1. He afflicts as a God in covenant, and his all-sufficiency may
be our support and supply under all our afflictions. He that empties us
of the creature knows how to fill us with himself. (3.) She speaks very
feelingly of the impression which the affliction had made upon her: He
has dealt very bitterly with me. The cup of affliction is a bitter cup,
and even that which afterwards yields the peaceable fruit of
righteousness, yet, for the present, is not joyous, but grievous, Heb.
xii. 11. Job complains, Thou writest bitter things against me, Job
xiii. 26. (4.) She owns the affliction to come from God as a
controversy: The Lord hath testified against me. Note, When God
corrects us he testifies against us and contends with us (Job x. 17),
intimating that he is displeased with us. Every rod has a voice, the
voice of a witness.
2. The compliance of her spirit with this change: "Call me not Naomi,
for I am no more pleasant, either to myself or to my friends; but call
me Mara, a name more agreeable to my present state." Many that are
debased and impoverished yet affect to be called by the empty names and
titles of honour they have formerly enjoyed. Naomi did not so. Her
humility regards not a glorious name in a dejected state. If God deal
bitterly with her, she will accommodate herself to the dispensation,
and is willing to be called Mara, bitter. Note, It well becomes us to
have our hearts humbled under humbling providences. When our condition
is brought down our spirits should be brought down with it. And then
our troubles are sanctified to us when we thus comport with them; for
it is not an affliction itself, but an affliction rightly borne, that
does us good. Perdidisti tot mala, si nondum misera esse didicisti--So
many calamities have been lost upon you if you have not yet learned how
to suffer. Sen. ad Helv. Tribulation works patience.
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R U T H
CHAP. II.
There is scarcely any chapter in all the sacred history that stoops so
low as this to take cognizance of so mean a person as Ruth, a poor
Moabitish widow, so mean an action as her gleaning corn in a
neighbour's field, and the minute circumstances thereof. But all this
was in order to her being grafted into the line of Christ and taken in
among his ancestors, that she might be a figure of the espousals of the
Gentile church to Christ, Isa. liv. 1. This makes the story remarkable;
and many of the passages of it are instructive and very improvable.
Here we have, I. Ruth's humility and industry in gleaming corn,
Providence directing her to Boaz's field, ver. 1-3. II. The great
favour which Boaz showed to her in many instances, ver. 4-16. III. The
return of Ruth to her mother-in-law, ver. 18-23.
Ruth in the Field of Boaz. (b. c. 1312.)
1 And Naomi had a kinsman of her husband's, a mighty man of wealth, of
the family of Elimelech; and his name was Boaz. 2 And Ruth the
Moabitess said unto Naomi, Let me now go to the field, and glean ears
of corn after him in whose sight I shall find grace. And she said unto
her, Go, my daughter. 3 And she went, and came, and gleaned in the
field after the reapers: and her hap was to light on a part of the
field belonging unto Boaz, who was of the kindred of Elimelech.
Naomi had now gained a settlement in Bethlehem among her old friends;
and here we have an account,
I. Of her rich kinsman, Boaz, a mighty man of wealth, v. 1. The Chaldee
reads it, mighty in the law. If he was both, it was a most rare and
excellent conjunction, to be mighty in wealth and mighty in the
scriptures too; those that are so are mighty indeed. He was grandson of
Nahshon, who was prince of the tribe of Judah in the wilderness, and
son of Salmon, probably a younger son, by Rahab, the harlot of Jericho.
He carries might in his name, Boaz--in him is strength; and he was of
the family of Elimelech, that family which was now reduced and brought
so low. Observe, 1. Boaz, though a rich and great man, had poor
relations. Every branch of the tree is not a top-branch. Let not those
that are great in the world be ashamed to own their kindred that are
mean and despised, lest they be found therein proud, scornful, and
unnatural. 2. Naomi, though a poor contemptible widow, had rich
relations, whom yet she boasted not of, nor was burdensome to, nor
expected any thing from when she returned to Bethlehem in distress.
Those that have rich relations, while they themselves are poor, ought
to know that it is the wise providence of God that makes the difference
(in which we ought to acquiesce), and that to be proud of our relation
to such is a great sin, and to trust to it is great folly.
II. Of her poor daughter-in-law, Ruth. 1. Her condition was very low
and poor, which was a great trial to the faith and constancy of a young
proselyte. The Bethlehemites would have done well if they had invited
Naomi and her daughter-in-law first to one good house and then to
another (it would have been a great support to an aged widow and a
great encouragement to a new convert); but, instead of tasting the
dainties of Canaan, they have no way of getting necessary food but by
gleaning corn, and otherwise, for aught that appears, they might have
starved. Note, God has chosen the poor of this world; and poor they are
likely to be, for, though God has chosen them, commonly men overlook
them. 2. Her character, in this condition, was very good (v. 2): She
said to Naomi, not, "Let me now go to the land of Moab again, for there
is no living here, here there is want, but in my father's house there
is bread enough." No, she is not mindful of the country from which she
came out, otherwise she had now a fair occasion to return. The God of
Israel shall be her God, and, though he slay her, yet will she trust in
him and never forsake him. But her request is, Let me go to the field,
and glean ears of corn. Those that are well born, and have been well
brought up, know not what straits they may be reduced to, nor what mean
employments they may be obliged to get their bread by, Lam. iv. 5. When
the case is thus melancholy, let Ruth be remembered, who is a great
example, (1.) Of humility. When Providence had made her poor she did
not say, "To glean, which is in effect to beg, I am ashamed," but
cheerfully stoops to the meanness of her circumstances and accommodates
herself to her lot. High spirits can more easily starve than stoop;
Ruth was none of those. She does not tell her mother she was never
brought up to live upon crumbs. Though she was not brought up to it,
she is brought down to it, and is not uneasy at it. Nay, it is her own
motion, not her mother's injunction. Humility is one of the brightest
ornaments of youth, and one of the best omens. Before Ruth's honour was
this humility. Observe how humbly she speaks of herself, in her
expectation of leave to glean: Let me glean after him in whose sight I
shall find grace. She does not say, "I will go and glean, and surely
nobody will deny me the liberty," but, "I will go and glean, in the
hope that somebody will allow me the liberty." Note, Poor people must
not demand kindness as a debt, but humbly ask it, and take it as a
favour, though in ever so small a matter. It becomes the poor to use
entreaties. (2.) Of industry. She does not say to her mother-in-law,
"Let me now go a visiting to the ladies of the town, or go a walking in
the fields to take the air and be merry; I cannot sit all day moping
with you." No, it is not sport, but business, that her heart is upon:
"Let me go and glean ears of corn, which will turn to some good
account." She was one of those virtuous women that love not to eat the
bread of idleness, but love to take pains. This is an example to young
people. Let them learn betimes to labour, and, what their hand finds to
do, do it with their might. A disposition to diligence bodes well both
for this world and the other. Love not sleep, love not sport, love not
sauntering; but love business. It is also an example to poor people to
work for their living, and not beg that which they are able to earn. We
must not be shy of any honest employment, though it be mean, ergon
ouden oneidos--No labour is a reproach. Sin is a thing below us, but we
must not think any thing else so that Providence calls us to. (3.) Of
regard to her mother. Though she was but her mother-in-law, and though,
being loosed by death from the law of her husband, she might easily
suppose herself thereby loosed from the law of her husband's mother,
yet she is dutifully observant of her. She will not go out without
letting her know and asking her leave. This respect young people ought
to show to their parents and governors; it is part of the honour due to
them. She did not say, "Mother, if you will go with me, I will go
glean:" but, "Do you sit at home and take your ease, and I will go
abroad, and take pains." Juniores ad labores--Youth should work. Let
young people take advice from the aged, but not put them upon toil.
(4.) Of dependence upon Providence, intimated in that, I will glean
after him in whose sight I shall find grace. She knows not which way to
go, nor whom to enquire for, but will trust Providence to raise her up
some friend or other that will be kind to her. Let us always keep us
good thoughts of the divine providence, and believe that while we do
well it will do well for us. And it did well for Ruth; for when she
went out alone, without guide or companion, to glean, her hap was to
light on the field of Boaz, v. 3. To her it seemed casual. She knew not
whose field it was, nor had she any reason for going to that more than
any other, and therefore it is said to be her hap; but Providence
directed her steps to this field. Note, God wisely orders small events;
and those that seem altogether contingent serve his own glory and the
good of his people. Many a great affair is brought about by a little
turn, which seemed fortuitous to us, but was directed by Providence
with design.
The Kindness of Boaz to Ruth. (b. c. 1312.)
4 And, behold, Boaz came from Bethlehem, and said unto the reapers, The
Lord be with you. And they answered him, The Lord bless thee. 5 Then
said Boaz unto his servant that was set over the reapers, Whose damsel
is this? 6 And the servant that was set over the reapers answered and
said, It is the Moabitish damsel that came back with Naomi out of the
country of Moab: 7 And she said, I pray you, let me glean and gather
after the reapers among the sheaves: so she came, and hath continued
even from the morning until now, that she tarried a little in the
house. 8 Then said Boaz unto Ruth, Hearest thou not, my daughter? Go
not to glean in another field, neither go from hence, but abide here
fast by my maidens: 9 Let thine eyes be on the field that they do
reap, and go thou after them: have I not charged the young men that
they shall not touch thee? and when thou art athirst, go unto the
vessels, and drink of that which the young men have drawn. 10 Then
she fell on her face, and bowed herself to the ground, and said unto
him, Why have I found grace in thine eyes, that thou shouldest take
knowledge of me, seeing I am a stranger? 11 And Boaz answered and
said unto her, It hath fully been showed me, all that thou hast done
unto thy mother in law since the death of thine husband: and how thou
hast left thy father and thy mother, and the land of thy nativity, and
art come unto a people which thou knewest not heretofore. 12 The Lord
recompense thy work, and a full reward be given thee of the Lord God of
Israel, under whose wings thou art come to trust. 13 Then she said,
Let me find favour in thy sight, my lord; for that thou hast comforted
me, and for that thou hast spoken friendly unto thine handmaid, though
I be not like unto one of thine handmaidens. 14 And Boaz said unto
her, At mealtime come thou hither, and eat of the bread, and dip thy
morsel in the vinegar. And she sat beside the reapers: and he reached
her parched corn, and she did eat, and was sufficed, and left. 15 And
when she was risen up to glean, Boaz commanded his young men, saying,
Let her glean even among the sheaves, and reproach her not: 16 And
let fall also some of the handfuls of purpose for her, and leave them,
that she may glean them, and rebuke her not.
Now Boaz himself appears, and a great deal of decency there appears in
his carriage both towards his own servants and towards this poor
stranger.
I. Towards his own servants, and those that were employed for him in
reaping and gathering in his corn. Harvest-time is busy time, many
hands must then be at work. Boaz that had much, being a mighty man of
wealth, had much to do, and consequently many to work under him and to
live upon him. As goods are increased those are increased that eat
them, and what good has the owner thereof save the beholding of them
with his eyes? Boaz is here an example of a good master.
1. He had a servant that was set over the reapers, v. 6. In great
families it is requisite there should be one to oversee the rest of the
servants, and appoint to each their portion both of work and meat.
Ministers are such servants in God's house, and it is requisite that
they be both wise and faithful, and show their Lord all things, as he
here, v. 6.
2. Yet he came himself to his reapers, to see how the work went
forward, if he found any thing amiss to rectify it, and to give further
orders what should be done. This was both for his own interest (he that
wholly leaves his business to others will have it done by the halves;
the master's eye makes a fat horse) and it was also for the
encouragement of his servants, who would go on the more cheerfully in
their work when their master countenanced them so far as to make them a
visit. Masters that live at ease should think with tenderness of those
that toil for them and bear the burden and heat of the day.
3. Kind and pious salutations were interchanged between Boaz and his
reapers.
(1.) He said to them, The Lord be with you; and they replied, The Lord
bless thee, v. 4. Hereby they expressed, [1.] Their mutual respect to
each other; he to them as good servants, and they to him as a good
master. When he came to them he did not fall a chiding them, as if he
came only to find fault and exercise his authority, but he prayed for
them: "The Lord be with you, prosper you, and give you health and
strength, and preserve you from any disaster." Nor did they, as soon as
ever he was out of hearing, fall a cursing him, as some ill-natured
servants that hate their master's eye, but they returned his courtesy:
"The Lord bless thee, and make our labours serviceable to thy
prosperity." Things are likely to go on well in a house where there is
such good-will as this between master and servants. [2.] Their
joint-dependence upon the divine providence. They express their
kindness to each other by praying one for another. They show not only
their courtesy, but their piety, and acknowledgement that all good
comes from the presence and blessing of God, which therefore we should
value and desire above any thing else both for ourselves and others.
(2.) Let us hence learn to use, [1.] Courteous salutations, as
expressions of a sincere good-will to our friends. [2.] Pious
ejaculations, lifting up our hearts to God for his favour, in such
short prayers as these. Only we must take heed that they do not
degenerate into formality, lest in them we take the name of the Lord
our God in vain; but, if we be serious in them, we may in them keep up
our communion with God, and fetch in mercy and grace from him. It
appears to have been the usual custom thus to wish reapers good speed,
Ps. cxxix. 7, 8.
4. He took an account from his reapers concerning a stranger he met
with in the field, and gave necessary orders concerning her, that they
should not touch her (v. 9) nor reproach her, v. 15. Masters must take
care, not only that they do no hurt themselves, but that they suffer
not their servants and those under them to do hurt. He also ordered
them to be kind to her, and let fall some of the handfuls on purpose
for her. Though it is fit that masters should restrain and rebuke their
servants' wastefulness, yet they should not tie them up from being
charitable, but give them allowance for that, with prudent directions.
II. Boaz was very kind to Ruth, and showed her a great deal of favour,
induced to it by the account he had of her, and what he observed
concerning her, God also inclining his heart to countenance her. Coming
among his reapers, he observed this stranger among them, and got
intelligence from his steward who she was, and here is a very
particular account of what passed concerning her.
1. The steward gave to Boaz a very fair account of her, proper to
recommend her to his favour, v. 6, 7. (1.) That she was a stranger, and
therefore one of those that by the law of God were to gather the
gleanings of the harvest, Lev. xix. 9, 10. She is the Moabitish damsel.
(2.) That she was allied to his family; she came back with Naomi, the
wife of Elimelech, a kinsman of Boaz. (3.) That she was a proselyte,
for she came out of the country of Moab to settle in the land of
Israel. (4.) That she was very modest, and had not gleaned till she had
asked leave. (5.) That she was very industrious, and had continued
close to her work from morning even until now. And the poor that are
industrious and willing to take pains are fit to be encouraged. Now, in
the heat of the day, she tarried a little in the house or booth that
was set up in the field for shelter from the weather to repose herself,
and some suggest that it is probably she retired for her devotion. But
she soon came back to her work, and, except that little intermission,
kept close to it all day, though it was not what she had been used to.
Servants should be just in the character and reports they give to their
masters, and take heed they do not misrepresent any person, nor without
cause discourage their master's charity.
2. Boaz was hereupon extremely civil to her in divers instances. (1.)
He ordered her to attend his reapers in every field they gathered in
and not to glean in the field of another, for she should not need to go
any where else to better herself (v. 8): Abide here fast by my maidens;
for those of her own sex were the fittest company for her. (2.) He
charged all his servants to be very tender of her and respectful to
her, and no doubt they would be so to one to whom they saw their master
kind. She was a stranger, and it is probably her language, dress, and
mien differed much from theirs; but he charged them that they should
not in any thing affront her, or be abusive to her, as rude servants
are too apt to be to strangers. (3.) He bade her welcome to the
entertainment he had provided for his own servants. He ordered her, not
only to drink of the water which was drawn for them (for that seems to
be the liquor he means, v. 9, drawn from the famous well of Beth-lehem
which was by the gate, the water of which David longed for, 2 Sam.
xxiii. 15), but at meal-time to come and eat of their bread (v. 14),
yea, and she should be welcome to their sauce too: Come, dip thy morsel
in the vinegar, to make it savoury; for God allows us not only
nourishing but relishing food, not for necessity only, but for delight.
And for encouragement to her, and direction to the servants, he
himself, happening to be present when the reapers sat down to meat,
reached her parched corn to eat. It is no disparagement to the finest
hand to be reached forth to the needy (Prov. xxxi. 20), and to be
employed in serving the poor. Observe, Boaz was not scanty in his
provision for his reapers, but sent them so much more than enough for
themselves as would be entertainment for a stranger. Thus there is that
scattereth and yet increaseth. (4.) He commended her for her dutiful
respect to her mother-in-law, which, though he did not know her by
sight, yet he had heard of (v. 11): It has been fully shown me all that
thou hast done unto thy mother-in-law. Note, Those that do well ought
to have the praise of it. But that which especially he commended her
for was that she had left her own country, and had become a proselyte
to the Jewish religion; for so the Chaldee expounds it: "Thou hast come
to be proselyted, and to dwell among a people whom thou knowest not."
Those that leave all, to embrace the true religion, are worthy of
double honour. (5.) He prayed for her (v. 12): The Lord recompense thy
work. Her strong affection to the commonwealth of Israel, to which she
was by birth an alien, was such a work of the divine grace in her as
would certainly be crowned with a full reward by him under whose wings
she had come to trust. Note, Those that by faith come under the wings
of the divine grace, and have a full complacency and confidence in that
grace, may be sure of a full recompence of reward for their so doing.
From this expression, the Jews describe a proselyte to be one that is
gathered under the wings of the divine majesty. (6.) He encouraged her
to go on in her gleaning, and did not offer to take her off from that;
for the greatest kindness we can do our poor relations is to assist and
encourage their industry. Boaz ordered his servants to let her glean
among the sheaves, where other gleaners were not allowed to come, and
not to reproach her, that is, not to call her thief, or to suspect her
of taking more than was allowed her, v. 15. All this shows Boaz to have
been a man of a generous spirit, and one that, according to the law,
considered the heart of a stranger.
3. Ruth received his favours with a great deal of humility and
gratitude, and conducted herself with as much propriety in her place as
he did himself in his, but little thinking that she should shortly be
the mistress of that field she was now gleaning in. (1.) She paid all
possible respect to him, and gave him honour, according to the usage of
the country (v. 10): She fell on her face, and bowed herself to the
ground. Note, Good breeding is a great ornament to religion; and we
must render honour to whom honour is due. (2.) She humbly owned herself
unworthy of his favours: "I am a stranger (v. 10) and not like one of
thy handmaids (v. 13), not so well dressed nor so well taught, not so
neat nor so handy." Note, It well becomes us all to think meanly of
ourselves, and to take notice of that in ourselves which is
diminishing, esteeming others better than ourselves. (3.) She
gratefully acknowledged his kindness to her; though it was no great
expense to him, nor much more than what he was obliged to by the divine
law, yet she magnifies and admires it: Why have I found grace in thy
eyes? v. 10. (4.) She begs the continuance of his good-will: Let me
find favour in they sight (v. 13), and owns that what he had said had
been a cordial to her: Thou hast comforted me, for that thou hast
spoken friendly to me. Those that are great, and in high places, know
not how much good they may do to their inferiors with a kind look or by
speaking friendly to them; and so small an expense, one would think,
they should not grudge, when it shall be put upon the score of their
charity. (5.) When Boaz gave her her dinner with his reapers she only
ate so much as would suffice her, and left the rest, and immediately
rose up to glean, v. 14, 15. She did not, under pretence either of her
want or of her labour, eat more than was convenient for her, nor so
much as to unfit her for work in the afternoon. Temperance is a friend
to industry; and we must eat and drink to strengthen us for business,
not to indispose us to it.
Ruth's Report to Naomi. (b. c. 1312.)
17 So she gleaned in the field until even, and beat out that she had
gleaned: and it was about an ephah of barley. 18 And she took it up,
and went into the city: and her mother in law saw what she had gleaned:
and she brought forth, and gave to her that she had reserved after she
was sufficed. 19 And her mother in law said unto her, Where hast thou
gleaned to day? and where wroughtest thou? blessed be he that did take
knowledge of thee. And she showed her mother in law with whom she had
wrought, and said, The man's name with whom I wrought to day is Boaz.
20 And Naomi said unto her daughter in law, Blessed be he of the Lord,
who hath not left off his kindness to the living and to the dead. And
Naomi said unto her, The man is near of kin unto us, one of our next
kinsmen. 21 And Ruth the Moabitess said, He said unto me also, Thou
shalt keep fast by my young men, until they have ended all my harvest.
22 And Naomi said unto Ruth her daughter in law, It is good, my
daughter, that thou go out with his maidens, that they meet thee not in
any other field. 23 So she kept fast by the maidens of Boaz to glean
unto the end of barley harvest and of wheat harvest; and dwelt with her
mother in law.
Here, I. Ruth finishes her day's work, v. 17. 1. She took care not to
lose time, for she gleaned until evening. We must not be weary of
well-doing, because in due season we shall reap. She did not make an
excuse to sit still, or go home, till the evening. Let us work the
works of him that sent us, while it is day. She scarcely used, much
less did she abuse, the kindness of Boaz; for, though he ordered his
servants to leave handfuls for her, she continued to glean the
scattered ears. 2. She took care not to lose what she had gathered, but
threshed it herself, that she might the more easily carry it home, and
might have it ready for use. The slothful man roasteth not that which
he took in hunting, and so loseth the benefit of it, but the substance
of a diligent man is precious, Prov. xii. 27. Ruth had gathered it ear
by ear, but, when she had put it all together, it was an ephah of
barley, about four pecks. Many a little makes a great deal. It is an
encouragement to industry that in all labour, even that of gleaning,
there is profit, but the talk of the lips tendeth only to penury. When
she had got her corn into as little compass as she could, she took it
up herself, and carried it into the city, though, had she asked them,
it is likely some of Boaz's servants would have done that for her. We
should study to be as little as possible troublesome to those that are
kind to us. She did not think it either too hard or too mean a service
to carry her corn herself into the city, but was rather pleased with
what she had gotten by her own industry, and careful to secure it; and
let us thus take care that we lose not those things which we have
wrought, which we have gained, 2 John 8.
II. She paid her respects to her mother-in-law, went straight home to
her and did not go to converse with Boaz's servants, showed her what
she had gleaned, that she might see she had not been idle.
1. She entertained her with what she had left of the good dinner Boaz
had given her. She gave to her what she had reserved, after she was
sufficed (v. 18), which refers to v. 14. If she had any thing better
than another, her mother should have part with her. Thus, having shown
industry abroad, she showed piety at home; so children's maintaining
their parents is called (1 Tim. v. 4), and it is part of the honour due
to them by the fifth commandment, Matt. xv. 6.
2. She gave her an account of her day's work, and how a kind providence
had favoured her in it, which made it very comfortable to her; for the
gleanings that a righteous man hath are better than the harvests of
many wicked, Ps. xxxvii. 16. (1.) Naomi asked her where she had been:
Where hast thou gleaned to-day? Note, Parents should take care to
enquire into the ways of their children, how, and where, and in what
company they spend their time. This may prevent many extravagancies
which children, left to themselves, run into, by which they bring both
themselves and their parents to shame. If we are not our brethren's,
yet surely we are our children's keepers: and we know what a son
Adonijah proved, that had never been chidden. Parents should examine
their children, not to frighten nor discourage them, not so as to make
them hate home or tempt them to tell a lie, but to commend them if they
have done well, and with mildness to reprove and caution them if they
have done otherwise. It is a good question for us to ask ourselves in
the close of every day, "Where have I gleaned to-day? What improvements
have I made in knowledge and grace? What have I done or obtained that
will turn to a good account?" (2.) Ruth gave her a particular account
of the kindness she had received from Boaz (v. 19) and the hopes she
had of further kindness from him, he having ordered her to attend his
servants throughout all the harvest, v. 21. Note, Children should look
upon themselves as accountable to their parents and to those that are
over them, and not think it a disparagement to them to be examined; let
them do that which is good, and they shall have praise of the same.
Ruth told her mother what kindness Boaz had shown her, that she might
take some occasion or another to acknowledge it and return him thanks;
but she did not tell her how Boaz had commended her, v. 11. Humility
teaches us, not only not to praise ourselves, but not to be forward to
publish others' praises of us. (3.) We are here told what Naomi said to
it. [1.] She prayed heartily for him that had been her daughter's
benefactor, even before she knew who it was (v. 19): Blessed be he,
whoever he was, that did take knowledge of thee, shooting the arrow of
prayer at a venture. But more particularly when she was told who it was
(v. 20): Blessed be he of the Lord. Note, The poor must pray for those
that are kind and liberal to them, and thus requite them, when they are
not capable of making them any other requital. Let the loins of the
poor bless those that refresh them, Job xxix. 13; xxxi. 20. And he that
hears the cries of the poor against their oppressors (Exod. xxii. 27),
it may be hoped, will hear the prayers of the poor for their
benefactors. She now remembered the former kindnesses Boaz had shown to
her husband and sons, and joins those to this: he has not left off his
kindness to the living and to the dead. If we generously show kindness
even to those that seem to have forgotten our former favours, perhaps
it may help to revive the remembrance even of those which seem buried.
[2.] She acquainted Ruth with the relation their family was in to Boaz:
The man is near of kin to us. It should seem she had been so long in
Moab that she had forgotten her kindred in the land of Israel, till by
this providence God brought it to her mind. At least she had not told
Ruth of it, though it might have been some encouragement to a young
proselyte. Unlike to humble Naomi are many, who, though fallen into
decay themselves, are continually boasting of their great relations.
Nay, Observe the chain of thought here, and in it a chain of
providences, bringing about what was designed concerning Ruth. Ruth
names Boaz as one that had been kind to her. Naomi bethinks herself who
that should be, and presently recollects herself: "The man is near of
kin to us; now that I hear his name, I remember him very well." This
thought brings in another: "He is our next kinsman, our goel, that has
the right to redeem our estate that was mortgaged, and therefore from
him we may expect further kindness. He is the likeliest man in all
Bethlehem to set us up." Thus God brings things to our mind, sometimes
on a sudden, that prove to have a wonderful tendency to our good. [3.]
She appointed Ruth to continue her attendance in the fields of Boaz (v.
22): "Let them not meet thee in any other field, for that will be
construed a contempt of his courtesy." Our blessed Saviour is our Goel;
it is he that has a right to redeem. If we expect to receive benefit by
him, let us closely adhere to him, and his fields, and his family; let
us not go to the world and its fields for that which is to be had with
him only, and which he has encouraged us to expect from him. Has the
Lord dealt bountifully with us? Let us not be found in any other field,
nor seek for happiness and satisfaction in the creature. Tradesmen take
it ill if those that are in their books go to another shop. We lose
divine favours if we slight them. Some think Naomi gave her
daughter-in-law a tacit rebuke; she had spoken (v. 21) of keeping fast
by the young men. "Nay," said Naomi (v. 22), "It is good that thou go
out with his maidens; they are fitter company for thee than the young
men." But they are too critical. Ruth spoke of the young men because
they were the principal labourers, and to them Boaz had given
directions concerning her; and Naomi takes it for granted that, while
she attended the young men, her society would be with the maidens, as
was fit. Ruth dutifully observed her mother's directions; she continued
to glean, to the end, not only of barley-harvest, but of the
wheat-harvest, which followed it, that she might gather food in harvest
to serve for winter, Prov. vi. 6-8. She also kept fast by the maidens
of Boaz, with whom she afterwards cultivated an acquaintance, which
might do her service, v. 23. But she constantly came to her mother at
night in due time, as became a virtuous woman, that was for working
days, and not for merry nights. And when the harvest was ended (as
bishop Patrick expounds it) she did not gad abroad, but kept her aged
mother company at home. Dinah went out to see the daughters of the
land, and we know what a disgrace her vanity ended in. Ruth kept at
home, and helped to maintain her mother, and went out on no other
errand than to get provision for her, and we shall find afterwards what
preferment her humility and industry ended in. Seest thou a man
diligent in his business? Honour is before him.
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R U T H
CHAP. III.
We found it very easy, in the former chapter, to applaud the decency of
Ruth's behaviour, and to show what good use we may make of the account
given us of it; but in this chapter we shall have much ado to vindicate
it from the imputation of indecency, and to save it from having an ill
use made of it; but the goodness of those times was such as saved what
is recorded here from being ill done, and yet the badness of these
times is such as that it will not justify any now in doing the like.
Here is, I. The directions Naomi gave to her daughter-in-law how to
claim Boaz for her husband, ver. 1-5. II. Ruth's punctual observance of
those directions, ver. 6, 7. III. The kind and honourable treatment
Boaz gave her, ver. 8-15. IV. Her return to her mother-in-law, ver.
16-18.
Ruth's Visit to Boaz. (b. c. 1312.)
1 Then Naomi her mother in law said unto her, My daughter, shall I not
seek rest for thee, that it may be well with thee? 2 And now is not
Boaz of our kindred, with whose maidens thou wast? Behold, he winnoweth
barley to night in the threshingfloor. 3 Wash thyself therefore, and
anoint thee, and put thy raiment upon thee, and get thee down to the
floor: but make not thyself known unto the man, until he shall have
done eating and drinking. 4 And it shall be, when he lieth down, that
thou shalt mark the place where he shall lie, and thou shalt go in, and
uncover his feet, and lay thee down; and he will tell thee what thou
shalt do. 5 And she said unto her, All that thou sayest unto me I
will do.
Here is, I. Naomi's care for her daughter's comfort is without doubt
very commendable, and is recorded for imitation. She had no thoughts of
marrying herself, ch. i. 12. But, though she that was old had resolved
upon a perpetual widowhood, yet she was far from the thoughts of
confining her daughter-in-law to it, that was young. Age must not make
itself a standard to youth. On the contrary, she is full of contrivance
how to get her well married. Her wisdom projected that for her daughter
which her daughter's modesty forbade her to project for herself, v. 1.
This she did 1. In justice to the dead, to raise up seed to those that
were gone, and so to preserve the family from being extinct. 2. In
kindness and gratitude to her daughter-in-law, who had conducted
herself very dutifully and respectfully to her. "My daughter" (said
she, looking upon her in all respects as her own), "shall I not seek
rest for thee," that is, a settlement in the married state; "shall I
not get thee a good husband, that it may be well with thee," that is,
"that thou mayest live plentifully and pleasantly, and not spend all
thy days in the mean and melancholy condition we now live in?" Note,
(1.) A married state is, or should be, a state of rest to young people.
Wandering affections are then fixed, and the heart must be at rest. It
is at rest in the house of a husband, and in his heart, ch. i. 9. Those
are giddy indeed that marriage does not compose. (2.) That which should
be desired and designed by those that enter into the married state is
that it may be well with them, in order to which it is necessary that
they choose well; otherwise, instead of being a rest to them, it may
prove the greatest uneasiness. Parents, in disposing of their children,
must have this in their eye, that it may be well with them. And be it
always remembered that is best for us which is best for our souls. (3.)
It is the duty of parents to seek this rest for their children, and to
do all that is fit for them to do, in due time, in order to it. And the
more dutiful and respectful they are to them, though they can the worse
spare them, yet they should the rather prefer them, and the better.
II. The course she took in order to her daughter's preferment was very
extraordinary and looks suspicious. If there was any thing improper in
it, the fault must lie upon Naomi, who put her daughter upon it, and
who knew, or should know, the laws and usages of Israel better than
Ruth. 1. It was true that Boaz, being near of kin to the deceased, and
(for aught that Naomi knew to the contrary) the nearest of all now
alive, was obliged by the divine law to marry the widow of Mahlon, who
was the eldest son of Elimelech, and was dead without issue (v. 2): "Is
not Boaz of our kindred, and therefore bound in conscience to take care
of our affairs?" This may encourage us to lay ourselves by faith at the
feet of Christ, that he is our near kinsman; having taken our nature
upon him, he is bone of our bone and flesh of our flesh. 2. It was a
convenient time to remind him of it, now that he had got so much
acquaintance with Ruth by her constant attendance on his reapers during
the whole harvest, which was now ended; and he also, by the kindness he
had shown to Ruth in smaller matters, had encouraged Naomi to hope that
he would not be unkind, much less unjust, in this greater. And she
thought it was a good opportunity to apply to him when he made a
winnowing-feast at his threshing-floor (v. 2), then and there
completing the joy of the harvest, and treating his workmen like a kind
master: He winnoweth barley to-night, that is, he makes his
entertainment to-night. As Nabal and Absalom had feasts at their
sheep-shearing, so Boaz at his winnowing. 3. Naomi thought Ruth the
most proper person to do it herself; and perhaps it was the usage in
that country that in this case the woman should make the demand; so
much is intimated by the law, Deut. xxv. 7-9. Naomi therefore orders
her daughter-in-law to make herself clean and neat, not to make herself
fine (v. 3): "Wash thyself and anoint thee, not paint thee (as
Jezebel), put on thy raiment, but not the attire of a harlot, and go
down to the floor," whither, it is probable, she was invited to the
supper there made; but she must not make herself known, that it, not
make her errand known (she herself could not but be very well known
among Boaz's reapers) till the company had dispersed and Boaz had
retired. And upon this occasion she would have an easier access to him
in private than she could have at his own house. And thus far was well
enough. But, 4. Her coming to lie down at his feet, when he was asleep
in his bed, had such an appearance of evil, was such an approach
towards it, and might have been such an occasion of it, that we know
not well how to justify it. Many expositors think it unjustifiable,
particularly the excellent Mr. Poole. We must not to evil that good may
come. It is dangerous to bring the spark and the tinder together; for
how great a matter may a little fire kindle! All agree that it is not
to be drawn into a precedent; neither our laws nor our times are the
same that were then; yet I am willing to make the best of it. If Boaz
was, as they presumed, the next kinsman, she was his wife before God
(as we say), and there needed but little ceremony to complete the
nuptials; and Naomi did not intend that Ruth should approach to him any
otherwise than as his wife. She knew Boaz to be not only an old man
(she would not have trusted to that alone in venturing her
daughter-in-law so near him), but a grave sober man, a virtuous and
religious man, and one that feared God. She knew Ruth to be a modest
woman, chaste, and a keeper at home, Tit. ii. 5. The Israelites had
indeed been once debauched by the daughters of Moab (Num. xxv. 1), but
this Moabitess was none of those daughters. Naomi herself designed
nothing but what was honest and honourable, and her charity (which
believeth all things and hopeth all things) banished and forbade all
suspicion that either Boaz or Ruth would attempt any thing but what was
likewise honest and honourable. If what she advised had been then as
indecent and immodest (according to the usage of the country) as it
seems now to us, we cannot think that if Naomi had had so little virtue
(which yet we have no reason to suspect) she would also have had so
little wisdom as to put her daughter upon it, since that alone might
have marred the match, and have alienated the affections of so grave
and good a man as Boaz from her. We must therefore think that the thing
did not look so ill then as it does now. Naomi referred her
daughter-in-law to Boaz for further directions. When she had thus made
her claim, Boaz, who was more learned in the laws, would tell her what
she must do. Thus must we lay ourselves at the feet of our Redeemer, to
receive from him our doom. Lord, what wilt thou have me to do? Acts ix.
6. We may be sure, if Ruth had apprehended any evil in that which her
mother advised her to, she was a woman of too much virtue and too much
sense to promise as she did (v. 5): All that thou sayest unto me I will
do. Thus must the younger submit to the elder, and to their grave and
prudent counsels, when they have nothing worth speaking of to object
against it.
Ruth's Reception by Boaz. (b. c. 1312.)
6 And she went down unto the floor, and did according to all that her
mother in law bade her. 7 And when Boaz had eaten and drunk, and his
heart was merry, he went to lie down at the end of the heap of corn:
and she came softly, and uncovered his feet, and laid her down. 8 And
it came to pass at midnight, that the man was afraid, and turned
himself: and, behold, a woman lay at his feet. 9 And he said, Who art
thou? And she answered, I am Ruth thine handmaid: spread therefore thy
skirt over thine handmaid; for thou art a near kinsman. 10 And he
said, Blessed be thou of the Lord, my daughter: for thou hast showed
more kindness in the latter end than at the beginning, inasmuch as thou
followedst not young men, whether poor or rich. 11 And now, my
daughter, fear not; I will do to thee all that thou requirest: for all
the city of my people doth know that thou art a virtuous woman. 12
And now it is true that I am thy near kinsman: howbeit there is a
kinsman nearer than I. 13 Tarry this night, and it shall be in the
morning, that if he will perform unto thee the part of a kinsman, well;
let him do the kinsman's part: but if he will not do the part of a
kinsman to thee, then will I do the part of a kinsman to thee, as the
Lord liveth: lie down until the morning.
Here is, I. Boaz's good management of his common affairs. It is
probable, according to the common usage, 1. When his servants winnowed,
he was with them, and had his eye upon them, to prevent, not their
stealing any of his corn (he had no reason to fear that), but their
waste of it through carelessness in the winnowing of it. Masters may
sustain great losses by servants that are heedless, though they be
honest, which is a reason why men should be diligent to know the state
of their own flocks, and look well to them. 2. When he had more than
ordinary work to be done, he treated his servants with extraordinary
entertainments, and, for their encouragement, did eat and drink with
them. It well becomes those that are rich and great to be generous to,
and also to be familiar with, those that are under them, and employed
for them. 3. When Boaz had supped with his workmen, and been awhile
pleasant with them, he went to bed in due time, so early that by
midnight he had his first sleep (v. 8), and thus he would be fit for
his business betimes next morning. All that are good husbands will keep
good hours, and not indulge themselves nor their families in
unseasonable mirth. The Chaldee paraphrase tell us (v. 7) that Boaz ate
and drank and his heart was good (and so the Hebrew word is), and he
blessed the name of the Lord, who had heard his prayers, and taken away
the famine from the land of Israel. So that he went sober to bed, his
heart was in a good frame, and not overcharged with surfeiting and
drunkenness. And he did not go to bed without prayer. Now that he had
eaten and was full he blessed the Lord, and now that he was going to
rest he committed himself to the divine protection; it was well he did,
for he had an unusual temptation before him, though he knew not of it.
4. He had his bed or couch laid at the end of the heap of corn; not
because he had set his heart upon it, nor only that he might watch and
keep it safe from thieves, but it was too late to go home to the city,
and here he would be near his work, and ready for it next morning, and
he would show that he was not nice or curious in his lodging, neither
took state nor consulted his ease, but was, like his father Jacob, a
plain man, that, when there was occasion, could make his bed in a barn,
and, if need were, sleep contentedly in the straw.
II. Ruth's good assurance in the management of her affair. She observed
her mother's orders, went and laid herself down, not by his side, but
overcross his bed's feet, in her clothes, and kept awake, waiting for
an opportunity to tell her errand. When he awaked in the night, and
perceived there was somebody at his feet, and enquired who it was, she
told him her name and then her errand (v. 9), that she came to put
herself under his protection, as the person appointed by the divine law
to be her protector: "Thou art he that has a right to redeem a family
and an estate from perishing, and therefore let this ruin be under thy
hand: and spread thy skirt over me--be pleased to espouse me and my
cause." Thus must we by faith apply ourselves to Jesus Christ as our
next kinsman, that is able to redeem us, come under his wings, as we
are invited (Matt. xxiii. 37), and beg of him to spread his skirt over
us. "Lord Jesus, take me into thy covenant and under thy care. I am
oppressed, undertake for me."
III. The good acceptance Ruth gained with Boaz. What she did had no
ill-effect, either one way or other, so that Naomi was not mistaken in
her good opinion of her kinsman. He knew her demand was just and
honourable, and treated her accordingly, and did not deal with his
sister as with a harlot, Gen. xxxiv. 31. For,
1. He did not offer to violate her chastity, though he had all the
opportunity that could be. The Chaldee paraphrase thus descants upon
it:--He subdued his concupiscence, and did not approach to her, but did
as Joseph the Just, who would not come near to his Egyptian mistress,
and as Phaltiel the Pious, who, when Saul had given him Michal, David's
wife (1 Sam. xxv. 44), put a sword between himself and her, that he
might not touch her. Boaz knew it was not any sinful lust that brought
her thither, and therefore bravely maintained both his own honour and
hers.
2. He did not put any ill construction upon what she did, did not
reproach her as an impudent woman and unfit to make an honest man a
wife. She having approved herself well in the fields, and all her
conduct having been modest and decent, he would not, from this
instance, entertain the least suspicion of her character nor seem to do
so, perhaps blaming himself that he had not offered the service of a
kinsman to these distressed widows, and saved her this trouble, and
ready to say as Judah concerning his daughter-in-law, She is more
righteous than I. But on the contrary,
(1.) He commended her, spoke kindly to her, called her his daughter,
and spoke honourably of her, as a woman of eminent virtue. She had
shown in this instance more kindness to her mother-in-law, and to the
family into which she had matched, than in any instance yet. It was
very kind to leave her own country and come along with her mother to
the land of Israel, to dwell with her, and help to maintain her. For
this he had blessed her (ch. ii. 12); but now he says, Thou hast shown
more kindness in the latter end than at the beginning (v. 10), in that
she consulted not her own fancy, but her husband's family, in marrying
again. She received not the addresses of young men (much less did she
seek them) whether poor or rich, but was willing to marry as the divine
law directed, though it was to an old man, because it was for the
honour and interest of the family into which she had matched, and for
which she had an entire kindness. Young people must aim, in disposing
of themselves, not so much to please their own eye as to please God and
their parents.
(2.) He promised her marriage (v. 11): "Fear not that I will slight
thee, or expose thee; no, I will do all that thou requirest, for it is
the same that the law requires, from the next of kin, and I have no
reason to decline it, for all the city of my people doth know that thou
art a virtuous woman," v. 11. Note, [1.] Exemplary virtue ought to have
its due praise (Phil. iv. 8), and it will recommend both men and women
to the esteem of the wisest and best. Ruth was a poor woman, and
poverty often obscures the lustre of virtue; yet Ruth's virtues, even
in a mean condition, were generally taken notice of and could not be
hid; nay, her virtues took away the reproach of her poverty. If poor
people be but good people, they shall have honour from God and man.
Ruth had been remarkable for her humility, which paved the way to this
honour. The less she proclaimed her own goodness the more did her
neighbours take notice of it. [2.] In the choice of yoke-fellows,
virtue should especially be regarded, known approved virtue. Let
religion determine the choice, and it will certainly crown the choice
and make it comfortable. Wisdom is better than gold, and, when it is
said to be good with an inheritance, the meaning is that an inheritance
is worth little without it.
(3.) He made his promise conditional, and could not do otherwise, for
it seems there was a kinsman that was nearer than he, to whom the right
of redemption did belong, v. 12. This he knew, but we may reasonably
suppose Naomi (who had been long abroad, and could not be exact in the
pedigree of her husband's family) was ignorant of it, otherwise she
would never have sent her daughter to make her claim of Boaz. Yet he
does not bid her go herself to this other kinsman; this would have been
to put too great a hardship upon her: but he promises, [1.] That he
would himself propose it to the other kinsman, and know his mind. The
Hebrew word for a widow signifies one that is dumb. Boaz will therefore
open his mouth for the dumb (Prov. xxxi. 8), and will say that for this
widow which she knew not how to say for herself. [2.] That, if the
other kinsman refused to do the kinsman's part, he would do it, would
marry the widow, redeem the land, and so repair the family. This
promise he backs with a solemn oath, for it was a conditional contract
of marriage (v. 13): As the Lord liveth. Thus keeping the matter in
suspense, he bade her wait till morning. Bishop Hall thus sums up this
matter in his contemplations:--"Boaz, instead of touching her as a
wanton, blesseth her as a father, encourageth her as a friend,
promiseth her as a kinsman, rewards her as a patron, and sends her away
laden with hopes and gifts, no less chaste, more happy, than she came.
O admirable temperance, worthy the progenitor of him in whose lips and
heart there was no guile!"
Ruth Sent Back in Peace to Naomi. (b. c. 1312.)
14 And she lay at his feet until the morning: and she rose up before
one could know another. And he said, Let it not be known that a woman
came into the floor. 15 Also he said, Bring the vail that thou hast
upon thee, and hold it. And when she held it, he measured six measures
of barley, and laid it on her: and she went into the city. 16 And
when she came to her mother in law, she said, Who art thou, my
daughter? And she told her all that the man had done to her. 17 And
she said, These six measures of barley gave he me; for he said to me,
Go not empty unto thy mother in law. 18 Then said she, Sit still, my
daughter, until thou know how the matter will fall: for the man will
not be in rest, until he have finished the thing this day.
We are here told, I. How Ruth was dismissed by Boaz. It would not have
been safe for her to go home in the dead of the night; therefore she
lay at his feet (not by his side) until morning. But as soon as ever
the day broke, that she had light to go home by, she got away, before
one could know another, that, if she were seen, yet she might not be
known to be abroad so unseasonably. She was not shy of being known to
be a gleaner in the field, nor ashamed of that mark of her poverty. But
she would not willingly be known to be a night-walker, for her virtue
was her greatest honour, and that which she most valued. Boaz dismissed
her, 1. With a charge to keep counsel (v. 14): Let it not be known that
a woman came into the floor, and lay all night so near to Boaz; for,
though they needed not to care much what people said of them while they
were both conscious to themselves of an unspotted purity, yet, because
few could have come so near the fire as they did and not have been
scorched, had it been known it would have occasioned suspicions in some
and reflections from others. Good people would have been troubled, and
bad people would have triumphed, and therefore let it not be known.
Note, We must always take care, not only to keep a good conscience, but
to keep a good name: either we must not do that which, though innocent,
is liable to be misinterpreted, or, if we do, we must not let it be
known. We must avoid not only sin, but scandal. There was likewise a
particular reason for concealment here. If this matter should take
wind, it might prejudice the freedom of the other kinsman's choice, and
he would make this his reason for refusing Ruth, that Boaz and she had
been together. 2. He dismissed her with a good present of corn, which
would be very acceptable to her poor mother at home, and an evidence
for her that he had not sent her away in dislike, which Naomi might
have suspected if he had sent her away empty. He gave it to her in her
veil, or apron, or mantle, gave it to her by measure. Like a prudent
corn-master, he kept an account of all he delivered out. It was six
measures, that is six omers as is supposed, ten of which made an ephah;
whatever the measure was, it is probable he gave her as much as she
could well carry, v. 15. And the Chaldee says, Strength was given her
from the Lord to carry it; and adds that now it was told her by the
spirit of prophecy that from her should descend six of the most
righteous men of their age, namely, David, Daniel, his three
companions, and the king Messiah.
II. How she was welcomed by her mother-in-law. She asked her, "Who art
thou, my daughter? Art thou a bride or no? Must I give thee joy?" So
Ruth told her how the matter stood (v. 17), whereupon her mother, 1.
Advised her to be satisfied in what was done: Sit still, my daughter,
till thou know how the matter will fall (v. 18)--how it is decreed in
heaven, so the Chaldee reads it, for marriages are made there. She had
done all that was fit for her to do, and now she must patiently wait
the issue and not be perplexed about it. Let us learn hence to cast our
care upon providence, to follow that and attend the motions of it,
composing ourselves into an expectation of the event, with a resolution
to acquiesce in it, whatever it be. Sometimes that proves best done for
us that is least our own doing. "Sit still, therefore, and see how the
matter will fall, and say, Let it fall how it will, I am ready for it."
2. She assured her that Boaz, having undertaken this matter, would
approve himself a faithful careful friend: He will not be at rest till
he have finished the matter. Though it was a busy time with him in his
fields and his floor, yet, having undertaken to serve his friend, he
would not neglect the business. Naomi believes that Ruth has won his
heart, and that therefore he will not be easy till he knows whether she
be his or no. This she gives as a reason why Ruth should sit still and
not perplex herself about it, that Boaz had undertaken it, and he would
be sure to manage it well. Much more reason have good Christians to be
careful for nothing, but cast their care on God, because he has
promised to care for them: and what need have we to care if he do? Sit
still, and see how the matter will fall, for the Lord will perfect that
which concerns thee, and will make it to work for good to thee, Ps.
xxxvii. 4, 5; cxxxviii. 8. Your strength is to sit still, Isa. xxx. 7.
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R U T H
CHAP. IV.
In this chapter we have the wedding between Boaz and Ruth, in the
circumstances of which there was something uncommon, which is kept upon
record for the illustration, not only of the law concerning the
marrying of a brother's widow (Deut. xxv. 5, &c.), for cases help to
expound laws, but of the gospel too, for from this marriage descended
David, and the Son of David, whose espousals to the Gentile church were
hereby typified. We are here told, I. How Boaz got clear of his rival,
and fairly shook him off, ver. 1-8. II. How his marriage with Ruth was
publicly solemnized, and attended with the good wishes of his
neighbours, ver. 9-12. III. The happy issue that descended from this
marriage, Obed, the grandfather of David, ver. 13-17. And so the book
concludes with the pedigree of David, ver. 18-22. Perhaps it was to
oblige him that the blessed Spirit directed the inserting of this story
in the sacred canon, he being desirous that the virtues of his
great-grandmother Ruth, together with her Gentile extraction and the
singular providences that attended her, should be transmitted to
posterity.
Ruth Refused by Her Kinsman. (b. c. 1312.)
1 Then went Boaz up to the gate, and sat him down there: and, behold,
the kinsman of whom Boaz spake came by; unto whom he said, Ho, such a
one! turn aside, sit down here. And he turned aside, and sat down. 2
And he took ten men of the elders of the city, and said, Sit ye down
here. And they sat down. 3 And he said unto the kinsman, Naomi, that
is come again out of the country of Moab, selleth a parcel of land,
which was our brother Elimelech's: 4 And I thought to advertise thee,
saying, Buy it before the inhabitants, and before the elders of my
people. If thou wilt redeem it, redeem it: but if thou wilt not redeem
it, then tell me, that I may know: for there is none to redeem it
beside thee; and I am after thee. And he said, I will redeem it. 5
Then said Boaz, What day thou buyest the field of the hand of Naomi,
thou must buy it also of Ruth the Moabitess, the wife of the dead, to
raise up the name of the dead upon his inheritance. 6 And the kinsman
said, I cannot redeem it for myself, lest I mar mine own inheritance:
redeem thou my right to thyself; for I cannot redeem it. 7 Now this
was the manner in former time in Israel concerning redeeming and
concerning changing, for to confirm all things; a man plucked off his
shoe, and gave it to his neighbour: and this was a testimony in Israel.
8 Therefore the kinsman said unto Boaz, Buy it for thee. So he drew
off his shoe.
Here, 1. Boaz calls a court immediately. It is probable he was himself
one of the elders (or aldermen) of the city; for he was a mighty man of
wealth. Perhaps he was father of the city, and sat chief; for he seems
here to have gone up to the gate as one having authority, and not as a
common person; like Job, ch. xxix. 7, &c. We cannot suppose him less
than a magistrate in his city who was grandson to Nahshon, prince of
Judah; and his lying at the end of a heap of corn in the
threshing-floor the night before was not at all inconsistent, in those
days of plainness, with the honour of his sitting judge in the gate.
But why was Boaz so hasty, why so fond of the match? Ruth was not rich,
but lived upon alms; not honourable, but a poor stranger. She was never
said to be beautiful; if ever she had been so, we may suppose that
weeping, and travelling, and gleaning, had withered her lilies and
roses. But that which made Boaz in love with her, and solicitous to
expedite the affair, was that all her neighbours agreed she was a
virtuous woman. This set her price with him far above rubies (Prov.
xxxi. 10); and therefore he thinks, if by marrying her he might do her
a real kindness, he should also do himself a very great kindness. He
will therefore bring it to a conclusion immediately. It was not
court-day, but he got ten men of the elders of the city to meet him in
the town-hall over the gate, where public business used to be
transacted, v. 2. So many, it is probable, by the custom of the city,
made a full court. Boaz, though a judge, would not be judge in his own
cause, but desired the concurrence of other elders. Honest intentions
dread not a public cognizance. 2. He summons his rival to come and hear
the matter that was to be proposed to him (v. 1): "Ho, such a one, sit
down here." He called him by his name, no doubt, but the divine
historian thought not fit to record it, for, because he refused to
raise up the name of the dead, he deserved not to have his name
preserved to future ages in this history. Providence favoured Boaz in
ordering it so that this kinsman should come by thus opportunely, just
when the matter was ready to be proposed to him. Great affairs are
sometimes much furthered by small circumstances, which facilitate and
expedite them. 3. He proposes to the other kinsman the redemption of
Naomi's land, which, it is probable, had been mortgaged for money to
buy bread with when the famine was in the land (v. 3): "Naomi has a
parcel of land to sell, namely, the equity of the redemption of it out
of the hands of the mortgagee, which she is willing to part with;" or,
as some think, it was her jointure for her life, and, wanting money,
for a small matter she would sell her interest to the heir at law, who
was fittest to be the purchaser. This he gives the kinsman legal notice
of (v. 4), that he might have the refusal of it. Whoever had it must
pay for it, and Boaz might have said, "My money is as good as my
kinsman's; if I have a mind to it, why may not I buy it privately,
since I had the first proffer of it, and say nothing to my kinsman?"
No, Boaz, though fond enough of the purchase, would not do so mean a
thing as to take a bargain over another man's head that was nearer
a-kin to it; and we are taught by his example to be not only just and
honest, but fair and honourable, in all our dealings, and to do nothing
which we are unwilling should see the light, but be above-board. 4. The
kinsman seemed forward to redeem the land till he was told that, if he
did that, he must marry the widow, and then he flew off. He liked the
land well enough, and probably caught at that the more greedily because
he hoped that the poor widow being under a necessity of selling he have
so much the better bargain: "I will redeem it" (said he) "with all my
heart," thinking it would be a fine addition to his estate, v. 4. But
Boaz told him there was a young widow in the case, and, if he have the
land, he must take her with it, Terra transit cum onere--The estate
passes with this incumbrance; either the divine law or the usage of the
country would oblige him to it, or Naomi insisted upon it that she
would not sell the land but upon this condition, v. 5. Some think this
does not relate to the law of marrying the brother's widow (for that
seems to oblige only the children of the same father, Deut. xxv. 5,
unless by custom it was afterwards made to extend to the next of kin),
but to the law of redemption of inheritances (Lev. xxv. 24, 25), for it
is a goel, a redeemer, that is here enquired for; and if so it was not
by the law, but by Naomi's own resolution, that the purchaser was to
marry the widow. However it was, this kinsman, when he heard the
conditions of the bargain, refused it (v. 6): "I cannot redeem it for
myself. I will not meddle with it upon these terms, lest I mar my own
inheritance." The land, he thought, would be an improvement of his
inheritance, but not the land with the woman; that would mar it.
Perhaps he thought it would be a disparagement to him to marry such a
poor widow that had come from a strange country, and almost lived upon
alms. He fancied it would be a blemish to his family, it would mar his
blood, and disgrace his posterity. Her eminent virtues were not
sufficient in his eye to counterbalance this. The Chaldee paraphrase
makes his reason for this refusal to be that he had another wife, and,
if he should take Ruth, it might occasion strife and contention in his
family, which would mar the comfort of his inheritance. Or he thought
she might bring him a great many children, and they would all expect
shares out of his estate, which would scatter it into too many hands,
so that the family would make the less figure. This makes many shy of
the great redemption: they are not willing to espouse religion. They
have heard well of it, and have nothing to say against it; they will
give it their good word, but at the same time they will give their good
word with it; they are willing to part with it, and cannot be bound to
it, for fear of marring their own inheritance in this world. Heaven
they could be glad of, but holiness they can dispense with; it will not
agree with the lusts they have already espoused, and therefore, let who
will purchase heaven at that rate, they cannot. 5. The right of
redemption is fairly resigned to Boaz. If this nameless kinsman lost a
good bargain, a good estate, and a good wife too, he may thank himself
for not considering it better, and Boaz will thank him for making his
way clear to that which he valued and desired above any thing. In those
ancient times it was not the usage to pass estates by writings, as
afterwards (Jer. xxxii. 10, &c.), but by some sign or ceremony, as with
us by livery and seisin, as we commonly call it, that is, the delivery
of seisin, seisin of a house by giving the key, of land by giving turf
and a twig. The ceremony here used was, he that surrendered plucked off
his shoe (the Chaldee says it was the glove of his right hand) and gave
it to him to whom he made the surrender, intimating thereby that,
whatever right he had to tread or go upon the land, he conveyed and
transferred it, upon a valuable consideration, to the purchaser: this
was a testimony in Israel, v. 7. And it was done in this case, v. 8. If
this kinsman had been bound by the law to marry Ruth, and his refusal
had been a contempt of that law, Ruth must have plucked off his shoe
and spit in his face, Deut. xxv. 9. But, though his relation should in
some measure oblige him to the duty, yet the distance of his relation
might serve to excuse him from the penalty, or Ruth might very well
dispense with it, since his refusal was all she desired from him. But
bishop Patrick, and the best interpreters, think this had no relation
to that law, and that the drawing off of the shoe was not any disgrace
as there, but a confirmation of the surrender, and an evidence that it
was not fraudulently nor surreptitiously obtained. Note, Fair and open
dealing in all matters of contract and commerce is what all those must
make conscience of that would approve themselves Israelites indeed,
without guile. How much more honourably and honestly does Boaz come by
this purchase than if he had secretly undermined his kinsman, and
privately struck up a bargain with Naomi, unknown to him. Honesty will
be found the best policy.
Ruth Married to Boaz. (b. c. 1312.)
9 And Boaz said unto the elders, and unto all the people, Ye are
witnesses this day, that I have bought all that was Elimelech's, and
all that was Chilion's and Mahlon's, of the hand of Naomi. 10
Moreover Ruth the Moabitess, the wife of Mahlon, have I purchased to be
my wife, to raise up the name of the dead upon his inheritance, that
the name of the dead be not cut off from among his brethren, and from
the gate of his place: ye are witnesses this day. 11 And all the
people that were in the gate, and the elders, said, We are witnesses.
The Lord make the woman that is come into thine house like Rachel and
like Leah, which two did build the house of Israel: and do thou
worthily in Ephratah, and be famous in Beth-lehem: 12 And let thy
house be like the house of Pharez, whom Tamar bare unto Judah, of the
seed which the Lord shall give thee of this young woman.
Boaz now sees his way clear, and therefore delays not to perform his
promise made to Ruth that he would do the kinsman's part, but in the
gate of the city, before the elders and all the people, publishes a
marriage-contract between himself and Ruth the Moabitess, and therewith
the purchase of all the estate that belonged to the family of
Elimelech. If he had not been (ch. ii. 1) a mighty man of wealth, he
could not have compassed this redemption, nor done this service to his
kinsman's family. What is a great estate good for, but that it enables
a man to do so much the more good in his generation, and especially to
those of his own household, if he have but a heart to use it so! Now
concerning this marriage it appears,
I. That it was solemnized, or at least published, before many
witnesses, v. 9, 10. "You are witnesses," 1. "That I have bought the
estate. Whoever has it, or any part of it, mortgaged to him, let him
come to me and he shall have his money, according to the value of the
land," which was computed by the number of years to the year of jubilee
(Lev. xxv. 15), when it would have returned of course to Elimelech's
family. The more public the sales of estates are the better they are
guarded against frauds. 2. "That I have purchased the widow to be my
wife." He had no portion with her; what jointure she had was
encumbered, and he could not have it without giving as much for it as
it was worth, and therefore he might well say he purchased her; and
yet, being a virtuous woman, he reckoned he had a good bargain. House
and riches are the inheritance of fathers, but a prudent wife is more
valuable, is from the Lord as a special gift. He designed, in marrying
her, to preserve the memory of the dead, that the name of Mahlon,
though he left no son to bear it up, might not be cut off from the gate
of his place, but by this means might be preserved, that it should be
inserted in the public register that Boaz married Ruth the widow of
Mahlon, the son of Elimelech, which posterity, whenever they had
occasion to consult the register, would take particular notice of. And
this history, being preserved for the sake of that marriage and the
issue of it, proved an effectual means to perpetuate the name of
Mahlon, even beyond the thought or intention of Boaz, to the world's
end. And observe that because Boaz did this honour to the dead, as well
as this kindness to the living, God did him the honour to bring him
into the genealogy of the Messiah, by which his family was dignified
above all the families of Israel; while the other kinsman, that was so
much afraid of diminishing himself, and marring his inheritance, by
marrying the widow, has his name, family, and inheritance, buried in
oblivion and disgrace. A tender and generous concern for the honour of
the dead and the comfort of poor widows and strangers, neither of which
can return the kindness (Luke xiv. 14), is sure what God will be well
pleased with and will surely recompense. Our Lord Jesus is our Goel,
our Redeemer, our everlasting Redeemer. He looked, like Boaz, with
compassion on the deplorable state of fallen mankind. At a vast expense
he redeemed the heavenly inheritance for us, which by sin was
mortgaged, and forfeited into the hands of divine justice, and which we
should never have been able to redeem. He likewise purchased a peculiar
people, whom he would espouse to himself, though strangers and
foreigners, like Ruth, poor and despised, that the name of that dead
and buried race might not be cut off for ever. He ventured the marring
of his own inheritance, to do this, for, though he was rich, yet for
our sakes he became poor; but he was abundantly recompensed for it by
his Father, who, because he thus humbled himself, hath highly exalted
him, and given him a name above every name. Let us own our obligations
to him, make sure our contract with him, and study all our days how to
do him honour. Boaz, by making a public declaration of this marriage
and purchase, not only secured his title against all pretenders, as it
were by a fine with proclamations, but put honour upon Ruth, showed
that he was not ashamed of her, and her parentage and poverty, and left
a testimony against clandestine marriages. It is only that which is
evil that hates the light and comes not to it. Boaz called witnesses to
what he did, for it was what he could justify, and would never disown;
and such regard was then had, even to the contemned crowd, that not
only the elders, but all the people that were in the gate, passing and
re-passing, were appealed to (v. 9), and hearkened to (v. 11) when they
said, We are witnesses.
II. That it was attended with many prayers. The elders and all the
people, when they witnessed to it, wished well to it, and blessed it,
v. 11, 12. Ruth, it should seem, was now sent for; for they speak of
her (v. 12) as present: This young woman; and, he having taken her to
wife, they look upon her as already come into his house. And very
heartily they pray for the new-married couple.
1. The senior elder, it is likely, made this prayer, and the rest of
the elders, with the people, joined in it, and therefore it is spoken
of as made by them all; for in public prayers, though but one speaks,
we must all pray. Observe, (1.) Marriages ought to be blessed, and
accompanied with prayer, because every creature and every condition are
that to us, and no more, that God makes them to be. It is civil and
friendly to wish all happiness to those who enter into that condition;
and what good we desire we should pray for from the fountain of all
good. The minister who gives himself to the word and prayer, as he is
the fittest person to exhort, so he is the fittest to bless and pray
for those that enter into this relation. (2.) We ought to desire and
pray for the welfare and prosperity one of another, so far from envying
or grieving at it.
2. Now here, (1.) They prayed for Ruth: The Lord make the woman that
has come into thy house like Rachel and Leah, that is, "God make her a
good wife and a fruitful mother." Ruth was a virtuous woman, and yet
needed the prayers of her friends, that by the grace of God she might
be made a blessing to the family she had come into. They prayed that
she might be like Rachel and Leah, rather than like Sarah and Rebekah,
for Sarah had but one son, and Rebekah but one that was in covenant,
the other was Esau, who was rejected; but Rachel and Leah did build up
the house of Israel: all their children were in the church, and their
offspring was numerous. "May she be a flourishing, fruitful, faithful
vine by thy house side." (2.) They prayed for Boaz, that he might
continue to do worthily in the city to which he was an ornament, and
might there be more and more famous. They desired that the wife might
be a blessing in the private affairs of the house, and the husband a
blessing in the public business of the town, that she in her place, and
he in his, might be wise, virtuous, and successful. Observe, The way to
be famous is to do worthily. Great reputation must be obtained by great
merits. It is not enough not to do unworthily, to be harmless and
inoffensive, but we must do worthily, be useful and serviceable to our
generation. Those that would be truly illustrious must in their places
shine as lights. (3.) They prayed for the family: "Let thy house be
like the house of Pharez," that is, "let it be very numerous, let it
greatly increase and multiply, as the house of Pharez did." The
Bethlehemites were of the house of Pharez, and knew very well how
numerous it was; in the distribution of the tribes, that grandson of
Jacob had the honour which none of the rest had but Manasseh and
Ephraim, that his posterity was subdivided into two distinct families,
Hezron and Hamul, Num. xxvi. 21. Now they prayed that the family of
Boaz, which was one branch of that stock, might in process of time
become as numerous and great as the whole stock now was.
The Pedigree of David; Naomi Comforted in Her Grandson. (b. c. 1312.)
13 So Boaz took Ruth, and she was his wife: and when he went in unto
her, the Lord gave her conception, and she bare a son. 14 And the
women said unto Naomi, Blessed be the Lord, which hath not left thee
this day without a kinsman, that his name may be famous in Israel. 15
And he shall be unto thee a restorer of thy life, and a nourisher of
thine old age: for thy daughter in law, which loveth thee, which is
better to thee than seven sons, hath born him. 16 And Naomi took the
child, and laid it in her bosom, and became nurse unto it. 17 And the
women her neighbours gave it a name, saying, There is a son born to
Naomi; and they called his name Obed: he is the father of Jesse, the
father of David. 18 Now these are the generations of Pharez: Pharez
begat Hezron, 19 And Hezron begat Ram, and Ram begat Amminadab, 20
And Amminadab begat Nahshon, and Nahshon begat Salmon, 21 And Salmon
begat Boaz, and Boaz begat Obed, 22 And Obed begat Jesse, and Jesse
begat David.
Here is, I. Ruth a wife. Boaz took her, with the usual solemnities, to
his house, and she became his wife (v. 13), all the city, no doubt,
congratulating the preferment of a virtuous woman, purely for her
virtues. We have reason to think that Orpah, who returned from Naomi to
her people and her gods, was never half so well preferred as Ruth was.
He that forsakes all for Christ shall find more than all with him; it
shall be recompensed a hundred-fold in this present time. Now Orpah
wished she had gone with Naomi too; but she, like the other kinsman,
stood in her own light. Boaz had prayed that this pious proselyte might
receive a full reward of her courage and constancy from the God of
Israel, under whose wings she had come to trust; and now he became an
instrument of that kindness, which was an answer to his prayer, and
helped to make his own words good. Now she had the command of those
servants with whom she had associated and of those fields in which she
had gleaned. Thus sometimes God raiseth up the poor out of the dust, to
set them with princes, Ps. cxiii. 7, 8.
II. Ruth a mother: The Lord gave her conception; for the fruit of the
womb is his reward, Ps. cxxvii. 3. It is one of the keys he hath in his
hand; and he sometimes makes the barren woman that had been long so to
be a joyful mother of children, Ps. cxiii. 9; Isa. liv. 1.
III. Ruth still a daughter-in-law, and the same that she always was, to
Naomi, who was so far from being forgotten that she was a principal
sharer in these new joys. The good women that were at the labour when
this child was born congratulated Naomi upon it more than either Boaz
or Ruth, because she was the match-maker, and it was the family of her
husband that was hereby built up. See here, as before, what an air of
devotion there was then even in the common expressions of civility
among the Israelites. Prayer to God attended the birth of the child.
What a pity it is that such pious language should either be disused
among Christians or degenerate into a formality. "Blessed be the Lord
that has sent thee this grandson," v. 14, 15. 1. Who was the preserver
of the name of her family, and who, they hoped, would be famous,
because his father was so. 2. Who would be hereafter dutiful and kind
to her, so they hoped, because his mother was so. If he would but take
after her, he would be a comfort to his aged grandmother, a restorer of
her life, and, if there should be occasion, would have wherewithal to
be the nourisher of her old age. It is a great comfort to those that
are going into years to see any of those that descend from them growing
up, that are likely, by the blessing of God, to be a stay and support
to them, when the years come wherein they will need such, and of which
they will say they have no pleasure in them. Observe, They say of Ruth
that she loved Naomi, and therefore was better to her than seven sons.
See how God in his providence sometimes makes up the want and loss of
those relations from whom we expected most comfort in those from whom
we expected least. The bonds of love prove stronger than those of
nature, and there is a friend that sticks closer than a brother; so
here there was a daughter-in-law better than an own child. See what
wisdom and grace will do. Now here, (1.) The child is named by the
neighbours, v. 17. The good women would have it called Obed, a servant,
either in remembrance of the meanness and poverty of the mother or in
prospect of his being hereafter a servant, and very serviceable, to his
grandmother. It is no dishonour to those that are ever so well born to
be servants to God, their friends, and their generation. The motto of
the princes of Wales is Ich dien--I serve. (2.) The child is nursed by
the grandmother, that is, dry-nursed, when the mother had weaned him
from the breast, v. 16. She laid it in her bosom, in token of her
tender affection to it and care of it. Grandmothers are often the most
fond.
IV. Ruth is hereby brought in among the ancestors of David and Christ,
which was the greatest honour. The genealogy is here drawn from Pharez,
through Boaz and Obed, to David, and so leads towards the Messiah, and
therefore it is not an endless genealogy.
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First Samuel
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AN
EXPOSITION,
W I T H P R A C T I C A L O B S E R V A T I O N S,
OF THE FIRST BOOK OF
S A M U E L.
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This book, and that which follows it, bear the name of Samuel in the
title, not because he was the penman of them (except of so much of them
as fell within his own time, to the twenty-fifth chapter of the first
book, in which we have an account of his death), but because the first
book begins with a large account of him, his birth and childhood, his
life and government; and the rest of these two volumes that are
denominated from him contains the history of the reigns of Saul and
David, who were both anointed by him. And, because the history of these
two kings takes up the greatest part of these books, the Vulgar Latin
calls them the First and Second Books of the Kings, and the two that
follow the Third and Fourth, which the titles in our English Bibles
take notice of with an alias: otherwise called the First Book of the
Kings, &c. The LXX. calls them the first and second Book of the
Kingdoms. It is needless to contend about it, but there is no occasion
to vary from the Hebrew verity. These two books contain the history of
the last two of the judges, Eli and Samuel, who were not, as the rest,
men of war, but priests (and so much of them is an appendix to the book
of Judges), and of the first two of the kings, Saul and David, and so
much of them is an entrance upon the history of the kings. They contain
a considerable part of the sacred history, are sometimes referred to in
the New Testament, and often in the titles of David's Psalms, which, if
placed in their order, would fall in these books. It is uncertain who
was the penman of them; it is probable that Samuel wrote the history of
his own time, and that, after him, some of the prophets that were with
David (Nathan as likely as any) continued it. This first book gives us
a full account of Eli's fall and Samuel's rise and good government, ch.
i.-viii. Of Samuel's resignation of the government and Saul's
advancement and mal-administration, ch. ix.-xv. The choice of David,
his struggles with Saul, Saul's ruin at last, and the opening of the
way for David to the throne, ch. xvi.-xxxi. And these things are
written for our learning.
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F I R S T S A M U E L
CHAP. I.
The history of Samuel here begins as early as that of Samson did, even
before he was born, as afterwards the history of John the Baptist and
our blessed Saviour. Some of the scripture-worthies drop out of the
clouds, as it were, and their first appearance is in their full growth
and lustre. But others are accounted for from the birth, and from the
womb, and from the conception. What God says of the prophet Jeremiah is
true of all: "Before I formed thee in the belly I knew thee," Jer. i.
5. But some great men were brought into the world with more observation
than others, and were more early distinguished from common persons, as
Samuel for one. God, in this matter, acts as a free agent. The story of
Samson introduces him as a child of promise, Judg. xiii. But the story
of Samuel introduces him as a child of prayer. Samson's birth was
foretold by an angel to his mother; Samuel was asked of God by his
mother. Both together intimate what wonders are produced by the word
and prayer. Samuel's mother was Hannah, the principal person concerned
in the story of this chapter. I. Here is her affliction--she was
childless, and this affliction aggravated by her rival's insolence, but
in some measure balanced by her husband's kindness, ver. 1-8. II. The
prayer and vow she made to God under this affliction, in which Eli the
high priest at first censured her, but afterwards encouraged her, ver.
9-18. III. The birth and nursing of Samuel, ver. 19-23. IV. The
presenting of him to the Lord, ver. 24-28.
Parentage of Samuel; Elkanah, Hannah, and Peninnah. (b. c. 1140.)
1 Now there was a certain man of Ramathaim-zophim, of mount Ephraim,
and his name was Elkanah, the son of Jeroham, the son of Elihu, the son
of Tohu, the son of Zuph, an Ephrathite: 2 And he had two wives; the
name of the one was Hannah, and the name of the other Peninnah: and
Peninnah had children, but Hannah had no children. 3 And this man
went up out of his city yearly to worship and to sacrifice unto the
Lord of hosts in Shiloh. And the two sons of Eli, Hophni and Phinehas,
the priests of the Lord, were there. 4 And when the time was that
Elkanah offered, he gave to Peninnah his wife, and to all her sons and
her daughters, portions: 5 But unto Hannah he gave a worthy portion;
for he loved Hannah: but the Lord had shut up her womb. 6 And her
adversary also provoked her sore, for to make her fret, because the
Lord had shut up her womb. 7 And as he did so year by year, when she
went up to the house of the Lord, so she provoked her; therefore she
wept, and did not eat. 8 Then said Elkanah her husband to her,
Hannah, why weepest thou? and why eatest thou not? and why is thy heart
grieved? am not I better to thee than ten sons?
We have here an account of the state of the family into which Samuel
the prophet was born. His father's name was Elkanah, a Levite, and of
the family of the Kohathites (the most honourable house of that tribe)
as appears, 1 Chron. vi. 33, 34. His ancestor Zuph was an Ephrathite,
that is, of Bethlehem-Judah, which was called Ephrathah, Ruth i. 2.
There this family of the Levites was first seated, but one branch of
it, in process of time, removed to Mount Ephraim, from which Elkanah
descended. Micah's Levite came from Bethlehem to Mount Ephraim, Judg.
xvii. 8. Perhaps notice is taken of their being originally Ephrathites
to show their alliance to David. This Elkanah lived at Ramah, or
Ramathaim, which signifies the double Ramah, the higher and lower town,
the same with Arimathea of which Joseph was, here called
Ramathaim-zophim. Zophim signifies watchmen; probably they had one of
the schools of the prophets there, for prophets are called watchmen:
the Chaldee paraphrase calls Elkanah a disciple of the prophets. But it
seems to me that it was in Samuel that prophecy revived, before his
time there being, for a great while, no open vision, ch. iii. 1. Nor is
there any mention of a prophet of the Lord from Moses to Samuel, except
Judg. vi. 8. So that we have no reason to think that there was any
nursery or college of prophets here till Samuel himself founded one,
ch. xix. 19, 20. This is the account of Samuel's parentage, and the
place of his nativity. Let us now take notice of the state of the
family.
I. It was a devout family. All the families of Israel should be so, but
Levites' families in a particular manner. Ministers should be patterns
of family religion. Elkanah went up at the solemn feasts to the
tabernacle at Shiloh, to worship and to sacrifice to the Lord of hosts.
I think this is the first time in scripture that God is called the Lord
of hosts--Jehovah Sabaoth, a name by which he was afterwards very much
called and known. Probably Samuel the prophet was the first that used
this title of God, for the comfort of Israel, when in his time their
hosts were few and feeble and those of their enemies many and mighty;
then it would be a support to them to think that the God they served
was Lord of hosts, of all the hosts both of heaven and earth; of them
he has a sovereign command, and makes what use he pleases of them.
Elkanah was a country Levite, and, for aught that appears, had not any
place or office which required his attendance at the tabernacle, but he
went up as a common Israelite, with his own sacrifices, to encourage
his neighbours and set them a good example. When he sacrificed he
worshipped, joining prayers and thanksgivings with his sacrifices. In
this course of religion he was constant, for he went up yearly. And
that which made it the more commendable in him was, 1. That there was a
general decay and neglect of religion in the nations. Some among them
worshipped other gods, and the generality were remiss in the service of
the God of Israel, and yet Elkanah kept his integrity; whatever others
did, his resolution was that he and his house should serve the Lord. 2.
That Hophni and Phinehas, the sons of Eli, were the men that were now
chiefly employed in the service of the house of God; and they were men
that conducted themselves very ill in their place, as we shall find
afterwards; yet Elkanah went up to sacrifice. God had then tied his
people to one place and one altar, and forbidden them, under any
pretence whatsoever, to worship elsewhere, and therefore, in pure
obedience to that command, he attended at Shiloh. If the priests did
not do their duty, he would do his. Thanks be to God, we, under the
gospel, are not tied to any one place or family; but the pastors and
teachers whom the exalted Redeemer has given to his church are those
only whose ministration tends to the perfecting of the saints and the
edifying of the body of Christ, Eph. iv. 11, 12. None have dominion
over our faith; but our obligation is to those that are the helpers of
our holiness and joy, not to any that by their scandalous immoralities,
like Hophni and Phinehas, make the sacrifices of the Lord to be
abhorred, though still the validity and efficacy of the sacraments
depend not on the purity of him that administers them.
II. Yet it was a divided family, and the divisions of it carried with
them both guilt and grief. Where there is piety, it is a pity but there
should be unity. The joint-devotions of a family should put an end to
divisions in it.
1. The original cause of this division was Elkanah's marrying two
wives, which was a transgression of the original institution of
marriage, to which our Saviour reduces it. Matt. xix. 5, 8, From the
beginning it was not so. It made mischief in Abraham's family, and
Jacob's, and here in Elkanah's. How much better does the law of God
provide for our comfort and ease in this world than we should, if we
were left to ourselves! It is probable that Elkanah married Hannah
first, and, because he had not children by her so soon as he hoped, he
married Peninnah, who bore him children indeed, but was in other things
a vexation to him. Thus are men often beaten with rods of their own
making.
2. That which followed upon this error was that the two wives could not
agree. They had different blessings: Peninnah, like Leah, was fruitful
and had many children, which should have made her easy and thankful,
though she was but a second wife, and was less beloved; Hannah, like
Rachel, was childless indeed, but she was very dear to her husband, and
he took all occasions to let both her and others know that she was so,
and many a worthy portion he gave her (v. 5), and this should have made
her easy and thankful. But they were of different tempers: Peninnah
could not bear the blessing of fruitfulness, but she grew haughty and
insolent; Hannah could not bear the affliction of barrenness, but she
grew melancholy and discontented: and Elkanah had a difficult part to
act between them.
(1.) Elkanah kept up his attendance at God's altar notwithstanding this
unhappy difference in his family, and took his wives and children with
him, that, if they could not agree in other things, they might agree to
worship God together. If the devotions of a family prevail not to put
an end to its divisions, yet let not the divisions put a stop to the
devotions.
(2.) He did all he could to encourage Hannah, and to keep up her
spirits under her affliction, v. 4, 5. At the feast he offered
peace-offerings, to supplicate for peace in his family; and when he and
his family were to eat their share of the sacrifice, in token of their
communion with God and his altar, though he carved to Peninnah and her
children competent portions, yet to Hannah he gave a worthy portion,
the choicest piece that came to the table, the piece (whatever it was)
that used to be given on such occasions to those that were most valued;
this he did in token of his love to her, and to give all possible
assurances of it. Observe, [1.] Elkanah loved his wife never the less
for her being barren. Christ loves his church, notwithstanding her
infirmities, her barrenness; and so ought men to love their wives, Eph.
v. 25. To abate our just love to any relation for the sake of any
infirmity which they cannot help, and which is not their sin but their
affliction, is to make God's providence quarrel with his precept, and
very unkindly to add affliction to the afflicted. [2.] He studied to
show his love so much the more because she was afflicted, insulted, and
low-spirited. It is wisdom and duty to support the weakest, and to hold
up those that are run down. [3.] He showed his great love to her by the
share he gave her of his peace-offerings. Thus we should testify our
affection to our friends and relations, by abounding in prayer for
them. The better we love them the more room let us give them in our
prayers.
(3.) Peninnah was extremely peevish and provoking. [1.] She upbraided
Hannah with her affliction, despised her because she was barren, and
gave her taunting language, as one whom Heaven did not favour. [2.] She
envied the interest she had in the love of Elkanah, and the more kind
he was to her the more was she exasperated against her, which was all
over base and barbarous. [3.] She did this most when they went up to
the house of the Lord, perhaps because then they were more together
than at other times, or because then Elkanah showed his affection most
to Hannah. But it was very sinful at such a time to show her malice,
when pure hands were to be lifted up at God's altar without wrath and
quarrelling. It was likewise very unkind at that time to vex Hannah,
not only because then they were in company, and others would take
notice of it, but then Hannah was to mind her devotions, and desired to
be most calm and composed, and free from disturbance. The great
adversary to our purity and peace is then most industrious to ruffle us
when we should be most composed. When the sons of God come to present
themselves before the Lord Satan will be sure to come among them, Job
i. 6. [4.] She continued to do this from year to year, not once or
twice, but it was her constant practice; neither deference to her
husband nor compassion to Hannah could break her of it. [5.] That which
she designed was to make her fret, perhaps in hopes to break her heart,
that she might possess her husband's heart solely, or because she took
a pleasure in her uneasiness, nor could Hannah gratify her more than by
fretting. Note, It is an evidence of a base disposition to delight in
grieving those that are melancholy and of a sorrowful spirit, and in
putting those out of humour that are apt to fret and be uneasy. We
ought to bear one another's burdens, not add to them.
(4.) Hannah (poor woman) could not hear the provocation: She wept, and
did not eat, v. 7. It made her uneasy to herself and to all her
relations. She did not eat of the feast; her trouble took away her
appetite, made her unfit for any company, and a jar in the harmony of
family-joy. It was of the feast upon the sacrifice that she did not
eat, for they were not to eat of the holy things in their mourning,
Deut. xxvi. 14; Lev. x. 19. Yet it was her infirmity so far to give way
to the sorrow of the world as to unfit herself for holy joy in God.
Those that are of a fretful spirit, and are apt to lay provocations too
much to heart, are enemies to themselves, and strip themselves very
much of the comforts both of life and godliness. We find that God took
notice of this ill effect of discontents and disagreements in the
conjugal relation, that the parties aggrieved covered the altar of the
Lord with tears, insomuch that he regarded not the offering, Mal. ii.
13.
(5.) Elkanah said what he could to her to comfort her. She did not
upbraid him with his unkindness in marrying another wife as Sarah did,
nor did she render to Peninnah railing for railing, but took the
trouble wholly to herself, which made her an object of much compassion.
Elkanah showed himself extremely grieved at her grief (v. 8): Hannah,
why weepest thou? [1.] He is much disquieted to see her thus
overwhelmed with sorrow. Those that by marriage are made one flesh
ought thus far to be of one spirit too, to share in each other's
troubles, so that one cannot be easy while the other is uneasy. [2.] He
gives her a loving reproof for it: Why weepest thou? And why is thy
heart grieved? As many as God loves he rebukes, and so should we. He
puts her upon enquiring into the cause of her grief. Though she had
just reason to be troubled, yet let her consider whether she had reason
to be troubled to such a degree, especially so much as to be taken off
by it from eating of the holy things. Note, Our sorrow upon any account
is sinful and inordinate when it diverts us from our duty to God and
embitters our comfort in him, when it makes us unthankful for the
mercies we enjoy and distrustful of the goodness of God to us in
further mercies, when it casts a damp upon our joy in Christ, and
hinders us from doing the duty and taking the comfort of our particular
relations. [3.] He intimates that nothing should be wanting on his part
to balance her grief: "Am not I better to thee than ten sons? Thou
knowest thou hast my entire affection, and let that comfort thee."
Note, We ought to take notice of our comforts, to keep us from grieving
excessively for our crosses; for our crosses we deserve, but our
comforts we have forfeited. If we would keep the balance even, we must
look at that which is for us, as well as at that which is against us,
else we are unjust to Providence and unkind to ourselves. God hath set
the one over-against the other (Eccl. vii. 14) and so should we.
Hannah's Prayer. (b. c. 1140.)
9 So Hannah rose up after they had eaten in Shiloh, and after they had
drunk. Now Eli the priest sat upon a seat by a post of the temple of
the Lord. 10 And she was in bitterness of soul, and prayed unto the
Lord, and wept sore. 11 And she vowed a vow, and said, O Lord of
hosts, if thou wilt indeed look on the affliction of thine handmaid,
and remember me, and not forget thine handmaid, but wilt give unto
thine handmaid a man child, then I will give him unto the Lord all the
days of his life, and there shall no razor come upon his head. 12 And
it came to pass, as she continued praying before the Lord, that Eli
marked her mouth. 13 Now Hannah, she spake in her heart; only her
lips moved, but her voice was not heard: therefore Eli thought she had
been drunken. 14 And Eli said unto her, How long wilt thou be
drunken? put away thy wine from thee. 15 And Hannah answered and
said, No, my lord, I am a woman of a sorrowful spirit: I have drunk
neither wine nor strong drink, but have poured out my soul before the
Lord. 16 Count not thine handmaid for a daughter of Belial: for out
of the abundance of my complaint and grief have I spoken hitherto. 17
Then Eli answered and said, Go in peace: and the God of Israel grant
thee thy petition that thou hast asked of him. 18 And she said, Let
thine handmaid find grace in thy sight. So the woman went her way, and
did eat, and her countenance was no more sad.
Elkanah had gently reproved Hannah for her inordinate grief, and here
we find the good effect of the reproof.
I. It brought her to her meat. She ate and drank, v. 9. She did not
harden herself in sorrow, nor grow sullen when she was reproved for it;
but, when she perceived her husband uneasy that she did not come and
eat with them, she cheered up her own spirits as well as she could, and
came to table. It is as great a piece of self-denial to control our
passions as it is to control our appetites.
II. It brought her to her prayers. It put her upon considering, "Do I
well to be angry? Do I well to fret? What good does it do me? Instead
of binding the burden thus upon my shoulders, had I not better easy
myself of it, and cast it upon the Lord by prayer?" Elkanah had said,
Am not I better to thee than ten sons? which perhaps occasioned her to
think within herself, "Whether he be so or no, God is, and therefore to
him will I apply, and before him will I pour out my complaint, and try
what relief that will give me." If ever she will make a more solemn
address than ordinary to the throne of grace upon this errand, now is
the time. They are at Shiloh, at the door of the tabernacle, where God
had promised to meet his people, and which was the house of prayer.
They had recently offered their peace-offerings, to obtain the favour
of God and all good and in token of their communion with him; and,
taking the comfort of their being accepted of him, they had feasted
upon the sacrifice; and now it was proper to put up her prayer in
virtue of that sacrifice, for the peace-offerings, for by it not only
atonement is made for sin, but the audience and acceptance of our
prayers and an answer of peace to them are obtained for us: to that
sacrifice, in all our supplications, we must have an eye. Now
concerning Hannah's prayer we may observe,
1. The warm and lively devotion there was in it, which appeared in
several instances, for our direction in prayer. (1.) She improved the
present grief and trouble of her spirit for the exciting and quickening
of her pious affections in prayer: Being in bitterness of soul, she
prayed, v. 10. This good use we should make of our afflictions, they
should make us the more lively in our addresses to God. Our blessed
Saviour himself, being in an agony, prayed more earnestly, Luke xxii.
44. (2.) She mingled tears with her prayers. It was not a dry prayer:
she wept sore. Like a true Israelite, she wept and made supplication
(Hos. xii. 4), with an eye to the tender mercy of our God, who knows
the troubled soul. The prayer came from her heart, as the tears from
her eyes. (3.) She was very particular, and yet very modest, in her
petition. She begged a child, a man-child, that it might be fit to
serve in the tabernacle. God gives us leave, in prayer, not only to ask
good things in general, but to mention that special good thing which we
most need and desire. Yet she says not, as Rachel, Give me children,
Gen. xxx. 1. She will be very thankful for one. (4.) She made a solemn
vow, or promise, that if God would give her a son she would give him up
to God, v. 11. He would be by birth a Levite, and so devoted to the
service of God, but he should be by her vow a Nazarite, and his very
childhood should be sacred. It is probable she had acquainted Elkanah
with her purpose before, and had had his consent and approbation. Note,
Parents have a right to dedicate their children to God, as living
sacrifices and spiritual priests; and an obligation is thereby laid
upon them to serve God faithfully all the days of their life. Note
further, It is very proper, when we are in pursuit of any mercy, to
bind our own souls with a bond, that, if God give it us, we will devote
it to his honour and cheerfully use it in his service. Not that hereby
we can pretend to merit the gift, but thus we are qualified for it and
for the comfort of it. In hope of mercy, let us promise duty. (5.) She
spoke all this so softly that none could hear her. Her lips moved, but
her voice was not heard, v. 13. Hereby she testified her belief of
God's knowledge of the heart and its desires. Thoughts are words to
him, nor is he one of those gods that must be cried aloud to, 1 Kings
xviii. 27. It was likewise an instance of her humility and holy
shamefacedness in her approach to God. She was none of those that made
her voice to be heard on high, Isa. lviii. 4. It was a secret prayer,
and therefore, though made in a public place, yet was thus made
secretly, and not, as the Pharisees prayed, to be seen of men. It is
true prayer is not a thing we have reason to be ashamed of, but we must
avoid all appearances of ostentation. Let what passes between God and
our souls be kept to ourselves.
2. The hard censure she fell under for it. Eli was now high priest, and
judge in Israel; he sat upon a seat in the temple, to oversee what was
done there, v. 9. The tabernacle is here called the temple, because it
was now fixed, and served all the purposes of a temple. There Eli sat
to receive addresses and give direction, and somewhere (it is probable
in a private corner) he espied Hannah at her prayers, and by her
unusual manner fancied she was drunken, and spoke to her accordingly
(v. 14): How long wilt thou be drunken?--the very imputation that Peter
and the apostles fell under when the Holy Ghost gave them utterance,
Acts ii. 13. Perhaps in this degenerate age it was no strange thing to
see drunken women at the door of the tabernacle; for otherwise, one
would think, the vile lust of Hophni and Phinehas could not have found
so easy a prey there, ch. ii. 22. Eli took Hannah for one of these. It
is one bad effect of the abounding of iniquity, and its becoming
fashionable, that it often gives occasion to suspect the innocent. When
a disease is epidemical every one is suspected to be tainted with it.
Now, (1.) This was Eli's fault; and a great fault it was to pass so
severe a censure without better observation or information. If his own
eyes had already become dim, he should have employed those about him to
enquire. Drunkards are commonly noisy and turbulent, but this poor
woman was silent and composed. His fault was the worse that he was the
priest of the Lord, who should have had compassion on the ignorant,
Heb. v. 2. Note, It ill becomes us to be rash and hasty in our censures
of others, and to be forward to believe people guilty of bad things,
while either the matter of fact on which the censure is grounded is
doubtful and unproved or is capable of a good construction. Charity
commands us to hope the best concerning all, and forbids
censoriousness. Paul had very good information when he did but partly
believe (1 Cor. xi. 18), hoping it was not so. Especially we ought to
be cautious how we censure the devotions of others, lest we call that
hypocrisy, enthusiasm, or superstition, which is really the fruit of an
honest zeal, and it is accepted of God. (2.) It was Hannah's
affliction; and a great affliction it was, added to all the rest,
vinegar to the wounds of her spirit. She had been reproved by Elkanah
because she would not eat and drink, and now to be reproached by Eli as
if she had eaten and drunk too much was very hard. Note, It is no new
thing for those that do well to be ill thought of, and we must not
think it strange if at any time it be our lot.
3. Hannah's humble vindication of herself from this crime with which
she was charged. She bore it admirably well. She did not retort the
charge and upbraid him with the debauchery of his own sons, did not bid
him look at home and restrain them, did not tell him how ill it became
one in his place thus to abuse a poor sorrowful worshipper at the
throne of grace. When we are at any time unjustly censured we have need
to set a double watch before the door of our lips, that we do not
recriminate, and return censure for censure. Hannah thought it enough
to vindicate herself, and so must we, v. 15, 16. (1.) In justice to
herself, she expressly denies the charge, speaks to him with all
possible respect, calls him, My lord, intimates how very desirous she
was to stand right in his opinion and how loth to lie under his
censure. "No, my lord, it is not as you suspect; I have drunk neither
wine nor strong drink, not any at all" (though it was proper enough to
be given to one of such a heavy heart, Prov. xxxi. 6), "much less to
any excess; therefore count not thy handmaid for a daughter of Belial."
Note, Drunkards are children of Belial (women-drunkards, particularly),
children of the wicked one, children of disobedience, children that
will not endure the yoke (else they would not be drunk), more
especially when they are actually drunk. Those that cannot govern
themselves will not bear that any one else should. Hannah owns that the
crime would have been very great if she had indeed been guilty of it,
and he might justly have shut her out of the courts of God's house; but
the very manner of her speaking in her own defence was sufficient to
demonstrate that she was not drunk. (2.) In justice to him, she gives
an account of her present behaviour, which had given occasion to his
suspicion: "I am a woman of a sorrowful spirit, dejected and
discomposed, and that is the reason I do not look as other people; the
eyes are red, not with wine, but with weeping. And at this time I have
not been talking to myself, as drunkards and fools do, but I have been
pouring out my soul before the Lord, who hears and understands the
language of the heart, and this out of the abundance of my complaint
and grief." She had been more than ordinarily fervent in prayer to God,
and this, she tells him, was the true reason of the transport and
disorder she seemed to be in. Note, When we are unjustly censured we
should endeavour, not only to clear ourselves, but to satisfy our
brethren, by giving them a just and true account of that which they
misapprehended.
4. The atonement Eli made for his rash unfriendly censure, by a kind
and fatherly benediction, v. 17. He did not (as many are apt to do in
such a case) take it for an affront to have his mistake rectified and
to be convinced of his error, nor did it put him out of humour. But, on
the contrary, he now encouraged Hannah's devotions as much as before he
had discountenanced them; not only intimated that he was satisfied of
her innocency by those words, Go in peace, but, being high priest, as
one having authority he blessed her in the name of the Lord, and,
though he knew not what the particular blessing was that she had been
praying for, yet he puts his Amen to it, so good an opinion had he now
conceived of her prudence and piety: The God of Israel grant thee thy
petition, whatever it is, that thou hast asked of him. Note, By our
meek and humble carriage towards those that reproach us because they do
not know us, we may perhaps make them our friends, and turn their
censures of us into prayers for us.
5. The great satisfaction of mind with which Hannah now went away, v.
18. She begged the continuance of Eli's good opinion of her and his
good prayers for her, and then she went her way and did eat of what
remained of the peace-offerings (none of which was to be left until the
morning), and her countenance was no more sad, no more as it had been,
giving marks of inward trouble and discomposure; but she looked
pleasant and cheerful, and all was well. Why, what had happened? Whence
came this sudden happy change? She had by prayer committed her case to
God and left it with him, and now she was no more perplexed about it.
She had prayed for herself, and Eli had prayed for her; and she
believed that God would either give her the mercy she had prayed for or
make up the want of it to her some other way. Note, Prayer is
heart's-ease to a gracious soul; the seed of Jacob have often found it
so, being confident that God will never say unto them, Seek you me in
vain, see Phil. iv. 6, 7. Prayer will smooth the countenance; it should
do so.
The Birth of Samuel; Samuel Presented to the Lord. (b. c. 1137.)
19 And they rose up in the morning early, and worshipped before the
Lord, and returned, and came to their house to Ramah: and Elkanah knew
Hannah his wife; and the Lord remembered her. 20 Wherefore it came to
pass, when the time was come about after Hannah had conceived, that she
bare a son, and called his name Samuel, saying, Because I have asked
him of the Lord. 21 And the man Elkanah, and all his house, went up
to offer unto the Lord the yearly sacrifice, and his vow. 22 But
Hannah went not up; for she said unto her husband, I will not go up
until the child be weaned, and then I will bring him, that he may
appear before the Lord, and there abide for ever. 23 And Elkanah her
husband said unto her, Do what seemeth thee good; tarry until thou have
weaned him; only the Lord establish his word. So the woman abode, and
gave her son suck until she weaned him. 24 And when she had weaned
him, she took him up with her, with three bullocks, and one ephah of
flour, and a bottle of wine, and brought him unto the house of the Lord
in Shiloh: and the child was young. 25 And they slew a bullock, and
brought the child to Eli. 26 And she said, Oh my lord, as thy soul
liveth, my lord, I am the woman that stood by thee here, praying unto
the Lord. 27 For this child I prayed; and the Lord hath given me my
petition which I asked of him: 28 Therefore also I have lent him to
the Lord; as long as he liveth he shall be lent to the Lord. And he
worshipped the Lord there.
Here is, I. The return of Elkanah and his family to their own
habitation, when the days appointed for the feast were over, v. 19.
Observe how they improved their time at the tabernacle. Every day they
were there, even that which was fixed for their journey home, they
worshipped God; and they rose up early to do it. It is good to begin
the day with God. Let him that is the first have the first. They had a
journey before them, and a family of children to take with them, and
yet they would not stir till they had worshipped God together. Prayer
and provender do not hinder a journey. They had spent several days now
in religious worship, and yet they attended once more. We should not be
weary of well-doing.
II. The birth and name of this desired son. At length the Lord
remembered Hannah, the very thing she desired (v. 11), and more she
needed not desire, that was enough, for then she conceived and bore a
son. Though God seem long to forget his people's burdens, troubles,
cares, and prayers, yet he will at length make it to appear that they
are not out of his mind. This son the mother called Samuel, v. 20. Some
make the etymology of this name to be much the same with that of
Ishmael--heard of God, because the mother's prayers were remarkably
heard, and he was an answer to them. Others, because of the reason she
gives for the name, make it to signify asked of God. It comes nearly to
the same; she designed by it to perpetuate the remembrance of God's
favour to her in answering her prayers. Thus she designed, upon every
mention of his name, to take the comfort to herself and to give God the
glory of that gracious condescension. Note, Mercies in answer to prayer
are to be remembered with peculiar expressions of thankfulness, as Ps.
cxvi. 1, 2. How many seasonable deliverances and supplies may we call
Samuels, asked of God; and whatever is so we are in a special manner
engaged to devote to him. Hannah intended by this name to put her son
in mind of the obligation he was under to be the Lord's, in
consideration of this, that he was asked of God and was at the same
time dedicated to him. A child of prayer is in a special manner bound
to be a good child. Lemuel's mother reminds him that he was the son of
her vows, Prov. xxxi. 2.
III. The close attendance Hannah gave to the nursing of him, not only
because he was dear to her, but because he was devoted to God, and for
him she nursed him herself, and did not hang him on another's breast.
We ought to take care of our children, not only with an eye to the law
of nature as they are ours, but with an eye to the covenant of grace as
they are given up to God. See Ezek. xvi. 20, 21. This sanctifies the
nursing of them, when it is done as unto the Lord. Elkanah went up
every year to worship at the tabernacle, and particularly to perform
his vow, perhaps some vow he had made distinct from Hannah's if God
would give him a son by her, v. 21. But Hannah, though she felt a warm
regard for the courts of God's house, begged leave of her husband to
stay at home; for the women were not under any obligation to go up to
the three yearly feasts, as the men were. However Hannah had been
accustomed to go, but now desired to be excused, 1. Because she would
not be so long absent from her nursery. Can a woman forget her sucking
child? We may suppose she kept constantly at home, for, if she had gone
any where, she would have gone to Shiloh. Note, God will have mercy and
not sacrifice. Those that are detained from public ordinances by the
nursing and tending of little children may take comfort from this
instance, and believe that, if they do that with an eye to God, he will
graciously accept them therein, and though they tarry at home they
shall divide the spoil. 2. Because she would not go up to Shiloh till
her son was big enough, not only to be taken thither, but to be left
there; for, if once she took him thither, she thought she could never
find in her heart to bring him back again. Note, Those who are
stedfastly resolved to pay their vows may yet see good cause to defer
the payment of them. Every thing is beautiful in its season. No animal
was accepted in sacrifice till it had been for some time under the dam,
Lev. xxii. 27. Fruit is best when it is ripe. Elkanah agrees to what
she proposes (v. 23): Do what seemeth thee good. So far was he from
delighting to cross her that he referred it entirely to her. Behold how
good and pleasant a thing it is, when yoke-fellows thus draw even in
the yoke, and accommodate themselves to one another, each thinking well
of what the other does, especially in works of piety and charity. He
adds a prayer: Only the Lord establish his word, that is, "God preserve
the child through the perils of his infancy, that the solemn vow which
God signified his acceptance of, by giving us the child, may be
performed in its season, and so the whole matter may be accomplished."
Note, Those that have in sincerity devoted their children to God may
with comfort pray for them, that God will establish the word sealed to
them at the same time that they were sealed for him.
IV. The solemn entering of this child into the service of the
sanctuary. We may take it for granted that he was presented to the Lord
at forty days old, as all the first-born were (Luke ii. 22, 23): but
this is not mentioned, because there was nothing in it singular; but
now that he was weaned he was presented, not to be redeemed. Some think
it was as soon as he was weaned from the breast, which, the Jews say,
was not till he was three years old; it is said she gave him suck till
she had weaned him, v. 23. Others think it was not till he was weaned
from childish things, at eight or ten years old. But I see no
inconvenience in admitting such an extraordinary child as this into the
tabernacle at three years old, to be educated among the children of the
priests. It is said (v. 24), The child was young, but, being
intelligent above his years, he was no trouble. None can begin too soon
to be religious. The child was a child, so the Hebrew reads it, in his
learning-age. For whom shall he teach knowledge but those that are
newly weaned from the milk and drawn from the breasts? Isa. xxviii. 9.
Observe how she presented her child, 1. With a sacrifice; no less than
three bullocks, with a meat-offering for each, v. 24. A bullock,
perhaps, for each year of the child's life. Or one for a
burnt-offering, another for a sin-offering, and the third of a
peace-offering. So far was she from thinking that, by presenting her
son to God, she made God her debtor, that she thought it requisite by
these slain offerings to seek God's acceptance of her living sacrifice.
All our covenants with God for ourselves and ours must be made by
sacrifice, the great sacrifice. 2. With a grateful acknowledgement of
God's goodness in answer to prayer. This she makes to Eli, because he
had encouraged her to hope for an answer of peace (v. 26, 27): "For
this child I prayed. Here it was obtained by prayer, and here it is
resigned to the prayer-hearing God. You have forgotten me, my lord, but
I who now appear so cheerful am the woman, the very same, that three
years ago stood by thee here weeping and praying, and this was the
child I prayed for." Answers of prayer may thus be humbly triumphed in,
to the glory of God. Here is a living testimony for God. "I am his
witness that he is gracious (see Ps. lxvi. 16-19); for this mercy, this
comfort, I prayed, and the Lord has given me my petition." See Ps.
xxxiv. 2, 4, 6. Hannah does not remind Eli of it by adverting to the
suspicion he had formerly expressed; she does not say, "I am the woman
whom you passed that severe censure upon; what do you think of me now?"
Good men ought not to be upbraided with their infirmities and
oversights. They have themselves repented of them; let them hear no
more of them. 3. With a full surrender of all her interest in this
child unto the Lord (v. 28): I have lent him to the Lord as long as he
liveth. And she repeats it, because she will never revoke it: He shall
be (a deodand) lent or given to the Lord. Not that she designed to call
for him back, as we do what we lend, but she uses this word Shaol,
lent, because it is the same word that she had used before (v. 20, I
asked him of the Lord), only in another conjugation. And (v. 27) the
Lord gave me the petition which I asked (Shaalti, in Kal), therefore I
have lent him (Hishilti, the same word in Hiphil), and so it gives
another etymology of his name Samuel, not only asked of God, but lent
to God. And observe, (1.) Whatever we give to God, it is what we have
first asked and received from him. All our gifts to him were first his
gifts to us. Of thy own, Lord, have we given thee, 1 Chron. xxix. 14,
16. (2.) Whatever we give to God may upon this account be said to be
lent to him, that though we may not recall it, as a thing lent, yet he
will certainly repay it, with interest, to our unspeakable advantage,
particularly what is given to his poor, Prov. xix. 17. When by baptism
we dedicate our children to God, let us remember that they were his
before by a sovereign right, and that they are ours still so much the
more to our comfort. Hannah resigns him to the Lord, not for a certain
term of years, as children are sent apprentices, but durante vita--as
long as he liveth, he shall be lent unto the Lord, a Nazarite for life.
Such must our covenant with God be, a marriage-covenant; as long as we
live we must be his, and never forsake him.
Lastly, The child Samuel did his part beyond what could have been
expected from one of his years; for of him that seems to be spoken, He
worshipped the Lord there, that is he said his prayers. He was no doubt
extraordinarily forward (we have known children that have discovered
some sense of religion very young), and his mother, designing him for
the sanctuary, took particular care to train him up to that which was
to be his work in the sanctuary. Note, Little children should learn
betimes to worship God. Their parents should instruct them in his
worship and bring them to it, put them upon engaging in it as well as
they can, and God will graciously accept them and teach them to do
better.
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F I R S T S A M U E L
CHAP. II.
In this chapter we have, I. Hannah's song of thanksgiving to God for
his favour to her in giving her Samuel, ver. 1-10. II. Their return to
their family, with Eli's blessing, ver. 11, 20. The increase of their
family, ver. 21. Samuel's growth and improvement (ver. 11, 18, 21, 26),
and the care Hannah took to clothe him, ver. 19. III. The great
wickedness of Eli's sons, ver. 12-17, 22. IV. The over-mild reproof
that Eli gave them for it, ver. 23-25. V. The justly dreadful message
God sent him by a prophet, threatening the ruin of his family for the
wickedness of his sons, ver. 27-36.
Hannah's Song. (b. c. 1137.)
1 And Hannah prayed, and said, My heart rejoiceth in the Lord, mine
horn is exalted in the Lord: my mouth is enlarged over mine enemies;
because I rejoice in thy salvation. 2 There is none holy as the Lord:
for there is none beside thee: neither is there any rock like our God.
3 Talk no more so exceeding proudly; let not arrogancy come out of
your mouth: for the Lord is a God of knowledge, and by him actions are
weighed. 4 The bows of the mighty men are broken, and they that
stumbled are girded with strength. 5 They that were full have hired
out themselves for bread; and they that were hungry ceased: so that the
barren hath born seven; and she that hath many children is waxed
feeble. 6 The Lord killeth, and maketh alive: he bringeth down to the
grave, and bringeth up. 7 The Lord maketh poor, and maketh rich: he
bringeth low, and lifteth up. 8 He raiseth up the poor out of the
dust, and lifteth up the beggar from the dunghill, to set them among
princes, and to make them inherit the throne of glory: for the pillars
of the earth are the Lord's, and he hath set the world upon them. 9
He will keep the feet of his saints, and the wicked shall be silent in
darkness; for by strength shall no man prevail. 10 The adversaries of
the Lord shall be broken to pieces; out of heaven shall he thunder upon
them: the Lord shall judge the ends of the earth; and he shall give
strength unto his king, and exalt the horn of his anointed.
We have here Hannah's thanksgiving, dictated, not only by the spirit of
prayer, but by the spirit of prophecy. Her petition for the mercy she
desired we had before (ch. i. 11), and here we have her return of
praise; in both out of the abundance of a heart deeply affected (in the
former with her own wants, and in the latter with God's goodness) her
mouth spoke. Observe in general, 1. When she had received mercy from
God she owned it, with thankfulness to his praise. Not like the nine
lepers, Luke xvii. 17. Praise is our rent, our tribute. We are unjust
if we do not pay it. 2. The mercy she had received was an answer to
prayer, and therefore she thought herself especially obliged to give
thanks for it. What we win by prayer we may wear with comfort, and must
wear with praise. 3. Her thanksgiving is here called a prayer: Hannah
prayed; for thanksgiving is an essential part of prayer. In every
address to God we must express a grateful regard to him as our
benefactor. Nay, and thanksgiving for mercies received shall be
accepted as a petition for further mercy. 4. From this particular mercy
which she had received from God she takes occasion, with an elevated
and enlarged heart, to speak glorious things of God and of his
government of the world for the good of his church. Whatever at any
time gives rise to our praises in this manner they should be raised. 5.
Her prayer was mental. Her voice was not heard; but in her thanksgiving
she spoke, that all might hear her. She made her supplication with
groanings that could not be uttered, but now her lips were opened to
show forth God's praise. 6. This thanksgiving is here left upon record
for the encouragement of those of the weaker sex to attend the throne
of grace. God will regard their prayers and praises. The virgin Mary's
song has great affinity with this of Hannah, Luke i. 46. Three things
we have in this thanksgiving:--
I. Hannah's triumph in God, in his glorious perfections, and the great
things he had done for her, v. 1-3. Observe,
1. What great things she says of God. She takes little notice of the
particular mercy she was now rejoicing in, does not commend Samuel for
the prettiest child, the most toward and sensible for his age that she
ever saw, as fond parents are too apt to do. No, she overlooks the
gift, and praises the giver; whereas most forget the giver and fasten
only on the gift. Every stream should lead us to the fountain; and the
favours we receive from God should raise our admiration of the infinite
perfections there are in God. There may be other Samuels, but no other
Jehovah. There is none beside thee. Note, God is to be praised as a
peerless being, and of unparalleled perfection. This glory is due unto
his name, to own not only that there is none like him, but that there
is none besides him. All others were pretenders, Ps. xviii. 31. Four of
God's glorious attributes Hannah here celebrates the glory of:--(1.)
His unspotted purity. This is that attribute which is most praised in
the upper world, by those that always behold his face, Isa. vi. 3; Rev.
iv. 8. When Israel triumphed over the Egyptians God was praised as
glorious in holiness, Exod. xv. 11. So here, in Hannah's triumph, There
is none holy as the Lord. It is the rectitude of his nature, his
infinite agreement with himself, and the equity of his government and
judgment in all the administrations of both. At the remembrance of this
we ought to give thanks. (2.) His almighty power: Neither is there any
rock (or any strength, for so the word is sometimes rendered) like our
God. Hannah had experienced a mighty support by staying herself upon
him, and therefore speaks as she had found, and seems to refer to that
of Moses, Deut. xxxii. 31. (3.) His unsearchable wisdom: The Lord, the
Judge of all, is a God of knowledge; he clearly and perfectly sees into
the character of every person and the merits of every cause, and he
gives knowledge and understanding to those that seek them of him. (4.)
His unerring justice: By him actions are weighed. His own are so, in
his eternal counsels; the actions of the children of men are so, in the
balances of his judgment, so that he will render to every man according
to his work, and is not mistaken in what any man is or does.
2. How she solaces herself in these things. What we give God the glory
of we may take the comfort of. Hannah does so, (1.) In holy joy: My
heart rejoiceth in the Lord; not so much in her son as in her God; he
is to be the gladness of our joy (Ps. xliii. 4), and our joy must not
terminate in any thing short of him: "I rejoice in thy salvation; not
only in this particular favour to me, but in the salvation of thy
people Israel, those salvations especially which this child will be an
instrument of, and that, above all, by Christ, which those are but the
types of." (2.) In holy triumph: "My horn is exalted; not only is my
reputation saved by my having a son, but greatly raised by having such
a son." We read of some of the singers whom David appointed to lift up
the horn, an instrument of music, in praising God (1 Chron. xxv. 5), so
that, My horn is exalted means this, "My praises are very much elevated
to an unusual strain." Exalted in the Lord; God is to have the honour
of all our exaltations, and in him must we triumph. My mouth is
enlarged, that is, "Now I have wherewith to answer those that
reproached me." He that has his quiver full of arrows, his house full
of children, shall not be ashamed to speak with the enemy in the gate,
Ps. cxxvii. 5.
3. How she herewith silences those that set up themselves as rivals
with God and rebels against him (v. 3): Talk no more so exceedingly
proudly. Let not Peninnah and her children upbraid her any more with
her confidence in God and praying to him: at length she found it not in
vain. See Mic. vii. 10, Then she that is my enemy shall see it, and
shame shall cover her that said, Where is thy God? Or perhaps it was
below her to take so much notice of Peninnah, and her malice, in this
song; but this is intended as a check to the insolence of the
Philistines, and other enemies of God and Israel, that set their mouth
against the heavens, Ps. lxxiii. 9. "Let this put them to silence and
shame; he that has thus judged for me against my adversary will judge
for his people against all theirs."
II. The notice she takes of the wisdom and sovereignty of the divine
providence, in its disposals of the affairs of the children of men;
such are the vicissitudes of them, and such the strange and sudden
turns and revolutions of them, that it is often found a very short step
between the height of prosperity and the depth of adversity. God has
not only set the one over against the other (Eccl. vii. 14), but the
one very near the other, and no gulf fixed between them, that we may
rejoice as though we rejoiced not and weep as though we wept not.
1. The strong are soon weakened and the weak are soon strengthened,
when God pleases, v. 4. On the one hand, if he speak the word, the bows
of the mighty men are broken; they are disarmed, disabled to do as they
have before done and as they have designed to do. Those have been
worsted in battle who seemed upon all accounts to have the advantage on
their side, and thought themselves sure of victory. See Ps. xlvi. 9;
xxxvii. 15, 17. Particular persons are soon weakened by sickness and
age, and they find that the bow does not long abide in strength; many a
mighty man who has gloried in his might has found it a deceitful bow,
that failed him when he trusted to it. On the other hand, if the Lord
speak the word, those who stumble through weakness, who were so feeble
that they could not go straight or steady, are girded with strength, in
body and mind, and are able to bring great things to pass. Those who
were weakened by sickness return to their vigour (Job xxxiii. 25), and
those who were brought down by sorrow shall recover their comfort,
which will confirm the weak hands and the feeble knees, Isa. xxxv. 3.
Victory turns in favour of that side that was given up for gone, and
even the lame take the prey, Isa. xxxiii. 23.
2. The rich are soon impoverished and the poor strangely enriched on a
sudden, v. 5. Providence sometimes does so blast men's estates and
cross their endeavours, and with a fire not blown consume their
increase, that those who were full (their barns full, and their bags
full, their houses full of good things, Job xxii. 18, and their bellies
full of these hidden treasures, Ps. xvii. 14) have been reduced to such
straits and extremities as to want the necessary supports of life, and
to hire out themselves for bread, and they must dig, since to beg they
are ashamed. Riches flee away (Prov. xxiii. 5), and leave those
miserable who, when they had them, placed their happiness in them. To
those that have been full and free poverty must needs be doubly
grievous. But, on the other hand, sometimes Providence so orders it
that those who are hungry cease, that is, cease to hire out themselves
for bread as they have done. Having, by God's blessing on their
industry, got beforehand in the world, and enough to live upon at ease,
they shall hunger no more, not thirst any more. This is not to be
ascribed to fortune, nor merely to men's wisdom or folly. Riches are
not to men of understanding, nor favour to men of skill (Eccl. ix. 11),
nor is it always men's own fault that they become poor, but (v. 7) the
Lord maketh some poor and maketh others rich; the impoverishing of one
is the enriching of another, and it is God's doing. To some he gives
power to get wealth, from others he takes away power to keep the wealth
they have. Are we poor? God made us poor, which is a good reason why we
should be content, and reconcile ourselves to our condition. Are we
rich? God made us rich, which is a good reason why we should be
thankful, and serve him cheerfully in the abundance of good things he
gives us. It may be understood of the same person; those that were rich
God makes poor, and after awhile makes rich again, as Job; he gave, he
takes away, and then gives again. Let not the rich be proud and secure,
for God can soon make them poor; let not the poor despond and despair,
for God can in due time enrich them again.
3. Empty families are replenished and numerous families diminished and
made few. This is the instance that comes close to the occasion of the
thanksgiving: The barren hath borne seven, meaning herself, for, though
at present she had but one son, yet that one being a Nazarite, devoted
to God and employed in his immediate service, he was to her as good as
seven. Or it is the language of her faith. Now that she had one she
hoped for more, and was not disappointed; she had five more (v. 21), so
that if we reckon Samuel but for two, as we well may, she has the
number she promised herself: the barren hath borne seven, while, on the
other hand, she that hath many children has waxed feeble, and hath left
bearing. She says no more. Peninnah is now mortified and crest-fallen.
The tradition of the Jews is that when Hannah bore one child Peninnah
buried two. There are many instances both of the increase of families
that were inconsiderable and the extinguishing of families that made a
figure, Job xxii. 23; Ps. cvii. 38, &c.
4. God is the sovereign Lord of life and death (v. 6): The Lord killeth
and maketh alive. Understand it, (1.) Of God's sovereign dominion and
universal agency, in the lives and deaths of the children of men. He
presides in births and burials. Whenever any die it is God that directs
the arrows of death. The Lord killeth. Death is his messenger, strikes
whom and when he bids; none are brought to the dust but it is he that
brings them down, for in his hand are the keys of death and the grave,
Rev. i. 18. Whenever any are born it is he that makes them alive. None
knows what is the way of the spirit, but this we know, that it comes
from the Father of spirits. Whenever any are recovered from sickness,
and delivered from imminent perils, it is God that bringeth up; for to
him belong the issues from death. (2.) Of the distinction he makes
between some and others: He killeth some, and maketh, that is, keepeth,
others alive that were in the same danger (in war, suppose, or
pestilence), two in a bed together, it may be, one taken by death and
the other left alive. Even so, Father, because it seemed good in thy
eyes. Some that were most likely to live are brought down to the grave,
and others that were as likely to die are brought up; for living and
dying do not go by likelihoods. God's providences towards some are
killing, ruining to their comforts, and towards others at the same time
reviving. (3.) Of the change he makes with one and the same person: He
killeth and bringeth down to the grave, that is, he brings even to
death's door, and then revives and raises up, when even life was
despaired of and a sentence of death received, 2 Cor. i. 8, 9. He turns
to destruction, and then says, Return, Ps. cx. 3. Nothing is too hard
for God to do, no, not the quickening of the dead, and putting life
into dry bones.
5. Advancement and abasement are both from him. He brings some low and
lifts up others (v. 7), humbles the proud and gives grace and honour to
the lowly, lays those in the dust that would vie with the God above
them and trample upon all about them (Job xl. 12, 13), but lifts up
those with his salvation that humble themselves before him, Jam. iv.
10. Or it may be understood of the same persons: those whom he had
brought low, when they are sufficiently humbled, he lifteth up. This is
enlarged upon, v. 8. He raiseth up the poor out of the dust, a low and
mean condition, nay, from the dunghill, a base and servile condition,
loathed, and despised, to set them among princes. See Ps. cxiii. 7, 8.
Promotion comes not by chance, but from the counsel of God, which often
prefers those that were very unlikely and that men thought very
unworthy. Joseph and Daniel, Moses and David, were thus strangely
advanced, from a prison to a palace, from a sheep-hook to a sceptre.
The princes they are set among may be tempted to disdain them, but God
can establish the honour which he gives thus surprisingly, and make
them even to inherit the throne of glory. Let not those whom Providence
has thus preferred be upbraided with the dust and dunghill they are
raised out of, for the meaner their beginnings were the more they are
favoured, and God is glorified, in their advancement, if it be by
lawful and honourable means.
6. A reason is given for all these dispensations which obliges us to
acquiesce in them, how surprising soever they are: For the pillars of
the earth are the Lord's. (1.) If we understand this literally, it
intimates God's almighty power, which cannot be controlled. He upholds
the whole creation, founded the earth, and still sustains it by the
word of his power. What cannot he do in the affairs of families and
kingdoms, far beyond our conception and expectation, who hangs the
earth upon nothing? Job xxvi. 7. But, (2.) If we understand it
figuratively, it intimates his incontestable sovereignty, which cannot
be disputed. The princes and great ones of the earth, the directors of
states and governments, are the pillars of the earth, Ps. lxxv. 3. On
these hinges the affairs of the world seem to turn, but they are the
Lord's, Ps. xlvii. 9. From him they have their power, and therefore he
may advance whom he pleases; and who may say, What doest thou?
III. A prediction of the preservation and advancement of all God's
faithful friends, and the destruction of all his and their enemies.
Having testified her joyful triumph in what God had done, and is doing,
she concludes with joyful hopes of what he would do, v. 9, 10. Pious
affections (says bishop Patrick) in those days rose many times to the
height of prophecy, whereby God continued in that nation his true
religion, in the midst of their idolatrous inclinations. This prophecy
may refer, 1. More immediately to the government of Israel by Samuel,
and by David whom he was employed to anoint. The Israelites, God's
saints, should be protected and delivered; the Philistines, their
enemies, should be conquered and subdued, and particularly by thunder,
ch. vii. 10. Their dominions should be enlarged, king David
strengthened and greatly exalted, and Israel (that in the time of the
judges had made so small a figure and had much ado to subsist) should
now shortly become great and considerable, and give law to all its
neighbours. An extraordinary change that was; and the birth of Samuel
was, as it were, the dawning of that day. But, 2. We have reason to
think that this prophecy looks further, to the kingdom of Christ, and
the administration of that kingdom of grace, of which she now comes to
speak, having spoken so largely of the kingdom of providence. And here
is the first time that we meet with the name Messiah, or his Anointed.
The ancient expositors, both Jewish and Christian, make it to look
beyond David, to the Son of David. Glorious things are here spoken of
the kingdom of the Mediator, both before and since his incarnation; for
the method of the administration of it, both by the eternal Word and by
that Word made flesh, is much the same. Concerning that kingdom we are
here assured, (1.) That all the loyal subjects of it shall be carefully
and powerfully protected (v. 9): He will keep the feet of his saints.
There are a people in the world that are God's saints, his select and
sanctified ones; and he will keep their feet, that is, all that belongs
to them shall be under his protection, down to their very feet, the
lowest part of the body. If he will keep their feet, much more their
head and hearts. Or he will keep their feet, that is, he will secure
the ground they stand on, and establish their goings; he will set a
guard of grace upon their affections and actions, that their feet may
neither wander out of the way nor stumble in the way. When their feet
are ready to slip (Ps. lxxiii. 2) his mercy holdeth them up (Ps. xciv.
18) and keepeth them from falling, Jude 24. While we keep God's ways he
will keep our feet. See Ps. xxxvii. 23, 24. (2.) That all the powers
engaged against it shall not be able to effect the ruin of it. By
strength shall no man prevail. God's strength is engaged for the
church; and, while it is so, man's strength shall not prevail against
it. The church seems destitute of strength, her friends few and feeble,
but prevalency does not go by human strength, Ps. xxxiii. 16. God
neither needs it for him (Ps. cxlvii. 10) nor dreads it against him.
(3.) That all the enemies of it will certainly be broken and brought
down: The wicked shall be silent in darkness, v. 9. They shall be
struck both blind and dumb, not be able to see their way nor have any
thing to say for themselves. Damned sinners are sentenced to utter
darkness, and in it they will be for ever speechless, Matt. xxii. 12,
13. The wicked are called the adversaries of the Lord, and it is
foretold (v. 10) that they shall be broken to pieces. Their designs
against his kingdom among men will all be dashed, and they themselves
destroyed; how can those speed better that are in arms against
Omnipotence? See Luke xix. 27. God has many ways of doing it, and,
rather than fail, from heaven shall he thunder upon them, and so, not
only put them in terror and consternation, but bring them to
destruction. Who can stand before God's thunderbolts? (4.) That the
conquests of this kingdom shall extend themselves to distant regions:
The Lord shall judge the ends of the earth. David's victories and
dominions reached far, but the uttermost parts of the earth are
promised to the Messiah for his possession (Ps. ii. 8), to be either
reduced to his golden sceptre or ruined by his iron rod. God is Judge
of all, and he will judge for his people against his and their enemies,
Ps. cx. 5, 6. (5.) That the power and honour of Messiah the prince
shall grow and increase more and more: He shall give strength unto his
king, for the accomplishing of his great undertaking (Ps. lxxxix. 21,
and see Luke xxii. 43), strengthen him to go through the difficulties
of his humiliation, and in his exaltation he will lift up the head (Ps.
cx. 7), lift up the horn, the power and honour, of his anointed, and
make him higher than the kings of the earth, Ps. lxxxix. 27. This
crowns the triumph, and is, more than any thing, the matter of her
exultation. Her horn is exalted (v. 1) because she foresees the horn of
the Messiah will be so. This secures the hope. The subjects of Christ's
kingdom will be safe, and the enemies of it will be ruined, for the
anointed, the Lord Christ, is girded with strength, and is able to save
and destroy unto the uttermost.
Samuel in the Sanctuary; The Wickedness of Eli's Sons. (b. c. 1130.)
11 And Elkanah went to Ramah to his house. And the child did minister
unto the Lord before Eli the priest. 12 Now the sons of Eli were sons
of Belial; they knew not the Lord. 13 And the priests' custom with
the people was, that, when any man offered sacrifice, the priest's
servant came, while the flesh was in seething, with a fleshhook of
three teeth in his hand; 14 And he struck it into the pan, or kettle,
or caldron, or pot; all that the fleshhook brought up the priest took
for himself. So they did in Shiloh unto all the Israelites that came
thither. 15 Also before they burnt the fat, the priest's servant
came, and said to the man that sacrificed, Give flesh to roast for the
priest; for he will not have sodden flesh of thee, but raw. 16 And if
any man said unto him, Let them not fail to burn the fat presently, and
then take as much as thy soul desireth; then he would answer him, Nay;
but thou shalt give it me now: and if not, I will take it by force.
17 Wherefore the sin of the young men was very great before the Lord:
for men abhorred the offering of the Lord. 18 But Samuel ministered
before the Lord, being a child, girded with a linen ephod. 19
Moreover his mother made him a little coat, and brought it to him from
year to year, when she came up with her husband to offer the yearly
sacrifice. 20 And Eli blessed Elkanah and his wife, and said, The
Lord give thee seed of this woman for the loan which is lent to the
Lord. And they went unto their own home. 21 And the Lord visited
Hannah, so that she conceived, and bare three sons and two daughters.
And the child Samuel grew before the Lord. 22 Now Eli was very old,
and heard all that his sons did unto all Israel; and how they lay with
the women that assembled at the door of the tabernacle of the
congregation. 23 And he said unto them, Why do ye such things? for I
hear of your evil dealings by all this people. 24 Nay, my sons; for
it is no good report that I hear: ye make the Lord's people to
transgress. 25 If one man sin against another, the judge shall judge
him: but if a man sin against the Lord, who shall intreat for him?
Notwithstanding they hearkened not unto the voice of their father,
because the Lord would slay them. 26 And the child Samuel grew on,
and was in favour both with the Lord, and also with men.
In these verses we have the good character and posture of Elkanah's
family, and the bad character and posture of Eli's family. The account
of these two is observably interwoven throughout this whole paragraph,
as if the historian intended to set the one over against the other,
that they might set off one another. The devotion and good order of
Elkanah's family aggravated the iniquity of Eli's house; while the
wickedness of Eli's sons made Samuel's early piety appear the more
bright and illustrious.
I. Let us see how well things went in Elkanah's family and how much
better than formerly. 1. Eli dismissed them from the house of the Lord,
when they had entered their little son there, with a blessing, v. 20.
He blessed as one having authority: The Lord give thee more children of
this woman, for the loan that is lent to the Lord. If Hannah had then
had many children, it would not have been such a generous piece of
piety to part with one out of many for the service of the tabernacle;
but when she had but one, an only one whom she loved, her Isaac, to
present him to the Lord was such an act of heroic piety as should by no
means lose its reward. As when Abraham had offered Isaac he received
the promise of a numerous issue (Gen. xxii. 16, 17), so did Hannah,
when she had presented Samuel unto the Lord a living sacrifice. Note,
What is lent to the Lord will certainly be repaid with interest, to our
unspeakable advantage, and oftentimes in kind. Hannah resigns one child
to God, and is recompensed with five; for Eli's blessing took effect
(v. 21): She bore three sons and two daughters. There is nothing lost
by lending to God or losing for him; it shall be repaid a hundred-fold,
Matt. xix. 29. 2. They returned to their own habitation. This is twice
mentioned, v. 11, and again v. 20. It was very pleasant to attend at
God's house, to bless him, and to be blessed of him. But they have a
family at home that must be looked after, and thither they return,
cheerfully leaving the dear little one behind them, knowing they left
him in a good place; and it does not appear that he cried after them,
but was as willing to stay as they were to leave him, so soon did he
put away childish things and behave like a man. 3. They kept up their
constant attendance at the house of God with their yearly sacrifice, v.
19. They did not think that their son's ministering there would excuse
them, or that that offering must serve instead of other offerings; but,
having found the benefit of drawing near to God, they would omit no
appointed season for it, and now they had one loadstone more in Shiloh
to draw them thither. We may suppose they went thither to see their
child oftener than once a year, for it was not ten miles from Ramah;
but their annual visit is taken notice of because then they brought
their yearly sacrifice, and then Hannah fitted up her son (and some
think oftener than once a year) with a new suit of clothes, a little
coat (v. 19) and every thing belonging to it. She undertook to find him
with clothes during his apprenticeship at the tabernacle, and took care
he should be well provided, that he might appear the more decent and
sightly in his ministration, and to encourage him in his towardly
beginnings. Parents must take care that their children want nothing
that is fit for them, whether they are with them or from them; but
those that are dutiful and hopeful, and minister to the Lord, must be
thought worthy of double care and kindness. 4. The child Samuel did
very well. Four separate times he is mentioned in these verses, and two
things we are told of:--(1.) The service he did to the Lord. He did
well indeed, for he ministered to the Lord (v. 11, 18) according as his
capacity was. He learned his catechism and was constant to his
devotions, soon learned to read, and took a pleasure in the book of the
law, and thus he ministered to the Lord. He ministered before Eli, that
is, under his inspection, and as he ordered him, not before Eli's sons;
all parties were agreed that they were unfit to be his tutors. Perhaps
he attended immediately on Eli's person, was ready to him to fetch and
bring as he had occasion, and that is called ministering to the Lord.
Some little services perhaps he was employed in about the altar, though
much under the age appointed by the law for the Levites' ministration.
He could light a candle, or hold a dish, or run on an errand, or shut a
door; and, because he did this with a pious disposition of mind it is
called ministering to the Lord, and great notice is taken of it. After
awhile he did his work so well that Eli appointed that he should
minister with a linen ephod as the priests did (though he was no
priest), because he saw that God was with him. Note, Little children
must learn betimes to minister to the Lord. Parents must train them up
to it, and God will accept them. Particularly let them learn to pay
respect to their teachers, as Samuel to Eli. None can begin too soon to
be religious. See Ps. viii. 2, and Matt. xxi. 15, 16. (2.) The blessing
he received from the Lord: He grew before the Lord, as a tender plant
(v. 21), grew on (v. 26) in strength and stature, and especially in
wisdom and understanding and fitness for business. Note, Those young
people that serve God as well as they can will obtain grace to improve,
that they may serve him better. Those that are planted in God's house
shall flourish, Ps. xcii. 13. He was in favour with the Lord and with
man. Note, It is a great encouragement to children to be tractable, and
virtuous, and good betimes, that if they be both God and man will love
them. Such children are the darlings both of heaven and earth. What is
here said of Samuel is said of our blessed Saviour, that great example,
Luke ii. 52.
II. Let us now see how ill things went in Eli's family, though seated
at the very door of the tabernacle. The nearer the church the further
from God.
1. The abominable wickedness of Eli's sons (v. 12): The sons of Eli
were sons of Belial. It is emphatically expressed. Nothing appears to
the contrary but that Eli himself was a very good man, and no doubt had
educated his sons well, giving them good instructions, setting them
good examples, and putting up many a good prayer for them; and yet,
when they grew up, they proved sons of Belial, profane wicked men, and
arrant rakes: They knew not the Lord. They could not but have a
notional knowledge of God and his law, a form of knowledge (Rom. ii.
20), yet, because their practice was not conformable to it, they are
spoken of as wholly ignorant of God; they lived as if they knew nothing
at all of God. Note, Parents cannot give grace to their children, nor
does it run in the blood. Many that are sincerely pious themselves live
to see those that come from them notoriously impious and profane; for
the race is not to the swift. Eli was high priest and judge in Israel.
His sons were priests by their birth. Their character was sacred and
honourable, and obliged them, for their reputation-sake, to observe
decorum. They were resident at the fountain-head both of magistracy and
ministry, and yet they were sons of Belial, and their honour, power,
and learning, made them so much the worse. They did not go to serve
other gods, as those did that lived at a distance from the altar, for
from the house of God they had their wealth and dignity; but, which was
worse, they managed the service of God as if he had been one of the
dunghill deities of the heathen. It is hard to say which dishonours God
more, idolatry or profaneness, especially the profaneness of the
priests. Let us see the wickedness of Eli's sons; and it is a sad
sight.
(1.) They profaned the offerings of the Lord, and made a gain to
themselves, or rather a gratification of their own luxury, out of them.
God had provided competently for them out of the sacrifices. The
offerings of the Lord made by fire were a considerable branch of their
revenue, but not enough to please them; they served not the God of
Israel, but their own bellies (Rom. xvi. 18), being such as the prophet
calls greedy dogs that can never have enough, Isa. lvi. 11. [1.] They
robbed the offerers, and seized for themselves some of their part of
the sacrifice of the peace-offerings. The priests had for their share
the wave-breast and the heave shoulder (Lev. vii. 34), but these did
not content them; when the flesh was boiling for the offerer to feast
upon religiously with his friends, they sent a servant with a
flesh-hook of three teeth, a trident, and that must be stuck into the
pot, and whatever that brought up the priest must have (v. 13, 14), and
the people, out of their great veneration, suffered this to grow into a
custom, so that after awhile prescription was pleaded for this manifest
wrong. [2.] They stepped in before God himself, and encroached upon his
right too. As if it were a small thing to weary men, they wearied my
God also, Isa. vii. 13. Be it observed, to the honour of Israel, that
though the people tamely yielded to their unwarrantable demands from
them, yet they were very solicitous that God should not be robbed: Let
them not fail to burn the fat presently, v. 16. Let the altar have its
due, for that is the main matter. Unless God have the fat, they can
feast with little comfort upon the flesh. It was a shame that the
priests should need to be thus admonished by the people of their duty;
but they regarded not the admonition. The priest will be served first,
and will take what he thinks fit of the fat too, for he is weary of
boiled meat, he must have roast, and, in order to that, they must give
it to him raw; and if the offerer dispute it, though not in his own
favour (let the priest take what he pleases of his part) but in favour
of the altar (let them be sure to burn the fat first), even the
priest's servant had grown so very imperious that he would either have
it now or take it by force, than which there could not be a greater
affront to God nor a greater abuse to the people. The effect was,
First, That God was displeased: The sin of the young men was very great
before the Lord, v. 17. Nothing is more provoking to God than the
profanation of sacred things, and men serving their lusts with the
offerings of the Lord. Secondly, That religion suffered by it: Men
abhorred the offerings of the Lord. All good men abhorred their
management of the offerings, and too many insensibly fell into a
contempt of the offerings themselves for their sakes. It was the
people's sin to think the worse of God's institutions, but it was the
much greater sin of the priests that gave them occasion to do so.
Nothing brings a greater reproach upon religion than ministers'
covetousness, sensuality, and imperiousness. In the midst of this sad
story comes in the repeated mention of Samuel's devotion. But Samuel
ministered before the Lord, as an instance of the power of God's grace,
in preserving him pure and pious in the midst of this wicked crew; and
this helped to keep up the sinking credit of the sanctuary in the minds
of the people, who, when they had said all they could against Eli's
sons, could not but admire Samuel's seriousness, and speak well of
religion for his sake.
(2.) They debauched the women that came to worship at the door of the
tabernacle, v. 22. They had wives of their own, but were like fed
horses, Jer. v. 8. To have gone to the harlots' houses, the common
prostitutes, would have been abominable wickedness, but to use the
interest which as priests they had in those women that had devout
dispositions and were religiously inclined, and to bring them to commit
their wickedness, was such horrid impiety as one can scarcely think it
possible that men who called themselves priests should ever be guilty
of. Be astonished, O heavens! at this, and tremble, O earth! No words
can sufficiently express the villany of such practices as these.
2. The reproof which Eli gave his sons for this their wickedness: Eli
was very old (v. 22) and could not himself inspect the service of the
tabernacle as he had done, but left all to his sons, who, because of
the infirmities of his age, slighted him, and did what they would.
However, he was told of the wickedness of his sons, and we may well
imagine what a heart-breaking it was to him, and how much it added to
the burdens of his age; but it should seem he did not so much as
reprove them till he heard of their debauching the women, and then he
thought fit to give them a check. Had he rebuked them for their
greediness and luxury, this might have been prevented. Young people
should be told of their faults as soon as it is perceived that they
begin to be extravagant, lest their hearts be hardened. Now concerning
the reproof he gave them observe,
(1.) That it was very just and rational. That which he said was very
proper. [1.] He tells them that the matter of fact was too plain to be
denied and too public to be concealed: "I hear of your evil dealings by
all this people, v. 23. It is not the surmise of one or two, but the
avowed testimony of many; all your neighbours cry out shame on you, and
bring their complaints to me, expecting that I should redress the
grievance." [2.] He shows them the bad consequences of it, that they
not only sinned, but made Israel to sin, and would have the people's
sin to answer for as well as their own: "You that should turn men from
iniquity (Mal. ii. 6), you make the Lord's people to transgress, and
corrupt the nation instead of reforming it; you tempt people to go and
serve other gods when they see the God of Israel so ill served." [3.]
He warns them of the danger they brought themselves into by it, v. 25.
He intimates to them what God afterwards told him, that the iniquity
would not be purged with sacrifice nor offering, ch. iii. 14. If one
man sin against another, the judge (that is, the priest, who was
appointed to be the judge in many cases, Deut. xvii. 9) shall judge
him, shall undertake his cause, arbitrate the matter, and make
atonement for the offender; but if a man sin against the Lord (that is,
if a priest profane the holy things of the Lord, if a man that deals
with God for others do himself affront him) who shall entreat for him?
Eli was himself a judge, and had often made intercession for
transgressors, but, says he, "You that sin against the Lord," that is,
"against the law and honour of God, in those very things which
immediately pertain to him, and by which reconciliation is to be made,
how can I entreat for you?" Their condition was deplorable indeed when
their own father could not speak a good word for them, nor could have
the face to appear as their advocate. Sins against the remedy, the
atonement itself, are most dangerous, treading under foot the blood of
the covenant, for then there remains no more sacrifice, Heb. x. 26.
(2.) It was too mild and gentle. He should have rebuked them sharply.
Their crimes deserved sharpness; their temper needed it; the softness
of his dealing with them would but harden them the more. The
animadversion was too easy when he said, It is no good report. he
should have said, "It is a shameful scandalous thing, and not to be
suffered!" Whether it was because he loved them or because he feared
them that he dealt thus tenderly with them, it was certainly an
evidence of his want of zeal for the honour of God and his sanctuary.
He bound them over to God's judgment, but he should have taken
cognizance of their crimes himself, as high priest and judge, and have
restrained and punished them. What he said was right, but it was not
enough. Note, It is sometimes necessary that we put an edge upon the
reproofs we give. There are those that must be saved with fear, Jude
23. 3. Their obstinacy against this reproof. His lenity did not at all
work upon them: They hearkened not to their father, though he was also
a judge. They had no regard either to his authority or to his
affection, which was to them an evident token of perdition; it was
because the Lord would slay them. They had long hardened their hearts,
and now God, in a way of righteous judgment, hardened their hearts, and
seared their consciences, and withheld from them the grace they had
resisted and forfeited. Note, Those that are deaf to the reproofs of
wisdom are manifestly marked for ruin. The Lord has determined to
destroy them, 2 Chron. xxv. 16. See Prov. xxix. 1. Immediately upon
this, Samuel's tractableness is again mentioned (v. 26), to shame their
obstinacy: The child Samuel grew. God's grace is his own; he denied it
to the sons of the high priest and gave it to the child of an obscure
country Levite.
Eli and His House Threatened. (b. c. 1128.)
27 And there came a man of God unto Eli, and said unto him, Thus saith
the Lord, Did I plainly appear unto the house of thy father, when they
were in Egypt in Pharaoh's house? 28 And did I choose him out of all
the tribes of Israel to be my priest, to offer upon mine altar, to burn
incense, to wear an ephod before me? and did I give unto the house of
thy father all the offerings made by fire of the children of Israel?
29 Wherefore kick ye at my sacrifice and at mine offering, which I have
commanded in my habitation; and honourest thy sons above me, to make
yourselves fat with the chiefest of all the offerings of Israel my
people? 30 Wherefore the Lord God of Israel saith, I said indeed that
thy house, and the house of thy father, should walk before me for ever:
but now the Lord saith, Be it far from me; for them that honour me I
will honour, and they that despise me shall be lightly esteemed. 31
Behold, the days come, that I will cut off thine arm, and the arm of
thy father's house, that there shall not be an old man in thine house.
32 And thou shalt see an enemy in my habitation, in all the wealth
which God shall give Israel: and there shall not be an old man in thine
house for ever. 33 And the man of thine, whom I shall not cut off
from mine altar, shall be to consume thine eyes, and to grieve thine
heart: and all the increase of thine house shall die in the flower of
their age. 34 And this shall be a sign unto thee, that shall come
upon thy two sons, on Hophni and Phinehas; in one day they shall die
both of them. 35 And I will raise me up a faithful priest, that shall
do according to that which is in mine heart and in my mind: and I will
build him a sure house; and he shall walk before mine anointed for
ever. 36 And it shall come to pass, that every one that is left in
thine house shall come and crouch to him for a piece of silver and a
morsel of bread, and shall say, Put me, I pray thee, into one of the
priests' offices, that I may eat a piece of bread.
Eli reproved his sons too gently, and did not threaten them as he
should, and therefore God sent a prophet to him to reprove him sharply,
and to threaten him, because, by his indulgence of them, he had
strengthened their hands in their wickedness. If good men be wanting in
their duty, and by their carelessness and remissness contribute any
thing to the sin of sinners, they must expect both to hear of it and to
smart for it. Eli's family was now nearer to God than all the families
of the earth, and therefore he will punish them, Amos iii. 2. The
message is sent to Eli himself, because God would bring him to
repentance and save him; not to his sons, whom he had determined to
destroy. And it might have been a means of awakening him to do his duty
at last, and so to have prevented the judgment, but we do not find it
had any great effect upon him. The message this prophet delivers from
God is very close.
I. He reminds him of the great things God had done for the house of his
fathers and for his family. He appeared to Aaron in Egypt (Exod. iv.
27), in the house of bondage, as a token of further favour which he
designed for him, v. 27. He advanced him to the priesthood, entailed it
upon his family, and thereby dignified it above any of the families of
Israel. He entrusted him with honourable work, to offer on God's altar,
to burn incense, and to wear that ephod in which was the breast-plate
of judgment. He settled upon him an honourable maintenance, a share out
of all the offerings made by fire, v. 28. What could he have done more
for them, to engage them to be faithful to him? Note, The
distinguishing favours we have received from God, especially those of
the spiritual priesthood, are great aggravations of sin, and will be
remembered against us in the day of account, if we profane our crown
and betray our trusts, Deut. xxxii. 6; 2 Sam. xii. 7, 8.
II. He exhibits a high charge against him and his family. His children
did wickedly, and he connived at it, and thereby involved himself in
the guilt; the indictment therefore runs against them all, v. 29. 1.
His sons had impiously profaned the holy things of God: "You kick at my
sacrifice which I have commanded; not only trample upon the institution
as a mean thing, but spurn at it as a thing you hate to be tied up to."
They did the utmost despite imaginable to the offerings of the Lord
when they committed all that outrage and rapine about them that we read
of, and violently plundered the pots on which, in effect, Holiness to
the Lord was written (Zech. xiv. 20), and took that fat to themselves
which God had appointed to be burnt on his altar. 2. Eli had bolstered
them up in it, by not punishing their insolence and impiety: "Thou for
thy part honourest thy sons above me," that is, "thou hadst rather see
my offerings disgraced by their profanation of them than see thy sons
disgraced by a legal censure upon them for so doing, which ought to
have been inflicted, even to suspension and deprivation ab officio et
beneficio--of their office and its emoluments." Those that allow and
countenance their children in any evil way, and do not use their
authority to restrain and punish them, do in effect honour them more
than God, being more tender of their reputation than of his glory and
more desirous to humour them than to honour him. 3. They had all shared
in the gains of the sacrilege. It is to be feared that Eli himself,
though he disliked and reproved the abuses they committed, yet did not
forbear to eat of the roast meat they sacrilegiously got, v. 15. He was
a fat heavy man (ch. iv. 18), and therefore it is charged upon the
whole family (though Hophni and Phinehas were principally guilty), You
make yourselves fat with the chief of all the offerings. God gave them
sufficient to feed them, but that would not suffice; they made
themselves fat, and served their lusts with that which God was to be
served with. See Hos. iv. 8.
III. He declares the cutting off of the entail of the high priesthood
from his family (v. 30): "The Lord God of Israel, who is jealous for
his own honour and Israel's, says, and lets thee know it, that thy
commission is revoked and superseded." I said, indeed, that thy house,
and the house of thy father Ithamar (for from that younger son of Aaron
Eli descended), should walk before me for ever. Upon what occasion the
dignity of the high priesthood was transferred from the family of
Eleazar to that of Ithamar does not appear; but it seems this had been
done, and Eli stood fair to have that honour perpetuated to his
posterity. But observe, the promise carried its own condition along
with it: They shall walk before me forever, that is, "they shall have
the honour, provided they faithfully do the service." Walking before
God is the great condition of the covenant, Gen. xvii. 1. Let them set
me before their face, and I will set them before my face continually
(Ps. xli. 12), otherwise not. But now the Lord says, Be it far from me.
"Now that you cast me off you can expect no other than that I should
cast you off; you will not walk before me as you should, and therefore
you shall not." Such wicked and abusive servants God will discard, and
turn out of his service. Some think there is a further reach in this
recall of the grant, and that it was not only to be fulfilled shortly
in the deposing of the posterity of Eli, when Zadok, who descended from
Eleazar, was put in Abiathar's room, but it was to have its complete
accomplishment at length in the total abolition of the Levitical
priesthood by the priesthood of Christ.
IV. He gives a good reason for this revocation, taken from a settled
and standing rule of God's government, according to which all must
expect to be dealt with (like that by which Cain was tried, Gen. iv.
7): Those that honour me I will honour, and those that despise me shall
be lightly esteemed.
1. Observe in general, (1.) That God is the fountain of honour and
dishonour; he can exalt the meanest and put contempt upon the greatest.
(2.) As we deal with God we must expect to be dealt with by him, and
yet more favourably than we deserve. See Ps. xviii. 25, 26.
2. Particularly, (1.) Be it spoken, to the everlasting reputation of
religion or of serious godliness, that it gives honour to God and puts
honour upon men. By it we seek and serve the glory of God, and he will
be behind-hand with none that do so, but here and hereafter will secure
their glory. The way to be truly great is to be truly good. If we
humble and deny ourselves in any thing to honour God, and have a single
eye to him in it, we may depend upon this promise, he will put the best
honour upon us. See John xii. 26. (2.) Be it spoken, to the everlasting
reproach of impiety or profaneness, that this does dishonour to God
(despises the greatest and best of beings, whom angels adore) and will
bring dishonour upon men, for those that do so shall be lightly
esteemed; not only God will lightly esteem them (that perhaps they will
not regard, as those that honour him value his honour, of whom
therefore it is said, I will honour them), but they shall be lightly
esteemed by all the world; the very honour they are proud of shall be
laid in the dust; they shall see themselves despised by all mankind,
their names a reproach; when they are gone, their memory shall rot,
and, when they rise again, it shall be to everlasting shame and
contempt. The dishonour which their impotent malice puts upon God and
his omnipotent justice will return upon their own heads, Ps. lxxix. 12.
V. He foretels the particular judgments which should come upon his
family, to its perpetual ignominy. A curse should be entailed upon his
posterity, and a terrible curse it is, and shows how jealous God is in
the matters of his worship and how ill he takes it when those who are
bound by their character and profession to preserve and advance the
interests of his glory are false to their trust, and betray them. If
God's ministers be vicious and profane, of how much sorer punishment
will they be thought worthy, here and for ever, than other sinners! Let
such read the doom here passed on Eli's house, and tremble. It is
threatened,
1. That their power should be broken (v. 31): I will cut off thy arm,
and the arm of thy father's house. They should be stripped of all their
authority, should be deposed, and have no influence upon the people as
they had had. God would make them contemptible and base. See Mal. ii.
8, 9. The sons had abused their power to oppress the people and
encroach upon their rights, and the father had not used his power, as
he ought to have done, to restrain and punish them, and therefore it
was justly threatened that the arm should be cut off which was not
stretched out as it should have been.
2. That their lives should be shortened. He was himself an old man; but
instead of using the wisdom, gravity, experience, and authority of his
age, for the service of God and the support of religion, he had
suffered the infirmities of age to make him more cool and remiss in his
duty, and therefore it is here threatened that none of his posterity
should live to be old, v. 31, 32. It is twice spoken: "There shall not
be an old man in thy house for ever;" and again (v. 33), "All the
increase of thy house, from generation to generation, shall die in the
flower of their age, when they are in the midst of the years of their
service," so that though the family should not be extinct, yet it
should never be considerable, nor should any member of it come to be
eminent in his day. Bishop Patrick relates, out of some of the Jewish
writers, that long after this, there being a family in Jerusalem none
of which commonly lived above eighteen years, upon search it was found
that they descended from the house of Eli, on which this sentence was
passed.
3. That all their comforts should be embittered. (1.) The comfort they
had in the sanctuary, in its wealth and prosperity: Thou shalt see an
enemy in my habitation. This was fulfilled in the Philistines'
invasions and the mischiefs they did to Israel, by which the country
was impoverished (ch. xiii. 19), and no doubt the priests' incomes were
thereby very much impaired. The captivity of the ark was such an act of
hostility committed upon God's habitation as broke Eli's heart. As it
is a blessing to a family to see peace upon Israel (Ps. cxxviii. 5, 6),
so the contrary is a sore judgment upon a family, especially a family
of priests. (2.) The comfort of their children: "The man of thine whom
I shall not cut off by an untimely death shall live to be a blot and
burden to the family, a scandal and vexation to his relations; he shall
be to consume thy eyes and grieve thy heart, for his foolishness or his
sickliness, his wickedness or his poverty." Grief for a dead child is
great, but for a bad child often greater.
4. That their substance should be wasted and they should be reduced to
extreme poverty (v. 36): "He that is left alive in thy house shall have
little joy of his life, for want of a livelihood; he shall come and
crouch to the succeeding family for a subsistence." (1.) He shall beg
for the smallest alms--a piece of silver (and the word signifies the
least piece) and a morsel of bread. See how this answered the sin.
Eli's sons must have the best pieces of flesh, but their sons will be
glad of a morsel of bread. Note, Want is the just punishment of
wantonness. Those who could not be content without dainties and
varieties are brought, they or theirs, to want necessaries, and the
Lord is righteous in thus visiting them. (2.) He shall beg for the
meanest office: Put me into somewhat belonging to the priesthood (as it
is in the original); make me as one of the hired servants, the fittest
place for a prodigal. Plenty and power are forfeited when they are
abused. They should not be able to pretend to any good preferment, not
to any place at the altar, but should petition for some poor
employment, be the work ever so hard and the wages ever so small, so
they might but get bread. This, it is probable, was fully accomplished
when Abiathar, who was of Eli's race, was deposed by Solomon for
treason, and he and his turned out of office in the temple (1 Kings ii.
26, 27), by which it is easy to think his posterity were reduced to the
extremities here described.
5. That God would shortly begin to execute these judgments in the death
of Hophni and Phinehas, the sad tidings of which Eli himself should
live to hear: This shall be a sign to thee, v. 34. When thou hearest
it, say, "Now the word of God begins to operate; here is one
threatening fulfilled, from which I infer that all the rest will be
fulfilled in their order." Hophni and Phinehas had many a time sinned
together, and it is here foretold that they should die together both in
one day. Bind these tares in a bundle for the fire. This was fulfilled,
ch. iv. 11.
VI. In the midst of all these threatenings against the house of Eli,
here is mercy promised to Israel (v. 35): I will raise me up a faithful
priest. 1. This was fulfilled in Zadoc, of the family of Eleazar, who
came into Abiathar's place in the beginning of Solomon's reign, and was
faithful to his trust; and the high priests were of his posterity as
long as the Levitical priesthood continued. Note, The wickedness of
ministers, though it destroy themselves, yet it shall not destroy the
ministry. How bad soever the officers are, the office shall continue
always to the end of the world. If some betray their trust, yet others
shall be raised up that will be true to it. God's work shall never fall
to the ground for want of hands to carry it on. The high priest is here
said to walk before God's anointed (that is, David and his seed)
because he wore the breast-plate of judgment, which he was to consult,
not in common cases, but for the king, in the affairs of state. Note,
Notwithstanding the degeneracy we see and lament in many families, God
will secure to himself a succession. If some grow worse than their
ancestors, others, to balance that, shall grow better. 2. It has its
full accomplishment in the priesthood of Christ, that merciful and
faithful high priest whom God raised up when the Levitical priesthood
was thrown off, who in all things did his father's mind, and for whom
God will build a sure house, build it on a rock, so that the gates of
hell cannot prevail against it.
__________________________________________________________________
F I R S T S A M U E L
CHAP. III.
In the foregoing chapter we had Samuel a young priest, though by birth
a Levite only, for he ministered before the Lord in a linen ephod; in
this chapter we have him a young prophet, which was more, God in an
extraordinary manner revealing himself to him, and in him reviving, if
not commencing, prophecy in Israel. Here is, I. God's first
manifestation of himself in an extraordinary manner to Samuel, ver.
1-10. II. The message he sent by him to Eli, ver. 11-14. III. The
faithful delivery of that message to Eli, and his submission to the
righteousness of God in it, ver. 15-18. IV. The establishment of Samuel
to be a prophet in Israel, ver. 19-21.
The Call of Samuel. (b. c. 1128.)
1 And the child Samuel ministered unto the Lord before Eli. And the
word of the Lord was precious in those days; there was no open vision.
2 And it came to pass at that time, when Eli was laid down in his
place, and his eyes began to wax dim, that he could not see; 3 And
ere the lamp of God went out in the temple of the Lord, where the ark
of God was, and Samuel was laid down to sleep; 4 That the Lord called
Samuel: and he answered, Here am I. 5 And he ran unto Eli, and said,
Here am I; for thou calledst me. And he said, I called not; lie down
again. And he went and lay down. 6 And the Lord called yet again,
Samuel. And Samuel arose and went to Eli, and said, Here am I; for thou
didst call me. And he answered, I called not, my son; lie down again.
7 Now Samuel did not yet know the Lord, neither was the word of the
Lord yet revealed unto him. 8 And the Lord called Samuel again the
third time. And he arose and went to Eli, and said, Here am I; for thou
didst call me. And Eli perceived that the Lord had called the child.
9 Therefore Eli said unto Samuel, Go, lie down: and it shall be, if he
call thee, that thou shalt say, Speak, Lord; for thy servant heareth.
So Samuel went and lay down in his place. 10 And the Lord came, and
stood, and called as at other times, Samuel, Samuel. Then Samuel
answered, Speak; for thy servant heareth.
To make way for the account of God's revealing himself first to Samuel,
we are here told, 1. How industrious Samuel was in serving God,
according as his place and capacity were (v. 1): The child Samuel,
though but a child, ministered unto the Lord before Eli. It was an
aggravation of the wickedness of Eli's sons that the child Samuel
shamed them. They rebelled against the Lord, but Samuel ministered to
him; they slighted their father's admonitions, but Samuel was observant
of them; he ministered before Eli, under his eye and direction. It was
the praise of Samuel that he was so far from being influenced by their
bad example that he did not in the least fall off, but improved and
went on. And it was a preparative for the honours God intended him; he
that was thus faithful in a little was soon after entrusted with much
more. Let those that are young be humble and diligent, which they will
find the surest way to preferment. Those are fittest to rule who have
learnt to obey. 2. How scarce a thing prophecy then was, which made the
call of Samuel to be the greater surprise to himself and the greater
favour to Israel: The word of the Lord was precious in those days. Now
and then a man of God was employed as a messenger upon an extraordinary
occasion (as ch. ii. 27), but there were no settled prophets, to whom
the people might have recourse for counsel, nor from whom they might
expect the discoveries of the divine will. And the rarity of prophecy
made it the more precious in the account of all those that knew how to
put a right value upon it. It was precious, for what there was (it
seems) was private: There was no open vision, that is, there were none
that were publicly known to have visions. Perhaps the impiety and
impurity that prevailed in the tabernacle, and no doubt corrupted the
whole nation, had provoked God, as a token of his displeasure, to
withdraw the Spirit of prophecy, till the decree had gone forth for the
raising up of a more faithful priest, and then, as an earnest of that,
this faithful prophet was raised up.
The manner of God's revealing himself to Samuel is here related very
particularly, for it was uncommon.
I. Eli had retired. Samuel had waited on him to his bed, and the rest
that attended the service of the sanctuary had gone, we may suppose, to
their several apartments (v. 2): Eli had laid down in his place; he
went to bed betimes, being unfit for business and soon weary of it, and
perhaps loving his ease too well. Probably he kept his chamber much,
which gave his sons the greater liberty. And he sought retirement the
more because his eyes began to wax dim, an affliction which came justly
upon him for winking at his sons' faults.
II. Samuel had laid down to sleep, in some closet near to Eli's room,
as his page of the back-stairs, ready within call if the old man should
want any thing in the night, perhaps to read to him if he could not
sleep. He chose to take Samuel into this office rather than any of his
own family, because of the towardly disposition he observed in him.
When his own sons were a grief to him, his little servitor was his joy.
Let those that are afflicted in their children thank God if they have
any about them in whom they are comforted. Samuel had laid down ere the
lamp of God went out, v. 3. It should seem he lay somewhere so near the
holy place that he went to bed by that light, before any of the lamps
in the branches of the candlestick went out (for the main lamp never
went out), which probably was towards midnight. Till that time Samuel
had been employing himself in some good exercise or other, reading and
prayer, or perhaps cleaning or making ready the holy place; and then
went softly to his bed. Then we may expect God's gracious visits, when
we are constant and diligent in our duty.
III. God called him by name, and he took it for Eli's call, and ran to
him, v. 4, 5. Samuel lay awake in his bed, his thoughts, no doubt, well
employed (as David's Ps. lxiii. 6), when the Lord called to him, bishop
Patrick thinks out of the most holy place, and so the Chaldee
paraphrase reads it, A voice was heard out of the temple of the Lord;
but Eli, though it is likely he lay nearer, heard it not; yet possibly
it might come some other way. Hereupon we have an instance, 1. Of
Samuel's industry, and readiness to wait on Eli; supposing it was he
that called him, he hastened out of his warm bed and ran to him, to see
if he wanted any thing, and perhaps fearing he was not well. "Here am
I," said he--a good example to servants, to come when they are called;
and to the younger, not only to submit to the elder, but to be careful
and tender of them. 2. Of his infirmity, and unacquaintedness with the
visions of the Almighty, that he took that to be only Eli's call which
was really the call of God. Such mistakes as these we make oftener than
we think of. God calls to us by his word, and we take it to be only the
call of the minister, and answer it accordingly; he calls to us by his
providences, and we look only at the instruments. His voice cries, and
it is but here and there a man of wisdom that understands it to be his
voice. Eli assured him he did not call him, yet did not chide him for
disturbing him with being over-officious, did not call him a fool, and
tell him he dreamed, but mildly bade him lie down again, he had nothing
for him to do. If servants must be ready at their masters' call,
masters also must be tender of their servants' comfort: that thy
man-servant and thy maid-servant may rest as well as thou. So Samuel
went and lay down. God calls many by the ministry of the word, and they
say, as Samuel did, "Here am I;" but not looking at God, nor discerning
his voice in the call, the impressions of it are soon lost; they lie
down again, and their convictions come to nothing.
IV. The same call was repeated, and the same mistake made, a second and
third time, v. 6-9. 1. God continued to call the child yet again (v.
6), and again the third time, v. 8. Note, The call which divine grace
designs to make effectual shall be repeated till it is so, that is,
till we come at the call; for the purpose of God, according to which we
are called, shall certainly stand. 2. Samuel was still ignorant that it
was the Lord that called him (v. 7): Samuel did not yet know the Lord.
He knew the written word, and was acquainted with the mind of God in
that, but he did not yet apprehend the way in which God reveals himself
to his servants the prophets, especially by a still small voice; this
was altogether new and strange to him. Perhaps he would have been
sooner aware of a divine revelation had it come in a dream or a vision;
but this was a way he had not only not known himself, but not heard of.
Those that have the greatest knowledge of divine things must remember
the time when they were as babes, unskilful in the word of
righteousness. When I was a child I understood as a child. Yet let us
not despise the day of small things. Thus did Samuel (so the margin
reads it) before he knew the Lord, and before the word of the Lord was
revealed unto him; thus he blundered one time after another, but
afterwards he understood his duty better. The witness of the Spirit in
the hearts of the faithful is often thus mistaken, by which means they
lose the comfort of it; and the strivings of the Spirit with the
consciences of sinners are likewise often mistaken, and so the benefit
of their convictions is lost. God speaketh once, yea, twice, but man
perceiveth it not, Job xxxiii. 14. 3. Samuel went to Eli this second
and third time, the voice perhaps resembling his, and the child being
very near to him; and he tells Eli, with great assurance, "Thou didst
call me (v. 6-8), it could be no one else." Samuel's disposition to
come when he was called, though but by Eli, proving him dutiful and
active, qualified him for the favour now to be shown him; God chooses
to employ such. But there was a special providence in it, that he
should go thus often to Eli; for hereby, at length, Eli perceived that
the Lord had called the child, v. 8. And, (1.) This would be a
mortification to him, and he would apprehend it to be a step towards
his family's being degraded, that when God had something to say he
should choose to say it to the child Samuel, his servant that waited on
him, and not to him. And it would humble him the more when afterwards
he found it was a message to himself, and yet sent to him by a child.
He had reason to look upon this as a further token of God's
displeasure. (2.) This would put him upon enquiring what it was that
God said to Samuel, and would abundantly satisfy him of the truth and
certainty of what should be delivered, and no room would be left for
him to suggest that it was but a fancy of Samuel's; for before the
message was delivered he himself perceived that God was about to speak
to him, and yet must not know what it was till he had it from Samuel
himself. Thus even the infirmities and mistakes of those whom God
employs are overruled by infinite Wisdom, and made serviceable to his
purposes.
V. At length Samuel was put into a posture to receive a message from
God, not to be lodged with himself and go no further, but, that he
might be a complete prophet, to be published and made an open vision.
1. Eli, perceiving that it was the voice of God that Samuel heard, gave
him instructions what to say, v. 9. This was honestly done, that though
it was a disgrace to him for God's call to pass him by, and be directed
to Samuel, yet he put him in the way how to entertain it. Had he been
envious of this honour done to Samuel, he would have done what he could
to deprive him of it, and, since he did not perceive it himself, would
have bidden him lie down and sleep, and never heed it, it was but a
dream; but he was of a better spirit than to act so; he gave him the
best advice he could, for the forwarding of his advancement. Thus the
elder should, without grudging, do their utmost to assist and improve
the younger that are rising up, though they see themselves likely to be
darkened and eclipsed by them. Let us never be wanting to inform and
instruct those that are coming after us, even such as will soon be
preferred before us, John i. 30. The instruction Eli gave him was, when
God called the next time, to say, Speak, Lord, for they servant
heareth. He must call himself God's servant, must desire to know the
mind of God. "Speak, Lord, speak to me, speak now:" and he must prepare
to hear, and promise to attend: Thy servant heareth. Note, Then we may
expect that God will speak to us, when we set ourselves to hearken to
what he says, Ps. lxxxv. 8; Hab. ii. 1. When we come to read the word
of God, and to attend on the preaching of it, we should come thus
disposed, submitting ourselves to the commanding light and power of it:
Speak, Lord, for thy servant heareth. 2. It should seem that God spoke
the fourth time in a way somewhat different from the other; though the
call was, as at other times, a call to him by name, yet now he stood
and called, which intimates that there was now some visible appearance
of the divine glory to Samuel, a vision that stood before him, like
that before Eliphaz, though he could not discern the form thereof, Job
iv. 16. This satisfied him that it was not Eli that called; for he now
saw the voice that spoke with him, as it is expressed, Rev. i. 12. Now
also the call was doubled--Samuel, Samuel, as if God delighted in the
mention of his name, or to intimate that now he should be made to
understand who spoke to him. God hath spoken once, twice have I heard
this, Ps. lxii. 11. It was an honour to him that God was pleased to
know him by name (Exod. xxxiii. 12), and then his call was powerful and
effectual when he called him by name, and so brought it particularly to
him, as Saul, Saul. Thus God called to Abraham by name, Gen. xxii. 1.
3. Samuel said, as he was taught, Speak, for thy servant heareth. Note,
Good words should be put into children's mouths betimes, and apt
expressions of pious and devout affections, by which they may be
prepared for a better acquaintance with divine things, and trained up
to a holy converse with them. Teach young people what they shall say,
for they cannot order their speech by reason of darkness. Samuel did
not now rise and run as before when he thought Eli called, but lay
still and listened. The more sedate and composed our spirits are the
better prepared they are for divine discoveries. Let all tumultuous
thoughts and passions be kept under, and every thing be quiet and
serene in the soul, and then we are fit to hear from God. All must be
silent when he speaks. But observe, Samuel left out one word; he did
not say, Speak, Lord, but only, Speak, for thy servant heareth, way was
made for the message he was now to receive, and Samuel was brought
acquainted with the words of God and visions of the Almighty, and this
ere the lamp of God went out (v. 3) in the temple of the Lord, which
some of the Jewish writers put a mystical sense upon; before the fall
of Eli, and the eclipsing of the Urim and Thummim for some time
thereby, God called Samuel, and made him an oracle, whence they have an
observation among their doctors, That the sun riseth, and the sun goeth
down (Eccl. i. 5), that is, say they, Ere God maketh the sun of one
righteous man to set, he makes the sun of another righteous man to
rise. Smith ex Kimchi.
Eli and His House Threatened. (b. c. 1128.)
11 And the Lord said to Samuel, Behold, I will do a thing in Israel, at
which both the ears of every one that heareth it shall tingle. 12 In
that day I will perform against Eli all things which I have spoken
concerning his house: when I begin, I will also make an end. 13 For I
have told him that I will judge his house for ever for the iniquity
which he knoweth; because his sons made themselves vile, and he
restrained them not. 14 And therefore I have sworn unto the house of
Eli, that the iniquity of Eli's house shall not be purged with
sacrifice nor offering for ever. 15 And Samuel lay until the morning,
and opened the doors of the house of the Lord. And Samuel feared to
shew Eli the vision. 16 Then Eli called Samuel, and said, Samuel, my
son. And he answered, Here am I. 17 And he said, What is the thing
that the Lord hath said unto thee? I pray thee hide it not from me: God
do so to thee, and more also, if thou hide any thing from me of all the
things that he said unto thee. 18 And Samuel told him every whit, and
hid nothing from him. And he said, It is the Lord: let him do what
seemeth him good.
Here is, I. The message which, after all this introduction, God
delivered to Samuel concerning Eli's house. God did not come to him now
to tell him how great a man he should be in his day, what a figure he
should make, and what a blessing he should be in Israel. Young people
have commonly a great curiosity to be told their fortune, but God came
to Samuel, not to gratify his curiosity, but to employ him in his
service and send him on an errand to another person, which was much
better; and yet the matter of this first message, which no doubt made a
very great impression upon him, might be of good use to him afterwards,
when his own sons proved, though not so bad as Eli's, yet not so good
as they should have been, ch. viii. 3. The message is short, not nearly
so long as that which the man of God brought, ch. ii. 27. For, Samuel
being a child, it could not be expected that he should remember a long
message, and God considered his frame. The memories of children must
not be overcharged, no, not with divine things. But it is a sad
message, a message of wrath, to ratify the message in the former
chapter, and to bind on the sentence there pronounced, because perhaps
Eli did not give so much regard to that as he ought to have done.
Divine threatenings, the less they are heeded, the surer they will come
and the heavier they will fall. Reference is here had to what was there
said concerning both the sin and the punishment.
1. Concerning the sin: it is the iniquity that he knoweth, v. 13. The
man of God told him of it, and many a time his own conscience had told
him of it. O what a great deal of guilt and corruption is there in us
concerning which we may say, "It is the iniquity which our own heart
knoweth, we are conscious to ourselves of it!" In short, the iniquity
was this: His sons made themselves vile, and he restrained them not.
Or, as it is in the Hebrew, he frowned not upon them. If he did show
his dislike of their wicked courses, yet not to that degree that he
ought to have done: he did reprove them, but he did not punish them,
for the mischief they did, nor deprive them of their power to do
mischief, which as a father, high priest, and judge, he might have
done. Note, (1.) Sinners do by their own wickedness make themselves
vile. They debauch themselves (for every man is tempted when he is
drawn aside of his own lusts, Jam. i. 14) and thereby they debase
themselves, and make themselves not only mean, but odious to the holy
God and holy men and angels. Sin is a vile thing, and degrades men more
than any thing, Ps. xv. 4. Eli's sons made light of God, and made his
offerings vile in the people's eyes; but the shame returned into their
own bosom: they made themselves vile. (2.) Those that do not restrain
the sins of others, when it is in the power of their hand to do it,
make themselves partakers of the guilt, and will be charged as
accessaries: Those in authority will have a great deal to answer for if
they make not the sword they bear a terror to evil workers.
2. Concerning the punishment: it is that which I have spoken concerning
his house, v. 12 and 13. I have told him that I will judge his house
for ever, that is, that a curse should be entailed upon his family from
generation to generation. The particulars of this curse we had before;
they are not here repeated, but it is added, (1.) That when that
sentence began to be executed it would be very dreadful and amazing to
all Israel (v. 11): Both the ears of every one that hears it shall
tingle. Every Israelite would be struck with terror and astonishment to
hear of the slaying of Eli's sons, the breaking of Eli's neck, and the
dispersion of Eli's family. Lord, how terrible art thou in thy
judgments! If this be done in a green tree, what shall be done in the
dry? Note, God's judgments upon others should affect us with a holy
fear, Ps. cxix. 120. (2.) That these direful first-fruits of the
execution would be certain earnests of the progress and full
accomplishment of it: When I begin I will proceed and make an end of
all that I have threatened, v. 12. It is intimated that it might
possibly be some time before he would begin, but let them not call that
forbearance an acquittance, nor that reprieve a pardon; for when at
length he does begin he will make thorough work of it, and, though he
stay long, he will strike home. (3.) That no room should be left for
hope that this sentence might be reversed and the execution stayed or
mitigated, v. 14. [1.] God would not revoke the sentence, for he backed
it with an oath: I have sworn to the house of Eli; and God will not go
back from what he has sworn either in mercy or judgment. [2.] He would
never come to a composition for the forfeiture: "The iniquity of Eli's
house shall not be purged with sacrifice nor offering for ever. No
atonement shall be made for the sin, nor any abatement of the
punishment." This was the imperfection of the legal sacrifices, that
there were iniquities which they did not reach, which they would not
purge; but the blood of Christ cleanseth from all sin, and secures all
those that by faith are interested in it from that eternal death which
is the wages of sin.
II. The delivery of this message to Eli. Observe,
1. Samuel's modest concealment of it, v. 15. (1.) He lay till the
morning, and we may well suppose he lay awake pondering on what he had
heard, repeating it to himself, and considering what use he must make
of it. After we have received the spiritual food of God's word, it is
good to compose ourselves, and give it time to digest. (2.) He opened
the doors of the house of the Lord, in the morning, as he used to do,
being up first in the tabernacle. That he should do so at other times
was an instance of extraordinary towardliness in a child, but that he
should do so this morning was an instance of great humility. God had
highly honoured him above all the children of his people, yet he was
not proud of the honour, nor puffed up with it, did not think himself
too great and too good to be employed in these mean and servile
offices, but, as cheerfully as ever, went and opened the doors of the
tabernacle. Note, Those to whom God manifests himself he makes and
keeps low in their own eyes, and willing to stoop to any thing by which
they may be serviceable to his glory, though but as door-keepers in his
house. One would have expected that Samuel would be so full of his
vision as to forget his ordinary service, that he would go among his
companions, as one in an ecstasy, to tell them what converse he had had
with God this night; but he modestly keeps it to himself, tells the
vision to no man, but silently goes on in his business. Our secret
communion with God is not to be proclaimed upon the house-tops. (3.) He
feared to show Eli the vision. If he was afraid Eli would be angry with
him and chide him, then we have cause to suspect that Eli used to be as
severe with this towardly child as he was indulgent to his own wicked
sons, and this will bear hard upon him. But we will suppose it was
rather because he was afraid to grieve and trouble the good old man
that he was so shy. If he had run immediately with the tidings to Eli,
this would have looked as if he desired the woeful day and hoped to
build his own family upon the ruin of Eli's; therefore it became him
not to be forward to declare the vision. No good man can take pleasure
in bringing evil tidings, especially not Samuel to Eli, the pupil to
the tutor whom he loves and honours.
2. Eli's careful enquiry into it, v. 16, 17. As soon as ever he heard
Samuel stirring he called for him, probably to his bed-side; and,
having before perceived that God had spoken to him, he obliged him, not
only by importunity (I pray thee, hide it not from me), but, finding
him timorous and backward, by an adjuration likewise--God do so to
thee, and more also, if thou hide any thing from me! He had reason
enough to fear that the message prophesied no good concerning him, but
evil; and yet, because it was a message from God, he could not
contentedly be ignorant of it. A good man desires to be acquainted with
all the will of God, whether it make for him or against him. His
adjuration--God do so to thee, if thou hide any thing from me--may
intimate the fearful doom of unfaithful watchmen; if they warn not
sinners, they bring upon themselves that wrath and curse which they
should have denounced, in God's name, against those that go on still in
their trespasses.
3. Samuel's faithful delivery of his message at last (v. 18): He told
him every whit. When he saw that he must tell him he never minced the
matter, nor offered to make it better than it was, to blunt that which
was sharp, or to gild the bitter pill, but delivered the message as
plainly and fully as he received it, not shunning to declare the whole
counsel of God. Christ's ministers must deal thus faithfully.
4. Eli's pious acquiescence in it. He did not question Samuel's
integrity, was not cross with him, nor had he any thing to object
against the equity of the sentence. He did not complain of the
punishment, as Cain did, that it was greater than he either deserved or
could bear, but patiently submitted, and accepted the punishment of his
iniquity. It is the Lord, let him do what seemeth him good. He
understood the sentence to intend only a temporal punishment, and the
entail of disgrace and poverty upon his posterity, and not a final
separation of them from the favour of God, and therefore he cheerfully
submitted, did not repine, because he knew the demerits of his family;
nor did he now intercede for the reversing of the sentence, because God
had ratified it with a solemn oath, of which he would not repent. He
therefore composes himself into a humble resignation to God's will, as
Aaron, in a case not much unlike. Lev. x. 3, He held his peace. In a
few words, (1.) He lays down this satisfying truth, "It is the Lord; it
is he that pronounces the judgment, from whose bar there lies no appeal
and against whose sentence there lies no exception. It is he that will
execute the judgment, whose power cannot be resisted, his justice
arraigned, nor his sovereignty contested. It is the Lord, who will thus
sanctify and glorify himself, and it is highly fit he should. It is the
Lord, with whom there is no unrighteousness, who never did nor ever
will do any wrong to any of his creatures, nor exact more than their
iniquity deserves." (2.) He infers from it this satisfying conclusion:
"Let him do what seemeth him good. I have nothing to say against his
proceedings. He is righteous in all his ways and holy in all his works,
and therefore his will be done. I will bear the indignation of the
Lord, because I have sinned against him." Thus we ought to quiet
ourselves under God's rebuke, and never to strive with our Maker.
Samuel Honoured as a Prophet. (b. c. 1128.)
19 And Samuel grew, and the Lord was with him, and did let none of his
words fall to the ground. 20 And all Israel from Dan even to
Beer-sheba knew that Samuel was established to be a prophet of the
Lord. 21 And the Lord appeared again in Shiloh: for the Lord revealed
himself to Samuel in Shiloh by the word of the Lord.
Samuel being thus brought acquainted with the visions of God, we have
here an account of the further honour done him as a prophet.
I. God did him honour. Having begun to favour him, he carried on and
crowned his own work in him: Samuel grew, for the Lord was with him, v.
19. All our increase in wisdom and grace is owing to the presence of
God with us; this is all in all to our growth. God honoured Samuel, 1.
By further manifestations of himself to him. Samuel had faithfully
delivered the message he was entrusted with, and therefore God employed
him again in his service: The Lord revealed himself again to Samuel in
Shiloh, v. 21. Note, God will graciously repeat his visits to those
that receive them aright. 2. By fulfilling what he spoke by him: God
did let none of his words fall to the ground, v. 19. Whatever Samuel
said, as a prophet, it proved true, and was accomplished in its season.
Probably there were some remarkable instances of the truth of Samuel's
predictions that happened soon after, which confirmed those that were
afterwards to be fulfilled, and gave general satisfaction as to his
mission. God will confirm the word of his servants, and perform the
counsel of his messengers (Isa. xliv. 26), and will do what he hath
said.
II. Israel did him honour. They all knew and owned that Samuel was
established to be a prophet, v. 20. 1. He grew famous; all that came up
to Shiloh to worship took notice of him, and admired him, and talked of
him when they returned home. Early piety will be the greatest honour of
young people, and bring them, as much as any thing, and as soon, into
reputation. Those that honour God he will honour. 2. He grew useful and
very serviceable to his generation. He that began betimes to be good
soon came to do good. His established commission from God, and
established reputation with the people, gave him a great opportunity of
shining as a light in Israel. When old Eli was rejected, young Samuel
was established; for God will never leave himself without a witness nor
his church without a guide.
__________________________________________________________________
F I R S T S A M U E L
CHAP. IV.
The predictions in the foregoing chapters concerning the ruin of Eli's
house here begin to be fulfilled; how long after does not appear, but
certainly not long. Such sinners God often makes quick work with. Here
is, I. The disgrace and loss Israel sustained in an encounter with the
Philistines, ver. 1, 2. II. Their foolish project to fortify themselves
by bringing the ark of God into their camp upon the shoulders of Hophni
and Phinehas (ver. 3, 4), which made them secure (ver. 5) and struck a
fear into the Philistines, but such a fear as roused them, ver. 6-9.
III. The fatal consequences of it: Israel was beaten, and the ark taken
prisoner, ver. 10, 11. IV. The tidings of this brought to Shiloh, and
the sad reception of those tidings. 1. The city was put into confusion,
ver. 12, 13. 2. Eli fainted away, fell, and broke his neck, ver. 14-18.
3. Upon hearing what had occurred his daughter-in-law fell in labour,
bore a son, but died immediately, ver. 19-22. These were the things
which would make the ears of those that heard them to tingle.
The War with the Philistines. (b. c. 1120.)
1 And the word of Samuel came to all Israel. Now Israel went out
against the Philistines to battle, and pitched beside Ebenezer: and the
Philistines pitched in Aphek. 2 And the Philistines put themselves in
array against Israel: and when they joined battle, Israel was smitten
before the Philistines: and they slew of the army in the field about
four thousand men. 3 And when the people were come into the camp, the
elders of Israel said, Wherefore hath the Lord smitten us to day before
the Philistines? Let us fetch the ark of the covenant of the Lord out
of Shiloh unto us, that, when it cometh among us, it may save us out of
the hand of our enemies. 4 So the people sent to Shiloh, that they
might bring from thence the ark of the covenant of the Lord of hosts,
which dwelleth between the cherubims: and the two sons of Eli, Hophni
and Phinehas, were there with the ark of the covenant of God. 5 And
when the ark of the covenant of the Lord came into the camp, all Israel
shouted with a great shout, so that the earth rang again. 6 And when
the Philistines heard the noise of the shout, they said, What meaneth
the noise of this great shout in the camp of the Hebrews? And they
understood that the ark of the Lord was come into the camp. 7 And the
Philistines were afraid, for they said, God is come into the camp. And
they said, Woe unto us! for there hath not been such a thing
heretofore. 8 Woe unto us! who shall deliver us out of the hand of
these mighty Gods? these are the Gods that smote the Egyptians with all
the plagues in the wilderness. 9 Be strong, and quit yourselves like
men, O ye Philistines, that ye be not servants unto the Hebrews, as
they have been to you: quit yourselves like men, and fight.
The first words of this paragraph, which relate to Samuel, that his
word came to all Israel, seem not to have any reference to the
following story, as if it was by any direction of his that the
Israelites went out against the Philistines. Had they consulted him,
though but newly initiated as a prophet, his counsel might have stood
them in more stead than the presence of the ark did; but perhaps the
princes of Israel despised his youth, and would not have recourse to
him as an oracle, and he did not as yet interpose in public affairs;
nor do we find any mention of his name henceforward till some years
after (ch. vii. 3), only his word came to all Israel, that is, people
from all parts that were piously disposed had recourse to him as a
prophet and consulted him. Perhaps it is meant of his prophecy against
the house of Eli. This was generally known and talked of, and all that
were serious and observing compared the events here related, when they
came to pass, with the prophecy, and saw it accomplished in them. Here
is,
I. A war entered into with the Philistines, v. 1. It was an attempt to
throw off the yoke of their oppression, and would have succeeded better
if they had first repented and reformed, and so begun their work at the
right end. It is computed that this was about the middle of the forty
years' dominion that the Philistines had over Israel (Judg. xiii. 1)
and soon after the death of Samson; so bishop Patrick, who thinks the
slaughter he made at his death might encourage this attempt; but Dr.
Lightfoot reckons it forty years after Samson's death, for so long Eli
judged, v. 18.
II. The defeat of Israel in that war, v. 2. Israel, who were the
aggressors, were smitten, and had 4000 men killed upon the spot. God
had promised that one of them should chase a thousand; but now, on the
contrary, Israel is smitten before the Philistines. Sin, the accursed
thing, was in the camp, and gave their enemies all the advantage
against them they could wish for.
III. The measures they concerted for another engagement. A council of
war was called, and, instead of resolving to fast and pray and amend
their lives, so ill taught were they (and no wonder when they had such
teachers) that, 1. They quarrelled with God for appearing against them
(v. 3): Wherefore has the Lord smitten us? If they meant this as an
enquiry into the cause of God's displeasure, they needed not go far to
find that out. It was plain enough; Israel had sinned, though they were
not willing to see it and own it. But it rather seems that they
expostulate boldly with God about it, are displeased at what God has
done, and dispute the matter with him. They own the hand of God in
their trouble (so far was right): "It is the Lord that has smitten us;"
but, instead of submitting to it, they quarrel with it, and speak as
those that are angry at him and his providence, and not aware of any
just provocation they have given him: "Wherefore shall we, that are
Israelites, be smitten before the Philistines? How absurd and unjust is
it!" Note, The foolishness of man perverts his way, and then his heart
frets against the Lord (Prov. xix. 3) and finds fault with him. 2. They
imagined that they could oblige him to appear for them the next time by
bringing the ark into their camp. The elders of Israel were so ignorant
and foolish as to make the proposal (v. 3), and the people soon put it
in execution, v. 4. They sent to Shiloh for the ark, and Eli had not
courage enough to detain it, but sent his ungodly sons, Hophni and
Phinehas, along with it, at least permitted them to go, though he knew
that wherever they went the curse of God went along with them. Now see
here, (1.) The profound veneration the people had for the ark. "O send
for that, and it will do wonders for us." The ark was, by institution,
a visible token of God's presence. God had said that he would dwell
between the cherubim, which were over the ark and were carried along
with it; now they thought that, by paying a great respect to this
sacred chest, they should prove themselves to be Israelites indeed, and
effectually engage God Almighty to appear in their favour. Note, It is
common for those that have estranged themselves from the vitals of
religion to discover a great fondness for the rituals and external
observances of it, for those that even deny the power of godliness not
only to have, but to have in admiration, the form of it. The temple of
the Lord is cried up, and the ark of the Lord stickled for with a great
deal of seeming zeal by multitudes that have no regard at all for the
Lord of the temple and the God of the ark, as if a fiery concern for
the name of Christianity would atone for a profane contempt of the
thing. And yet indeed they did but make an idol of the ark, and looked
upon it to be as much an image of the God of Israel as those idols
which the heathen worshipped were of their gods. To worship the true
God, and not to worship him as God, is in effect not to worship him at
all. (2.) Their egregious folly in thinking that the ark, if they had
it in their camp, would certainly save them out of the hand of their
enemies, and bring victory back to their side. For, [1.] When the ark
set forward Moses prayed, Rise up, Lord, and let thy enemies be
scattered, well knowing that it was not the ark moving with them, but
God appearing for them, that must give them success; and here were no
proper means used to engage God to favour them with his presence; what
good then would the ark do them, the shell without the kernel? [2.]
They were so far from having God's leave to remove his ark that he had
plainly enough intimated to them in his law that when they were settled
in Canaan his ark should be settled in the place that he should choose
(Deut. xii. 5, 11), and that they must come to it, not it to them. How
then could they expect any advantage by it when they had not a just and
legal possession of it, nor any warrant to remove it from its place?
Instead of honouring God by what they did, they really affronted him.
Nay, [3.] If there had been nothing else to invalidate their
expectations from the ark, how could they expect it should bring a
blessing when Hophni and Phinehas were the men that carried it? It
would have given too much countenance to their villany if the ark had
done any kindness to Israel while it was in the hands of those
graceless priests.
IV. The great joy there was in the camp of Israel when the ark was
brought into it (v. 5): They shouted, so that the earth rang again. Now
they thought themselves sure of victory, and therefore gave a
triumphant shout before the battle, as if the day was without fail
their own, intending, by this mighty shout, to animate themselves and
their own forces, and to intimidate their adversaries. Note, Carnal
people triumph much in the external privileges and performances of
religion, and build much upon them, as if these would infallibly save
them, and as if the ark, God's throne, in the camp, would bring them to
heaven, though the world and the flesh should be upon the throne in the
heart.
V. The consternation into which the bringing of the ark into the camp
of Israel put the Philistines. The two armies lay so near encamped that
the Philistines heard the shout the Israelites gave on this great
occasion. They soon understood what it was they triumphed in (v. 6),
and were afraid of the consequences. For, 1. It had never been done
before in their days: God has come into their camp, and therefore woe
unto us (v. 7), and again, woe unto us, v. 8. The name of the God of
Israel was formidable even to those that worshipped other gods, and
some apprehensions even the infidels had of the danger of contending
with them. Natural conscience suggests this, that those are in a woeful
condition who have God against them. Yet see what gross notions they
had of the divine presence, as if the God of Israel were not as much in
the camp before the ark came thither, which may very well be excused in
them, since the notions the Israelites themselves had of that presence
were no better. "O," say they, "this is a new design upon us, more
frightful than all their stratagems, for there has not been such a
thing heretofore; this was the most effectual course they could take to
dispirit our men and weaken their hands." 2. When it had been done in
the days of old, it had wrought wonders: These are the gods that smote
the Egyptians with all the plagues in the wilderness, v. 8. Here they
were as much out in their history as in their divinity: the plagues of
Egypt were inflicted before the ark was made and before Israel came
into the wilderness; but some confused traditions they had of wonders
wrought by or for Israel when this ark was carried before them, which
they attributed, not to Jehovah, but to the ark. Now, say they, Who
shall deliver us out of the hand of these mighty gods? taking the ark
for God, as well they might when the Israelites themselves idolized it.
Yet, it should seem, they scarcely believed themselves when they spoke
thus formidably of these mighty gods, but only bantered; for instead of
retreating, or proposing conditions of peace, which they would have
done had they been really convinced of the power of Israel's God, they
stirred up one another to fight so much the more stoutly; this
surprising difficulty did but sharpen their resolution (v. 9): Be
strong, and quit yourselves like men. The commanders inspired bold and
generous thoughts into the minds of their soldiers when they bade them
remember how they had lorded it over Israel, and what an intolerable
grief and shame it would be if they flinched now, and suffered Israel
to lord it over them.
The Defeat of the Israelites. (b. c. 1120.)
10 And the Philistines fought, and Israel was smitten, and they fled
every man into his tent: and there was a very great slaughter; for
there fell of Israel thirty thousand footmen. 11 And the ark of God
was taken; and the two sons of Eli, Hophni and Phinehas, were slain.
Here is a short account of the issue of this battle.
I. Israel was smitten, the army dispersed and totally routed, not
retiring into the camp, as before (v. 2) when they hoped to rally
again, but returning to their tents, every man shifting for his own
safety and making the best of his way home, despairing to make head any
more; and 30,000 were slain in the field of battle, v. 10. Israel was
put to the worse, 1. Though they had the better cause, were the people
of God and the Philistines were uncircumcised; they stood up in
necessary defence of their just rights and liberties against invaders,
and yet they failed of success, for their rock had sold them. A good
cause often suffers for the sake of the bad men that undertake it. 2.
Though they had the greater confidence, and were the more courageous.
They shouted, while the Philistines trembled, and yet, when God pleased
so to order it, the Philistines' terrors were turned into triumphs, and
Israel's shouts into lamentations. 3. Though they had the ark of God
with them. External privileges will secure none that abuse them and do
not live up to them. The ark in the camp will add nothing to its
strength when there is an Achan in it.
II. The ark itself was taken by the Philistines; and Hophni and
Phinehas, who it is likely kept close to it, and when it was in danger
ventured far in the defense of it, because by it they got their living,
were both slain, v. 11. To this sad event the Psalmist refers, Ps.
lxxviii. 61, 64, He delivered his strength into captivity, and his
glory into the enemy's hands. Their priests fell by the sword. 1. The
slaughter of the priests, considering their bad character, was no great
loss to Israel, but it was a dreadful judgment upon the house of Eli.
The word which God had spoken was fulfilled in it (ch. ii. 34): This
shall be a sign unto thee, an earnest of the judgments threatened, thy
two sons shall die both in one day, and so shall all the increase of
thy house die in the flower of their age, v. 33. If Eli had done his
duty, and put them, as polluted, from the priesthood (Neh. vii. 64),
they might have lived, though in disgrace; but now God takes the work
into his own hands, and chases them out of the world by the sword of
the uncircumcised. The Lord is known by those judgments which he
executeth. It is true the sword devours one as well as another, but
these were waited for of the sword, marked for vengeance. They were out
of the place; what had they to do in the camp? When men leave the way
of their duty they shut themselves out of God's protection. But this
was not all; they had betrayed the ark, by bringing it into danger,
without a warrant from God, and this filled the measure of their
iniquities. But, 2. The taking of the ark was a very great judgment
upon Israel, and a certain token of God's hot displeasure against them.
Now they are made to see their folly in trusting to their external
privileges which they had by their wickedness forfeited them, and
fancying that the ark would save them when God had departed from them.
Now they are made to reflect, with the utmost regret, upon their own
rashness and presumption in bringing the ark into the camp and so
exposing it, and wish a thousand times they had left it where God had
fixed it. Now they are convinced that God will not be prescribed to by
vain and foolish men, and that though he has bound us to his ark he has
not bound himself to it, but will rather deliver it into the hands of
his sworn enemies than suffer it to be profaned by his false friends,
and countenance their superstition. Let none think to shelter
themselves from the wrath of God under the cloak of a visible
profession, for there will be those cast into outer darkness that have
eaten and drunk in Christ's presence.
The Death of Eli. (b. c. 1120.)
12 And there ran a man of Benjamin out of the army, and came to Shiloh
the same day with his clothes rent, and with earth upon his head. 13
And when he came, lo, Eli sat upon a seat by the wayside watching: for
his heart trembled for the ark of God. And when the man came into the
city, and told it, all the city cried out. 14 And when Eli heard the
noise of the crying, he said, What meaneth the noise of this tumult?
And the man came in hastily, and told Eli. 15 Now Eli was ninety and
eight years old; and his eyes were dim, that he could not see. 16 And
the man said unto Eli, I am he that came out of the army, and I fled to
day out of the army. And he said, What is there done, my son? 17 And
the messenger answered and said, Israel is fled before the Philistines,
and there hath been also a great slaughter among the people, and thy
two sons also, Hophni and Phinehas, are dead, and the ark of God is
taken. 18 And it came to pass, when he made mention of the ark of
God, that he fell from off the seat backward by the side of the gate,
and his neck brake, and he died: for he was an old man, and heavy. And
he had judged Israel forty years.
Tidings are here brought to Shiloh of the fatal issue of their battle
with the Philistines. Bad news flies fast. This soon spread through all
Israel; every man that fled to his tent brought it, with too plain a
proof of it, to his neighbours. But no place was so nearly concerned as
Shiloh. Thither therefore an express posted away immediately; it was a
man of Benjamin; the Jews fancy it was Saul. He rent his clothes, and
put earth upon his head, by these signs to proclaim the sorrowful news
to all that saw him as he ran, and to show how much he himself was
affected with it, v. 12. He went straight to Shiloh with it; and here
we are told,
I. How the city received it. Eli sat in the gate (v. 13, 18), but the
messenger was loth to tell him first, and therefore passed him by, and
told it in the city, with all the aggravating circumstances; and now
both the ears of every one that heard it tingled, as was foretold, ch.
iii. 11. Their hearts trembled, and every face gathered blackness. All
the city cried out (v. 13), and well they might, for, besides that this
was a calamity to all Israel, it was a particular loss to Shiloh, and
the ruin of that place; for, though the ark was soon rescued out of the
hands of the Philistines, yet it never returned to Shiloh again; their
candlestick was removed out of its place, because they had left their
first love, and their city dwindled, and sunk, and came to nothing. Now
God forsook the tabernacle of Shiloh, they having driven him from them;
and the tribe of Ephraim, which had for 340 years been blessed with the
presence of the ark in it, lost the honour (Ps. lxxviii. 60, 67), and,
some time after, it was transferred to the tribe of Judah, the Mount
Sion which he loved, as it follows there (v. 68), because the men of
Shiloh knew not the day of their visitation. This abandoning of Shiloh
Jerusalem is long afterwards reminded of, and told to take warning by.
Jer. vii. 12, "Go see what I did to Shiloh. From this day, this fatal
day, let the desolations of Shiloh be dated." They had therefore reason
enough to cry out when they heard that the ark was taken.
II. What a fatal blow it was to old Eli. Let us see, 1. With what fear
he expected the tidings. Though old, and blind, and heavy, yet he could
not keep his chamber when he was sensible the glory of Israel lay at
stake, but placed himself by the way-side, to receive the first
intelligence; for his heart trembled for the ark of God, v. 13. His
careful thoughts represented to him what a dishonour it would be to
God, and what an irreparable loss to Israel, if the ark should fall
into the Philistines' hands, with what profane triumphs the tidings
would be told in Gath and published in the streets of Ashkelon. He also
apprehended what imminent danger there was of it. Israel had forfeited
the ark (his own sons especially) and the Philistines would aim at it;
and now the threatening comes to his mind, that he should see an enemy
in God's habitation (ch. ii. 32); and perhaps his own heart reproached
him for not using his authority to prevent the carrying of the ark into
the camp. All these things made him tremble. Note, All good men lay the
interests of God's church nearer their hearts than any secular interest
or concern of their own, and cannot but be in pain and fear for them if
at any time they are in peril. How can we be easy if the ark be not
safe? 2. With what grief he received the tidings. Though he could not
see, he could hear the tumult and crying of the city, and perceived it
to be the voice of lamentation, and mourning, and woe; like a careful
magistrate, he asks, What means the noise of this tumult? v. 14. He is
told there is an express come from the army, who relates the story to
him very distinctly, and with great confidence, having himself been an
eye-witness of it, v. 16, 17. The account of the defeat of the army,
and the slaughter of a great number of the soldiers, was very grievous
to him as a judge; the tidings of the death of his two sons, of whom he
had been so indulgent, and who, he had reason to fear, died impenitent,
touched him in a tender part as a father; yet it was not for these that
his heart trembled: there is a greater concern upon his spirit, which
swallows up the less; he does not interrupt the narrative with any
passionate lamentations for his sons, like David for Absalom, but waits
for the end of the story, not doubting but that the messenger, being an
Israelite, would, without being asked, say something of the ark; and if
he could but have said, "Yet the ark of God is safe, and we are
bringing that home," his joy for that would have overcome his grief for
all the other disasters, and have made him easy; but, when the
messenger concludes his story with, The ark of God is taken, he is
struck to the heart, his spirits fail, and, it should seem, he swooned
away, fell off his seat, and partly with the fainting, and partly with
the fall, he died immediately, and never spoke a word more. His heart
was broken first, and then his neck. So fell the high priest and judge
of Israel, so fell his heavy head when he had lived within two of 100
years, so fell the crown from his head when he had judged Israel about
forty years: thus did his sun set under a cloud, thus were the folly
and wickedness of those sons of his, whom he had indulged, his ruin at
last. Thus does God sometimes set marks of his displeasure in this life
upon good men who have misconducted themselves, that others may hear,
and fear, and take warning. A man may die miserably and yet not die
eternally, may come to an untimely end and yet the end be peace. Dr.
Lightfoot observes that Eli died the death of an unredeemed ass, whose
neck was to be broken, Exod. xiii. 13. Yet we must observe, to Eli's
praise, that it was the loss of the ark that was his death, not the
slaughter of his sons. He does, in effect, say, "Let me fall with the
ark, for what pious Israelite can live with any comfort when God's
ordinances are removed?" Farewell all in this world, even life itself,
if the ark be gone.
The Death of Phinehas' Wife. (b. c. 1120.)
19 And his daughter in law, Phinehas' wife, was with child, near to be
delivered: and when she heard the tidings that the ark of God was
taken, and that her father in law and her husband were dead, she bowed
herself and travailed; for her pains came upon her. 20 And about the
time of her death the women that stood by her said unto her, Fear not;
for thou hast born a son. But she answered not, neither did she regard
it. 21 And she named the child Ichabod, saying, The glory is departed
from Israel: because the ark of God was taken, and because of her
father in law and her husband. 22 And she said, The glory is departed
from Israel: for the ark of God is taken.
We have here another melancholy story, that carries on the desolations
of Eli's house, and the sorrowful feeling which the tidings of the
ark's captivity excited. It is concerning the wife of Phinehas, one of
those ungracious sons of Eli that had brought all this mischief on
Israel. It cost her her life, though young, as well as that of her
father-in-law, that was old; for many a green head, as well as many a
hoary head, has been brought by sorrow to the grave: it worketh death.
By what is here related of her it appears,
I. That she was a woman of a very tender spirit. Providence so ordered
it that, just at this time, she was near her time; and our Saviour hath
said, Woe to those that are with child, or give suck, in such days as
these, Matt. xxiv. 19. So little joy will there then be in the birth,
even of a man-child, that it will be said, Blessed are the wombs that
bear not, Luke xxiii. 29. The amazing news coming at this unhappy
juncture, it put her into labour, as great frights or other strong
passions sometimes do. When she heard of the death of her father-in-law
whom she reverenced, and her husband whom, bad as he was, she loved,
but especially of the loss of the ark, she travailed, for her pains
came thickly upon her (v. 19), and the tidings so seized her spirits,
at a time when they needed all possible supports, that, though she had
strength to bear the child, she, soon after, fainted and died away,
being very willing to let life go when she had lost the greatest
comforts of her life. Those who are drawing near to that trying hour
have need to treasure up for themselves comforts from the covenant of
grace, to balance, not only the usual sorrows, but any thing
extraordinary that may add to the grief which they do not foresee.
Faith, at such a time, will keep from fainting, Ps. xxvii. 13.
II. That she was a woman of a very gracious spirit though matched to a
wicked husband. Her concern for the death of her husband and
father-in-law was an evidence of her natural affection; but her much
greater concern for the loss of the ark was an evidence of her pious
and devout affection to God and sacred things. The former helped to
hasten her travail, but it appears by her dying words that the latter
lay nearer her heart (v. 22): She said, The glory has departed from
Israel, not lamenting so much the sinking of that particular family to
which she was related as the general calamity of Israel in the
captivity of the ark. This, this was it that was her grief, that was
her death.
1. This made her regardless of her child. The women that attended her,
who it is likely were some of the first rank in the city, encouraged
her, and, thinking that the concern was mostly about the issue of her
pains, when the child was born, said unto her, Fear not, now the worst
is past, for thou has borne a son (and perhaps it was her first-born),
but she answered not, neither did she regard it. The sorrows of her
travail, if she had no other, would have been forgotten, for joy that a
man-child was born into the world. John xvi. 21. But what is that joy,
(1.) To one that feels herself dying? No joy but that which is
spiritual and divine will stand us in any stead then. Death is too
serious a thing to admit the relish of any earthly joy; it is all flat
and sapless then. (2.) What is it to one that is lamenting the loss of
the ark? Small comfort could she have of a child born in Israel, in
Shiloh, when the ark is lost, and is a prisoner in the land of the
Philistines. What pleasure can we take in our creature-comforts and
enjoyments if we want God's word and ordinances, especially if we want
the comfort of his gracious presence and the light of his countenance?
As vinegar upon nitre, so is he that sings songs so such heavy hearts.
2. This made her give her child a name which should perpetuate the
remembrance of the calamity and her sense of it. She has nothing to say
to the child, only it being her province, now that her husband was
dead, to name the child, she orders them to call it I-chabod, that is,
Where is the glory? Or, Alas for the glory! or, There is no glory (v.
21), which she thus explains with her dying lips (v. 22): "The glory
has departed from Israel; for the ark of God is taken. Call the child
inglorious, for so he is; the beauty of Israel is lost, and there
appears no hope of ever retrieving it; never let the name of an
Israelite, must less a priest, carry glory in it any more, now that the
ark is taken." Note, (1.) The purity and plenty of God's ordinances,
and the tokens of his presence in them, are the glory of any people,
much more so than their wealth, and trade, and interest, among the
nations. 2. Nothing is more cutting, more killing, to a faithful
Israelite, than the want and loss of these. If God go, the glory goes,
and all good goes. Woe unto us if he depart!
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F I R S T S A M U E L
CHAP. V.
It is now time to enquire what has become of the ark of God; we cannot
but think that we shall hear more of that sacred treasure. I should
have thought the next news would have been that all Israel, from Dan to
Beersheba, had gathered together as one man, with a resolution to bring
it back, or die in the attempt; but we find not any motion made of that
kind, so little was there of zeal or courage left among them. Nay, we
do not find that they desired a treaty with the Philistines about the
ransom of it, or offered any thing in lieu of it. "It is gone, and let
it go." Many have softness enough to lament the loss of the ark that
have not hardiness enough to take one step towards the recovery of it,
any more than Israel here. If the ark will help itself it may, for they
will not help it. Unworthy they were of the name of Israelites that
could thus tamely part with the glory of Israel. God would therefore
take the work into his own hands and plead his own cause, since men
would not appear for him. We are told in this chapter, I. How the
Philistines triumphed over the ark (ver. 1, 2), and, II. How the ark
triumphed over the Philistines, 1. Over Dagon their god, ver. 3-5. 2.
Over the Philistines themselves, who were sorely plagued with emerods,
and made weary of the ark; the men of Ashdod first (ver. 6, 7), then
the men of Gath (ver. 8, 9), and lastly those of Ekron, which forced
them at length upon a resolution to send the ark back to the land of
Israel; for when God judgeth he will overcome.
The Fall of Dagon. (b. c. 1120.)
1 And the Philistines took the ark of God, and brought it from Ebenezer
unto Ashdod. 2 When the Philistines took the ark of God, they brought
it into the house of Dagon, and set it by Dagon. 3 And when they of
Ashdod arose early on the morrow, behold, Dagon was fallen upon his
face to the earth before the ark of the Lord. And they took Dagon, and
set him in his place again. 4 And when they arose early on the morrow
morning, behold, Dagon was fallen upon his face to the ground before
the ark of the Lord; and the head of Dagon and both the palms of his
hands were cut off upon the threshold; only the stump of Dagon was left
to him. 5 Therefore neither the priests of Dagon, nor any that come
into Dagon's house, tread on the threshold of Dagon in Ashdod unto this
day.
Here is, I. The Philistines' triumph over the ark, which they were the
more pleased, the more proud, to be now masters of, because before the
battle they were possessed with a great fear of it, ch. iv. 7. When
they had it in their hands God restrained them, that they did not offer
any violence to it, did not break it to pieces, as the Israelites were
ordered to do by the idols of the heathen, but showed some respect to
it, and carefully carried it to a place of safety. Whether their
curiosity led them to open it, and to read what was written with the
finger of God on the two tables of stone that were in it, we are not
told; perhaps they looked no further than the golden outside and the
cherubim that covered it, like children that are more affected with the
fine binding of their bibles than with the precious matter contained in
them. They carried it to Ashdod, one of their five cities, and that in
which Dagon's temple was; there they placed the ark of God, by Dagon
(v. 2), either 1. As a sacred thing, which they designed to pay some
religious respect to, in conjunction with Dagon; for the gods of the
heathen were never looked upon as averse to partners. Though the
nations would not change their gods, yet they would multiply them and
add to them. But they were mistaken in the God of Israel when, in
putting his ark by Dagon's image, they intended to do him honour; for
he is not worshipped at all if he is not worshipped alone. The Lord our
God is one Lord. Or rather, 2. They placed it there as a trophy of
victory, in honour of Dagon their god, to whom no doubt they intended
to offer a great sacrifice, as they had done when they had taken Samson
(Judg. xvi. 23, 24), boasting that as then they had triumphed over
Israel's champion so now over Israel's God. What a reproach was this to
God's great name! what a disgrace to the throne of his glory! Shall the
ark, the symbol of God's presence, be a prisoner to Dagon, a dunghill
deity? (1.) So it is, because God will show of how little account the
ark of the covenant is if the covenant itself be broken and neglected;
even sacred signs are not things that either he is tied to or we can
trust to. (2.) So it is for a time, that God may have so much the more
glory, in reckoning with those that thus affront him, and get him
honour upon them. Having punished Israel, that betrayed the ark, by
giving it into the hands of the Philistines, he will next deal with
those that abused it, and will fetch it out of their hands again. Thus
even the wrath of man shall praise him; and he is bringing about his
own glory even when he seems to neglect it, Ps. lxxvi. 10. Out of the
eater shall come forth meat.
II. The ark's triumph over Dagon. Once and again Dagon was made to fall
before it. If they designed to do honour to the ark, God thereby showed
that he valued not their honour, nor would he accept it; for he will be
worshipped, not with any god, but above all gods. He owes a shame (as
bishop Hall expresses it) to those who will be making matches betwixt
himself and Belial. But they really designed to affront it, and though
for some hours Dagon stood by the ark, and it is likely stood above it
(the ark, as its footstool), yet the next morning, when the worshippers
of Dagon came to pay their devotions to his shrine, they found their
triumphing short, Job xx. 5.
1. Dagon, that is, the image (for that was all the god), had fallen
upon his face to the earth before the ark, v. 3. God had seemed to
forget the ark, but see how the Psalmist speaks of his appearing, at
last, to vindicate his own honour. When he had delivered his strength
into captivity, and all seemed going to ruin, then the Lord awaked as
one out of sleep, and like a mighty man that shouteth by reason of
wine, Ps. lxxviii. 59-65. And therefore he prevented the utter
desolations of the Jewish church, because he feared the wrath of the
enemy, Deut. xxxii. 26, 27. Great care was taken, in setting up the
images of their gods, to fix them. The prophet takes notice of it, Isa.
xli. 7, He fastened it with nails that it should not be moved; and
again, Isa. xlvi. 7. And yet Dagon's fastenings stood him in no stead.
The ark of God triumphs over him upon his own dunghill, in his own
temple. Down he comes before the ark, directly towards it (though the
ark was set on one side of him), as it were, pointing to the conqueror,
to whom he is constrained to yield and do homage. Note, The kingdom of
Satan will certainly fall before the kingdom of Christ, error before
truth, profaneness before godliness, and corruption before grace in the
hearts of the faithful. When the interests of religion seem to be run
down and ready to sink, yet even then we may be confident that the day
of their triumph will come. Great is the truth, and will prevail. Dagon
by falling prostrate before the ark of God, which was a posture of
adoration, did as it were direct his worshippers to pay their homage to
the God of Israel, as greater than all gods. See Exod. xviii. 11.
2. The priests, finding their idol on the floor, make all the haste
they can, before it be known, to set him in his place again. A sorry
silly thing it was to make a god of, which, when it was down, wanted
help to get up again; and sottish wretches those were that could pray
for help from that idol that needed, and in effect implored, their
help. How could they attribute their victory to the power of Dagon when
Dagon himself could not keep his own ground before the ark? But they
are resolved Dagon shall be their god still, and therefore set him in
his place. Bishop Hall observes hence, It is just with God that those
who want grace shall want wit too; and it is the work of superstition
to turn men into the stocks and stones they worship. Those that make
them are like unto them. What is it that the great upholders of the
antichristian kingdom are doing at this day but heaving Dagon up, and
labouring to set him in his place again, and healing the deadly wound
that has been given to the beast? but if the reformation be the cause
of God, before which it has begun to fall, it shall not prevail, but
shall surely fall before it.
3. The next night Dagon fell the second time, v. 4. They rose early,
either, as usual, to make their addresses to their god, or earlier than
usual, being impatient to know whether Dagon had kept his standing this
night; and, to their great confusion, they find his case worse now than
before. Whether the matter of which the image was made was apt to break
or no, so it was that the head and hands were cut off upon the
threshold, so that nothing remained but the stump, or, as the margin
reads it, the fishy part of Dagon; for (as many learned men conjecture)
the upper part of this image was in a human shape, the lower in the
shape of a fish, as mermaids are painted. Such strong delusions were
idolaters given up to, so vain were they in their imaginations, and so
wretchedly darkened were their foolish hearts, as to worship the
images, not only of creatures, but of nonentities, the mere figments of
fancy. Well, the misshapen monster is by this fall made to appear, (1.)
Very ridiculous, and worthy to be despised. A pretty figure Dagon made
now, when the fall had anatomized him, and shown how the human part and
the fishy part were artificially put together, which perhaps the
ignorant devotees had been made to believe was done by miracle! (2.)
Very impotent, and unworthy to be prayed to or trusted in; for his
losing his head and hands proved him utterly destitute both of wisdom
and power, and for ever disabled either to advise or act for his
worshippers. This they got by setting Dagon in his place again; they
had better have let him alone when he was down. But those can speed no
better that contend with God, and will set up that which he is throwing
down, Mal. i. 4. God, by this, magnified his ark and made it
honourable, when they vilified and made it contemptible. He also showed
what will be the end of all that which is set up in opposition to him.
Gird yourselves, but you shall be broken to pieces, Isa. viii. 9.
4. The threshold of Dagon's temple was ever looked upon as sacred, and
not to be trodden on, v. 5. Some think that reference is had to this
superstitious usage of Dagon's worshippers in Zeph. i. 9, where God
threatens to punish those who, in imitation of them, leaped over the
threshold. One would have thought that this incontestable proof of the
ark's victory over Dagon would convince the Philistines of their folly
in worshipping such a senseless thing, and that henceforward they would
pay their homage to the conqueror; but, instead of being reformed, they
were hardened in their idolatry, and, as evil men and seducers are wont
to do, became worse and worse, 2 Tim. iii. 13. Instead of despising
Dagon, for the threshold's sake that beheaded him, they were almost
ready to worship the threshold because it was the block on which he was
beheaded, and will never set their feet on that on which Dagon lost his
head, shaming those who tread under foot the blood of the covenant and
trample on things truly sacred. Yet this piece of superstition would
help to perpetuate the remembrance of Dagon's disgrace; for, with the
custom, the reason would be transmitted to posterity, and the children
that should be born, enquiring why the threshold of Dagon's temple must
not be trodden on, would be told that Dagon fell before the ark of the
Lord. Thus God would have honour even out of their superstition. We are
not told that they repaired the broken image; it is probable that they
sent the art of God away first, and then they patched it up again, and
set it in its place; for, it seems, they cannot deliver their souls,
nor say, Is there not a lie in our right hand? Isa. xliv. 20.
The Distress of the Philistines. (b. c. 1120.)
6 But the hand of the Lord was heavy upon them of Ashdod, and he
destroyed them, and smote them with emerods, even Ashdod and the coasts
thereof. 7 And when the men of Ashdod saw that it was so, they said,
The ark of the God of Israel shall not abide with us: for his hand is
sore upon us, and upon Dagon our god. 8 They sent therefore and
gathered all the lords of the Philistines unto them, and said, What
shall we do with the ark of the God of Israel? And they answered, Let
the ark of the God of Israel be carried about unto Gath. And they
carried the ark of the God of Israel about thither. 9 And it was so,
that, after they had carried it about, the hand of the Lord was against
the city with a very great destruction: and he smote the men of the
city, both small and great, and they had emerods in their secret parts.
10 Therefore they sent the ark of God to Ekron. And it came to pass,
as the ark of God came to Ekron, that the Ekronites cried out, saying,
They have brought about the ark of the God of Israel to us, to slay us
and our people. 11 So they sent and gathered together all the lords
of the Philistines, and said, Send away the ark of the God of Israel,
and let it go again to his own place, that it slay us not, and our
people: for there was a deadly destruction throughout all the city; the
hand of God was very heavy there. 12 And the men that died not were
smitten with the emerods: and the cry of the city went up to heaven.
The downfall of Dagon (if the people had made a good use of it, and had
been brought by it to repent of their idolatries and to humble
themselves before the God of Israel and seek his face) might have
prevented the vengeance which God here proceeds to take upon them for
the indignities done to his ark, and their obstinate adherence to their
idol, in defiance of the plainest conviction. Lord, when thy hand is
lifted up they will not see, but they shall see, Isa. xxvi. 11. And, if
they will not see the glory, they shall feel the weight, of God's hand,
for so the Philistines did. The hand of the Lord was heavy upon them
(v. 6), and he not only convinced them of their folly, but severely
chastised their insolence. 1. He destroyed them, that is, cut many of
them off by sudden death, those, we may suppose, that had most
triumphed in the captivity of the ark. This is distinguished from the
disease with which others were smitten. At Gath it is called a great
destruction (v. 9), a deadly destruction, v. 11. And it is expressly
said (v. 12) that those who were smitten with the emerods were the men
that died not by the other destruction, which probably was the
pestilence. They boasted of the great slaughter which their sword had
made among the Israelites, ch. iv. 10. But God lets them know that
though he does not see fit to draw Israel's sword against them (they
were unworthy to be employed), yet God had a sword of his own, with
which he could make a no less dreadful execution among them, which if
he whet, and his hand take hold on judgment, he will render vengeance
to his enemies, Deut. xxxii. 41, 42. Note, Those that contend with God,
his ark, and his Israel, will infallibly be ruined at last. If
conviction conquer not, destruction shall. 2. Those that were not
destroyed he smote with emerods (v. 6), in their secret parts (v. 9),
so grievous that (v. 12) the cry went up to heaven, that is, it might
be heard a great way off, and perhaps, in the extremity of their pain
and misery, they cried, not to Dagon, but to the God of heaven. The
Psalmist, speaking of this sore judgment upon the Philistines,
describes it thus: God smote his enemies in the hinder parts, and put
them to a perpetual reproach, Ps. lxxviii. 66. The emerods (which we
call the piles, and perhaps it was then a more grievous disease than it
is now) is threatened among the judgments that would be the fruit of
the curse, Deut. xxviii. 27. It was both a painful and shameful
disease; a vile disease for vile deserts. By it God would humble their
pride, and put contempt upon them, as they had done upon his ark. The
disease was epidemical, and perhaps, among them, a new disease. Ashdod
was smitten, and the coasts thereof, the country round. For contempt of
God's ordinances, many are weak and sick, and many sleep, 1 Cor. xi.
30. 3. The men of Ashdod were soon aware that it was the hand of God,
the God of Israel, v. 7. Thus they were constrained to acknowledge his
power and dominion, and confess themselves within his jurisdiction, and
yet they would not renounce Dagon and submit to Jehovah; but rather,
now that he touched their bone and their flesh, and in a tender part,
they were ready to curse him to his face, and instead of making their
peace with him, and courting the stay of his ark upon better terms,
they desired to get clear of it, as the Gadarenes, who, when they had
lost their swine, desired Christ to depart out of their coasts. Carnal
hearts, when they smart under the judgments of God, would rather, if it
were possible, put him far from them than enter into covenant and
communion with him, and make him their friend. Thus the men of Ashdod
resolve, The ark of the God of Israel shall not abide with us. 4. It is
resolved to change the place of its imprisonment. A great council was
called, and the question proposed to all the lords was, "What shall be
we with the ark?" And at last it was agreed that it should be carried
to Gath, v. 8. Some superstitious conceit they had that the fault was
in the place, and that the ark would be better pleased with another
lodging, further off from Dagon's temple; and therefore, instead of
returning it, as they should have done, to its own place, they contrive
to send it to another place. Gath is pitched upon, a place famed for a
race of giants, but their strength and stature are no fence against the
pestilence and the emerods: the men of that city were smitten, both
great and small (v. 9), both dwarfs and giants, all alike to God's
judgments; none so great as to over-top them, none so small as to be
over-looked by them. 5. They were all at last weary of the ark, and
very willing to get rid of it. It was sent from Gath to Ekron, and,
coming by order of council, the Ekronites could not refuse it, but were
much exasperated against their great men for sending them such a fatal
present (v. 10): They have sent it to us to slay us and our people. The
ark had the tables of the law in it; and nothing more welcome to
faithful Israelites than the word of God (to them it is a savour of
life unto life), but to uncircumcised Philistines, that persist in
enmity to God, nothing more dreadful nor unwelcome: to them it is a
savour of death unto death. A general assembly is instantly called, to
advise about sending the ark again to its place, v. 11. While they are
consulting about it, the hand of God is doing execution; and their
contrivances to evade the judgment do but spread it. Many drop down
dead among them. Many more are raging ill of the emerods, v. 12. What
shall they do? Their triumphs in the captivity of the ark are soon
turned into lamentations, and they are as eager to quit it as ever they
had been to seize it. Note, God can easily make Jerusalem a burdensome
stone to all that heave at it, Zech. xii. 3. Those that fight against
God will soon have enough of it, and, first or last, will be made to
know that none ever hardened their hearts against him and prospered.
The wealth that is got by fraud and injustice, especially that which is
got by sacrilege and robbing God, though swallowed greedily, and rolled
under the tongue as a sweet morsel, must be vomited up again; for, till
it be, the sinner shall not feel quietness in his belly, Job xx. 15-20.
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F I R S T S A M U E L
CHAP. VI.
In this chapter we have the return of the ark to the land of Israel,
whither we are now gladly to attend it, and observe, I. How the
Philistines dismissed it, by the advice of their priests (ver. 1-11),
with rich presents to the God of Israel, to make an atonement for their
sin (ver. 3-5), and yet with a project to bring it back, unless
Providence directed the kine, contrary to their inclination, to go to
the land of Israel, ver. 8, 9. II. How the Israelites entertained it.
1. With great joy and sacrifices of praise, ver. 12-18. 2. With an
over-bold curiosity to look into it, for which many of them were struck
dead, the terror of which moved them to send it forward to another
city, ver. 19-21.
The Ark Among the Philistines. (b. c. 1120.)
1 And the ark of the Lord was in the country of the Philistines seven
months. 2 And the Philistines called for the priests and the
diviners, saying, What shall we do to the ark of the Lord? tell us
wherewith we shall send it to his place. 3 And they said, If ye send
away the ark of the God of Israel, send it not empty; but in any wise
return him a trespass offering: then ye shall be healed, and it shall
be known to you why his hand is not removed from you. 4 Then said
they, What shall be the trespass offering which we shall return to him?
They answered, Five golden emerods, and five golden mice, according to
the number of the lords of the Philistines: for one plague was on you
all, and on your lords. 5 Wherefore ye shall make images of your
emerods, and images of your mice that mar the land; and ye shall give
glory unto the God of Israel: peradventure he will lighten his hand
from off you, and from off your gods, and from off your land. 6
Wherefore then do ye harden your hearts, as the Egyptians and Pharaoh
hardened their hearts? when he had wrought wonderfully among them, did
they not let the people go, and they departed? 7 Now therefore make a
new cart, and take two milch kine, on which there hath come no yoke,
and tie the kine to the cart, and bring their calves home from them:
8 And take the ark of the Lord, and lay it upon the cart; and put the
jewels of gold, which ye return him for a trespass offering, in a
coffer by the side thereof; and send it away, that it may go. 9 And
see, if it goeth up by the way of his own coast to Beth-shemesh, then
he hath done us this great evil: but if not, then we shall know that it
is not his hand that smote us: it was a chance that happened to us.
The first words of the chapter tell us how long the captivity of the
ark continued--it was in the country of the Philistines seven months.
In the field of the Philistines (so it is in the original), from which
some gather that, having tried it in all their cities, and found it a
plague to the inhabitants of each, at length they sent it into the open
fields, upon which mice sprang up out of the ground in great
multitudes, and destroyed the corn which was now nearly ripe and marred
the land. With that judgment they were plagued (v. 5), and yet it is
not mentioned in the foregoing chapter; so God let them know that
wherever they carried the ark, so long as they carried it captive, they
should find it a curse to them. Cursed shalt thou be in the city, and
cursed in the field, Deut. xxviii. 16. But, most take it to signify, as
we render it, The country of the Philistines. Now, 1. Seven months
Israel was punished with the absence of the ark, that special token of
God's presence. How bare did the tabernacle look without it! How was
the holy city now a desolation, and the holy land a wilderness! A
melancholy time no doubt it was to the good people among them,
particularly to Samuel; but they had this to comfort themselves with,
as we have in the like distress when we are deprived of the comfort of
public ordinances, that, wherever the ark is, the Lord is in his holy
temple, the Lord's throne is in heaven, and by faith and prayer we may
have access with boldness to him there. We may have God nigh unto us
when the ark is at a distance. 2. Seven months the Philistines were
punished with the presence of the ark; so long it was a plague to them,
because they would not send it home sooner. Note, Sinners lengthen out
their own miseries by obstinately refusing to part with their sins.
Egypt's plagues would have been fewer than ten if Pharaoh's heart had
not been hardened not to let the people go. But at length it is
determined that the ark must be sent back; there is no remedy, they are
undone if they detain it.
I. The priests and the diviners are consulted about it, v. 2. They were
supposed to be best acquainted both with the rules of wisdom and with
the rites of worship and atonement. And the Israelites being their
neighbours, and famed above all people for the institutions of their
religion, they had no doubt the curiosity to acquaint themselves with
their laws and usages; and therefore it was proper to ask them, What
shall we do to the ark of Jehovah? All nations have had a regard to
their priests, as the men whose lips keep knowledge. Had the
Philistines diviners? We have divines, of whom we should enquire
wherewith we shall come before the Lord and bow ourselves before the
most high God.
II. They give their advice very fully, and seem to be very unanimous in
it. It was a wonder they did not, as friends to their country, give it,
ex officio--officially, before they were asked. 1. They urge it upon
them that it was absolutely necessary to send the ark back, from the
example of Pharaoh and the Egyptians, v. 6. Some, it may be, were loth
to yield, and were willing to try it out with the ark awhile longer,
and to them they apply themselves: Wherefore do you harden your hearts,
as the Egyptians and Pharaoh did? It seems they were well acquainted
with the Mosaic history, and could cite precedents out of it. This good
use we should make of the remaining records of God's judgments upon
obstinate sinners, we should by them be warned not to harden our hearts
as they did. It is much cheaper to learn by other people's experience
than by our own. The Egyptians were forced at last to let Israel go;
therefore let the Philistines yield in time to let the ark go. 2. They
advise that, when they sent it back, they should send a
trespass-offering with it, v. 3. Whatever the gods of other nations
were, they knew the God of Israel was a jealous God, and how strict he
was in his demands of sin-offerings and trespass-offerings from his own
people; and therefore, since they found how highly he resented the
affront of holding his ark captive, those with whom he had such a
quarrel must in any wise return him a trespass-offering, and they could
not expect to be healed upon any other terms. Injured justice demands
satisfaction. So far natural light instructed men. But when they began
to contrive what that satisfaction should be, they became wretchedly
vain in their imaginations. But those who by wilful sin have imprisoned
the truth in unrighteousness, as the Philistines did the ark (Rom. i.
18), may conclude that there is no making their peace with him whom
they have thus injured but by a sin-offering; and we know but one that
can take away sin. 3. They direct that this trespass-offering should be
an acknowledgement of the punishment of their iniquity, by which they
might take shame to themselves as conquered and yielding, and guilty
before God, and might give glory to the God of Israel as their mighty
conqueror and most just avenger, v. 5. They must make images of the
emerods, that is, of the swellings and sores with which they had been
afflicted, so making the reproach of that shameful disease perpetual by
their own act and deed (Ps. lxxviii. 66), also images of the mice that
had marred the land, owning thereby the almighty power of the God of
Israel, who could chastise and humble them, even in the day of their
triumph, by such small and despicable animals. These images must be
made of gold, the most precious metal, to intimate that they would
gladly purchase their peace with the God of Israel at any rate, and
would not think it bought too dearly with gold, with much fine gold.
The golden emerods must be, in number, five, according to the number of
the lords, who, it is likely, were all afflicted with them, and were
content thus to own it; it was advised that the golden mice should be
five too, but, because the whole country was infested with them, it
should seem, upon second thoughts, they sent more of them, according to
the number both of the fenced cities and of the country villages, v.
18. Their priests reminded them that one plague was on them all; they
could not blame one another, for they were all guilty, which they were
plainly told by being all plagued. Their proposal to offer a
trespass-offering for their offence was conformable enough to divine
revelation at that time; but to send such things as these for
trespass-offerings was very foreign, and showed them grossly ignorant
of the methods of reconciliation appointed by the law of Moses; for
there it appears all along that it is blood, and not gold, that makes
atonement for the soul. 4. They encourage them to hope that hereby they
would take an effectual course to get rid of the plague: You shall be
healed, v. 3. For, it seems, the disease obstinately resisted all the
methods of cure their physicians had prescribed. "Let them therefore
send back the ark, and then," say they, "It shall be known to you why
his hand is not removed from you, that is, by this it will appear
whether it is for your detaining the ark that you are thus plagued;
for, if it be, upon your delivering it up the plague will cease." God
has sometimes put his people upon making such a trial, whether their
reformation would not be their relief. Prove me now herewith, saith the
Lord of hosts, Mal. iii. 10; Hag. ii. 18, 19. Yet they speak doubtfully
(v. 5): Peradventure he will lighten his hand from off you; as if now
they began to think that the judgment might come from God's hand, and
yet not be removed immediately upon the restitution of the ark; however
that was the likeliest way to obtain mercy. Take away the cause and the
effect will cease. 5. Yet they put them in a way to make a further
trial whether it was the hand of the God of Israel that had smitten
them with these plagues or no. They must, in honour of the ark, put it
on a new cart or carriage, to be drawn by two milch-cows, that had
calves daily sucking them (v. 7), unused to draw, and inclined to home,
both for the sake of the crib where they were fed and of the calves
they nourished, and, besides, altogether unacquainted with the road
that led towards the land of Israel. They must have no one to lead or
drive them, but must take their own way, which, in all reason, one
might expect, would be home again; and yet, unless the God of Israel,
after all the other miracles he has wrought, will work one more, and by
an invisible power lead these cows, contrary to their natural instinct
and inclination, to the land of Israel, and particularly to
Beth-shemesh, they will retract their former opinion, and will believe
it was not the hand of God that smote them, but it was a chance that
happened to them, v. 8, 9. Thus did God suffer himself to be tempted
and prescribed to, after he had been otherwise affronted, by these
uncircumcised Philistines. Would they have been content that the honour
of Dagon, their god, should be put upon such an issue as this? See how
willing bad men are to shift off their convictions of the hand of God
upon them, and to believe, when they are in trouble, that it is a
chance that happens to them; and, if so, the rod has no voice which
they are concerned to hear or heed.
The Restoration of the Ark. (b. c. 1119.)
10 And the men did so; and took two milch kine, and tied them to the
cart, and shut up their calves at home: 11 And they laid the ark of
the Lord upon the cart, and the coffer with the mice of gold and the
images of their emerods. 12 And the kine took the straight way to the
way of Beth-shemesh, and went along the highway, lowing as they went,
and turned not aside to the right hand or to the left; and the lords of
the Philistines went after them unto the border of Beth-shemesh. 13
And they of Beth-shemesh were reaping their wheat harvest in the
valley: and they lifted up their eyes, and saw the ark, and rejoiced to
see it. 14 And the cart came into the field of Joshua, a Bethshemite,
and stood there, where there was a great stone: and they clave the wood
of the cart, and offered the kine a burnt offering unto the Lord. 15
And the Levites took down the ark of the Lord, and the coffer that was
with it, wherein the jewels of gold were, and put them on the great
stone: and the men of Beth-shemesh offered burnt offerings and
sacrificed sacrifices the same day unto the Lord. 16 And when the
five lords of the Philistines had seen it, they returned to Ekron the
same day. 17 And these are the golden emerods which the Philistines
returned for a trespass offering unto the Lord; for Ashdod one, for
Gaza one, for Askelon one, for Gath one, for Ekron one; 18 And the
golden mice, according to the number of all the cities of the
Philistines belonging to the five lords, both of fenced cities, and of
country villages, even unto the great stone of Abel, whereon they set
down the ark of the Lord: which stone remaineth unto this day in the
field of Joshua, the Bethshemite.
We are here told,
I. How the Philistines dismissed the ark, v. 10, 11. They were made as
glad to part with it as ever they had been to take it. As God had
fetched Israel out of the house of bondage, so now he fetched the ark
out of its captivity, in such a manner as that Egypt was glad when they
departed, Ps. cv. 38. 1. They received no money or price for the ransom
of it, as they hoped to do, even beyond a king's ransom. Thus it is
prophesied of Cyrus (Isa. xlv. 13), He shall let go my captives, not
for price nor reward. Nay, 2. They gave jewels of gold, as the
Egyptians did to the Israelites, to be rid of it. Thus the ark that was
carried into the land of the Philistines, a trophy of their victory,
carried back with it trophies of its own, and lasting monuments of the
disgrace of the Philistines. Note, God will be no loser in his glory,
at last, by the successes of the church's enemies against his ark, but
will get himself honour from those that seek to do dishonour to him.
II. How the kine brought it to the land of Israel, v. 12. They took the
straight way to Beth-shemesh, the next city of the land of Israel, and
a priests' city, and turned not aside. This was a wonderful instance of
the power of God over the brute-creatures, and, all things considered,
no less than a miracle, that cattle unaccustomed to the yoke should
draw so even, so orderly, and still go forward,--that, without any
driver, they should go from home, to which all tame creatures have a
natural inclination, and from their own calves, to which they had a
natural affection,--that, without any director, they should go the
straight road to Beth-shemesh, a city eight or ten miles off, never
miss the way, never turn aside into the fields to feed themselves, nor
turn back home to feed their calves. They went on lowing for their
young ones, by which it appeared that they had not forgotten them, but
that nature was sensible of the grievance of going from them; the power
of the God of nature therefore appeared so much the greater, in
overruling one of the strongest instincts of nature. These two kine,
says Dr. Lightfoot, knew their owner, their great owner (Isa. i. 3),
whom Hophni and Phinehas knew not, to which I may add they brought home
the ark to shame the stupidity of Israel, that made no attempt to fetch
it home. God's providence is conversant about the motions even of
brute-creatures, and serves its own purposes by them. The lords of the
Philistines, with a suitable retinue no doubt, went after them,
wondering at the power of the God of Israel; and thus those who thought
to triumph over the ark were made to go like menial servants after it.
III. How it was welcomed to the land of Israel: The men of Beth-shemesh
were reaping their wheat-harvest, v. 13. They were going on with their
worldly business, and were in no care about the ark, made no enquiries
what had become of it; if they had, it is likely they might have had
private intelligence beforehand of its coming, and might have gone to
meet it, and conduct it into their own border. But they were as
careless as the people that ceiled their own houses and let God's house
lie waste. Note, God will in his own time effect the deliverance of his
church, not only though it be fought against by its enemies, but though
it be neglected by its friends. Some observe that the returning ark
found the men of Beth-shemesh, not idling or sporting in the streets of
the city, but busy, reaping their corn in their fields, and well
employed. Thus the tidings of the birth of Christ were brought to the
shepherds when they were keeping their flock by night. The devil visits
idle men with his temptations. God visits industrious men with his
favours. The same invisible hand that directed the kine to the land of
Israel brought them into the field of Joshua, and in that field they
stood, some think for the owner's sake, on whom, being a very good man,
they suppose God designed to put this honour. I rather think it was for
the sake of the great stone in that field, which was convenient to put
the ark upon, and which is spoken of, v. 14, 15, 18. Now, 1. When the
reapers saw the ark, they rejoiced (v. 13); their joy for that was
greater than the joy of harvest, and therefore they left their work to
bid it welcome. When the Lord turned again the captivity of his ark
they were like men that dream; then was their mouth filled with
laughter, Ps. cxxvi. 1, 2. Though they had not zeal and courage enough
to attempt the rescue or ransom of it, yet, when it did come, they bade
it heartily welcome. Note, The return of the ark, and the revival of
holy ordinances, after days of restraint and trouble, cannot but be
matter of great joy to every faithful Israelite. 3. They offered up the
kine for a burnt-offering, to the honour of God, and made use of the
wood of the cart for fuel, v. 14. Probably the Philistines intended
these, when they sent them, to be a part of their trespass-offering, to
make atonement, v. 3, 7. However, the men of Beth-shemesh looked upon
it as proper to make this use of them, because it was by no means fit
that ever they should be put to any other use; never shall that cart
carry any common thing that has once carried that sacred symbol of the
divine presence: and the kine had been under such an immediate guidance
of heaven that God had, as it were, already laid claim to them; they
were servants to him, and therefore must be sacrifices to him, and no
doubt were accepted, though females, whereas, in strictness, every
burnt-offering was to be a male. 3. They deposited the ark, with a
chest of jewels that the Philistines presented, upon the great stone in
the open field, a cold lodging for the ark of the Lord and a very mean
one; yet better so than in Dagon's temple, or in the hands of the
Philistines. It is desirable to see the ark in its habitation in all
the circumstances of solemnity and splendour; but better have it upon a
great stone, and in the fields of the wood, than be without it. The
intrinsic grandeur of instituted ordinances ought not to be diminished
in our eyes by the meanness and poverty of the place where they are
administered. As the burning of the cart and cows that brought home the
ark might be construed to signify their hopes that it should never be
carried away again out of the land of Israel, so the setting of it upon
a great stone might signify their hopes that it should be established
again upon a firm foundation. The church is built upon a rock. 4. They
offered the sacrifices of thanksgiving to God, some think upon the
great stone, more probably upon an altar of earth made for the purpose,
v. 15. And, the case being extraordinary, the law for offering at the
altar in the court of the tabernacle was dispensed with, and the more
easily because Shiloh was now dismantled; God himself had forsaken it,
and the ark, which was its chief glory, they had with them here.
Beth-shemesh, though it lay within the lot of the tribe of Dan, yet
belonged to Judah, so that this accidental bringing of the ark hither
was an indication of its designed settlement there, in process of time;
for, when God refused the tabernacle of Joseph, he chose the tribe of
Judah, Ps. lxxviii. 67, 68. It was one of those cities which were
assigned out of the lot of Judah to the sons of Aaron, Josh. xxi. 16.
Whither should the ark go but to a priests' city? And it was well they
had those of that sacred order ready (for though they are here called
Levites, v. 15, yet it should seem they were priests) both to take down
the ark and to offer the sacrifices. 5. The lords of the Philistines
returned to Ekron, much affected, we may suppose, with what they had
seen of the glory of God and the zeal of the Israelites, and yet not
reclaimed from the worship of Dagon; for how seldom has a nation
changed its gods, though they were no gods! Jer. ii. 11. Though they
cannot but think the God of Israel glorious in holiness and fearful in
praises, yet they are resolved they will think Baal-zebub, the god of
Ekron, at least as good as he, and to him they will cleave because he
is theirs. 6. Notice is taken of the continuance of the great stone in
the same place; there it is unto this day (v. 18), because it remained
a lasting memorial of this great event, and served to support the
traditional history by which it was transmitted to posterity. The
fathers would say to the children, "This is the stone upon which the
ark of God was set when it came out of the Philistines' hands, a thing
never to be forgotten."
The Ark at Beth-shemesh. (b. c. 1119.)
19 And he smote the men of Beth-shemesh, because they had looked into
the ark of the Lord, even he smote of the people fifty thousand and
threescore and ten men: and the people lamented, because the Lord had
smitten many of the people with a great slaughter. 20 And the men of
Beth-shemesh said, Who is able to stand before this holy Lord God? and
to whom shall he go up from us? 21 And they sent messengers to the
inhabitants of Kirjath-jearim, saying, The Philistines have brought
again the ark of the Lord; come ye down, and fetch it up to you.
Here is, 1. The sin of the men of Beth-shemesh: They looked into the
ark of the Lord, v. 19. Every Israelite had heard great talk of the
ark, and had been possessed with a profound veneration for it; but they
had been told that it was lodged within a veil, and even the high
priest himself might not look upon it but once a year, and then through
a cloud of incense. Perhaps this made many say (as we are apt to covet
that which is forbidden) what a great deal they would give for a sight
of it. Some of these Beth-shemites, we may suppose, for that reason,
rejoiced to see the ark (v. 13) more than for the sake of the public.
Yet this did not content them; they might see it, but they would go
further, they would take off the covering, which it is likely was
nailed or screwed on, and look into it, under pretence of seeing
whether the Philistines had not taken the two tables out of it or some
way damaged them, but really to gratify a sinful curiosity of their
own, which intruded into those things that God had thought fit to
conceal from them. Note, It is a great affront to God for vain men to
pry into and meddle with the secret things which belong not to them,
Deut. xxix. 29; Col. ii. 18. We were all ruined by an ambition of
forbidden knowledge. That which made this looking into the ark a great
sin was that it proceeded from a very low and mean opinion of the ark.
The familiarity they had with it upon this occasion bred contempt and
irreverence. Perhaps they presumed upon their being priests; but the
dignity of the ministerial office will be so far from excusing that it
will aggravate a careless and irreverent treatment of holy things. They
should, by their example, have taught others to keep their distance and
look upon the ark with a holy awe. Perhaps they presumed upon the kind
entertainment they had given the ark, and the sacrifices they had now
offered to welcome it home with, for which they thought the ark was
indebted to them, and they might be allowed to repay themselves with
the satisfaction of looking into it. But let no man think that his
service done for God will justify him in any instance of disrespect or
irreverence towards the things of God. Or it may be they presumed upon
the present mean circumstances the ark was in, newly come out of
captivity, and unsettled; now that it stood upon a cold stone, they
thought they might make free with it; they should never have such
another opportunity of being familiar with it. It is an offence to God
if we think meanly of his ordinances because of the meanness of the
manner of their administration. Had they looked with an understanding
eye upon the ark, and not judged purely by outward appearance, they
would have thought that the ark never shone with greater majesty than
it did now. It had triumphed over the Philistines, and come out of its
house of bondage (like Christ out of the grave) by its own power; had
they considered this, they would not have looked into it thus, as a
common chest. 2. Their punishment for this sin: He smote the men of
Beth-shemesh, many of them, with a great slaughter. How jealous is God
for the honour of his ark! He will not suffer it to be profaned. Be not
deceived, God is not mocked. Those that will not fear his goodness, and
reverently use the tokens of his grace, shall be made to feel his
justice, and sink under the tokens of his displeasure. Those that pry
into what is forbidden, and come too near to holy fire, will find it is
at their peril. He smote 50,070 men. This account of the numbers
smitten is expressed in a very unusual manner in the original, which,
besides the improbability that there should be so many guilty and so
many slain, occasions many learned men to question whether we take the
matter aright. In the original it is, He smote in (or among) the people
three score and ten men, fifty thousand men. The Syriac and Arabic read
it, five thousand and seventy men. The Chaldee reads it, seventy men of
the elders, and fifty thousand of the common people. Seventy men as
valuable as 50,000, so some, because they were priests. Some think the
seventy men were the Beth-shemites that were slain for looking into the
ark, and the 50,000 were those that were slain by the ark, in the land
of the Philistines. He smote seventy men, that is, fifty out of a
thousand, which was one in twenty, a half decimation; so some
understand it. The Septuagint read it much as we do, he smote seventy
men, and fifty thousand men. Josephus says only seventy were smitten.
3. The terror that was struck upon the men of Beth-shemesh by this
severe stroke. They said, as well they might, Who is able to stand
before this holy Lord God? v. 20. Some think this expresses their
murmuring against God, as if he had dealt hardly and unjustly with
them. Instead of quarrelling with themselves and their own sins, they
quarrelled with God and his judgments; as David was displeased, in a
case not much dissimilar, 2 Sam. vi. 8, 9. I rather think it intimates
their awful and reverent adoration of God, as the Lord God, as a holy
Lord God, and as a God before whom none is able to stand. This they
infer from that tremendous judgment, "Who is able to stand before the
God of the ark?" To stand before God to worship him (blessed be his
name) is not impossible; we are through Christ invited, encouraged, and
enabled to do it, but to stand before God to contend with him we are
not able. Who is able to stand before the throne of his immediate
glory, and look full upon it? 1 Tim. vi. 16. Who is able to stand
before the tribunal of his enflexible justice, and make his part good
there? Ps. cxxx. 3; cxliii. 2. Who is able to stand before the arm of
his provoked power, and either resist or bear the strokes of it? Ps.
lxxvi. 7. 4. Their desire, hereupon, to be rid of the ark. They asked,
To whom shall he go up from us? v. 20. They should rather have asked,
"How may we make our peace with him, and recover his favour?" Mic. vi.
6, 7. But they begin to be as weary of the ark as the Philistines had
been, whereas, if they had treated it with due reverence, who knows but
it might have taken up its residence among them, and they had all been
blessed for the ark's sake? But thus, when the word of God works with
terror on sinners' consciences, they, instead of taking the blame and
shame to themselves, quarrel with the word, and put it from them, Jer.
vi. 10. They sent messengers to the elders of Kirjath-jearim, a strong
city further up in the country, and begged of them to come and fetch
the ark up thither, v. 21. They durst not touch it to bring it thither
themselves, but stood aloof from it as a dangerous thing. Thus do
foolish men run from one extreme to the other, from presumptuous
boldness to slavish shyness. Kirjath-jearim, that is, the city of
woods, belonged to Judah, Josh. xv. 9, 60. It lay in the way from
Beth-shemesh to Shiloh, so that when they sent to them to fetch it, we
may suppose, they intended that the elders of Shiloh should fetch it
thence, but God intended otherwise. Thus was it sent from town to town,
and no care taken of it by the public, a sign that there was no king in
Israel.
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F I R S T S A M U E L
CHAP. VII.
In this chapter we have, I. The eclipsing of the glory of the ark, by
its privacy in Kirjath-jearim for many years, ver. 1, 2. II. The
appearing of the glory of Samuel in his public services for the good of
Israel, to whom he was raised up to be a judge, and he was the last
that bore that character. This chapter gives us all the account we have
of him when he was in the prime of his time; for what we had before was
in his childhood (ch. ii. and iii.); what we have of him after was in
his old age, ch. viii. 1. We have him here active, 1. In the
reformation of Israel from their idolatry, ver. 3, 4. 2. In the
reviving of religion among them, ver. 5, 6. 3. In praying for them
against the invading Philistines (ver. 7-9), over whom God, in answer
to his prayer, gave them a glorious victory, ver. 10, 11. 4. In
erecting a thankful memorial of that victory, ver. 12. 5. In the
improvement of that victory, ver. 13, 14. 6. In the administration of
justice, ver. 15-17. And these were the things for which God was
preparing the designing him, in the early vouchsafements of his grace
to him.
The Ark at Kirjath-jearim. (b. c. 1099.)
1 And the men of Kirjath-jearim came, and fetched up the ark of the
Lord, and brought it into the house of Abinadab in the hill, and
sanctified Eleazar his son to keep the ark of the Lord. 2 And it came
to pass, while the ark abode in Kirjath-jearim, that the time was long;
for it was twenty years: and all the house of Israel lamented after the
Lord.
Here we must attend the ark to Kirjath-jearim, and then leave it there,
to hear not a word more of it except once (ch. xiv. 18), till David
fetched it thence, about forty years after, 1 Chron. xiii. 6.
I. We are very willing to attend it thither, for the men of
Beth-shemesh have by their own folly made that a burden which might
have been a blessing; and gladly would we see it among those to whom it
will be a savour of life unto life, for in every place where it has
been of late it has been a savour of death unto death. Now,
1. The men of Kirjath-jearim cheerfully bring it among them, v. 1. They
came, at the first word, and fetched up the ark of the Lord. Their
neighbours the Beth-shemites, were not more glad to get rid of it than
they were to receive it, knowing very well that what slaughter the ark
had made at Beth-shemesh was not an act of arbitrary power, but of
necessary justice, and those that suffered by it must blame themselves,
not the ark; we may depend upon the word which God hath said (Jer. xxv.
6), Provoke me not, and I will do you no hurt. Note, The judgments of
God on those who profane his ordinances should not make us afraid of
the ordinances, but of profaning them and making an ill use of them.
2. They carefully provided for its decent entertainment among them, as
a welcome guest, with true affection, and, as an honourable guest, with
respect and reverence.
(1.) They provided a proper place to receive it. They had no public
building to adorn with it, but they lodged it in the house of Abinadab,
which stood upon the highest ground, and, probably, was the best house
in their city; or perhaps the master of it was the most eminent man
they had for piety, and best affected to the ark. The men of
Beth-shemesh left it exposed upon a stone in the open field, and,
though it was a city of priests, none of them received it into his
house; but the men of Kirjath-jearim, though common Israelites, gave it
house-room, and no doubt the best-furnished room in the house to which
it was brought. Note, [1.] God will find out a resting-place for his
ark; if some thrust it from them, yet the hearts of others shall be
inclined to receive it. [2.] It is no new thing for God's ark to be
thrust into a private house. Christ and his apostles preached from
house to house when they could not have public places at command. [3.]
Sometimes priests are shamed and out-done in religion by common
Israelites.
(2.) They provided a proper person to attend it: They sanctified
Eleazar his son to keep it; not the father, either because he was aged
and infirm, or because he had the affairs of his house and family to
attend, from which they would not take him off. But the son, who, it is
probable, was a very pious devout young man, and zealously affected
towards the best things. His business was to keep the ark, not only
from being seized by malicious Philistines, but from being touched or
looked into by too curious Israelites. He was to keep the room clean
and decent in which the ark was, that, though it was in an obscure
place, it might no look like a neglected thing, which no man looked
after. It does not appear that this Eleazar was of the tribe of Levi,
much less of the house of Aaron, nor was it needful that he should, for
here was no altar either for sacrifice or incense, only we may suppose
that some devout Israelites would come and pray before the ark, and
those that did so he was there ready to attend and assist. For this
purpose they sanctified him, that is, by his own consent, they obliged
him to make this his business, and to give a constant attendance to it;
they set him apart for it in the name of all their citizens. This was
irregular, but was excusable because of the present distress. When the
ark has but recently come out of captivity we cannot expect it to be on
a sudden in its usual solemnity, but must take things as they are, and
make the best of them.
II. Yet we are very loth to leave it here, wishing it well at Shiloh
again, but that is made desolate (Jer. vii. 14), or at least wishing it
at Nob, or Gibeon, or wherever the tabernacle and the altars are; but,
it seems, it must lie by the way for want of some public-spirited men
to bring it to its proper place. 1. The time of its continuance here
was long, very long, above forty years it lay in these fields of the
wood, a remote, obscure, private place, unfrequented and almost
unregarded (v. 2): The time that the ark abode in Kirjath-jearim was
long, even till David fetched it thence. It was very strange that all
the time that Samuel governed the ark was never brought to its place in
the holy of holies, an evidence of the decay of holy zeal among them.
God suffered it to be so, to punish them for their neglect of the ark
when it was in its place and to show that the great stress which the
institution laid upon the ark was but typical of Christ, and those good
things to come which cannot be moved, Heb. ix. 23; xii. 27. It was a
just reproach to the priests that one not of their order was sanctified
to keep the ark. 2. Twenty years of this time had passed before the
house of Israel was sensible of the want of the ark. The Septuagint
read it somewhat more clearly than we do; and it was twenty years, and
(that is, when) the whole house of Israel looked up again after the
Lord. So long the ark remained in obscurity, and the Israelites were
not sensible of the inconvenience, nor ever made any enquiry after it,
what has become of it; though, while it was absent from the tabernacle,
the token of God's special presence was wanting, nor could they keep
the day of atonement as it should be kept. They were content with the
altars without the ark; so easily can formal professors rest satisfied
in a round of external performances, without any tokens of God's
presence or acceptance. But at length they bethought themselves, and
began to lament after the lord, stirred up to it, it is probable, by
the preaching of Samuel, with which an extraordinary working of the
Spirit of God set in. A general disposition to repentance and
reformation now appears throughout all Israel, and they begin to look
unto him whom they had slighted, and to mourn, Zech. xii. 10. Dr.
Lightfoot thinks this was a matter and time as remarkable as almost any
we read of in scripture; and that the great conversion, Acts 2 and 3,
is the only parallel to it. Note, (1.) Those that know how to value
God's ordinances cannot but reckon it a very lamentable thing to want
them. (2.) True repentance and conversion begin in lamenting after the
Lord; we must be sensible that by sin we have provoked him to withdraw
and are undone if we continue in a state of distance from him, and be
restless till we have recovered his favour and obtained his gracious
returns. It was better with the Israelites when they wanted the ark,
and were lamenting after it, than when they had the ark, and were
prying into it, or priding themselves in it. Better see people longing
in the scarcity of the means of grace than loathing in the abundance of
them.
3 And Samuel spake unto all the house of Israel, saying, If ye do
return unto the Lord with all your hearts, then put away the strange
gods and Ashtaroth from among you, and prepare your hearts unto the
Lord, and serve him only: and he will deliver you out of the hand of
the Philistines. 4 Then the children of Israel did put away Baalim
and Ashtaroth, and served the Lord only. 5 And Samuel said, Gather
all Israel to Mizpeh, and I will pray for you unto the Lord. 6 And
they gathered together to Mizpeh, and drew water, and poured it out
before the Lord, and fasted on that day, and said there, We have sinned
against the Lord. And Samuel judged the children of Israel in Mizpeh.
We may well wonder where Samuel was and what he was doing all this
while, for we have not had him so much as named till now, since ch. iv.
1, not as if he were unconcerned, but his labours among his people are
not mentioned till there appears the fruit of them. When he perceived
that they began to lament after the Lord he struck while the iron was
hot, and two things he endeavoured to do for them, as a faithful
servant of God and a faithful friend to the Israel of God:--
I. He endeavoured to separate between them and their idols, for there
reformation must begin. He spoke to all the house of Israel (v. 3),
going, as it should seem, from place to place, an itinerant preacher
(for we find not that they were gathered together till v. 5), and
wherever he came this was his exhortation, "If you do indeed return to
the Lord, as you seem inclined to do, by your lamentations for your
departure from him and his from you, then know, 1. That you must
renounce and abandon your idols, put away the strange gods, for your
God will admit no rival; put them away from you, each one from himself,
nay, and put them from among you, do what you can, in your places, to
rid them out of the country. Put away Baalim, the strange gods, and
Ashtaroth, the strange goddesses," for such also they had. Or Ashtaroth
is particularly named because it was the best-beloved idol, and that
which they were most wedded to. Note, True repentance strikes at the
darling sin, and will with a peculiar zeal and resolution put away
that, the sin which most easily besets us. 2. "That you must make a
solemn business of returning to God, and do it with a serious
consideration and a stedfast resolution, for both are included in
preparing the heart, directing, disposing, establishing, the heart unto
the Lord. 3. That you must be wholly for God, for him and no other,
serve him only, else you do not serve him at all so as to please him.
4. That this is the only way and a sure way to prosperity and
deliverance. Take this course, and he will deliver you out of the hand
of the Philistines; for it was because you forsook him and served other
gods that he delivered you into their hands." This was the purport of
Samuel's preaching, and it had a wonderfully good effect (v. 4): They
put away Baalim and Ashtaroth, not only quitted the worship of them,
but destroyed their images, demolished their altars, and quite
abandoned them. What have we to do any more with idols? Hos. xiv. 8;
Isa. xxx. 22.
II. He endeavoured to engage them for ever to God and his service. Now
that he had them in a good mind he did all he could to keep them in it.
1. He summons all Israel, at least by their elders, as their
representatives, to meet him at Mizpeh (v. 5), and there he promises to
pray for them. And it was worth while for them to come from the
remotest part of the country to join with Samuel in seeking God's
favour. Note, Ministers should pray for those to whom they preach, that
God by his grace would make the preaching effectual. And, when we come
together in religious assemblies, we must remember that it is as much
our business there to join in public prayers as it is to hear a sermon.
He would pray for them that, by the grace of God, they might be parted
from their idols, and that then, by the providence of God, they might
be delivered from the Philistines. Ministers would profit their people
more if they did but pray more for them.
2. They obey his summons, and not only come to the meeting, but conform
to the intentions of it, and appear there very well disposed, v. 6.
(1.) They drew water and poured it out before the Lord, signifying,
[1.] Their humiliation and contrition for sin, owning themselves as
water spilt upon the ground, which cannot be gathered up again (2 Sam.
xiv. 14), so mean, so miserable, before God, Ps. xxii. 14. The Chaldee
reads it, They poured out their hearts in repentance before the Lord.
They wept rivers of tears, and sorrowed after a godly sort, for it was
before the Lord and with an eye to him. [2.] Their earnest prayers and
supplications to God for mercy. The soul is, in prayer, poured out
before God, Ps. lxii. 8. [3.] Their universal reformation; they thus
expressed their willingness to part with all their sins, and to retain
no more of the relish or savour of them than the vessel does of the
water that is poured out of it. They were free and full in their
confession, and fixed in their resolution to cast away from them all
their transgressions. Israel is now baptized from their idols, so Dr.
Lightfoot. [4.] Some think it signifies their joy in the hope of God's
mercy, which Samuel had assured them of. This ceremony was used with
that signification at the feast of tabernacles, John vii. 37, 38, and
see Isa. xii. 3. Taking it in this sense, it must be read, They drew
water after they had fasted. In the close of their humiliation they
thus expressed their hope of pardon and reconciliation.
(2.) They fasted, abstained from food, afflicted their souls, so
expressing repentance and exciting devotion.
(3.) They made a public confession: We have sinned against the Lord, so
giving glory to God and taking shame to themselves. And, if we thus
confess our sins, we shall find our God faithful and just to forgive us
our sins.
3. Samuel judged them at that time in Mizpeh, that is, he assured them,
in God's name, of the pardon of their sins, upon their repentance, and
that God was reconciled to them. It was a judgment of absolution. Or he
received informations against those that did not leave their idols, and
proceeded against them according to law. Those that would not judge
themselves he judged. Or now he settled courts of justice among them,
and appointed the terms and circuits which he observed afterwards, v.
16. Now he set those wheels a-going; and, whereas he began to act as a
magistrate, to prevent their relapsing into those sins which now they
seemed to have renounced.
The Israelites Attacked by the Philistines; Samuel's Intercession for Israel.
(b. c. 1099.)
7 And when the Philistines heard that the children of Israel were
gathered together to Mizpeh, the lords of the Philistines went up
against Israel. And when the children of Israel heard it, they were
afraid of the Philistines. 8 And the children of Israel said to
Samuel, Cease not to cry unto the Lord our God for us, that he will
save us out of the hand of the Philistines. 9 And Samuel took a
sucking lamb, and offered it for a burnt offering wholly unto the Lord:
and Samuel cried unto the Lord for Israel; and the Lord heard him. 10
And as Samuel was offering up the burnt offering, the Philistines drew
near to battle against Israel: but the Lord thundered with a great
thunder on that day upon the Philistines, and discomfited them; and
they were smitten before Israel. 11 And the men of Israel went out of
Mizpeh, and pursued the Philistines, and smote them, until they came
under Beth-car. 12 Then Samuel took a stone, and set it between
Mizpeh and Shen, and called the name of it Ebenezer, saying, Hitherto
hath the Lord helped us.
Here, I. The Philistines invade Israel (v. 7), taking umbrage from that
general meeting for repentance and prayer as if it had been a
rendezvous for war, and, if so, they thought it prudent to keep the war
out of their own country. They had no just cause for this suspicion;
but those that seek to do mischief to others will be forward to imagine
that others design mischief to them. Now see here, 1. How evil
sometimes seems to come out of good. The religious meeting of the
Israelites at Mizpeh brought trouble upon them from the Philistines,
which perhaps tempted them to wish they had staid at home and to blame
Samuel for calling them together. But we may be in God's way and yet
meet with distress; nay, when sinners begin to repent and reform, they
must expect that Satan will muster all his force against them, and set
his instruments on work to the utmost to oppose and discourage them.
But, 2. How good is, at length, brought out of that evil. Israel could
never be threatened more seasonably than at this time, when they were
repenting and praying, nor could they have been better prepared to
receive the enemy; nor could the Philistines have acted more impolitely
for themselves than to make war upon Israel at this time, when they
were making their peace with God. But God permitted them to do it, that
he might have an opportunity immediately of crowning his people's
reformation with tokens of his favour, and of confirming the words of
his messenger, who had assured them that if they repented God would
deliver them out of the hand of the Philistines. Thus he makes man's
wrath to praise him, and serves the purposes of his grace to his people
even by the malicious designs of their enemies against them, Mic. iv.
11, 12.
II. Israel cleaves closely to Samuel, as their best friend, under God,
in this distress; though he was no military man, nor ever celebrated as
a mighty man of valour, yet, being afraid of the Philistines, for whom
they thought themselves an unequal match, they engaged Samuel's prayers
for them: Cease not to cry unto the Lord our God for us, v. 8. They
were here unarmed, unprepared for war, come together to fast and pray,
not to fight; prayers and tears therefore being all the weapons many of
them are now furnished with, to these they have recourse. And, knowing
Samuel to have a great interest in heaven, they earnestly beg of him to
improve it for them. They had reason to expect it, because he had
promised to pray for them (v. 5), had promised them deliverance from
the Philistines (v. 3), and they had been observant of him in all that
which he had spoken to them from the Lord. Thus those who sincerely
submit to Christ, as their lawgiver and judge, need not doubt of their
interest in his intercession. They were very solicitous that Samuel
should not cease to pray for them: what military preparations were to
be made they would undertake them, but let him continue instant in
prayer, perhaps remembering that when Moses did but let down his hand
ever so little Amalek prevailed. O what a comfort is it to all
believers that our great intercessor above never ceases, is never
silent, for he always appears in the presence of God for us!
III. Samuel intercedes with God for them, and does it by sacrifice, v.
9. He took a sucking lamb, and offered it for a burnt-offering, a whole
burnt-offering, to the Lord, and, while the sacrifice was in burning,
with the smoke of it his prayers ascended up to heaven for Israel.
Observe, 1. He made intercession with a sacrifice. Christ intercedes in
the virtue of his satisfaction, and in all our prayers we must have an
eye to his great oblation, depending upon that for audience and
acceptance. Samuel's sacrifice without his prayer would have been an
empty shadow, his prayer without the sacrifice would not have been so
prevalent, but both together teach us what great things we may expect
from God in answer to those prayers which are made with faith in
Christ's sacrifice. 2. It was a burnt-offering, which was offered
purely for the glory of God, so intimating that the great plea he
relied on in his prayer was taken from the honour of God. "Lord, help
thy people now for thy name's sake." When we endeavour to give glory to
God we may hope he will, in answer to our prayers, work for his own
glory. 3. It was but one sucking lamb that he offered; for it is the
integrity and intention of the heart that God looks at, more than the
bulk or number of the offerings. This one lamb (typifying the Lamb of
God) was more acceptable than thousands of rams or bullocks would have
been without faith and prayer. Samuel was no priest, but he was a
Levite and a prophet; the case was extraordinary, and what he did was
by special direction, and therefore was accepted of God. And justly was
this reproach put upon the priests because they had corrupted
themselves.
IV. God gave a gracious answer to Samuel's prayer (v. 9): The Lord
heard him. He was himself a Samuel, asked of God, and many a Samuel,
many a mercy in answer to prayer, God gave him. Sons of prayer should
be famous for praying, as Samuel was among those that call upon his
name, Ps. xcix. 6. The answer was a real answer: the Philistines were
discomfited (v. 10, 11), totally routed, and that in such a manner as
highly magnified the prayer of Samuel, the power of God, and the valour
of Israel. 1. The prayer of Samuel was honoured; for at the very time
when he was offering up his sacrifice, and his prayer with it, the
battle began, and turned immediately against the Philistines. Thus
while he was yet speaking God heard, and answered in thunder, Isa. lxv.
24. God showed that it was Samuel's prayer and sacrifice that he had
respect to, and hereby let Israel know that as in a former engagement
with the Philistines he had justly chastised their presumptuous
confidence in the presence of the ark, on the shoulders of two profane
priests, so now he graciously accepted their humble dependence upon the
prayer of faith from the mouth and heart of a pious prophet. 2. The
power of God was greatly honoured; for he took the work into his own
hand, and discomfited them, not with great hail-stones, which would
kill them (as Josh. x. 11), but with a great thunder, which frightened
them and put them into such terror and consternation that they fainted
away, and became a very easy prey to the sword of Israel, before whom,
being thus confounded, they were smitten. Josephus adds that the earth
quaked under them when first they made the onset and in many places
opened and swallowed them up, and that, besides the terror of the
thunder, their faces and hands were burnt with lightning, which obliged
them to shift for themselves by flight. And, being thus driven to their
heels by the immediate hand of God (whom they feared not so much as
they had feared his ark, ch. iv. 7), then, 3. Honour was put upon the
hosts of Israel; they were made use of for the completing of the
victory, and had the pleasure of triumphing over their oppressors: They
pursued the Philistines, and smote them. How soon did they find the
benefit of their repentance, and reformation, and return to God! Now
that they have thus engaged him for them none of their enemies can
stand before them.
V. Samuel erected a thankful memorial of this victory, to the glory of
God and for the encouragement of Israel, v. 12. He set up an Eben-ezer,
the stone of help. If ever the people's hard hearts should lose the
impressions of this providence, this stone would either revive the
remembrance of it, and make them thankful, or remain a standing witness
against them for their unthankfulness. 1. The place where this memorial
was set up was the same where, twenty years before, the Israelites were
smitten before the Philistines, for that was beside Eben-ezer, ch. iv.
1. The sin which procured that defeat formerly being pardoned upon
their repentance, the pardon was sealed by this glorious victory in the
very same place where they then suffered loss; see Hos. i. 10. 2.
Samuel himself took care to set up this monument. He had been
instrumental by prayer to obtain the mercy, and therefore he thought
himself in a special manner obliged to make this grateful
acknowledgement of it. 3. The reason he gives for the name is, Hitherto
the Lord hath helped us, in which he speaks thankfully of what was
past, giving the glory of the victory to God only, who had added this
to all his former favours; and yet he speaks somewhat doubtfully for
the future: "Hitherto things have done well, but what God may yet do
with us we know not, that we refer to him; but let us praise him for
what he has done." Note, The beginnings of mercy and deliverance are to
be acknowledged by us with thankfulness so far as they go, though they
be not completely finished, nay, though the issue seem uncertain.
Having obtained help from God, I continue hitherto, says blessed Paul,
Acts xxvi. 22.
The Defeat of the Philistines. (b. c. 1092.)
13 So the Philistines were subdued, and they came no more into the
coast of Israel: and the hand of the Lord was against the Philistines
all the days of Samuel. 14 And the cities which the Philistines had
taken from Israel were restored to Israel, from Ekron even unto Gath;
and the coasts thereof did Israel deliver out of the hands of the
Philistines. And there was peace between Israel and the Amorites. 15
And Samuel judged Israel all the days of his life. 16 And he went
from year to year in circuit to Bethel, and Gilgal, and Mizpeh, and
judged Israel in all those places. 17 And his return was to Ramah;
for there was his house; and there he judged Israel; and there he built
an altar unto the Lord.
We have here a short account of the further good services that Samuel
did to Israel. Having parted them from their idols, and brought them
home to their God, he had put them into a capacity of receiving further
benefits by his ministry. Having prevailed in that, he becomes, in
other instances, a great blessing to them; yet, writing it himself, he
is brief in the relation. We are not told here, but it appears (2
Chron. xxxv. 18) that in the days of Samuel the prophet the people of
Israel kept the ordinance of the passover with more than ordinary
devotion, notwithstanding the distance of the ark and the desolations
of Shiloh. Many good offices, no doubt, he did for Israel, but here we
are only told how instrumental he was, 1. In securing the public peace
(v. 13): "In his days the Philistines came no more into the coast of
Israel, made no inroads or incursions upon them; they perceived that
God now fought for Israel and that his hand was against the
Philistines, and this kept them in awe, and restrained the remainder of
their wrath." Samuel was a protector and deliverer to Israel, not by
dint of sword, as Gideon, nor by strength of arm, as Samson, but by the
power of prayer to God and carrying on a work of reformation among the
people. Religion and piety are the best securities of a nation. 2. In
recovering the public rights, v. 14. By his influence Israel had the
courage to demand the cities which the Philistines had unjustly taken
from them and had long detained; and the Philistines, not daring to
contend with one that had so great an interest in heaven, tamely
yielded to the demand, and restored (some think) even Ekron and Gath,
two of the capital cities, though afterwards they retook them; others
think some small towns that lay between Ekron and Gath, which were
forced out of the Philistines' hands. This they got by their
reformation and religion, they got ground of their enemies and got
forward in their affairs. It is added, There was peace between Israel
and the Amorites, that is, the Canaanites, the remains of the natives.
Not that Israel made any league with them, but they were quiet, and not
so mischievous to Israel as they had sometimes been. Thus when a man's
ways please the Lord he maketh even his enemies to be at peace with him
and give him no disturbance, Prov. xvi. 7. 3. In administering public
justice (v. 15, 16): He judged Israel; as a prophet he taught them
their duty and reproved them for their sins, which is called judging,
Ezek. xx. 4; xxii. 2. Moses judged Israel when he made them know the
statutes of God and his laws (Exod. xviii. 16); and thus Samuel judged
them to the last, even after Saul was made king; so he promised them
then, when Saul was inaugurated (ch. xii. 23), I will not cease to
teach you the good and the right way. As a magistrate, he received
appeals from the inferior courts and gave judgment upon them, tried
causes and determined them, tried prisoners and acquitted or condemned
them, according to the law. This he did all his days, till he grew old
and past service, and resigned to Saul; and afterwards he exercised
authority when application was made to him; nay, he judged even Agag,
and Saul himself. But when he was in his prime he rode the circuit, for
the convenience of the country, at least of that part of it which lay
most under his influence. He kept courts at Beth-el, Gilgal, and
Mizpeh, all in the tribe of Benjamin; but his constant residence was at
Ramah, his father's city, and there he judged Israel, thither they
resorted to him from all parts with their complaints, v. 17. 4. In
keeping up the public exercises of religion; for there, where he lived,
he built an altar to the Lord, not in contempt of the altar that was at
Nob, or Gibeon, or wherever the tabernacle was; but divine justice
having laid Shiloh waste, and no other place being yet chosen for them
to bring their offerings to (Deut. xii. 11), he looked upon the law
which confined them to one place to be for the present suspended, and
therefore, being a prophet, and under divine direction, he did as the
patriarchs did, he built an altar where he lived, both for the use of
his own family and for the good of the country that resorted to it.
Great men should use their wealth, power, and interest, for the keeping
up of religion in the places where they live.
__________________________________________________________________
F I R S T S A M U E L
CHAP. VIII.
Things went so very well with Israel, in the chapter before, under
Samuel's administration, that, methinks, it is a pity to find him so
quickly, as we do in this chapter, old, and going off, and things
working towards a revolution. But so it is; Israel's good days seldom
continue long. We have here, I. Samuel decaying, ver. 1. II. His sons
degenerating, ver. 2, 3. III. Israel discontented with the present
government and anxious to see a change. For 1. They petition Samuel to
set a king over them, ver. 4, 5. 2. Samuel brings the matter to God,
ver. 6. 3. God directs him what answer to give them, by way of reproof
(ver. 7, 8), and by way of remonstrance, setting forth the consequences
of a change of the government, and how uneasy they would soon be under
it, ver. 9-18. 4. They insist upon their petition, ver. 19, 20. 5.
Samuel promises them, from God, that they shall shortly be gratified,
ver. 21, 22. Thus hard is it for people to know when they are well off.
The Wickedness of Samuel's Sons. (b. c. 1075.)
1 And it came to pass, when Samuel was old, that he made his sons
judges over Israel. 2 Now the name of his firstborn was Joel; and the
name of his second, Abiah: they were judges in Beer-sheba. 3 And his
sons walked not in his ways, but turned aside after lucre, and took
bribes, and perverted judgment.
Two sad things we find here, but not strange things:--1. A good and
useful man growing old and unfit for service (v. 1): Samuel was old,
and could not judge Israel, as he had done. He is not reckoned to be
past sixty years of age now, perhaps not so much; but he was a man
betimes, was full of thoughts and cared when he was a child, which
perhaps hastened the infirmities of age upon him. The fruits that are
the first ripe keep the worst. He had spent his strength and spirits in
the fatigue of public business, and now, if he think to shake himself
as at other times, he finds he is mistaken: old age has cut his hair.
Those that are in the prime of their time ought to be busy in doing the
work of life: for, as they go into years, they will find themselves
less disposed to it and less able for it. 2. The children of a good man
turning aside, and not treading in his steps. Samuel had given his sons
so good an education, and they had given him such good hopes of their
doing well, and gained such a reputation in Israel, that he made them
judges, assistants to him awhile, and afterwards deputies under him at
Beer-sheba, which lay remote from Ramah, v. 2. Probably the southern
countries petitioned for their residence there, that they might not be
necessitated to travel far with their causes. We have reason to think
that Samuel gave them their commissions, not because they were his sons
(he had no ambition to entail the government upon his family, any more
than Gideon had), but because, for aught that yet appeared, they were
men very fit for the trust; and none so proper to ease the aged judge,
and take some of the burden off him, as (cæteris paribus--other things
being equal) his own sons, who no doubt were respected for their good
father's sake, and, having such an advantage at setting out, might soon
have been great if they had but been good. But, alas! his sons walked
not in his ways (v. 3), and, when their character was the reverse of
his, their relation to so good a man, which otherwise would have been
their honour, was really their disgrace. Degeneranti genus
opprobrium--A good extraction is a reproach to him that degenerates
from it. Note, Those that have the most grace themselves cannot give
grace to their children. It has often been the grief of good men to see
their posterity, instead of treading in their steps, trampling upon
them, and, as Job speaks, marring their path. Nay, many that have begun
well, promised fair, and set out in the right path, so that their
parents and friends have had great hopes of them, yet afterwards have
turned aside to by-paths, and been the grief of those of whom they
should have been the joy. When Samuel's sons were made judges, and
settled at a distance from him, then they discovered themselves. Thus,
(1.) Many that have been well educated, and have conducted themselves
well while they were under their parents' eye, when they have gone
abroad into the world and set up for themselves have proved bad. Let
none therefore be secure either of themselves or theirs, but depend on
divine grace. (2.) Many that have done well in a state of meanness and
subjection have been spoiled by preferment and power. Honours change
men's minds, and too often for the worse. It does not appear that
Samuel's sons were so profane and vicious as Eli's sons; but, whatever
they were in other respects, they were corrupt judges, they turned
aside after lucre, after the mammon of unrighteousness, so the Chaldee
reads it. Note, The love of money is the root of all evil. It is
pernicious in any, but especially in judges. Samuel had taken no bribes
(ch. xii. 3), but his sons had, though, no doubt, he warned them
against it when he made them judges; and then they perverted judgment.
In determining controversies, they had an eye to the bribe, not to the
law, and enquired who bid highest, not who had right on his side. It is
sad with a people when the public justice that should do them right,
being perverted, does them the greatest wrong.
The People Desire a King; God's Answer to Israel; The People Insist on Having
a King. (b. c. 1075.)
4 Then all the elders of Israel gathered themselves together, and came
to Samuel unto Ramah, 5 And said unto him, Behold, thou art old, and
thy sons walk not in thy ways: now make us a king to judge us like all
the nations. 6 But the thing displeased Samuel, when they said, Give
us a king to judge us. And Samuel prayed unto the Lord. 7 And the
Lord said unto Samuel, Hearken unto the voice of the people in all that
they say unto thee: for they have not rejected thee, but they have
rejected me, that I should not reign over them. 8 According to all
the works which they have done since the day that I brought them up out
of Egypt even unto this day, wherewith they have forsaken me, and
served other gods, so do they also unto thee. 9 Now therefore hearken
unto their voice: howbeit yet protest solemnly unto them, and shew them
the manner of the king that shall reign over them. 10 And Samuel told
all the words of the Lord unto the people that asked of him a king.
11 And he said, This will be the manner of the king that shall reign
over you: He will take your sons, and appoint them for himself, for his
chariots, and to be his horsemen; and some shall run before his
chariots. 12 And he will appoint him captains over thousands, and
captains over fifties; and will set them to ear his ground, and to reap
his harvest, and to make his instruments of war, and instruments of his
chariots. 13 And he will take your daughters to be confectionaries,
and to be cooks, and to be bakers. 14 And he will take your fields,
and your vineyards, and your oliveyards, even the best of them, and
give them to his servants. 15 And he will take the tenth of your
seed, and of your vineyards, and give to his officers, and to his
servants. 16 And he will take your menservants, and your
maidservants, and your goodliest young men, and your asses, and put
them to his work. 17 He will take the tenth of your sheep: and ye
shall be his servants. 18 And ye shall cry out in that day because of
your king which ye shall have chosen you; and the Lord will not hear
you in that day. 19 Nevertheless the people refused to obey the voice
of Samuel; and they said, Nay; but we will have a king over us; 20
That we also may be like all the nations; and that our king may judge
us, and go out before us, and fight our battles. 21 And Samuel heard
all the words of the people, and he rehearsed them in the ears of the
Lord. 22 And the Lord said to Samuel, Hearken unto their voice, and
make them a king. And Samuel said unto the men of Israel, Go ye every
man unto his city.
We have here the starting of a matter perfectly new and surprising,
which was the setting up of kingly government in Israel. Perhaps the
thing had been often talked of among them by those that were given to
change and affected that which looked great. But we do not find that it
was ever till now publicly proposed and debated. Abimelech was little
better than a titular king, though he is said to reign over Israel
(Judges ix. 22), and perhaps his fall had for a great while rendered
the title of king odious in Israel, as that of Tarquinius did among the
Romans; but, if it had, by this time the odium was worn off, and some
bold steps are here taken towards so great a revolution as that
amounted to. Here is,
I. The address of the elders to Samuel in this matter (v. 4, 5): They
gathered themselves together, by common consent; and not in a riotous
tumultuous manner, but with the respect due to his character, they came
to him to his house as Ramah with their address, which contained,
1. A remonstrance of their grievances: in short, Thou art old, and thy
sons walk not in thy ways. Many a fairer occasion that people had had
to ask a king, when they were oppressed by their neighbours or
embroiled at home for want of a king in Israel, but a small thing will
serve factious spirits for a colour to desire a change. (1.) It was
true that Samuel was old; but if that made him less able to ride the
circuit, and sit long on the bench, yet it made him the more wise and
experienced, and, upon that account, the fitter to rule. If he was old,
had he not grown old in their service? And it was very unkind,
ungrateful, nay, and unjust, to cast him off when he was old, who had
spent his days in doing them good. God had saved his youth from being
despicable (ch. iii. 20), yet they make his old age so, which should
have been counted worthy of double honour. If old people be upbraided
with their infirmities, and laid aside for them, let them not think it
strange; Samuel himself was so. (2.) It was true that his sons did not
walk in his ways; the more was his grief, but they could not say it was
his fault: he had not, like Eli, indulged them in their badness, but
was ready to receive complaints against them. And, if that had been the
thing desired, we may well suppose, upon the making out of the charge
of bribery against them he would have superseded their commissions and
punished them. But this would not content the elders of Israel; they
had another project in their head.
2. A petition for the redress of these grievances, by setting a king
over them: Make us a king to judge us like all the nations. Thus far it
was well, that they did not rise up in rebellion against Samuel and set
up a king for themselves, vi et armis--by force; but they applied to
Samuel, God's prophet, and humbly begged of him to do it. But it
appears by what follows that it was an evil proposal and ill made, and
was displeasing to God. God designed them a king, a man after his own
heart, when Samuel was dead; but they would anticipate God's counsel,
and would have one now that Samuel was old. They had a prophet to judge
them, that had immediate correspondence with heaven, and therein they
were great and happy above any nation, none having God so nigh unto
them as they had, Deut. iv. 7. But this would not serve; they must have
a king to judge them with external pomp and power, like all the
nations. A poor prophet in a mantle, though conversant in the visions
of the Almighty, looked mean in the eyes of those who judged by outward
appearance; but a king in a purple robe, with his guards and officers
of state, would look great: and such a one they must have. They knew it
was in vain to court Samuel to take upon him the title and dignity of a
king, but he must appoint them one. They do not say, "Give us a king
that is wise and good, and will judge better than thy sons do," but,
"Give us a king," any body that will but make a figure. Thus foolishly
did they forsake their own mercies, and, under pretence of advancing
the dignity of their nation to that of their neighbours, did really
thrust themselves down from their own excellency, and profane their
crown by casting it to the ground.
II. Samuel's resentment of this address, v. 6. Let us see how he took
it. 1. It cut him to the heart. Probably it was a surprise to him, and
he had not any intimation before of their design, which made it the
more grievous. The thing displeased Samuel; not when they upbraided him
with his own infirmities and his children's irregularities (he could
patiently bear what reflected on himself and his own family), but it
displeased him when they said, Give us a king to judge us, because that
reflected upon God and his honour. 2. It drove him to his knees; he
gave them no answer for the present, but took time to consider of what
they proposed, and prayed unto the Lord for direction what to do,
spreading the case before him and leaving it with him, and so making
himself easy. Samuel was a man much in prayer, and we are encouraged in
every thing to make our requests known to God, Phil. iv. 6. When any
thing disturbs us, it is our interest, as well as our duty, to show
before God our trouble, and he gives us leave to be humbly free with
him.
III. The instruction God gave him concerning this matter. Those that in
straits seek to God shall find him nigh unto them, and ready to direct
them. He tells him,
1. That which would be an allay to his displeasure. Samuel was much
disturbed at the proposal: it troubled him greatly to see his prophetic
office thus slighted, and all the good turns he had done to Israel thus
ungratefully returned; but God tells him he must not think it either
hard or strange. (1.) He must not think it hard that they had put this
slight upon him, for they had herein put a slight upon God himself:
"They have not rejected thee only, but they have rejected me. I share
with thee in the affront," v. 7. Note, If God interest himself in the
indignities that are done us, and the contempts that are put upon us,
we may well afford to bear them patiently; nor need we think the worse
of ourselves if for his sake we bear reproach (Ps. lxix. 7), but rather
rejoice and count it an honour, Col. i. 24. Samuel must not complain
that they were weary of his government, though just and gentle, for
really they were weary of God's government; this was what they
disliked: They have rejected me, that I should not reign over them. God
reigns over the heathen (Ps. xlvii. 8), over all the world, but the
government of Israel had hitherto been, in a more peculiar manner than
ever any government was, a Theocracy, a divine government; their judges
had their call and commission immediately from God; the affairs of
their nation were under his peculiar direction. As the constitution, so
the administration of their government, was by Thus saith the Lord;
this method they were weary of, though it was their honour and safety,
above any thing, so long as they kept in with God. They were indeed so
much the more exposed to calamities if they provoked God to anger by
sin, and found they could not transgress at so cheap a rate as other
nations could, which perhaps was the true reason why they desired to
stand upon the same terms with God that other nations did. (2.) He must
not think it strange, nor marvel at the matter, for they do as they
always have done: According to all the works which they have done,
since the day that I brought them out of Egypt, so do they unto thee,
v. 8; They had at first been so very respectful and obsequious to
Samuel that he began to hope they were cured of their old stubborn
disposition; but now he found himself deceived in them, and must not be
surprised at it. They had always been rude to their governors, witness
Moses and Aaron; nay, They have forsaken me and served other gods; the
greatness of their crime, in affecting new gods, may make this crime of
affecting new governors seem little. Samuel might expect they would
deal treacherously, for they were called transgressors from the womb,
Isa. xlviii. 8. This had been their manner from their youth up, Jer.
xxii. 21.
2. He tells him that which would be an answer to their demand. Samuel
would not have known what to say if God had not instructed him. Should
he oppose the motion, it would bespeak a greater fondness of power and
dominion than did become a prophet, and an indulgence of his sons.
Should he yield to the motion, it would look like the betraying of his
trust, and he would become accessory to all the bad consequences of a
change. Aaron sinned in gratifying the people when they said, Make us
gods; Samuel dares not therefore comply with them when they say, Make
us a king, but he gives them, with assurance, the answer God sent them.
(1.) He must tell them that they shall have a king. Hearken to the
voice of the people, v. 7, and again, v. 9. Not that God was pleased
with their request, but, as sometimes he crosses us in love, so at
other times he gratifies us in wrath; he did so here. When they said,
Give us a king and princes he gave them a king in his anger (see Hos.
xiii. 10, 11), as he gave them quails, Ps. cvi. 15; lxxviii. 29. God
bade Samuel humour them in this matter, [1.] That they might be beaten
with their own rod, and might feel, to their cost, the difference
between his government and the government of a king; see 2 Chron. xii.
8. It soon appeared how much worse their condition was, in all
respects, under Saul, than it had been under Samuel. [2.] To prevent
something worse. If they were not gratified, they would either rise in
rebellion against Samuel or universally revolt from their religion and
admit the gods of the nations, that they might have kings like them.
Rather than so, let them have a king. [3.] God knows how to bring glory
to himself out of it, and to serve his own wise purposes even by their
foolish counsels.
(2.) But he must tell them, withal, that when they have a king they
will soon have enough of him, and will, when it is too late, repent of
their choice. This he must protest solemnly to them (v. 9), that, if
they would have a king to rule them, as the eastern kings ruled their
subjects, they would find the yoke exceedingly heavy. They looked only
at the pomp or magnificence of a king, and thought that would make
their nation great and considerable among its neighbours, and would
strike a terror upon their enemies; but he must bid them consider how
they would like to bear the charges of that pomp, and how they would
endure that arbitrary power which the neighbouring kings assumed. Note,
Those that set their hearts inordinately upon any thing in this world
ought, for the moderating of their desires, to consider the
inconveniences as well as the conveniences that will attend it, and to
set the one over against the other in their thoughts. Those that submit
to the government of the world and the flesh are told plainly what hard
masters they are, and what a tyranny the dominion of sin is; and yet
they will exchange God's government for it.
IV. Samuel's faithful delivery of God's mind to them, v. 10. He told
them all the words of the Lord, how ill he resented it, that he
construed it a rejecting of him, and compared it with their serving
other gods,--that he would grant their request if they insisted on it,
but withal had ordered him to represent to them the certain
consequences of their choice, that they would be such that if they had
any reason left them, and would allow themselves to consult their own
interest, they would withdraw their petition, and beg to continue as
they were. Accordingly he lays before them, very particularly, what
would be, not the right of a king in general, but the manner of the
king that should reign over them, according to the pattern of the
nations, v. 11. Samuel does not speak (as bishop Patrick expounds it)
of a just and honest right of a king to do these things, for his right
is quite otherwise described in that part of Moses's law which concerns
the king's duty, but such a right as the kings of the nations had then
acquired. This shall be the manner of the king, that is, "thus he must
support his dignity at the expense of that which is dearest to you, and
thus he will abuse his power, as those that have power are apt to do;
and, having the militia in his hand, you will be under a necessity of
submitting to him."
1. If they will have such a king as the nations have, let them
consider, (1.) That king must have a great retinue, abundance of
servants to wait on him, grooms to look after his chariots and horses,
gentlemen to ride about with him, and footmen to run before his
chariots. This is the chief grandeur of princes, and the imaginary
glory of great men, to have a multitude of attendants. And whence must
he have these? "Why, he will take your sons, who are free-born, have a
liberal education, and whom you now have at your own disposal, and will
appoint them for himself," v. 11. They must wait upon him, and be at
his beck; those that used to work for their parents and themselves must
work for him, ear his ground, and reap his harvest (v. 12), and count
it their preferment too, v. 16. This would be a great change. (2.) He
must keep a great table; he will not be content to dine with his
neighbours upon a sacrifice, as Samuel used to do (ch. ix. 13); but he
must have a variety of dainty dishes, forced meats, and sweet-meats,
and delicate sauces; and who must prepare him these? "Why, he will take
your daughters, the most ingenious and handy of them, whom you hoped to
prefer to houses and tables of their own; and, whether you be willing
or no, they must be his confectioners, and cooks, and bakers, and the
like." (3.) "He must needs have a standing army, for guards and
garrisons; and your sons, instead of being elders of your cities, and
living in quiet and honour at home, must be captains over thousands and
captains over fifties, and must be disposed of at the pleasure of the
sovereign." (4.) "You may expect that he will have great favourites,
whom, having dignified and ennobled, he must enrich, and give them
estates suitable to their honour; and which way can he do that, but out
of your inheritances? v. 14. He will take your fields and vineyards,
which descended to you from your ancestors, and which you hoped to
leave to your posterity after you, even the best of them; and will not
only take them to himself (you could bear that better), but he will
give them to his servants, who will be your masters, and bear rule over
that for which you have laboured, How will you like that?" (5.) "He
must have great revenues to maintain his grandeur and power with; and
whence must he have them but from you? He will take the tenth of the
fruits of your ground (v. 15), and your cattle, v. 17. You think the
tenths, the double tenths, which the law of God has appointed for the
support of the church, grievous enough, and grudge the payment of them;
but, if you have a king, there must issue another tenth out of your
estates, which will be levied with more rigour, for the support of the
royal dignity. Consider the expense with the magnificence, and whether
it will quit cost."
2. These would be their grievances, and, (1.) They would have none but
God to complain to. Once they complained to the prince himself, and
were answered, according to the manner of the king, Your yoke is heavy,
and I will add to it, 1 Kings xii. 11. (2.) When they complained to God
he would not hear them, v. 18. Nor could they expect that he should,
both because they had been deaf to his calls and admonitions, and this
trouble, in particular, they had brought upon themselves by rejecting
him, and would not believe when he told them what would come of it.
Note, When we bring ourselves into distress by our own irregular
desires and projects we justly forfeit the comfort of prayer and the
benefit of divine aids, and, if God be not better to us than we
deserve, must have our relief in our own hands, and then it is bad with
us.
V. The people's obstinacy in their demand, v. 19, 20. One would think
such a representation of the consequences as this was, coming from God
himself, who can neither deceive by his word nor be deceived in his
knowledge, should have prevailed with them to waive their request: but
their hearts were upon it, right or wrong, good or evil: "We will have
a king over us, whatever God or Samuel say to the contrary; we will
have a king, whatever it cost us, and whatever inconvenience we bring
upon ourselves or our posterity by it." See their folly. 1. They were
quite deaf to reason and blind to their own interest. They could not
answer Samuel's arguments against it, nor deny the force of them, and
yet they grow more violent in their request, and more insolent. Before
it was, "Pray, make us a king;" now it is, "Nay, but we will have a
king; yea, that we will, because we will; nor will we bear to have any
thing said against it." See the absurdity of inordinate desires, and
how they rob men of their reason. 2. They could not stay God's time.
God had intimated to them in the law that, in due time, Israel should
have a king (Deut. xvii. 14, 15), and perhaps they had some intimation
that the time was at hand; but they are all in haste: "We, in our day,
will have this king over us." Could they but have waited ten or twelve
years longer they would have had David, a king of God's giving in
mercy, and all the calamities that attended the setting up of Saul
would have been prevented. Sudden resolves and hasty desires make work
for a long and leisurely repentance. 3. That which they aimed at in
desiring a king was not only, as before, that they might be like the
nations, and levelled with the one above whom God had so far advanced
them, but that they might have one to judge them, and to go out before
them when they took the field, and to fight their battles. Foolish
people and unwise! Could they ever desire a battle better fought for
them that the last was, by Samuel's prayer and God's thunder? ch. vii.
10. Was victory hereby too sure to them? And were they fond of trying
the chance of war at the same uncertainty that others did? So sick, it
seems, were they of their privileges: and what was the issue? Their
first king was slain in a battle, which none of their judges ever were;
so was Josiah, one of the last and best.
VI. The dismissing of them with an intimation that very shortly they
should have what they asked. 1. Samuel rehearsed all their words in the
ears of the Lord, v. 21. Not but that God perfectly knew it, without
Samuel's report; but thus he dealt faithfully between God and Israel,
as a prophet, returning the answer to him that sent him; and thus he
waited on God for further direction. God is fully acquainted with the
state of the case we are in care and doubt about, but he will know it
from us. His rehearsing it in the ears of the Lord intimates that it
was done in private; for the people were not disposed to join with him
in prayer to God for direction in this matter; also it bespeaks a holy
familiarity, to which God graciously admits his people: they speak in
the ears of the Lord, as one friend whispers with another; their
communion with God is meat they have to eat which the world knows not
of, John iv. 32. 2. God gave direction that they should have a king,
since they were so inordinately set upon it (v. 22): "Make them a king,
and let them make their best of him, and thank themselves if that very
pomp and power which they are so eager to see their sovereign in be
their plague and burden." So he gave them up to their own hearts'
lusts. Samuel told them this, but sent them home for the present, every
man to his city; for the designation of the person must be left to God;
they had now no more to do. When God saw fit to notify the choice to
Samuel they should hear further from him; in the mean time let them
keep the peace and expect the issue.
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F I R S T S A M U E L
CHAP. IX.
Samuel had promised Israel, from God, that they should have a king; it
is strange that the next news is not of candidates setting up for the
government, making an interest in the people, or recommending
themselves to Samuel, and, by him, to God, to be put in nomination. Why
does not the prince of the tribe of Judah, whoever he is, look about
him now, remembering Jacob's entail of the sceptre on that tribe? Is
there never a bold aspiring man in Israel, to say, "I will be king, if
God will choose me?" No, none appears, whether it is owing to a
culpable mean-spiritedness or a laudable humility I know not; but
surely it is what can scarcely be paralleled in the history of any
kingdom; a crown, such a crown, set up, and nobody bids for it. Most
governments began in the ambition of the prince to rule, but Israel's
in the ambition of the people to be ruled. Had any of those elders who
petitioned for a king afterwards petitioned to be king, I should have
suspected that person's ambition to have been at the bottom of the
motion; but now (let them have the praise of what was good in them) it
was not so. God having, in the law, undertaken to choose their king
(Deut. xvii. 15), they all sit still, till they hear from heaven, and
that they do in this chapter, which begins the story of Saul, their
first king, and, by strange steps of Providence, brings him to Samuel
to be anointed privately, and so to be prepared for an election by lot,
and a public commendation to the people, which follows in the next
chapter. Here is, I. A short account of Saul's parentage and person,
ver. 1, 2. II. A large and particular account of the bringing of him to
Samuel, to whom he had been before altogether a stranger. 1. God, by
revelation, had told Samuel to expect him, ver. 15, 16. 2. God, by
providence, led him to Samuel. (1.) Being sent to seek his father's
asses, he was at a loss, ver. 3-5. (2.) By the advice of his servant,
he determined to consult Samuel, ver. 6-10. (3.) By the direction of
the young maidens, he found him out, ver. 11-14. (4.) Samuel, being
informed of God concerning him (ver. 17), treated him with respect in
the gate (ver. 18-21), in the dining-room (ver. 22-24), and at length
in private, where he prepared him to hear the surprising news that he
must be king, ver. 25-27. And these beginnings would have been very
hopeful and promising if it had not been that the sin of the people was
the spring of this great affair.
The Parentage of Saul. (b. c. 1075.)
1 Now there was a man of Benjamin, whose name was Kish, the son of
Abiel, the son of Zeror, the son of Bechorath, the son of Aphiah, a
Benjamite, a mighty man of power. 2 And he had a son, whose name was
Saul, a choice young man, and a goodly: and there was not among the
children of Israel a goodlier person than he: from his shoulders and
upward he was higher than any of the people.
We are here told, 1. What a good family Saul was of, v. 1. He was of
the tribe of Benjamin; so was the New-Testament Saul, who also was
called Paul, and he mentions it as his honour, for Benjamin was a
favourite, Rom. xi. 1; Phil. iii. 5. That tribe had been reduced to a
very small number by the fatal war with Gibeah, and much ado there was
to provide wives for those 600 men that were the poor remains of it out
of that diminished tribe, which is here called, with good reason, the
smallest of the tribes of Israel, v. 21. Saul sprang as a root out of a
dry ground. That tribe, though fewest in number, was first in dignity,
God giving more abundant honour to that part which lacked, 1 Cor. xii.
24. His father was Kish, a mighty man of power, or, as the margin reads
it, in substance; in spirit bold, in body strong, in estate wealthy.
The whole lot of the tribe of Benjamin coming to be distributed among
600 men, we may suppose their inheritances were much larger than theirs
who were of other tribes, an advantage which somewhat helped to balance
the disadvantage of the smallness of their number. 2. What a good
figure Saul made, v. 2. No mention is here made of his wisdom or
virtue, his learning or piety, or any of the accomplishments of his
mind, but that he was a tall, proper, handsome man, that had a good
face, a good shape, and a good presence, graceful and well
proportioned: Among all the children of Israel there was not a goodlier
person than he; and, as if nature had marked him for pre-eminence and
superiority, he was taller by the head and shoulders than any of the
people, the fitter to be a match for the giants of Gath, the champions
of the Philistines. When God chose a king after his own heart he
pitched upon one that was not at all remarkable for the height of his
stature, nor any thing in his countenance but the innocence and
sweetness that appeared there, ch. xvi. 7, 12. But when he chose a king
after the people's heart, who aimed at nothing so much as stateliness
and grandeur, he pitched upon this huge tall man, who, if he had no
other good qualities, yet would look great. It does not appear that he
excelled in strength so much as he did in stature; Samson did, and him
they slighted, bound, and betrayed into the hands of the Philistines;
justly therefore are they now put off with one who, though of uncommon
height, is weak as other men. They would have a king like the nations,
and the nations commonly chose portly men for their kings.
Saul Seeks His Father's Asses; Saul Goes to Seek Samuel. (b. c. 1075.)
3 And the asses of Kish Saul's father were lost. And Kish said to Saul
his son, Take now one of the servants with thee, and arise, go seek the
asses. 4 And he passed through mount Ephraim, and passed through the
land of Shalisha, but they found them not: then they passed through the
land of Shalim, and there they were not: and he passed through the land
of the Benjamites, but they found them not. 5 And when they were come
to the land of Zuph, Saul said to his servant that was with him, Come,
and let us return; lest my father leave caring for the asses, and take
thought for us. 6 And he said unto him, Behold now, there is in this
city a man of God, and he is a honourable man; all that he saith cometh
surely to pass: now let us go thither; peradventure he can shew us our
way that we should go. 7 Then said Saul to his servant, But, behold,
if we go, what shall we bring the man? for the bread is spent in our
vessels, and there is not a present to bring to the man of God: what
have we? 8 And the servant answered Saul again, and said, Behold, I
have here at hand the fourth part of a shekel of silver: that will I
give to the man of God, to tell us our way. 9 (Beforetime in Israel,
when a man went to enquire of God, thus he spake, Come, and let us go
to the seer: for he that is now called a Prophet was beforetime called
a Seer.) 10 Then said Saul to his servant, Well said; come, let us
go. So they went unto the city where the man of God was.
Here is, I. A great man rising from small beginnings. It does not
appear that Saul had any preferment at all, or was in any post of
honour or trust, till he was chosen king of Israel. Most that are
advanced rise gradually, but Saul, from the level with his neighbours,
stepped at once into the throne, according to that of Hannah, He
raiseth up the poor out of the dust, to set them among princes, 1 Sam.
ii. 8. Saul, it should seem, though he was himself married and had
children grown up, yet lived in his father's house, and was subject to
him. Promotion comes not by chance nor human probabilities, but God is
the Judge.
II. A great event arising from small occurrences. How low does the
history begin! Having to trace Saul to the crown, we find him first
employed as meanly as any we meet with called out to preferment.
1. Saul's father sends him with one of his servants to seek some asses
that he had lost. It may be they had no way then to give public notice
of such a number of asses strayed or stolen out of the grounds of Kish
the Benjamite. A very good law they had to oblige men to bring back an
ox or an ass that went astray, but it is to be feared that was, as
other good laws, neglected and forgotten. It is easy to observe here
that those who have must expect to lose, that it is wisdom to look
after what is lost, that no man should think it below him to know the
state of his flocks, that children should be forward to serve their
parents' interests. Saul readily went to seek his father's asses, v. 3,
4. His taking care of the asses is to be ascribed, not so much to the
humility of his spirit as to the plainness and simplicity of those
times. But his obedience to his father in it was very commendable.
Seest thou a man diligent in his business, and dutiful to his
superiors, willing to stoop and willing to take pains? he does as Saul
stand fair for preferment. The servant of Kish would be faithful only
as a servant, but Saul as a son, in his own business, and therefore he
was sent with him. Saul and his servants travelled far (probably on
foot) in quest of the asses, but in vain: they found them not. He
missed of what he sought, but had no reason to complain of the
disappointment, for he met with the kingdom, which he never dreamed of.
2. When he could not find them, he determined to return to his father
(v. 5), in consideration of his father's tender concern for him, being
apprehensive that if they staid out any longer his aged father would
begin to fear, as Jacob concerning Joseph, that an evil beast had
devoured them or some mischief had befallen them; he will leave caring
for the asses, as much as he was in care about them, and will take
thought for us. Children should take care that they do nothing to
grieve or frighten their parents, but be tender of their tenderness.
3. His servant proposed (for, it should seem, he had more religion in
him than his master) that, since they were now at Ramah, they should
call on Samuel, and take his advice in this important affair. Observe
here, (1.) They were close by the city where Samuel lived, and that put
it into their heads to consult him (v. 6): There is in this city a man
of God. Note, Wherever we are we should improve our opportunities of
acquainting ourselves with those that are wise and good. But there are
many that will consult a man of God, if he comes in their way, that
would not go a step out of their way to get wisdom. (2.) The servant
spoke very respectfully concerning Samuel, though he had not personal
knowledge of him, but by common fame only: He is a man of God, and an
honourable man. Note, Men of God are honourable men, and should be so
in our eyes. Acquaintance with the things of God, and serviceableness
to the kingdom of God, put true honour upon men, and make them great.
This was the honour of Samuel, as a man of God, that all he saith comes
surely to pass. This was observed concerning him when he was a young
prophet (ch. iii. 19), God did let none of his words fall to the
ground; and still it held true. (3.) They agreed to consult him
concerning the way that they should go; peradventure he can show us.
All the use they would make of the man of God was to be advised by him
whether they should return home, or, if there were any hopes of finding
the asses, which way they must go next--a poor business to employ a
prophet about! Had they said, "Let us give up the asses for lost, and,
now that we are so near the man of God, let us go and learn from him
the good knowledge of God, let us consult him how we may order our
conversations a right, and enquire the law at his mouth, since we may
not have such another opportunity, and then we shall not lose our
journey"--the proposal would have been such as became Israelites; but
to make prophecy, that glory of Israel, serve so mean a turn as this,
discovered too much what manner of spirit they were of. Note, Most
people would rather be told their fortune than told their duty, how to
be rich than how to be saved. If it were the business of the men of God
to direct for the recovery of lost asses, they would be consulted much
more than they are now that it is their business to direct for the
recovery of lost souls; so preposterous is the care of most men! (4.)
Saul was thoughtful what present they should bring to the man of God,
what fee they should give him for his advice (v. 7): What shall we
bring the man? They could not present him, as Jeroboam's wife did
Ahijah, with loaves and cakes (1 Kings xiv. 3), for their bread was
spent; but the servant bethought himself that he had in his pocket the
fourth part of a shekel, about seven-pence halfpenny in value, and that
he would give to the man of God to direct them, v. 8. "That will do,"
says Saul; "let us go," v. 10. Some think that when Saul talked of
giving Samuel a fee he measured him by himself, or by his sons, as if
he must be hired to do an honest Israelite a kindness, and was like the
false prophets, that divined for money, Mic. iii. 11. He came to him as
a fortune-teller, rather than as a prophet, and therefore thought the
fourth part of a shekel was enough to give him. But it rather seems to
be agreeable to the general usage of those times, as it is to natural
equity, that those who sowed spiritual things should reap not only
eternal things from him that employs them, but temporal things from
those for whom they are employed. Samuel needed not their money, nor
would he have denied them his advice if they had not brought it (it is
probable, when he had it, he gave it to the poor); but they brought it
to him as a token of their respect and the value they put upon his
office; nor did he refuse it, for they were able to give it, and,
though it was but little, it was the widow's mite. But Saul, as he
never thought of going to the man of God till the servant proposed it,
so, it should seem, he mentioned the want of a present as an objection
against their going; he would not own that he had money in his pocket,
but, when the servant generously offered to be at the charge, then,
"Well, said," says Saul; "come, let us go." Most people love a cheap
religion, and like it best when they can devolve the expense of it on
others. (5.) The historian here takes notice of the name then given to
the prophets: they called them Seers, or seeing men (v. 9), not but
that the name prophet was then used, and applied to such persons, but
that of seers was more in use. Note, Those that are prophets must first
be seers; those who undertake to speak to others of the things of God
must have an insight into those things themselves.
Saul Introduced to Samuel. (b. c. 1070.)
11 And as they went up the hill to the city, they found young maidens
going out to draw water, and said unto them, Is the seer here? 12 And
they answered them, and said, He is; behold, he is before you: make
haste now, for he came to day to the city; for there is a sacrifice of
the people to day in the high place: 13 As soon as ye be come into
the city, ye shall straightway find him, before he go up to the high
place to eat: for the people will not eat until he come, because he
doth bless the sacrifice; and afterwards they eat that be bidden. Now
therefore get you up; for about this time ye shall find him. 14 And
they went up into the city: and when they were come into the city,
behold, Samuel came out against them, for to go up to the high place.
15 Now the Lord had told Samuel in his ear a day before Saul came,
saying, 16 To morrow about this time I will send thee a man out of
the land of Benjamin, and thou shalt anoint him to be captain over my
people Israel, that he may save my people out of the hand of the
Philistines: for I have looked upon my people, because their cry is
come unto me. 17 And when Samuel saw Saul, the Lord said unto him,
Behold the man whom I spake to thee of! this same shall reign over my
people.
Here, I. Saul, by an ordinary enquiry, is directed to Samuel, v. 11-14.
Gibeah of Saul was not twenty miles from Ramah where Samuel dwelt, and
was near to Mizpeh where he often judged Israel, and yet, it seems,
Saul had lived so very privately, and had taken so little notice of
public affairs, that he had never seen Samuel, for when he met him (v.
18) he did not know him, so that there was no cause to suspect any
secret compact or collusion between them in this matter. I knew him
not, says John Baptist concerning Christ, John i. 31. Yet I do not
think it any commendation to Saul that he was a stranger to Samuel.
However,
1. The maid-servants of Ramah, whom they met with at the places of
drawing water, could give him and his servant intelligence concerning
Samuel; and very particular they were in their directions, v. 12, 13.
We should always be ready to give what assistance we can to those that
are enquiring after God's prophets, and to further them in their
enquiries. Even the maid-servants could tell them, (1.) That there was
a sacrifice that day in the high place, it being either an ordinary
festival or an extraordinary day of prayer and thanksgiving, with which
sacrifices were joined. The tabernacle being deprived of the ark, the
altar there had not now the reputation it formerly had, nor were they
confined to it, as they would be when God had again chosen a place to
put his name in; and therefore now other places were allowed. Samuel
had built an altar at Ramah (ch. vii. 17), and here we have him making
use of that altar. (2.) That Samuel came that day to the city, either
from his circuit or from his country seat. He was such a public person
that his movements were generally known. (3.) That this was just the
time of their meeting to feast before the Lord upon the sacrifice:
"About this time you will find him in the street going up to the high
place." They knew the hour of the solemn feast. (4.) That the people
would not eat till Samuel came, not only because he was the worthiest
person, and they ought in good manners to stay for him, and he was, as
some think, the maker of this feast, the sacrifice being offered at his
charge and upon his account; but because, as a man of God, whoever made
the feast, he must bless the sacrifice, that is, those parts of the
sacrifice which they feasted upon, which may be considered, [1.] As a
common meal, and so this is an instance of the great duty of craving a
blessing upon our meat before we partake of it. We cannot expect
benefit from our food without that blessing, and we have no reason to
expect that blessing if we do not pray for it. Thus we must give glory
to God as our benefactor, and own our dependence upon him and our
obligations to him. Or, [2.] As a religious assembly. When the
sacrifice was offered, which was the ceremony, Samuel blessed it, that
is, he prayed over it, and offered up spiritual sacrifices with it,
which were the substance; and afterwards, when the holy duties were
performed, they did eat. Let the soul first be served. The feast upon
the sacrifice being a sacred rite, it was requisite that it should in a
particular manner be blessed, as is the Christian eucharist. They
feasted in token of their reconciliation to God by virtue of the
sacrifice, and their participation of the benefits of it; and Samuel
blessed the feast, that is, he prayed to God to grace the solemnity
with his special presence, that it might answer those great ends.
Bishop Hall observes what a particular account those maid-servants
could give of the usages of those sacred feasts, and infers from it
that, "where there is the practice and example of piety in the better
sort, there will be a reflection of it upon the meanest. It is no small
advantage to live in religious places; for we shall be much to blame if
all goodness fall beside us."
2. Saul and his servant followed the directions given them, and very
opportunely met Samuel going to the high place, the synagogue of the
city, v. 14. This seemed purely accidental, but the divine providence
ordered it for the forwarding of this great event. The wise God serves
very great and certain purposes by very small and casual occurrences. A
sparrow falls not to the ground without our Father.
II. Samuel, by an extraordinary revelation, is informed concerning
Saul. He was a seer, and therefore must see this in a way peculiar to
himself.
1. God had told him, the day before, that he would, at this time, send
him the man that should serve the people of Israel for such a king as
they wished to have, like all the nations, v. 15, 16. He told him in
his ear, that is, privately, by a secret whisper to his mind, or
perhaps by a still small voice, some soft and gentle sounds conveyed to
his ear, probably when he was praying in secret for direction in that
and other affairs of the nation. He had spoken in the ears of the Lord
(ch. viii. 21), and now God spoke in his ear, in token of friendship
and familiarity, for he revealeth his secret to his servants the
prophets, as secrets in their ear, Amos iii. 7. God told him before,
that it might not be a surprise to him; and perhaps it was in
expectation of it that he appointed the feast and the sacrifice, for
the imploring of God's blessing upon this great and important affair,
though he might keep the particular occasion in his own breast, God
having only told it to him in his ear. The Hebrew phrase is, He
uncovered the ear of Samuel, to which some allude for the explication
of the way of God's revealing himself to us; he not only speaks, but
uncovers our ear. We have naturally a covering on our ears, so that we
perceive not what God says (Job xxxiii. 14), but, when God will
manifest himself to a soul, he uncovers the ear, says, Ephphratha, Be
opened; he takes the veil from off the heart, 2 Cor. iii. 16. Though
God had, in displeasure, granted their request for a king, yet here he
speaks tenderly of Israel; for even in wrath he remembers mercy. (1.)
He calls them again and again his people; though a peevish and
provoking people, yet mine still. (2.) He sends them a man to be
captain over them, that they might not be a body without a head, and to
save them out of the hand of the Philistines, which perhaps was more
than many of them aimed at in desiring a king. (3.) He does it with a
gracious respect to them and to their cry: I have looked upon my
people, and their cry has come unto me. He gratified them with what
they cried for, as the tender mother humours the froward child, lest it
should break its heart. And (as bishop Patrick observes), though he
would not hear their cry to relieve them against the oppression of
their kings (ch. viii. 18), yet he was so gracious as to make those
kings instruments of their deliverance from the oppression of their
neighbours, which was more than they had reason to expect.
2. When Saul came up towards him in the street God again whispered
Samuel in the ear (v. 17): Behold the man whom I spoke to thee of! Saul
being a man of unusual stature, it is natural to think that Samuel
fixed his eye upon him at a distance, and perhaps looked the more
wistfully towards him because the hour had now come when God would send
him the man that should be king of Israel, and he fancied this might be
he; but, that he might be fully satisfied, God told him expressly, That
is the man that shall restrain (for magistrates are heirs of restraint)
my people Israel.
Saul Entertained by Samuel. (b. c. 1070.)
18 Then Saul drew near to Samuel in the gate, and said, Tell me, I pray
thee, where the seer's house is. 19 And Samuel answered Saul, and
said, I am the seer: go up before me unto the high place; for ye shall
eat with me to day, and to morrow I will let thee go, and will tell
thee all that is in thine heart. 20 And as for thine asses that were
lost three days ago, set not thy mind on them; for they are found. And
on whom is all the desire of Israel? Is it not on thee, and on all thy
father's house? 21 And Saul answered and said, Am not I a Benjamite,
of the smallest of the tribes of Israel? and my family the least of all
the families of the tribe of Benjamin? wherefore then speakest thou so
to me? 22 And Samuel took Saul and his servant, and brought them into
the parlour, and made them sit in the chiefest place among them that
were bidden, which were about thirty persons. 23 And Samuel said unto
the cook, Bring the portion which I gave thee, of which I said unto
thee, Set it by thee. 24 And the cook took up the shoulder, and that
which was upon it, and set it before Saul. And Samuel said, Behold that
which is left! set it before thee, and eat: for unto this time hath it
been kept for thee since I said, I have invited the people. So Saul did
eat with Samuel that day. 25 And when they were come down from the
high place into the city, Samuel communed with Saul upon the top of the
house. 26 And they arose early: and it came to pass about the spring
of the day, that Samuel called Saul to the top of the house, saying,
Up, that I may send thee away. And Saul arose, and they went out both
of them, he and Samuel, abroad. 27 And as they were going down to the
end of the city, Samuel said to Saul, Bid the servant pass on before
us, (and he passed on,) but stand thou still a while, that I may shew
thee the word of God.
Providence having at length brought Samuel and Saul together, we have
here an account of what passed between them in the gate, at the feast,
and in private.
I. In the gate of the city; passing through that, Saul found him (v.
18), and, little thinking that he was Samuel himself, asked him the way
to Samuel's house: Tell me where the seer's house is; for there he
expected to find him. See how mean a figure Samuel made, though so
great a man: he took not any state, had no attendants, no ensigns of
honour carried before him, nor any distinguishing habit, no, not when
he went to church, but appeared, in all respects, so much a common
person that Saul, though he was told he should meet him, never
suspected that it was he, but, as if he looked more like a porter than
a prophet, asked him the way to the seer's house. Thus is great worth
oftentimes hidden under a very despicable appearance. Samuel knew that
it was not the house, but the man, that he wanted, and therefore
answered him, "I am the seer, the person you enquire for," v. 19.
Samuel knew him before he knew Samuel; thus, though all that are called
to the kingdom of glory are brought to know God, yet first they were
known of him, Gal. iv. 9. Now, 1. Samuel obliges him to stay with him
till the next day. The greatest part of this day had been spent in
sacrificing, and the rest of it was to be spent in holy feasting, and
therefore, "To-morrow I will let thee go, and not sooner; now go up
before me to the high place; let us pray together, and then we will
talk together." Saul had nothing in his mind but to find his asses, but
Samuel would take him off from that care, and dispose him to the
exercises of piety; and therefore bids him go to the high place, and go
before him, because, it may be, some business obliged Samuel to call by
the way. 2. He satisfies him about his asses (v. 20): Set not thy mind
on them, be not in further care about them; they are found. By this
Saul might perceive that he was a prophet, that he could give him an
answer to the enquiry which he had not yet made, and tell him what he
thought; and thence he might infer, if a man of God can do this, much
more doth God himself understand our thoughts afar off. 3. He surprises
him with an intimation of preferment before him: "On whom is all the
desire of Israel? Is it not a king that they are set upon, and there is
never a man in Israel that will suit them as thou wilt." It does not
appear that the country had as yet any eye upon him for the government,
because they had left it wholly to God to choose for them; but such a
one as he they wished for, and his advancement would be the advancement
of his family and relations, as Abner, and others. 4. To this strange
intimation Saul returns a very modest answer, v. 21. Samuel, he
thought, did but banter him, because he was a tall man, but a very
unlikely man to be a king; for, though the historian says (v. 1) his
father was a mighty man of power, yet he himself speaks diminishingly
of his tribe and family. "Benjamin, the youngest of Jacob's sons, when
grown up to be a man, was called a little one (Gen. xliv. 20); that
tribe was diminished by the war of Gibeah; and I am a Benjamite, my
family the least," probably a younger house, not in any place of honour
or trust, no, not in their own tribe. Gideon had expressed himself
thus, Judg. vi. 15. A humble disposition is a good presage of
preferment.
II. At the public feast; thither Samuel took him and his servant.
Though the advancement of Saul would be the deposing of Samuel, yet
that good prophet was so far from envying him, or bearing him any
ill-will for it, that he was the first and forwardest man to do him
honour, in compliance with the will of God. If this be the man whom God
has chosen, though he be none of Samuel's particular friends or
confidants, yet he is heartily welcome to his table, nay, to his bosom.
We may suppose it was no unseasonable kindness to Saul to give him a
meal's meat, for it seems, by what he said (v. 7), that all their meat
and money were spent. But this was not all. Samuel treats him not as a
common person, but a person of quality and distinction, to prepare both
him and the people for what was to follow. Two marks of honour he put
upon him:--1. He set him in the best place, as more honourable than any
other of the guests, to whom he said, Give this man place, Luke xiv. 9.
Though we may suppose the magistrates were there, who in their own city
would claim precedency, yet the master of the feast made Saul and his
servant too (who, if Saul was a king, must be respected as his prime
minister of state) sit in the chief place, v. 22. Note, Civil respects
must be paid to those who in civil things have the precedency given
them by the divine providence. 2. He presented him with the best dish,
which, having had notice from heaven the day before of his coming (v.
16), he had designed for him, and ordered the cook to secure for him,
when he gave orders for inviting the guests and making preparation for
them. And what should this precious dish be, which was so very
carefully reserved for the king-elect? One would expect it should be
something very nice and delicate. No, it was a plain shoulder of mutton
(v. 23, 24). The right shoulder of the peace-offerings was to be given
to the priests, who were God's receivers (Lev. vii. 32); the next in
honour to that was the left shoulder, which probably was always
allotted to those that sat at the upper end of the table, and was wont
to be Samuel's mess at other times; so that his giving it to Saul now
was an implicit resignation of his place to him. Some observe a
significancy in this dish. The shoulder denotes strength, and the
breast, which some think went with it, denotes affection: he that was
king had the government upon his shoulder, for he must bear the weight
of it; and the people in his bosom, for they must be dear to him.
III. What passed between them in private. Both that evening and early
the next morning Samuel communed with Saul upon the flat roof of the
house, v. 25, 26. We may suppose Samuel now told him the whole story of
the people's desire of a king, the grounds of their desire, and God's
grant of it, to all which Saul, living very privately, was perhaps a
stranger; he satisfied him that he was the person God had pitched upon
for the government; and whereas Saul would object that Samuel was in
possession, and he would not for all the world take it out of his
hands, Samuel, we may suppose, gave him all the assurance he could
desire of his willingness to resign. Early in the morning he sent him
towards home, brought him part of the way, bade him send his servant
before, that they might be private (v. 27), and there, as we find in
the beginning of the next chapter, he anointed him, and therein showed
him the word of the Lord, that is, gave him full satisfaction that he
was the person chosen to be king, for he would not jest with that
sacred rite. It is by the unction of the Holy Ghost that Christ, the
great prophet, shows us the word of the Lord. 1 John ii. 27, the same
anointing teacheth you of all things.
__________________________________________________________________
F I R S T S A M U E L
CHAP. X.
We left Samuel and Saul walking together, probably some private way
over the fields down from Ramah, perhaps in the paths of the vineyards,
and Saul expecting to hear from Samuel the word of God. Now here we
have, I. The anointing of Saul then and there, ver. 1. The signs Samuel
gave him, ver. 2-6. And instructions, ver. 7-8. II. The accomplishment
of those signs to the satisfaction of Saul, ver. 9-13. III. His return
to his father's house, ver. 14-16. IV. His public election by lot, and
solemn inauguration, ver. 17-25. V. His return to his own city, ver.
26, 27. It is a great work that is here a doing, the setting up not
only of a monarch, but of monarchy itself, in Israel; and therefore in
all the advances towards it much of God is seen.
Saul Anointed by Samuel; Samuel's Address to Saul. (b. c. 1070.)
1 Then Samuel took a vial of oil, and poured it upon his head, and
kissed him, and said, Is it not because the Lord hath anointed thee to
be captain over his inheritance? 2 When thou art departed from me to
day, then thou shalt find two men by Rachel's sepulchre in the border
of Benjamin at Zelzah; and they will say unto thee, The asses which
thou wentest to seek are found: and, lo, thy father hath left the care
of the asses, and sorroweth for you, saying, What shall I do for my
son? 3 Then shalt thou go on forward from thence, and thou shalt come
to the plain of Tabor, and there shall meet thee three men going up to
God to Bethel, one carrying three kids, and another carrying three
loaves of bread, and another carrying a bottle of wine: 4 And they
will salute thee, and give thee two loaves of bread; which thou shalt
receive of their hands. 5 After that thou shalt come to the hill of
God, where is the garrison of the Philistines: and it shall come to
pass, when thou art come thither to the city, that thou shalt meet a
company of prophets coming down from the high place with a psaltery,
and a tabret, and a pipe, and a harp, before them; and they shall
prophesy: 6 And the Spirit of the Lord will come upon thee, and thou
shalt prophesy with them, and shalt be turned into another man. 7 And
let it be, when these signs are come unto thee, that thou do as
occasion serve thee; for God is with thee. 8 And thou shalt go down
before me to Gilgal; and, behold, I will come down unto thee, to offer
burnt offerings, and to sacrifice sacrifices of peace offerings: seven
days shalt thou tarry, till I come to thee, and shew thee what thou
shalt do.
Samuel is here executing the office of a prophet, giving Saul full
assurance from God that he should be king, as he was afterwards,
according to these prophecies which went before of him.
I. He anointed him and kissed him, v. 1. This was not done in a solemn
assembly, but it was done by divine appointment, which made up the want
of all external solemnities, nor was it ever the less valid for its
being done in private, under a hedge, or, as the Jews say, by a
fountain. God's institutions are great and honourable, though the
circumstances of their administration be ever so mean and despicable.
1. Samuel, by anointing Saul, assured him that it was God's act to make
him king: Is it not because the Lord hath anointed thee? And, in token
of that, the high priest was anointed to his office, to signify the
conferring of those gifts upon him that were requisite for the
discharge of its duties, and the same was intimated in the anointing of
kings; for whom God calls he qualifies, and suitable qualifications
furnish good proof of a commission. These sacred unctions, then used,
pointed at the great Messiah, or anointed one, the king of the church,
and high priest of our profession, who was anointed with the oil of the
Spirit, not by measure, but without measure, and above all the priests
and princes of the Jewish church. It was common oil, no doubt, which
Samuel used, and we read not of his blessing it or praying over it. But
it was only a vial of oil that he anointed him with, the vessel
brittle, because his kingdom would soon be cracked and broken, and the
quantity small, because he had but little of the Spirit conferred upon
him to what David had, who was therefore anointed with a horn of oil,
as were Solomon and Jehu with a box of oil. 2. By kissing him, he
assured him of his own approbation of the choice, not only his consent
to it, but his complacency in it, though it abridged his power and
eclipsed his glory and the glory of his family. "God has anointed
thee," says Samuel, "to be king, and I am satisfied and very well
pleased, in pledge of which take this kiss." It was likewise a kiss of
homage and allegiance; hereby he not only owns him to be king, but his
king, and in this sense we are commanded to kiss the Son, Ps. ii. 12.
God has anointed him, and therefore we must thus acknowledge him and do
homage to him. In Samuel's explication of the ceremony, he reminds him,
(1.) Of the nature of the government to which he is called. He was
anointed to be a captain, a commander indeed, which bespeaks honour and
power, but a commander in war, which bespeaks care, and toil, and
danger. (2.) Of the origin of it: The Lord hath anointed thee. By him
he ruled, and therefore must rule for him, in dependence on him, and
with an eye to his glory. (3.) Of the end of it. It is over his
inheritance, to take care of that, protect it, and order all the
affairs of it for the best, as a steward whom a great man sets over his
estate, to manage it for his service and give an account of it to him.
II. For his further satisfaction he gives him some signs, which should
come to pass immediately, this very day; and they were such as would
not only confirm the word of Samuel in general, and prove him a true
prophet, but would confirm this word to Saul in particular, that he
should be king. 1. He should presently meet with some that would bring
him intelligence from home of the care his father's house was in
concerning him, v. 2. These he would meet hard by Rachel's sepulchre.
The first place Samuel directed him to was a sepulchre, the sepulchre
of one of his ancestors, for Rachel died in travail with Benjamin;
there he must read a lecture of his own mortality, and now that he had
a crown in his eye must think of his grave, in which all his honour
would be laid in the dust. Here two men would meet him, perhaps sent on
purpose to look after him, and would tell him the asses were found, and
his father was in pain concerning him, saying, What shall I do for my
son? He would reckon it happened well that he met with these
messengers; and it is good to eye Providence in favourable conjunctures
(though the matter be minute) and to be encouraged to trust it in
greater matters. 2. He should next meet with others going to Bethel,
where, it should seem, there was a high place for religious worship,
and these men were bringing their sacrifices thither, v. 3, 4. It was a
token for good to one that was designed for the government of Israel,
wherever he came, to meet with people going to worship God. It is
supposed that those kids and loaves, and the bottle of wine which the
three men had with them, were designed for sacrifice, with the
meat-offerings and drink-offerings that were to attend the sacrifice;
yet Samuel tells Saul that they will give him two of their loaves, and
he must take them. Such a present would look to us now like the
relieving of a beggar. Saul must hereafter remember the time when he
received alms, and must therefore be humble and charitable to the poor.
But perhaps it would then be construed a fit present for a prince; and,
as such, Saul must receive it, the first present that was brought to
him, by such as knew not what they did, nor why they did it, but God
put it into their hearts, which made it the more fit to be a sign to
him. These two loaves, which were the first tribute paid to this
newly-anointed king, might serve for an admonition to him not to spend
the wealth of his crown in luxury, but still to be content with plain
food. Bread is the staff of life. 3. The most remarkable sign of all
would be his joining with a company of prophets that he should meet
with, under the influence of a spirit of prophecy, which should at that
time come upon him. What God works in us by his Spirit serves much more
for the confirming of faith than any thing wrought for us by his
providence. He here (v. 5, 6) tells him, (1.) Where this would happen:
At the hill of God, where there was a garrison of the Philistines,
which is supposed to be near Gibeah, his own city, for there was the
Philistines' garrison, ch. xiii. 3. Perhaps it was one of the articles
of Samuel's agreement with them that they should have a garrison there,
or, rather, after they were subdued in the beginning of his time they
got ground again, so far as to force this garrison into that place, and
thence God raised up the man that should chastise them. There was a
place that was called the hill of God, because of one of the schools of
the prophets built upon it; and such respect did even Philistines
themselves pay to religion that a garrison of their soldiers suffered a
school of God's prophets to live peaceably by them, and did not only
not dislodge them, but not restrain nor disturb the public exercises of
their devotion. (2.) Upon what occasion; he should meet a company of
prophets with music before them, prophesying, and with them he should
join himself. These prophets were not (as it should seem) divinely
inspired to foretel things to come, nor did God reveal himself to them
by dreams and visions, but they employed themselves in the study of the
law, in instructing their neighbours, and in the acts of piety,
especially in praising God, wherein they were wonderfully assisted and
enlarged by the Spirit of God. It was happy for Israel that they had
not only prophets, but companies of prophets, who gave them good
instructions and set them good examples, and helped very much to keep
up religion among them. Now the word of the Lord was not precious, as
it had been when Samuel was first raised up, who had been instrumental
in founding these colleges, or religious houses, whence, it is
probable, the synagogues took their rise. What a pity was it that
Israel should be weary of the government of such a man, who though he
had not, as a man of war, expelled the Philistines, yet (which was a
greater kindness to Israel) had, as a man of God, settled the schools
of the prophets! Music was then used as a proper means to dispose the
mind to receive the impressions of the good Spirit, as it did Elisha's,
2 Kings iii. 15. But we have no reason to look for the same benefit by
it now, unless we saw it as effectual as it was then in Saul's case, to
drive away the evil spirit. These prophets had been at the high place,
probably offering sacrifice, and now they came back singing psalms. We
should come from holy ordinances with our hearts greatly enlarged in
holy joy and praise. See Ps. cxxxviii. 5. Saul should find himself
strongly moved to join with them, and should be turned thereby into
another man from what he had been while he lived in a private capacity.
The Spirit of God, by his ordinances, changes men, wonderfully
transforms them; Saul, by praising God in the communion of saints,
became another man, but whether a new man or no may be questioned.
III. He directs him to proceed in the administration of his government
as Providence should lead him, and as Samuel should advise him. 1. He
must follow Providence in ordinary cases (v. 7): "Do as occasion shall
serve thee. Take such measures as thy own prudence shall direct thee."
But, 2. In an extraordinary strait that would hereafter befal him at
Gilgal, and would be the most critical juncture of all, when he would
have special need of divine aids, he must wait for Samuel to come to
him, and must tarry seven days in expectation of him, v. 8. How his
failing in this matter proved his fall we find afterwards, ch. xiii.
11. It was now a plain intimation to him that he was upon his good
behaviour, and, though a king, must act under the direction of Samuel,
and do as he should order him. The greatest of men must own themselves
in subjection to God and his word.
Saul Among the Prophets. (b. c. 1070.)
9 And it was so, that when he had turned his back to go from Samuel,
God gave him another heart: and all those signs came to pass that day.
10 And when they came thither to the hill, behold, a company of
prophets met him; and the Spirit of God came upon him, and he
prophesied among them. 11 And it came to pass, when all that knew him
beforetime saw that, behold, he prophesied among the prophets, then the
people said one to another, What is this that is come unto the son of
Kish? Is Saul also among the prophets? 12 And one of the same place
answered and said, But who is their father? Therefore it became a
proverb, Is Saul also among the prophets? 13 And when he had made an
end of prophesying, he came to the high place. 14 And Saul's uncle
said unto him and to his servant, Whither went ye? And he said, To seek
the asses: and when we saw that they were no where, we came to Samuel.
15 And Saul's uncle said, Tell me, I pray thee, what Samuel said unto
you. 16 And Saul said unto his uncle, He told us plainly that the
asses were found. But of the matter of the kingdom, whereof Samuel
spake, he told him not.
Saul has now taken his leave of Samuel, much amazed, we may well
suppose, at what has been done to him, almost ready to question whether
he be awake or no, and whether it be not all a dream. Now here we are
told,
I. What occurred by the way, v. 9. Those signs which Samuel had given
him came to pass very punctually; but that which gave him the greatest
satisfaction of all was this, he found immediately that God had given
him another heart. A new fire was kindled in his breast, such as he had
never before been acquainted with: seeking the asses is quite out of
his mind, and he thinks of nothing but fighting the Philistines,
redressing the grievances of Israel, making laws, administering
justice, and providing for the public safety; these are the things that
now fill his head. He finds himself raised to such a pitch of boldness
and bravery as he never thought he should be conscious of. He has no
longer the heart of a husbandman, which is low, and mean, and narrow,
and concerned only about his corn and cattle; but the heart of a
statesman, a general, a prince. Whom God calls to any service he will
make fit for it. If he advance to another station, he will give another
heart, to those who sincerely desire to serve him with their power.
II. What occurred when he came near home. They came to the hill (v.
10), that is, to Gibeah, or Geba, which signifies a hill, and so the
Chaldee here takes it as a proper name; he met with the prophets as
Samuel had told him, and the Spirit of God came upon him, strongly and
suddenly (so the word signifies), but not so as to rest and abide upon
him. It came on so as to go off quickly. However, for the present, it
had a strange effect upon him; for he immediately joined with the
prophets in their devotion, and that with as much decorum and as great
a transport of affection as any of them: He prophesied among them. Now,
1. His prophesying was publicly taken notice of, v. 11, 12. He was now
among his acquaintance, who, when they saw him among the prophets,
called one another to come and see a strange sight. This would prepare
them to accept him as a king, though one of themselves, when they had
seen how God had advanced him to the honour of a prophet. The seventy
elders prophesied before they were made judges, Num. xi. 25. Now, (1.)
They all wondered to see Saul among the prophets: What is this that has
come to the son of Kish? Though this school of the prophets was near
his father's house, yet he had never associated with them, nor shown
them any respect, perhaps had sometimes spoken slightly of them; and
now to see him prophesying among them was a surprise to them, as it was
long after when his namesake, in the New Testament, preached that
gospel which he had before persecuted, Acts ix. 21. Where God gives
another heart it will soon show itself. (2.) One of them, that was
wiser than the rest, asked, "Who is their father, or instructor? Is is
not God? Are they not all taught of him? Do they not all owe their
gifts to him? And is he limited? Cannot he make Saul a prophet, as well
as any of them, if he please?" Or, "Is not Samuel their father?" Under
God, he was so; and Saul had now lately been with him, which, by his
servant, he might know. No marvel for him to prophesy who lay last
night under Samuel's roof. (3.) It became a proverb, commonly used in
Israel, when they would express their wonder at a bad man's either
becoming good, or at least being found in good company, Is Saul among
the prophets? Note, Saul among the prophets is a wonder to a proverb.
Let not the worst be despaired of, yet let not an external show of
devotion, and a sudden change for the present, be too much relied on;
for Saul among the prophets was Saul still.
2. His being anointed was kept private. When he had done prophesying,
(1.) It should seem he uttered all his words before the Lord, and
recommended the affair to his favour, for he went straight to the high
place (v. 13), to give God thanks for his mercies to him and to pray
for the continuance of those mercies. But, (2.) He industriously
concealed from his relations what had passed. His uncle, who met with
him either at the high place or as soon as he came home, examined him,
v. 14. Saul owned, for his servant knew it, that they had been with
Samuel, and that he told them the asses were found, but said not a word
of the kingdom, v. 14, 15. This was an instance, [1.] Of his humility.
Many a one would have been so elated with this surprising elevation as
to proclaim it upon the house-top. But Saul, though he might please
himself with it in his own breast, did not pride himself in it among
his neighbours. The heirs of the kingdom of glory are well enough
pleased that the world knows them not, 1 John iii. 1. [2.] Of his
prudence. Had he been forward to proclaim it, he would have been
envied, and he knew not what difficulty that might have created him.
Samuel had communicated it to him as a secret, and he knows how to keep
counsel. Thus it appears that he had another heart, a heart fit for
government. [3.] Of his dependence upon God. He does not go about to
make an interest for himself, but leaves it to God to carry on his own
work by Samuel, and, for his own part, sits still, to see how the
matter will fall.
The Election of a King; Saul Introduced to the People. (b. c. 1070.)
17 And Samuel called the people together unto the Lord to Mizpeh; 18
And said unto the children of Israel, Thus saith the Lord God of
Israel, I brought up Israel out of Egypt, and delivered you out of the
hand of the Egyptians, and out of the hand of all kingdoms, and of them
that oppressed you: 19 And ye have this day rejected your God, who
himself saved you out of all your adversities and your tribulations;
and ye have said unto him, Nay, but set a king over us. Now therefore
present yourselves before the Lord by your tribes, and by your
thousands. 20 And when Samuel had caused all the tribes of Israel to
come near, the tribe of Benjamin was taken. 21 When he had caused the
tribe of Benjamin to come near by their families, the family of Matri
was taken, and Saul the son of Kish was taken: and when they sought
him, he could not be found. 22 Therefore they enquired of the Lord
further, if the man should yet come thither. And the Lord answered,
Behold, he hath hid himself among the stuff. 23 And they ran and
fetched him thence: and when he stood among the people, he was higher
than any of the people from his shoulders and upward. 24 And Samuel
said to all the people, See ye him whom the Lord hath chosen, that
there is none like him among all the people? And all the people
shouted, and said, God save the king. 25 Then Samuel told the people
the manner of the kingdom, and wrote it in a book, and laid it up
before the Lord. And Samuel sent all the people away, every man to his
house. 26 And Saul also went home to Gibeah; and there went with him
a band of men, whose hearts God had touched. 27 But the children of
Belial said, How shall this man save us? And they despised him, and
brought him no presents. But he held his peace.
Saul's nomination to the throne is here made public, in a general
assembly of the elders of Israel, the representatives of their
respective tribes at Mizpeh. It is probable that this convention of the
states was called as soon as conveniently it might, after Saul was
anointed, for, if there must be a change in their government, the
sooner the better: it might be of bad consequence to be long in the
doing. The people having met in a solemn assembly, in which God was in
a peculiar manner present (and therefore it is said they were called
together unto the Lord, v. 17), Samuel acts for God among them.
I. He reproves them for casting off the government of a prophet, and
desiring that of a captain. 1. He shows them (v. 18) how happy they had
been under the divine government; when God ruled them, he delivered
them out of the hand of those that oppressed them, and what would they
desire more? Could the mightiest man of valour do that for them which
the Almighty God had done? 2. He likewise shows them (v. 19) what an
affront they had put upon God (who had himself saved them out of all
their tribulations, by his own power, and by such as he had immediately
called and qualified) in desiring a king to save them. He tells them in
plain terms, "You have this day rejected your God; you have in effect
done it: so he construes it, and he might justly, for your so doing,
reject you." Those that can live better by sense than by faith, that
stay themselves upon an arm of flesh rather than upon the almighty arm,
forsake a fountain of living waters for broken cisterns. And some make
their obstinacy in this matter to be a presage of their rejecting
Christ, in casting off whom they cast off God, that he should not reign
over them.
II. He puts them upon choosing their king by lot. He knew whom God had
chosen, and had already anointed him, but he knew also the peevishness
of that people, and that there were those among them who would not
acquiesce in the choice if it depended upon his single testimony; and
therefore, that every tribe and every family of the chosen tribe might
please themselves with having a chance for it, he calls them to the
lot, v. 19. Benjamin is taken out of all the tribes (v. 20), and out of
that tribe Saul the son of Kish, v. 21. By this method it would appear
to the people, as it already appeared to Samuel, that Saul was
appointed of God to be king; for the disposal of the lot is of the
Lord. It would also prevent all disputes and exceptions; for the lot
causeth contentions to cease, and parteth between the mighty. When the
tribe of Benjamin was taken, they might easily foresee that they were
setting up a family that would soon be put down again; for dying Jacob
had, by the spirit of prophecy, entailed the dominion upon Judah. Judah
is the tribe that must rule as a lion; Benjamin shall only ravin as a
wolf, Gen. xlix. 10, 27. Those therefore that knew the scriptures could
not be very fond of the doing of that which they foresaw must, ere
long, be undone again.
III. It is with much ado, and not without further enquiries of the
Lord, that Saul is at length produced. When the lot fell upon him,
every one expected he should answer to his name at the first call, but,
instead of that, none of his friends could find him (v. 21), he had
hidden himself among the stuff (v. 22), so little fond was he now of
that power which yet, when he was in possession of, he could not
without the utmost indignation think of parting with.
1. He withdrew, in hopes that, upon his not appearing, they would
proceed to another choice, or thus to express his modesty; for, by what
had already passed, he knew he must be the man. We may suppose he was
at this time really averse to take upon him the government, (1.)
Because he was conscious to himself of unfitness for so great a trust.
He had not been bred up to books, or arms, or courts, and feared he
should be guilty of some fatal blunder. (2.) Because it would expose
him to the envy of his neighbours that were ill-affected towards him.
(3.) Because he understood, by what Samuel had said, that the people
sinned in asking a king, and it was in anger that God granted their
request. (4.) Because the affairs of Israel were at this time in a bad
posture; the Philistines were strong, the Ammonites threatening: and he
must be bold indeed that will set sail in a storm.
2. But the congregation, believing that choice well made which God
himself made, would leave no way untried to find him out on whom the
lot fell. They enquired of the Lord, either by the high priest, and his
breast-plate of judgment, or by Samuel, and his spirit of prophecy; and
the Lord directed them where they should find him, hidden among the
carriages, and thence they fetched him, v. 23. Note, None will be
losers at last by their humility and modesty. Honour, like the shadow,
follows those that flee from it, but flees from those that pursue it.
IV. Samuel presents him to the people, and they accept him. He needed
not to mount the bench, or scaffold, to be seen; when he stood upon
even ground with the rest he was seen above them all, for he was taller
than any of them by head and shoulders, v. 23. "Look you," said Samuel,
"what a king God has chosen for you, just such a one as you wished for;
there is none like him among all the people, that has so much majesty
in his countenance and such a graceful stateliness in his mien; he is
in the crowd like a cedar among the shrubs. Let your own eyes be
judges, is he not a brave and gallant man?" The people hereupon
signified their approbation of the choice, and their acceptance of him;
they shouted and said, Let the king live, that is, "Let him long reign
over us in health and prosperity." Subjects were wont to testify their
affection and allegiance to their prince by their good wishes, and
those turned (as our translation does this) into addresses to God. Ps.
lxxii. 15, Prayer shall be made for him continually. See Ps. xx. 1.
Samuel had told them they would soon be weary of their king, but, in
the mind they are now in, they will never be so: Let the king live.
V. Samuel settles the original contract between them, and leaves it
upon record, v. 25. He had before told them the manner of the king (ch.
viii. 11), how he would abuse his power; now he tells them the manner
of the kingdom, or rather the law, or judgment, or constitution, of it,
what power the prince might challenge and the utmost of the property
the subject might claim. He fixed the land-marks between them, that
neither might encroach upon the other. Let them rightly understand one
another at first, and let the agreement remain in black and white,
which will tend to preserve a good understanding between them ever
after. The learned bishop Patrick thinks he now repeated and registered
what he had told them (ch. viii. 11) of the arbitrary power their kings
would assume, that it might hereafter be a witness against them that
they had drawn the calamity upon themselves, for they were warned what
it would come to and yet they would have a king.
VI. The convention was dissolved when the solemnity was over: Samuel
sent every man to his house. Here were no votes passed, nor, for aught
that appears, so much as a motion made, for the raising of money to
support the dignity of their new-elected king; if therefore he
afterwards thinks fit to take what they do not think fit to give (which
yet it was necessary that he should have), they must thank themselves.
They went every man to his house, pleased with the name of a king over
them, and Saul also went home to Gibeah, to his father's house, not
puffed up with the name of a kingdom under him. At Gibeah he had no
palace, no throne, no court, yet thither he goes. If he must be a king,
as one mindful of the rock out of which he was hewn, he will make his
own city the royal city, nor will he be ashamed (as too many are when
they are preferred) of his mean relations. Such a humble spirit as this
puts a beauty and lustre upon great advancements. The condition rising,
and the mind not rising with it, behold how good and pleasant it is!
But,
1. How did the people stand affected to their new king? The generality
of them, it should seem, did not show themselves much concerned: They
went every man to his own house. Their own domestic affairs lay nearer
their hearts than any interests of the public; this was the general
temper. But, (1.) There were some so faithful as to attend him: A band
of men whose hearts God had touched, v. 26. Not the body of the people,
but a small company, who because they were fond of their own choice of
a king, or because they had so much more sense than their neighbours as
to conclude that if he was a king he ought to be respected accordingly,
went with him to Gibeah, as his life-guard. They were those whose
hearts God had touched, in this instance, to do their duty. Note,
Whatever good there is in us, or is done by us, at any time, it must be
ascribed to the grace of God. If the heart bend at any time the right
way, it is because he has touched it. One touch is enough, when it is
divine. (2.) There were others so spiteful as to affront him; children
of Belial, men that would endure no yoke, that would be pleased with
nothing that either God or Samuel did; they despised him (v. 27) for
the meanness of his tribe and family, the smallness of his estate, and
the privacy of his education; and they said, How shall this man save
us? Yet they did not propose any man more likely; nor, whomsoever they
had, must their salvation come from the man, but from God. They would
not join with their neighbours in testifying an affection to him and
his government, by bringing him presents, or addressing him upon his
accession to the crown. Perhaps those discontented spirits were most
earnest for a king, and yet, now that they had one, they quarrelled
with him, because he was not altogether such a one as themselves. It
was reason enough for them not to like him because others did. Thus
differently are men affected to our exalted Redeemer. God hath set him
king upon the holy hill of Sion. There is a remnant that submit to him,
rejoice in him, bring him presents, and follow him wherever he goes;
and they are those whose hearts God has touched, whom he has made
willing in the day of his power. But there are others who despise him,
who ask, How shall this man save us? They are offended in him, stumble
at his external meanness, and they will be broken by it.
2. How did Saul resent the bad conduct of those that were disaffected
to his government? He held his peace. Margin, He was as though he had
been deaf. He was so far from resenting it that he seemed not to take
notice of it, which was an evidence of his humility and modesty, and
the mercifulness of his disposition, and also that he was well
satisfied with his title to the crown; for those are commonly most
jealous of their honour, and most revengeful of affronts, that gain
their power by improper means. Christ held his peace when he was
affronted, for it was the day of his patience; but there is a day of
recompence coming.
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F I R S T S A M U E L
CHAP. XI.
In this chapter we have the first-fruits of Saul's government, in the
glorious rescue of Jabesh-Gilead out of the hands of the Ammonites. Let
not Israel thence infer that therefore they did well to ask a king (God
could and would have saved them without one); but let them admire God's
goodness, that he did not reject them when they rejected him, and
acknowledge his wisdom in the choice of the person whom, if he did not
find fit, yet he made fit, for the great trust he called him to, and
enabled, in some measure, to merit the crown by his public services,
before it was fixed on his head by the public approbation. Here is, I.
The great extremity to which the city of Jabesh-Gilead, on the other
side of Jordan, was reduced by the Ammonites, ver. 1-3. II. Saul's
great readiness to come to their relief, whereby he signalized himself,
ver. 4-10. III. The good success of his attempt, by which God
signalized him, ver. 11. IV. Saul's tenderness, notwithstanding this,
towards those that had opposed him, ver. 12, 13. V. The public
confirmation and recognition of his election to the government, ver.
14, 15.
Extremity of Jabesh-Gilead. (b. c. 1069.)
1 Then Nahash the Ammonite came up, and encamped against Jabesh-gilead:
and all the men of Jabesh said unto Nahash, Make a covenant with us,
and we will serve thee. 2 And Nahash the Ammonite answered them, On
this condition will I make a covenant with you, that I may thrust out
all your right eyes, and lay it for a reproach upon all Israel. 3 And
the elders of Jabesh said unto him, Give us seven days' respite, that
we may send messengers unto all the coasts of Israel: and then, if
there be no man to save us, we will come out to thee. 4 Then came the
messengers to Gibeah of Saul, and told the tidings in the ears of the
people: and all the people lifted up their voices, and wept.
The Ammonites were bad neighbours to those tribes of Israel that lay
next them, though descendants from just Lot, and, for that reason,
dealt civilly with by Israel. See Deut. ii. 19. Jephthah, in his time,
had humbled them, but now the sin of Israel had put them into a
capacity to make head again, and avenge that quarrel. The city of
Jabesh-Gilead had been, some ages ago, destroyed by Israel's sword of
justice, for not appearing against the wickedness of Gibeah (Judges
xxi. 10); and now being replenished again, probably by the posterity of
those that then escaped the sword, it is in danger of being destroyed
by the Ammonites, as if some bad fate attended the place. Nahash, king
of Ammon (1 Chron. xix. 1) laid siege to it. Now here,
I. The besieged beat a parley (v. 1): "Make a covenant with us, and we
will surrender upon terms, and serve thee." They had lost the virtue of
Israelites, else they would not have thus lost the valour of
Israelites, nor tamely yielded to serve an Ammonite, without one bold
struggle for themselves. Had they not broken their covenant with God,
and forsaken his service, they needed not thus to have courted a
covenant with a Gentile nation, and offered themselves to serve them.
II. The besiegers offer them base and barbarous conditions; they will
spare their lives, and take them to be their servants, upon condition
that they shall put out their right eyes, v. 2. The Gileadites were
content to part with their liberty and estates for the ransom of their
blood; and, had the Ammonites taken them at their word, the matter
would have been so settled immediately, and the Gileadites would not
have sent out for relief. But their abject concessions make the
Ammonites more insolent in their demands, and they cannot be content to
have them for their servants, but, 1. They must torment them, and put
them to pain, exquisite pain, for so the thrusting out of an eye would
do. 2. They must disable them for war, and render them incapable,
though not of labour (that would have been a loss to their lords), yet
of bearing arms; for in those times they fought with shields in their
left hands, which covered their left eye, so that a soldier without his
right eye was in effect blind. 3. They must put a reproach upon all
Israel, as weak and cowardly, that would suffer the inhabitants of one
of their chief cities to be thus miserably used, and not offer to
rescue them.
III. The besieged desire, and obtain, seven days' time to consider of
this proposal, v. 3. If Nahash had not granted them this respite, we
may suppose the horror of the proposal would have made them desperate,
and they would rather have died with their swords in their hands than
have surrendered to such merciless enemies: therefore Nahash, not
imagining it possible that, in so short a time, they should have
relief, and being very secure of the advantages he thought he had
against them, in a bravado gave them seven days, that the reproach upon
Israel, for not rescuing them, might be the greater, and his triumphs
the more illustrious. But there was a providence in it, that his
security might be his infatuation and ruin.
IV. Notice is sent of this to Gibeah. They said they would send
messengers to all the coasts of Israel (v. 3), which made Nahash the
more secure, for that, he thought, would be a work of time, and none
would be forward to appear if they had not one common head; and perhaps
Nahash had not yet heard of the new-elected king. But the messengers,
either of their own accord or by order from their masters, went
straight to Gibeah, and, not finding Saul within, told their news to
the people, who fell a weeping upon hearing it, v. 4. They would sooner
lament their brethren's misery and danger than think of helping them,
shed their tears for them than shed their blood. They wept, as
despairing to help the men of Jabesh-Gilead, and fearing lest, if that
frontier-city should be lost, the enemy would penetrate into the very
bowels of their country, which now appeared in great hazard.
The Distress of Jabesh-Gilead; Saul Succours Jabesh-Gilead. (b. c. 1069.)
5 And, behold, Saul came after the herd out of the field; and Saul
said, What aileth the people that they weep? And they told him the
tidings of the men of Jabesh. 6 And the Spirit of God came upon Saul
when he heard those tidings, and his anger was kindled greatly. 7 And
he took a yoke of oxen, and hewed them in pieces, and sent them
throughout all the coasts of Israel by the hands of messengers, saying,
Whosoever cometh not forth after Saul and after Samuel, so shall it be
done unto his oxen. And the fear of the Lord fell on the people, and
they came out with one consent. 8 And when he numbered them in Bezek,
the children of Israel were three hundred thousand, and the men of
Judah thirty thousand. 9 And they said unto the messengers that came,
Thus shall ye say unto the men of Jabesh-gilead, To morrow, by that
time the sun be hot, ye shall have help. And the messengers came and
shewed it to the men of Jabesh; and they were glad. 10 Therefore the
men of Jabesh said, To morrow we will come out unto you, and ye shall
do with us all that seemeth good unto you. 11 And it was so on the
morrow, that Saul put the people in three companies; and they came into
the midst of the host in the morning watch, and slew the Ammonites
until the heat of the day: and it came to pass, that they which
remained were scattered, so that two of them were not left together.
What is here related turns very much to the honour of Saul, and shows
the happy fruits of that other spirit with which he was endued. Observe
here,
I. His humility. Though he was anointed king, and accepted by his
people, yet he did not think it below him to know the state of his own
flocks, but went himself to see them, and came in the evening, with his
servants, after the herd out of the field, v. 5. This was an evidence
that he was not puffed up with his advancement, as those are most apt
to be that are raised from a mean estate. Providence had not yet found
him business as a king; he left all to Samuel; and therefore, rather
than be idle, he would, for the present, apply himself to his country
business again. Though the sons of Belial would, perhaps, despise him
the more for it, such as were virtuous and wise, and loved business
themselves, would think never the worse of him. He had no revenues
settled upon him for the support of his dignity, and he was desirous
not to be burdensome to the people, for which reason, like Paul, he
worked with his hands; for, if he neglect his domestic affairs, how
must he maintain himself and his family? Solomon gives it as a reason
why men should look well to their herds because the crown doth not
endure to every generation, Prov. xxvii. 23, 24. Saul's did not; he
must therefore provide something surer.
II. His concern for his neighbours. When he perceived them in tears, he
asked, "What ails the people that they weep? Let me know, that, if it
be a grievance which can be redressed, I may help them, and that, if
not, I may weep with them." Good magistrates are in pain if their
subjects are in tears.
III. His zeal for the safety and honour of Israel. When he heard of the
insolence of the Ammonites, and the distress of a city, a mother in
Israel, the Spirit of God came upon him, and put great thoughts into
his mind, and his anger was kindled greatly, v. 6. He was angry at the
insolence of the Ammonites, angry at the mean and sneaking spirit of
the men of Jabesh-Gilead, angry that they had not sent him notice
sooner of the Ammonites' descent and the extremity they were likely to
be reduced to. He was angry to see his neighbours weeping, when it was
fitter for them to be preparing for war. It was a brave and generous
fire that was now kindled in the breast of Saul, and such as became his
high station.
IV. The authority and power he exerted upon this important occasion. He
soon let Israel know that, though he had retired to his privacy, he had
a care for the public, and knew how to command men into the field, as
well as how to drive cattle out of the field, v. 5, 7. He sent a
summons to all the coasts of Israel, to show the extent of his power
beyond his own tribe, even to all the tribes, and ordered all the
military men forthwith to appear in arms at a general rendezvous in
Bezek. Observe, 1. His modesty, in joining Samuel in commission with
himself. He would not execute the office of a king without a due regard
to that of a prophet. 2. His mildness in the penalty threatened against
those that should disobey his orders. He hews a yoke of oxen in pieces,
and sends the pieces to the several cities of Israel, threatening, with
respect to him who should decline the public service, not, "Thus shall
it be done to him," but, "Thus shall it be done to his oxen." God had
threatened it as a great judgment (Deut. xxviii. 31), Thy ox shall be
slain before thy eyes, and thou shalt not eat thereof. It was necessary
that the command should be enforced with some penalty, but this was not
nearly so severe as that which was affixed to a similar order by the
whole congregation, Judg. xxi. 5. Saul wished to show that his
government was more gentle than that which they had been under. The
effect of this summons was that the militia, or trained bands, of the
nation, came out as one man, and the reason given is, because the fear
of the Lord fell upon them. Saul did not affect to make them fear him,
but they were influenced to observe his orders by the fear of God and a
regard to him who had made Saul their king and them members one of
another. Note, Religion and the fear of God will make men good
subjects, good soldiers, and good friends to the public interests of
the country. Those that fear God will make conscience of their duty to
all men, particularly to their rulers.
V. His prudent proceedings in this great affair, v. 8. He numbered
those that came in to him, that he might know his own strength, and how
to distribute his forces in the best manner their numbers would allow.
It is the honour of princes to know the number of their men, but it is
the honour of the King of kings that there is not any number of his
armies, Job xxv. 3. In this muster, it seems, Judah, though numbered by
itself, made no great figure; for, as it was one tribe of twelve, so it
was but an eleventh part of the whole number, 30,330, though the
rendezvous was at Bezek, in that tribe. They wanted the numbers, or the
courage, or the zeal for which that tribe used to be famous; so low was
it, just before the sceptre was brought into it in David.
VI. His faith and confidence, and (grounded thereon) his courage and
resolution, in this enterprise. It should seem that those very
messengers who brought the tidings from Jabesh-Gilead Saul sent into
the country to raise the militia, who would be sure to be faithful and
careful in their own business, and them he now sends back to their
distressed countrymen, with this assurance (in which, it is probable,
Samuel encouraged him): "To-morrow, by such an hour, before the enemy
can pretend that the seven days have expired, you shall have
deliverance, v. 9. Be you ready to do your part, and we will not fail
to do ours. Do you sally out upon the besiegers, while we surround
them." Saul knew he had a just cause, a clear call, and God on his
side, and therefore doubted not of success. This was good news to the
besieged Gileadites, whose right eyes had wept themselves dry for their
calamities, and now began to fail with looking for relief and to ache
in expectation of the doom of the ensuing day, when they must look
their last; the greater the exigence the more welcome the deliverance.
When they heard it they were glad, relying on the assurances that were
sent to them. And they sent into the enemies' camp (v. 10) to tell them
that next day they would be ready to meet them, which the enemies
understood as an intimation that they despaired of relief, and so were
made the more secure by it. If they took not care, by sending out
scouts, to rectify their own mistake, they must thank themselves if
they were surprised: the besieged were under no obligation to give them
notice of the help they were assured of.
VII. His industry and close application to this business. If he had
been bred up to war from his youth, and had led regiments as often as
he had followed droves, he could not have gone about an affair of this
nature more dexterously nor more diligently. When the Spirit of the
Lord comes upon men it will make them expert even without experience. A
vast army (especially in comparison with the present usage) Saul had
now at his foot, and a long march before him, nearly sixty miles, and
over Jordan too. No cavalry in his army, but all infantry, which he
divides into three battalions, v. 11. And observe, 1. With what
incredible swiftness he flew to the enemy. In a day and a night he came
to the place of action, where his own fate, and that of Israel, must be
determined. He had passed his word, and would not break it; nay, he was
better than his word, for he promised help next day, by that time the
sun was hot (v. 9), but brought it before day, in the morning-watch, v.
11. Whom God helps he helps right early, Ps. xlvi. 5. 2. With what
incredible bravery he flew upon the enemy. Betimes in the morning, when
they lay dreaming of the triumphs they expected that day over the
miserable inhabitants of Jabesh-Gilead, before they were aware he was
in the midst of their host; and his men, being marched against them in
three columns, surrounded them on every side, so that they could have
neither heart nor time to make head against them.
Lastly, To complete his honour, God crowned all these virtues with
success. Jabesh-Gilead was rescued, and the Ammonites were totally
routed; he had now the day before him to complete his victory in, and
so complete a victory it was that those who remained, after a great
slaughter, were scattered so that two of them were not left together to
encourage or help one another, v. 11. We may suppose that Saul was the
more vigorous in this matter, 1. Because there was some alliance
between the tribe of Benjamin and the city of Jabesh-Gilead. That city
had declined joining with the rest of the Israelites to destroy Gibeah,
which was then punished as their crime, but perhaps was now remembered
as their kindness, when Saul of Gibeah came with so much readiness and
resolution to relieve Jabesh-Gilead. Yet that was not all; two-thirds
of the Benjamites that then remained were provided with wives from that
city (Judg. xxi. 14), so that most of the mothers of Benjamin were
daughters of Jabesh-Gilead, for which city Saul, being a Benjamite, had
therefore a particular kindness; and we find they returned his
kindness, ch. xxxi. 11, 12. 2. Because it was the Ammonites' invasion
that induced the people to desire a king (so Samuel says, ch. xii. 12),
so that if he had not done his part, in this expedition, he would have
disappointed their expectations, and for ever forfeited their respect.
Sacrifices Offered to God. (b. c. 1069.)
12 And the people said unto Samuel, Who is he that said, Shall Saul
reign over us? bring the men, that we may put them to death. 13 And
Saul said, There shall not a man be put to death this day: for to day
the Lord hath wrought salvation in Israel. 14 Then said Samuel to the
people, Come, and let us go to Gilgal, and renew the kingdom there.
15 And all the people went to Gilgal; and there they made Saul king
before the Lord in Gilgal; and there they sacrificed sacrifices of
peace offerings before the Lord; and there Saul and all the men of
Israel rejoiced greatly.
We have here the improvement of the glorious victory which Saul had
obtained, not the improvement of it abroad, though we take it for
granted that the men of Jabesh-Gilead, having so narrowly saved their
right eyes, would with them now discern the opportunity they had of
avenging themselves upon these cruel enemies and disabling them from
ever straitening them in like manner again; now shall they be avenged
on the Ammonites for their right eyes condemned, as Samson on the
Philistines for his two eyes put out, Judg. xvi. 28. But the account
here given is of the improvement of this victory at home.
I. The people took this occasion to show their jealousy for the honour
of Saul, and their resentment of the indignities done him. Samuel, it
seems, was present, if not in the action (it was too far for him to
march) yet to meet them when they returned victorious; and to him, as
judge, the motion was made (for they knew Saul would not be judge in
his own cause) that the sons of Belial that would not have him to reign
over them should be brought forth and slain, v. 12. Saul's good fortune
(as foolish men commonly call it) went further with them to confirm his
title than either his choice by lot or Samuel's anointing him. They had
not courage thus to move for the prosecution of those that opposed him
when he himself looked mean, but, now that his victory made him look
great, nothing would serve but they must be put to death.
II. Saul took this occasion to give further proofs of his clemency,
for, without waiting for Samuel's answer, he himself quashed the motion
(v. 13): There shall not a man be put to death this day, no, not those
men, those bad men, that had abused him, and therein reflected on God
himself, 1. Because it was a day of joy and triumph: "To day the Lord
has wrought salvation in Israel; and, since God has been so good to us
all, let us not be harsh one to another. Now that God has made the
heart of Israel in general so glad, let not us make sad the hearts of
any particular Israelites." 2. Because he hoped they were by this day's
work brought to a better temper, were now convinced that this man,
under God, could save them, now honoured him whom before they had
despised; and, if they are but reclaimed, he is secured from receiving
any disturbance by them, and therefore his point is gained. If an enemy
be made a friend, that will be more to our advantage than to have him
slain. And all good princes consider that their power is for
edification, not for destruction.
III. Samuel took this occasion to call the people together before the
Lord in Gilgal, v. 14, 15. 1. That they might publicly give God thanks
for their late victory. There they rejoiced greatly, and, that God
might have the praise of that which they had the comfort of, they
sacrificed to him, as the giver of all their successes, sacrifices of
peace-offerings. 2. That they might confirm Saul in the government,
more solemnly than had been yet done, that he might not retire again to
his obscurity. Samuel would have the kingdom renewed; he would renew
his resignation, and the people should renew their approbation, and so
in concurrence with, or rather in attendance upon, the divine
nomination, they made Saul king, making it their own act and deed to
submit to him.
__________________________________________________________________
F I R S T S A M U E L
CHAP. XII.
We left the general assembly of the states together, in the close of
the foregoing chapter; in this chapter we have Samuel's speech to them,
when he resigned the government into the hands of Saul, in which, I. He
clears himself from all suspicion or imputation of mismanagement, while
the administration was in his hands, ver. 1-5. II. He reminds them of
the great things God had done for them and for their fathers, ver.
6-13. III. He sets before them good and evil, the blessing and the
curse, ver. 14, 15. IV. He awakens them to regard what he said to them,
by calling to God for thunder, ver. 16-19. V. He encourages them with
hopes that all should be well, ver. 20-25. This is his farewell sermon
to that august assembly and Saul's coronation sermon.
Samuel's Discourse to Israel. (b. c. 1069.)
1 And Samuel said unto all Israel, Behold, I have hearkened unto your
voice in all that ye said unto me, and have made a king over you. 2
And now, behold, the king walketh before you: and I am old and
gray-headed; and, behold, my sons are with you: and I have walked
before you from my childhood unto this day. 3 Behold, here I am:
witness against me before the Lord, and before his anointed: whose ox
have I taken? or whose ass have I taken? or whom have I defrauded? whom
have I oppressed? or of whose hand have I received any bribe to blind
mine eyes therewith? and I will restore it you. 4 And they said, Thou
hast not defrauded us, nor oppressed us, neither hast thou taken ought
of any man's hand. 5 And he said unto them, The Lord is witness
against you, and his anointed is witness this day, that ye have not
found ought in my hand. And they answered, He is witness.
Here, I. Samuel gives them a short account of the late revolution, and
of the present posture of their government, by way of preface to what
he had further to say to them, v. 1, 2. 1. For his own part, he had
spent his days in their service; he began betimes to be useful among
them, and had continued long so: "I have walked before you, as a guide
to direct you, as a shepherd that leads his flock (Ps. lxxx. 1), from
my childhood unto this day." As soon as he was illuminated with the
light of prophecy, in his early days, he began to be a burning and
shining light to Israel; "and now my best days are done: I am old and
gray-headed;" therefore they were the more unkind to cast him off, yet
therefore he was the more willing to resign, finding the weight of
government heavy upon his stooping shoulders. He was old, and therefore
the more able to advise them, and the more observant they should have
been of what he said, for days shall speak and the multitude of years
shall teach wisdom; and there is a particular reverence due to the
aged, especially aged magistrates and aged ministers. "I am old, and
therefore not likely to live long, perhaps may never have an
opportunity of speaking to you again, and therefore take notice of what
I say." 2. As for his sons, "Behold" (says he), "they are with you, you
may, if you please, call them to an account for any thing they have
done amiss. They are present with you, and have not, upon this
revolution, fled from their country. They are upon the level with you,
subjects to the new king as well as you; if you can prove them guilty
of any wrong, you may prosecute them now by a due course of law, punish
them, and oblige them to make restitution." 3. As for their new king,
Samuel had gratified them in setting him over them (v. 1): "I have
hearkened to your voice in all that you said to me, being desirous to
please you, if possible, and make you easy, though to the discarding of
myself and family; and now will you hearken to me, and take my advice?"
The change was now perfected: "Behold, the king walketh before you" (v.
2); he appears in public, ready to serve you in public business. Now
that you have made yourselves like the nations in your civil
government, and have cast off the divine administration in that, take
heed lest you make yourselves like the nations in religion and cast off
the worship of God.
II. He solemnly appeals to them concerning his own integrity in the
administration of the government (v. 3): Witness against me, whose ox
have I taken? Observe,
1. His design in this appeal. By this he intended, (1.) To convince
them of the injury they had done him in setting him aside, when they
had nothing amiss to charge him with (his government had no fault but
that it was too cheap, too easy, too gentle), and also of the injury
they had done themselves in turning off one that did not so much as
take an ox or an ass from them, to put themselves under the power of
one that would take from them their fields and vineyards, nay, and
their very sons and daughters (ch. viii. 11), so unlike would the
manner of the king be from Samuel's manner. (2.) To preserve his own
reputation. Those that heard of Samuel's being rejected as he was would
be ready to suspect that certainly he had done some evil thing, or he
would never have been so ill treated; so that it was necessary for him
to make this challenge, that it might appear upon record that it was
not for any iniquity in his hands that he was laid aside, but to
gratify the humour of a giddy people, who owned they could not have a
better man to rule them, only they desired a bigger man. There is a
just debt which every man owes to his own good name, especially men in
public stations, which is to guard it against unjust aspersions and
suspicions, that we may finish our course with honour as well as joy.
(3.) As he designed hereby to leave a good name behind him, so he
designed to leave his successor a good example before him; let him
write after his copy, and he will write fair. (4.) He designed, in the
close of his discourse, to reprove the people, and therefore he begins
with a vindication of himself; for he that will, with confidence, tell
another of his sin, must see to it that he himself be clear.
2. In the appeal itself observe,
(1.) What it is that Samuel here acquits himself from. [1.] He had
never, under any pretence whatsoever, taken that which was not his own,
ox or ass, had never distrained their cattle for tribute, fines, or
forfeitures, nor used their service without paying for it. [2.] He had
never defrauded those with whom he dealt, nor oppressed those that were
under his power. [3.] He had never taken bribes to pervert justice, nor
was ever biassed by favour for affection to give judgment in a cause
against his conscience.
(2.) How he calls upon those that had slighted him to bear witness
concerning his conduct: "Here I am; witness against me. If you have any
thing to lay to my charge, do it before the Lord and the king, the
proper judges." He puts honour upon Saul, by owning himself accountable
to him if guilty of any wrong.
III. Upon this appeal he is honourably acquitted. He did not expect
that they would do him honour at parting, though he well deserved it,
and therefore mentioned not any of the good services he had done them,
for which they ought to have applauded him, and returned him the thanks
of the house; all he desired was that they should do him justice, and
that they did (v. 4) readily owning, 1. That he had not made his
government oppressive to them, nor used his power to their wrong. 2.
That he had not made it expensive to them: Neither hast thou taken
aught of any man's hand for the support of thy dignity. Like Nehemiah,
he did not require the bread of the governor (Neh. v. 18), had not only
been righteous, but generous, had coveted no man's silver, or gold, or
apparel, Acts xx. 33.
IV. This honourable testimony borne to Samuel's integrity is left upon
record to his honour (v. 5): "The Lord is witness, who searcheth the
heart, and his anointed is witness, who trieth overt acts;" and the
people agree to it: "He is witness." Note, The testimony of our
neighbours, and especially the testimony of our own consciences for us,
that we have in our places lived honestly, will be our comfort under
the slights and contempts that are put upon us. Demetrius is a happy
man, that has a good report of all men and of the truth itself, 3 John
12.
6 And Samuel said unto the people, It is the Lord that advanced Moses
and Aaron, and that brought your fathers up out of the land of Egypt.
7 Now therefore stand still, that I may reason with you before the Lord
of all the righteous acts of the Lord, which he did to you and to your
fathers. 8 When Jacob was come into Egypt, and your fathers cried
unto the Lord, then the Lord sent Moses and Aaron, which brought forth
your fathers out of Egypt, and made them dwell in this place. 9 And
when they forgat the Lord their God, he sold them into the hand of
Sisera, captain of the host of Hazor, and into the hand of the
Philistines, and into the hand of the king of Moab, and they fought
against them. 10 And they cried unto the Lord, and said, We have
sinned, because we have forsaken the Lord, and have served Baalim and
Ashtaroth: but now deliver us out of the hand of our enemies, and we
will serve thee. 11 And the Lord sent Jerubbaal, and Bedan, and
Jephthah, and Samuel, and delivered you out of the hand of your enemies
on every side, and ye dwelled safe. 12 And when ye saw that Nahash
the king of the children of Ammon came against you, ye said unto me,
Nay; but a king shall reign over us: when the Lord your God was your
king. 13 Now therefore behold the king whom ye have chosen, and whom
ye have desired! and, behold, the Lord hath set a king over you. 14
If ye will fear the Lord, and serve him, and obey his voice, and not
rebel against the commandment of the Lord, then shall both ye and also
the king that reigneth over you continue following the Lord your God:
15 But if ye will not obey the voice of the Lord, but rebel against the
commandment of the Lord, then shall the hand of the Lord be against
you, as it was against your fathers.
Samuel, having sufficiently secured his own reputation, instead of
upbraiding the people upon it with their unkindness to him, sets
himself to instruct them, and keep them in the way of their duty, and
then the change of the government would be the less damage to them.
I. He reminds them of the great goodness of God to them and to their
fathers, gives them an abstract of the history of their nation, that,
by the consideration of the great things God had done for them, they
might be for ever engaged to love him and serve him. "Come," says he
(v. 7), "stand still, stand in token of reverence when God is speaking
to you, stand still in token of attention and composedness of mind, and
give me leave to reason with you." Religion has reason on its side,
Isa. i. 18. The work of ministers is to reason with people, not only to
exhort and direct, but to persuade, to convince men's judgments, and so
to gain their wills and affections. Let reason rule men, and they will
be good. He reasons of the righteous acts of the Lord, that is, "both
the benefits he hath bestowed upon you, in performance of his promises,
and the punishments he has inflicted on you for your sins." His favours
are called his righteous acts (Judg. v. 11), because in them he is just
to his own honour. He not only puts them in mind of what God had done
for them in their days, but of what he had done of old, in the days of
their fathers, because the present age had the benefit of God's former
favours. We may suppose that his discourse was much larger than as here
related. 1. He reminds them of their deliverance out of Egypt. Into
that house of bondage Jacob and his family came down poor and little;
when they were oppressed they cried unto God, who advanced Moses and
Aaron, from mean beginnings, to be their deliverers, and the founders
of their state and settlement in Canaan, v. 6, 8. 2. He reminds them of
the miseries and calamities which their fathers brought themselves into
by forgetting God and serving other gods, v. 9. They enslaved
themselves, for they were sold as criminals and captives into the hand
of oppressors. They exposed themselves to the desolation of war, and
their neighbours fought against them. 3. He reminds them of their
fathers' repentance and humiliation before God for their idolatries:
They said, We have sinned, v. 10. Let not them imitate the sins of
their fathers, for what they had done amiss they had many a time wished
undone again. In the day of their distress they had sought unto God,
and had promised to serve him; let their children then reckon that good
at all times which they found good in bad times. 4. He reminds them of
the glorious deliverances God had wrought for them, the victories he
had blessed them with, and their happy settlements, many a time, after
days of trouble and distress, v. 11. He specifies some of their judges,
Gideon and Jephthah, great conquerors in their time; among the rest he
mentions Bedan, whom we read not of any where else: he might be some
eminent person, that was instrumental of salvation to them, though not
recorded in the book of Judges, such a one as Shamgar, of whom it is
said that he delivered Israel, but not that he judged them, Judg. iii.
31. Perhaps this Bedan guarded and delivered them on one side, at the
same time when some other of the judges appeared and acted for them on
another side. Some think it was the same with Jair (so the learned Mr.
Poole), others the same with Samson, who was Ben Dan, a son of Dan, of
that tribe, and the Spirit of the Lord came upon him Be-Dan, in Dan, in
the camp of Dan. Samuel mentions himself, not to his own praise, but to
the honour of God, who had made him an instrument of subduing the
Philistines. 5. At last he puts them in mind of God's late favour to
the present generation, in gratifying them with a king, when they would
prescribe to God by such a one to save them out of the hand of Nahash
king of Ammon, v. 12, 13. Now it appears that this was the immediate
occasion of their desiring a king: Nahash threatened them; they desired
Samuel to nominate a general; he told them that God was
commander-in-chief in all their wars and they needed no other, that
what was wanting in them should be made up by his power: The Lord is
your king. But they insisted on it, Nay, but a king shall reign over
us. "And now," said he, "you have a king, a king of your own
asking--let that be spoken to your shame; but a king of God's
making--let that be spoken to his honour and the glory of his grace."
God did not cast them off, even when they in effect cast him off.
II. He shows them that they are now upon their good behaviour, they and
their king. Let them not think that they had now cut themselves off
from all dependence upon God, and that now, having a king of their own,
the making of their own fortunes (as men foolishly call it) was in
their own hands; no, still their judgment must proceed from the Lord.
He tells them plainly,
1. That their obedience to God would certainly be their happiness, v.
14. If they would not revolt from God to idols, nor rebel against him
by breaking his commandments, but would persevere in their allegiance
to him, would fear his wrath, serve his interests, and obey his will,
then they and their king should certainly be happy; but observe how the
promise is expressed: Then you shall continue following the Lord your
God; that is, (1.) "You shall continue in the way of your duty to God,
which will be your honour and comfort." Note, To those that are sincere
in their religion God will give grace to persevere in it: those that
follow God faithfully will be divinely strengthened to continue
following him. And observe, Following God is a work that is its own
wages. It is the matter of a promise as well as of a precept. (2.) "You
shall continue under the divine guidance and protection:" You shall be
after the Lord, so it is in the original, that is, "he will go before
you to lead and prosper you, and make your way plain. The Lord is with
you while you are with him."
2. That their disobedience would as certainly be their ruin (v. 15):
"If you rebel, think not that your having a king will secure you
against God's judgments, and that having in this instance made
yourselves like the nations you may sin at as cheap a rate as they can.
No, the hand of the Lord will be against you, as it was against your
fathers when they offended him, in the days of the judges." We mistake
if we think that we can evade God's justice by shaking off his
dominion. If God shall not rule us, yet he will judge us.
Samuel Calls for Thunder; Samuel Encourages and Comforts Israel. (b. c.
1069.)
16 Now therefore stand and see this great thing, which the Lord will do
before your eyes. 17 Is it not wheat harvest to day? I will call unto
the Lord, and he shall send thunder and rain; that ye may perceive and
see that your wickedness is great, which ye have done in the sight of
the Lord, in asking you a king. 18 So Samuel called unto the Lord;
and the Lord sent thunder and rain that day: and all the people greatly
feared the Lord and Samuel. 19 And all the people said unto Samuel,
Pray for thy servants unto the Lord thy God, that we die not: for we
have added unto all our sins this evil, to ask us a king. 20 And
Samuel said unto the people, Fear not: ye have done all this
wickedness: yet turn not aside from following the Lord, but serve the
Lord with all your heart; 21 And turn ye not aside: for then should
ye go after vain things, which cannot profit nor deliver; for they are
vain. 22 For the Lord will not forsake his people for his great
name's sake: because it hath pleased the Lord to make you his people.
23 Moreover as for me, God forbid that I should sin against the Lord in
ceasing to pray for you: but I will teach you the good and the right
way: 24 Only fear the Lord, and serve him in truth with all your
heart: for consider how great things he hath done for you. 25 But if
ye shall still do wickedly, ye shall be consumed, both ye and your
king.
Two things Samuel here aims at:--
I. To convince the people of their sin in desiring a king. They were
now rejoicing before God in and with their king (ch. xi. 15), and
offering to God the sacrifices of praise, which they hoped God would
accept; and this perhaps made them think that there was no harm in
their asking a king, but really they had done well in it. Therefore
Samuel here charges it upon them as their sin, as wickedness, great
wickedness in the sight of the Lord. Note, Though we meet with
prosperity and success in a way of sin, yet we must not therefore think
the more favourably of it. They have a king, and if they conduct
themselves well their king may be a very great blessing to them, and
yet Samuel will have them perceive and see that their wickedness was
great in asking a king. We must never think well of that which God in
his law frowns upon, though in his providence he may seem to smile upon
it. Observe,
1. The expressions of God's displeasure against them for asking a king.
At Samuel's word, God sent prodigious thunder and rain upon them, at a
season of the year when, in that country, the like was never seen or
known before, v. 16-18. Thunder and rain have natural causes and
sometimes terrible effects. But Samuel made it to appear that this was
designed by the almighty power of God on purpose to convince them that
they had done very wickedly in asking a king; not only by its coming in
an unusual time, in wheat-harvest, and this on a fair clear day, when
there appeared not to the eye any signs of a storm, but by his giving
notice of it before. Had there happened to be thunder and rain at the
time when he was speaking to them, he might have improved it for their
awakening and conviction, as we may in a like case; but, to make it no
less than a miracle, before it came, (1.) He spoke to them of it (v.
16, 17): Stand and see this great thing. He had before told them to
stand and hear (v. 7); but, because he did not see that his reasoning
with them affected them (so stupid were they and unthinking), now he
bids them stand and see. If what he said in a still small voice did not
reach their hearts, nor his doctrine which dropped as the dew, they
shall hear God speaking to them in dreadful claps of thunder and the
great rain of his strength. He appealed to this as a sign: "I will call
upon the Lord, and he will send thunder, will send it just now, to
confirm the word of his servant, and to make you see that I spoke truly
when I told you that God was angry with you for asking a king." And the
event proved him a true prophet; the sign and wonder came to pass. (2.)
He spoke to God for it. Samuel called unto the Lord, and, in answer to
his prayer, even while he was yet speaking, the Lord sent thunder and
rain. By this Samuel made it to appear, not only what a powerful
influence God has upon this earth, that he could, of a sudden, when
natural causes did not work towards it, produce this dreadful rain and
thunder, and bring them out of his treasures (Ps. cxxxv. 7), but also
what a powerful interest he had in heaven, that God would thus hearken
to the voice of a man (Josh. x. 14) and answer him in the secret place
of thunder, Ps. lxxxi. 7. Samuel, that son of prayer, was still famous
for success in prayer. Now by this extraordinary thunder and rain sent
on this occasion, [1.] God testified his displeasure against them in
the same way in which he had formerly testified it, and at the prayer
of Samuel too, against the Philistines. The Lord discomfited them with
a great thunder, ch. vii. 10. Now that Israel rebelled, and vexed his
Holy Spirit, he turned to be their enemy, and fought against them with
the same weapons which, not long before, had been employed against
their adversaries, Isa. lxiii. 10. [2.] He showed them their folly in
desiring a king to save them, rather than God or Samuel, promising
themselves more from an arm of flesh than from the arm of God or from
the power of prayer. Could their king thunder with a voice like God?
Job xl. 9. Could their prince command such forces as the prophet could
by his prayers? [3.] He intimated to them that how serene and
prosperous soever their condition seemed to be now that they had a
king, like the weather in wheat-harvest, yet, if God pleased, he could
soon change the face of their heavens, and persecute them with his
tempest, as the Psalmist speaks.
2. The impressions which this made upon the people. It startled them
very much, as well it might. (1.) They greatly feared the Lord and
Samuel. Though when they had a king they were ready to think they must
fear him only, God made them know that he is greatly to be feared and
his prophets for his sake. Now they were rejoicing in their king, God
taught them to rejoice with trembling. (2.) They owned their sin and
folly in desiring a king: We have added to all our sins this evil, v.
19. Some people will not be brought to a sight of their sins by any
gentler methods than storms and thunders. Samuel did not extort this
confession from them till the matter was settled and the king
confirmed, lest it should look as if he designed by it rather to
establish himself in the government than to bring them to repentance.
Now that they were flattering themselves in their own eyes, their
iniquity was found to be hateful, Ps. xxxvi. 2. (3.) They earnestly
begged Samuel's prayers (v. 19): Pray for thy servants, that we die
not. They were apprehensive of their danger from the wrath of God, and
could not expect that he should hear their prayers for themselves, and
therefore they entreat Samuel to pray for them. Now they see their need
of him whom awhile ago they slighted. Thus many that will not have
Christ to reign over them would yet be glad to have him intercede for
them, to turn away the wrath of God. And the time may come when those
that have despised and ridiculed praying people will value their
prayers, and desire a share in them. "Pray" (say they) "to the Lord thy
God; we know not how to call him ours, but, if thou hast any interest
in him, improve it for us."
II. He aims to confirm the people in their religion, and engage them
for ever to cleave unto the Lord. The design of his discourse is much
the same with Joshua's, ch. xxiii. and xxiv.
1. He would not that the terrors of the Lord should frighten them from
him, for they were intended to frighten them to him (v. 20): "Fear not;
though you have done all this wickedness, and though God is angry with
you for it, yet do not therefore abandon his service, nor turn from
following him." Fear not, that is, "despair not, fear not with
amazement, the weather will clear up after the storm. Fear not; for,
though God will frown upon his people, yet he will not forsake them (v.
22) for his great name's sake; do not you forsake him then." Every
transgression in the covenant, though it displease the Lord, yet does
not throw us out of covenant, and therefore God's just rebukes must not
drive us from our hope in his mercy. The fixedness of God's choice is
owing to the freeness of it; we may therefore hope he will not forsake
his people, because it has pleased him to make them his people. Had he
chosen them for their good merits, we might fear he would cast them off
for their bad merits; but, choosing them for his name's sake, for his
name's sake he will not leave them.
2. He cautions them against idolatry: "Turn not aside from God and the
worship of him" (v. 20, and again v. 21); "for if you turn aside from
God, whatever you turn aside to, you will find it is a vain thing, that
can never answer your expectations, but will certainly deceive you if
you trust to it; it is a broken reed, a broken cistern." Idols could
not profit those that sought to them in their wants, nor deliver those
that sought to them in their straits, for they were vain, and not what
they pretended to be. An idol is nothing in the world, 1 Cor. viii. 4.
3. He comforts them with an assurance that he would continue his care
and concern for them, v. 23. They desired him to pray for them, v. 19.
He might have said, "Go to Saul, the king that you have put in my
room," and get him to pray for you; but so far is he from upbraiding
them with their disrespect to him that he promised them much more than
they asked. (1.) They asked it of him as a favour; he promised it as a
duty, and startles at the thought of neglecting it. Pray for you! says
he, God forbid that I should sin against the Lord in not doing it.
Note, It is a sin against God not to pray for the Israel of God,
especially for those of them that are under our charge: and good men
are afraid of the guilt of omissions. (2.) They asked him to pray for
them at this time, and upon this occasion, but he promised to continue
his prayers for them and to cease as long as he lived. Our rule is to
pray without ceasing; we sin if we restrain prayer in general, and in
particular if we cease praying for the church. (3.) They asked him only
to pray for them, but he promised to do more for them, not only to pray
for them, but to teach them; though they were not willing to be under
his government as a judge, he would not therefore deny them his
instructions as a prophet. And they might be sure he would teach them
no other than the good and the right way: and the right way is
certainly the good way: the way of duty is the way of pleasure and
profit.
4. He concludes with an earnest exhortation to practical religion and
serious godliness, v. 24, 25. The great duty here pressed upon us is to
fear the Lord. He had said (v. 20), "Fear not with a slavish fear," but
here, "Fear the Lord, with a filial fear." As the fruit and evidence of
this, serve him in the duties of religious worship and of a godly
conversation, in truth and sincerity, and not in show and profession
only, with your heart, and with all your heart, not dissembling, not
dividing. And two things he urges by way of motive:--(1.) That they
were bound in gratitude to serve God, considering what great things he
had done for them, to engage them for ever to his service. (2.) That
they were bound in interest to serve him, considering what great things
he would do against them if they should still do wickedly: "You shall
be destroyed by the judgments of God, both you and your king whom you
are so proud of and expect so much from, and who will be a blessing to
you if you keep in with God." Thus, as a faithful watchman, he gave
them warning, and so delivered his own soul.
__________________________________________________________________
F I R S T S A M U E L
CHAP. XIII.
Those that desired a king like all the nations fancied that, when they
had one, they should look very great and considerable; but in this
chapter we find it proved much otherwise. While Samuel was joined in
commission with Saul things went well, ch. xi. 7. But, now that Saul
began to reign alone, all went to decay, and Samuel's words began to be
fulfilled: "You shall be consumed, both you and your king;" for never
was the state of Israel further gone in a consumption than in this
chapter. I. Saul appears here a very silly prince. 1. Infatuated in his
counsels, ver. 1-3. 2. Invaded by his neighbours, ver. 4, 5. 3.
Deserted by his soldiers, ver. 6, 7. 4. Disordered in his own spirit,
and sacrificing in confusion, ver. 8-10. 5. Chidden by Samuel, ver.
11-13. 6. Rejected of God from being king, ver. 14. II. The people
appear here a very miserable people. 1. Disheartened and dispersed,
ver. 6, 7. 2. Diminished, ver. 15, 16. 3. Plundered, ver. 17, 18. 4.
Disarmed, ver. 19-23. This they got by casting off God's government,
and making themselves like the nations: all their glory departed from
them.
The Philistines War against Israel. (b. c. 1067.)
1 Saul reigned one year; and when he had reigned two years over Israel,
2 Saul chose him three thousand men of Israel; whereof two thousand
were with Saul in Michmash and in mount Beth-el, and a thousand were
with Jonathan in Gibeah of Benjamin: and the rest of the people he sent
every man to his tent. 3 And Jonathan smote the garrison of the
Philistines that was in Geba, and the Philistines heard of it. And Saul
blew the trumpet throughout all the land, saying, Let the Hebrews hear.
4 And all Israel heard say that Saul had smitten a garrison of the
Philistines, and that Israel also was had in abomination with the
Philistines. And the people were called together after Saul to Gilgal.
5 And the Philistines gathered themselves together to fight with
Israel, thirty thousand chariots, and six thousand horsemen, and people
as the sand which is on the sea shore in multitude: and they came up,
and pitched in Michmash, eastward from Beth-aven. 6 When the men of
Israel saw that they were in a strait, (for the people were
distressed,) then the people did hide themselves in caves, and in
thickets, and in rocks, and in high places, and in pits. 7 And some
of the Hebrews went over Jordan to the land of Gad and Gilead. As for
Saul, he was yet in Gilgal, and all the people followed him trembling.
We are not told wherein it was that the people of Israel offended God,
so as to forfeit his presence and turn his hand against them, as Samuel
had threatened (ch. xii. 15); but doubtless they left God, else he
would not have left them, as here it appears he did; for,
I. Saul was very weak and impolitic, and did not order his affairs with
discretion. Saul was the son of one year (so the first words are in the
original), a phrase which we make to signify the date of his reign, but
ordinarily it signifies the date of one's birth, and therefore some
understand it figuratively--he was as innocent and good as a child of a
year old; so the Chaldee paraphrase: he was without fault, like the son
of a year. But, if we admit a figurative sense, it may as well intimate
that he was ignorant and imprudent, and as unfit for business as a
child of a year old: and the subsequent particulars make this more
accordant with his character than the former. But we take it rather, as
our own translation has it, Saul reigned one year, and nothing happened
that was considerable, it was a year of no action; but in his second
year he did as follows:--1. he chose a band of 3000 men, of whom he
himself commanded 2000, and his son Jonathan 1000, v. 2. The rest of
the people he dismissed to their tents. If he intended these only for
the guard of his person and his honorary attendants, it was impolitic
to have so many, if for a standing army, in apprehension of danger from
the Philistines, it was no less impolitic to have so few; and perhaps
the confidence he put in this select number, and his disbanding the
rest of that brave army with which he had lately beaten the Ammonites
(ch. xi. 8-11), was looked upon as an affront to the kingdom, excited
general disgust, and was the reason he had so few at his call when he
had occasion for them. The prince that relies on a particular party
weakens his own interest in the whole community. 2. He ordered his son
Jonathan to surprise and destroy the garrison of the Philistines that
lay near him in Geba, v. 3. I wish there were no ground for supposing
that this was a violation or infraction of some articles with the
Philistines, and that it was done treacherously and perfidiously. The
reason why I suspect it is because it is said that, for doing it,
Israel was had in abomination, or, as the word is, did stink with the
Philistines (v. 4), as men void of common honesty and whose word could
not be relied on. If it was so, we will lay the blame, not on Jonathan
who did it, but on Saul, his prince and father, who ordered him to do
it, and perhaps kept him in ignorance of the truth of the matter.
Nothing makes the name of Israel odious to those that are without so
much as the fraud and dishonesty of those that are called by that
worthy name. If professors of religion cheat and over-reach, break
their word and betray their trust, religion suffers by it, and is had
in abomination with the Philistines. Whom may one trust if not an
Israelite, one that, it is expected, should be without guile? 3. When
he had thus exasperated the Philistines, then he began to raise forces,
which, if he had acted wisely, he would have done before. When the
Philistines had a vast army ready to pour in upon him, to avenge the
wrong he had done them, then was he blowing the trumpet through the
land, among a careless, if not a disaffected people, saying, Let the
Hebrews hear (v. 3), and so as many as thought fit came to Saul to
Gilgal, v. 4. But now the generality, we may suppose, drew back (either
in dislike of Saul's politics or in dread of the Philistines' power),
who, if he had summoned them sooner, would have been as ready at his
beck as they were when he marched against the Ammonites. We often find
that after-wit would have done much better before and have prevented
much inconvenience.
II. Never did the Philistines appear in such a formidable body as they
did now, upon this provocation which Saul gave them. We may suppose
they had great assistance from their allies, for (v. 5), besides 6000
horse, which in those times, when horses were not so much used in war
as they are now, was a great body, they had an incredible number of
chariots, 30,000 in all: most of them, we may suppose, were carriages
for the bag and baggage of so vast an army, not chariots of war. But
their foot was innumerable as the sand of the sea-shore, so jealous
were they for the honour of their nation and so much enraged at the
baseness of the Israelites in destroying their garrison. If Saul had
asked counsel of God before he had given the Philistines this
provocation, he and his people might the better have borne this
threatening trouble which they had now brought on themselves by their
own folly.
III. Never were the people of Israel so faint-hearted, so sneaking, so
very cowardly, as they were now. Some considerable numbers, it may be,
came to Saul to Gilgal; but, hearing of the Philistines' numbers and
preparations, their spirits sunk within them, some think because they
did not find Samuel there with Saul. Those that, awhile ago, were weary
of him, and wished for a king, now had small joy of their king unless
they could see him under Samuel's direction. Sooner or later, men will
be made to see that God and his prophets are their best friends. Now
that they saw the Philistines making war upon them, and Samuel not
coming in to help them, they knew not what to do; men's hearts failed
them for fear. And. 1. Some absconded. Rather than run upon death among
the Philistines, they buried themselves alive in caves and thickets, v.
6. See what work sin makes; it exposes men to perils, and then robs
them of their courage and dispirits them. A single person, by faith,
can say, I will not be afraid of 10,000 (Ps. iii. 6); but here
thousands of degenerate Israelites tremble at the approach of a great
crowd of Philistines. Guilt makes men cowards. 2. Others fled (v. 7):
They went over Jordan to the land of Gilead, as far as they could from
the danger, and to a place where they had lately been victorious over
the Ammonites. Where they had triumphed they hoped to be sheltered. 3.
Those that staid with Saul followed him trembling, expecting no other
than to be cut off, and having their hands and hearts very much
weakened by the desertion of so many of their troops. And perhaps Saul
himself, though he had so much honour as to stand his ground, yet had
no courage to spare wherewith to inspire his trembling soldiers.
Saul Reproved by Samuel; Sentence Passed upon Saul. (b. c. 1067.)
8 And he tarried seven days, according to the set time that Samuel had
appointed: but Samuel came not to Gilgal; and the people were scattered
from him. 9 And Saul said, Bring hither a burnt offering to me, and
peace offerings. And he offered the burnt offering. 10 And it came to
pass, that as soon as he had made an end of offering the burnt
offering, behold, Samuel came; and Saul went out to meet him, that he
might salute him. 11 And Samuel said, What hast thou done? And Saul
said, Because I saw that the people were scattered from me, and that
thou camest not within the days appointed, and that the Philistines
gathered themselves together at Michmash; 12 Therefore said I, The
Philistines will come down now upon me to Gilgal, and I have not made
supplication unto the Lord: I forced myself therefore, and offered a
burnt offering. 13 And Samuel said to Saul, Thou hast done foolishly:
thou hast not kept the commandment of the Lord thy God, which he
commanded thee: for now would the Lord have established thy kingdom
upon Israel for ever. 14 But now thy kingdom shall not continue: the
Lord hath sought him a man after his own heart, and the Lord hath
commanded him to be captain over his people, because thou hast not kept
that which the Lord commanded thee.
Here is, I. Saul's offence in offering sacrifice before Samuel came.
Samuel, when he anointed him, had ordered him to tarry for him seven
days in Gilgal, promising that, at the end of those days, he would be
sure to come to him, and both offer sacrifices for him and direct him
what he should do. This we had ch. x. 8. Perhaps that order, though
inserted there, was given him afterwards, or was given him as a general
rule to be observed in every public congress at Gilgal, or, as is most
probable, though not mentioned again, was lately repeated with
reference to this particular occasion; for it is plain that Saul
himself understood it as obliging him from God now to stay till Samuel
came, else he would not have made so many excuses as he did for not
staying, v. 11. This order Saul broke. He staid till the seventh day,
yet had not patience to wait till the end of the seventh day. Perhaps
he began to reproach Samuel as false to his word, careless of his
country, and disrespectful of his prince, and thought it more fit that
Samuel should wait for him than he for Samuel. However, 1. He presumed
to offer sacrifice without Samuel, and nothing appears to the contrary
but that he did it himself, though he was neither priest nor prophet,
as if, because he was a king, he might do any thing, a piece of
presumption which king Uzziah paid dearly for, 2 Chron. xxvi. 16, &c.
2. He determined to engage the Philistines without Samuel's directions,
though he had promised to show him what he should do. So
self-sufficient Saul was that he thought it not worth while to stay for
a prophet of the Lord, either to pray for him or to advise him. This
was Saul's offence, and that which aggravated it was, (1.) That for
aught that appears, he did not send any messenger to Samuel, to know
his mind, to represent the case to him, and to receive fresh directions
from him, though he had enough about him that were swift enough of foot
at this time. (2.) That when Samuel came he rather seemed to boast of
what he had done than to repent of it; for he went forth to salute him,
as his brother-sacrificer, and seemed pleased with the opportunity he
had of letting Samuel know that he needed him not, but could do well
enough without him. He went out to bless him, so the word is, as if he
now thought himself a complete priest, empowered to bless as well as
sacrifice, whereas he should have gone out to be blessed by him. (3.)
That he charged Samuel with breach of promise: Thou camest not within
the days appointed (v. 11), and therefore if any thing was amiss Samuel
must bear the blame, who was God's minister; whereas he did come
according to his word, before the seven days had expired. Thus the
scoffers of the latter days think the promise of Christ's coming is
broken, because he does not come in their time, though it is certain he
will come at the set time. (4.) That when he was charged with
disobedience he justified himself in what he had done, and gave no sign
at all of repentance for it. It is not sinning that ruins men, but
sinning and not repenting, falling and not getting up again. See what
excuses he made, v. 11, 12. He would have this act of disobedience
pass, [1.] For an instance of his prudence. The people were most of
them scattered from him, and he had no other way than this to keep
those with him that remained and to prevent their deserting too. If
Samuel neglected the public concerns, he would not. [2.] For an
instance of his piety. He would be thought very devout, and in great
care not to engage the Philistines till he had by prayer and sacrifice
engaged God on his side: "The Philistines," said he, "will come down
upon me, before I have made my supplication to the Lord, and then I am
undone. What! go to war before I have said my prayers!" Thus he covered
his disobedience to God's command with a pretence of concern for God's
favour. Hypocrites lay a great stress upon the external performances of
religion, thinking thereby to excuse their neglect of the weightier
matters of the law. And yet, lastly, He owns it went against his
conscience to do it: I forced myself and offered a burnt-offering,
perhaps boasting that he had broken through his convictions and got the
better of them, or at least thinking this extenuated his fault, that he
knew he should not have done as he did, but did it with reluctancy.
Foolish man! to think that God would be well pleased with sacrifices
offered in direct opposition both to his general and particular
command.
II. The sentence passed upon Saul for this offence. Samuel found him
standing by his burnt-offering, but, instead of an answer of peace, was
sent to him with heavy tidings, and let him know that the sacrifice of
the wicked is abomination to the Lord, much more when he brings it, as
Saul did, with a wicked mind. 1. He shows him the aggravations of his
crime, and says to this king, Thou art wicked, which it is not for any
but a prophet of the Lord to say, Job xxxiv. 18. He charges him with
being an enemy to himself and his interest--Thou hast done foolishly,
and a rebel to God and his government--"Thou hast not kept the
commandment of the Lord thy God, that commandment wherewith he intended
to try thy obedience." Note, Those that disobey the commandments of God
do foolishly for themselves. Sin is folly, and sinners are the greatest
fools. 2. He reads his doom (v. 14): "Thy kingdom shall not continue
long to thee or thy family; God has his eye upon another, a man after
his own heart, and not like thee, that will have thy own will and way."
The sentence is in effect the same with Mene tekel, only now there
seems room left for Saul's repentance, upon which this sentence would
have been reversed; but, upon the next act of disobedience, it was made
irreversible, ch. xv. 29. And now, better a thousand times he had
continued in obscurity tending his asses than to be enthroned and so
soon dethroned. But was not this hard, to pass so severe a sentence
upon him and his house for a single error, an error that seemed so
small, and in excuse for which he had so much to say? No, The Lord is
righteous in all his ways and does no man any wrong, will be justified
when he speaks and clear when he judges. By this, (1.) He shows that
there is no sin little, because no little god to sin against; but that
every sin is a forfeiture of the heavenly kingdom, for which we stood
fair. (2.) He shows that disobedience to an express command, though in
a small matter, is a great provocation, as in the case of our first
parents. (3.) He warns us to take heed of our spirits, for that which
to men may seem but a small offence, yet to him that knows from what
principle and with what disposition of mind it is done, may appear a
heinous crime. (4.) God, in rejecting Saul for an error seemingly
little, sets off, as by a foil, the lustre of his mercy in forgiving
such great sins as those of David, Manasseh, and others. (5.) We are
taught hereby how necessary it is that we wait on our God continually.
Saul lost his kingdom for want of two or three hours' patience.
The Israelites' Low Condition. (b. c. 1067.)
15 And Samuel arose, and gat him up from Gilgal unto Gibeah of
Benjamin. And Saul numbered the people that were present with him,
about six hundred men. 16 And Saul, and Jonathan his son, and the
people that were present with them, abode in Gibeah of Benjamin: but
the Philistines encamped in Michmash. 17 And the spoilers came out of
the camp of the Philistines in three companies: one company turned unto
the way that leadeth to Ophrah, unto the land of Shual: 18 And
another company turned the way to Beth-horon: and another company
turned to the way of the border that looketh to the valley of Zeboim
toward the wilderness. 19 Now there was no smith found throughout all
the land of Israel: for the Philistines said, Lest the Hebrews make
them swords or spears: 20 But all the Israelites went down to the
Philistines, to sharpen every man his share, and his coulter, and his
axe, and his mattock. 21 Yet they had a file for the mattocks, and
for the coulters, and for the forks, and for the axes, and to sharpen
the goads. 22 So it came to pass in the day of battle, that there was
neither sword nor spear found in the hand of any of the people that
were with Saul and Jonathan: but with Saul and with Jonathan his son
was there found. 23 And the garrison of the Philistines went out to
the passage of Michmash.
Here, 1. Samuel departs in displeasure. Saul has set up for himself,
and now he is left to himself: Samuel gat him from Gilgal (v. 15), and
it does not appear that he either prayed with Saul or directed him. Yet
in going up to Gibeah of Benjamin, which was Saul's city, he intimated
that he had not quite abandoned him, but waited to do him a kindness
another time. Or he went to the college of the prophets there, to pray
for Saul when he did not think fit to pray with him. 2. Saul goes after
him to Gibeah, and there musters his army, and finds his whole number
to be but 600 men, v. 15, 16. Thus were they for their sin diminished
and brought low. 3. The Philistines ravage the country, and put all the
adjacent parts under contribution. The body of their army, or standing
camp (as it is called in the margin, v. 23), lay in an advantageous
pass at Michmash, but thence they sent out three separate parties or
detachments that took several ways, to plunder the country, and bring
in provisions for the army, v. 17, 18. By these the land of Israel was
both terrified and impoverished, and the Philistines were animated and
enriched. This the sin of Israel brought upon them, Isa. xlii. 24. 4.
The Israelites that take the field with Saul are unarmed, having only
slings and clubs, not a sword or spear among them all, except what Saul
and Jonathan themselves have, v. 19, 22. See here, (1.) How politic the
Philistines were, when they had power in their hands, and did what they
pleased in Israel. They put down all the smiths' shops, transplanted
the smiths into their own country, and forbade any Israelite, under
severe penalties, to exercise the trade or mystery of working in brass
or iron, though they had rich mines of both (Deut. viii. 9) in such
plenty that it was said of Asher, his shoes shall be iron and brass,
Deut. xxxiii. 25. This was subtilely done of the Philistines, for
hereby they not only prevented the people of Israel from making
themselves weapons of war (by which they would be both disused to
military exercises and unfurnished when there was occasion), but
obliged them to a dependence upon them even for the instruments of
husbandry; they must go to them, that is, to some or other of their
garrisons, which were dispersed in the country, to have all their
iron-work done, and no more might an Israelite do than use a file (v.
20, 21), and no doubt the Philistines' smiths brought the Israelites
long bills for work done. (2.) How impolitic Saul was, that did not, in
the beginning of his reign, set himself to redress this grievance.
Samuel's not doing it was very excusable; he fought with other
artillery; thunder and lightning, in answer to his prayer, were to him
instead of sword and spear; but for Saul, that pretended to be a king
like the kings of the nations, to leave his soldiers without swords and
spears, and take no care to provide them, especially when he might have
done it out of the spoils of the Ammonites whom he conquered in the
beginning of his reign, was such a piece of negligence as could by no
means be excused. (3.) How slothful and mean-spirited the Israelites
were, that suffered the Philistines thus to impose upon them and had no
thought nor spirit to help themselves. It was reckoned very bad with
them when there was not a shield or spear found among 40,000 in Israel
(Judg. v. 8), and it was not better now, when there was never an
Israelite with a sword by his side but the king and his son, never a
soldier, never a gentleman; surely they were reduced to this, or began
to be so, in Samuel's time, for we never find him with sword or spear
in his hand. If they had not been dispirited, they could not have been
disarmed, but it was sin that made them naked to their shame.
__________________________________________________________________
F I R S T S A M U E L
CHAP. XIV.
We left the host of Israel in a very ill posture, in the close of the
foregoing chapter; we saw in them no wisdom, nor strength, nor
goodness, to give us ground to expect any other than that they should
all be cut off by the army of the Philistines; yet here we find that
infinite power which works without means, and that infinite goodness
which gives without merit, glorified in a happy turn to their affairs,
that still Samuel's words may be made good: "The Lord will not forsake
his people, for his great name's sake," (ch. xii. 22. In this chapter
we have, I. The host of the Philistines trampled upon, and triumphed
over, by the faith and courage of Jonathan, who unknown to his father
(ver. 1-3), with his armour-bearer only, made a brave attack upon them,
encouraging himself in the Lord his God, ver. 4-7. He challenged them
(ver. 8-12), and, upon their acceptance of the challenge, charged them
with such fury, or rather such faith, that he put them to flight, and
set them one against another (ver. 13-15), which gave opportunity to
Saul and his forces, with other Israelites, to follow the blow, and
gain a victory, ver. 16-23. II. The host of Israel troubled and
perplexed by the rashness and folly of Saul, who adjured the people to
eat no food till night, which 1. Brought Jonathan to a præmunire, ver.
24-30. 2. Was a temptation to the people, when the time of their fast
had expired, to eat with the blood, ver. 31-35. Jonathan's error,
through ignorance, had like to have been his death, but the people
rescued him, ver. 36-46. III. In the close we have a general account of
Saul's exploits (ver. 47, 48) and of his family, ver. 49-52.
Jonathan Smites the Philistines. (b. c. 1067.)
1 Now it came to pass upon a day, that Jonathan the son of Saul said
unto the young man that bare his armour, Come, and let us go over to
the Philistines' garrison, that is on the other side. But he told not
his father. 2 And Saul tarried in the uttermost part of Gibeah under
a pomegranate tree which is in Migron: and the people that were with
him were about six hundred men; 3 And Ahiah, the son of Ahitub,
Ichabod's brother, the son of Phinehas, the son of Eli, the Lord's
priest in Shiloh, wearing an ephod. And the people knew not that
Jonathan was gone. 4 And between the passages, by which Jonathan
sought to go over unto the Philistines' garrison, there was a sharp
rock on the one side, and a sharp rock on the other side: and the name
of the one was Bozez, and the name of the other Seneh. 5 The
forefront of the one was situate northward over against Michmash, and
the other southward over against Gibeah. 6 And Jonathan said to the
young man that bare his armour, Come, and let us go over unto the
garrison of these uncircumcised: it may be that the Lord will work for
us: for there is no restraint to the Lord to save by many or by few.
7 And his armourbearer said unto him, Do all that is in thine heart:
turn thee; behold, I am with thee according to thy heart. 8 Then said
Jonathan, Behold, we will pass over unto these men, and we will
discover ourselves unto them. 9 If they say thus unto us, Tarry until
we come to you; then we will stand still in our place, and will not go
up unto them. 10 But if they say thus, Come up unto us; then we will
go up: for the Lord hath delivered them into our hand: and this shall
be a sign unto us. 11 And both of them discovered themselves unto the
garrison of the Philistines: and the Philistines said, Behold, the
Hebrews come forth out of the holes where they had hid themselves. 12
And the men of the garrison answered Jonathan and his armourbearer, and
said, Come up to us, and we will shew you a thing. And Jonathan said
unto his armourbearer, Come up after me: for the Lord hath delivered
them into the hand of Israel. 13 And Jonathan climbed up upon his
hands and upon his feet, and his armourbearer after him: and they fell
before Jonathan; and his armourbearer slew after him. 14 And that
first slaughter, which Jonathan and his armourbearer made, was about
twenty men, within as it were an half acre of land, which a yoke of
oxen might plow. 15 And there was trembling in the host, in the
field, and among all the people: the garrison, and the spoilers, they
also trembled, and the earth quaked: so it was a very great trembling.
We must here take notice,
I. Of the goodness of God in restraining the Philistines, who had a
vast army of valiant men in the field, from falling upon that little
handful of timorous trembling people that Saul had with him, whom they
would easily have swallowed up at once. It is an invisible power that
sets bounds to the malice of the church's enemies, and suffers them not
to do that which we should think there is nothing to hinder them from.
II. Of the weakness of Saul, who seems here to have been quite at a
loss, and unable to help himself. 1. He pitched his tent under a tree,
and had but 600 men with him, v. 2. Where were now the 3000 men he had
chosen, and put such a confidence in? ch. xiii. 2. Those whom he
trusted too much to failed him when he most needed them. He durst not
stay in Gibeah, but got into some obscure place, in the uttermost part
of the city, under a pomegranate-tree, under Rimmon (so the word is),
Ha-Rimmon, that Rimmon near Gibeah, in the caves of which those 600
Benjamites that escaped his themselves, Judg. xx. 47. Some think that
there Saul took shelter, so mean and abject was his spirit, now that he
had fallen under God's displeasure, every hour expecting the
Philistines upon him, and thereby the accomplishment of Samuel's
threatening, ch. xiii. 14. Those can never think themselves safe that
see themselves cast out of God's protection. 2. Now he sent for a
priest, and the ark, a priest from Shiloh, and the ark from
Kirjath-jearim, v. 3, 18. Saul had once offended by offering sacrifice
himself, ch. xiii. 9. Now he resolves never to fall into that error
again, and therefore sends for a priest, and hopes to compromise the
matter with God Almighty by a particular reformation, as many do whose
hearts are unhumbled and unchanged. Samuel, the Lord's prophet, had
forsaken him, but he thinks he can make up that loss by commanding
Ahiah, the Lord's priest, to attend him, and he will not make him stay
for him nor reprove him, as Samuel had done, but will do just as he
bids him, v. 18, 19. Many love to have such ministers as will be what
they would have them to be, and prophesy smooth things to them; and
their caressing them because they are priests, they hope, will atone
for their enmity to those ministers that deal faithfully and plainly
with them. He will also have the ark brought, perhaps to upbraid
Samuel, who in the days of his government, for aught that appears, had
not made any public use of it; or in hopes that this would make up the
deficiency of his forces; one would have supposed that they would never
bring the ark into the camp again, since, the last time, it not only
did not save them, but did itself fall into the Philistines' hands. But
it is common for those that have lost the substance of religion to be
most fond of the shadows of it, as here is a deserted prince courting a
deserted priest.
III. Of the bravery and piety of Jonathan, the son of Saul, who was
much fitter than the father to wear the crown. "A sweet imp (says
bishop Hall) out of a crab-stock."
1. He resolved to go incognito--unknown to any one, into the camp of
the Philistines; he did not acquaint his father with his design, for he
knew he would forbid him; nor the people, for he knew they would all
discourage him, and, because he resolved not to heed their objections,
he resolved not to hear them, nor ask their advice, v. 1, 3. Nor had he
so great an opinion of the priest as to consult him, but, being
conscious of a divine impulse putting him upon it, he threw himself
into the mouth of danger, in hope of doing service to his country. The
way of access to the enemies' camp is described (v. 4, 5) as being
peculiarly difficult, and their natural entrenchments impregnable, yet
this does not discourage him; the strength and sharpness of the rocks
do but harden and whet his resolutions. Great and generous souls are
animated by opposition and take a pleasure in breaking through it.
2. He encouraged his armour-bearer, a young man that attended him, to
go along with him in the daring enterprise, (v. 6): "Come, and let us
put our lives in our hands, and go over to the enemies' garrison, and
try what we can do to put them into confusion." See whence he draws his
encouragements. (1.) "They are uncircumcised, and have not the seal of
the covenant in their flesh, as we have. Fear not, we shall do well
enough with them, for they are not under the protection of God's
covenant as we are, cannot call him theirs as we can, by the sign of
circumcision." If such as are enemies to us are also strangers to God,
we need not fear them. (2.) "God is able to make us two victorious over
their unnumbered regiments. There is no restraint in the Lord, no
limitation to the holy One of Israel, but it is all one to him to save
by many or by few." This is a true easily granted in general, that it
is all alike to Omnipotence what the instruments are by which it works;
and yet it is not so easy to apply it to a particular case; when we are
but few and feeble then to believe that God can not only save us, but
save by us, this is an instance of faith, which, wherever it is, shall
obtain a good report. Let this strengthen the weak and encourage the
timid: let it be pleaded with God for the enforcing of our petitions
and with ourselves for the silencing of our fears: It is nothing with
God to help, whether with many or with those that have no power, 2
Chron. xiv. 11. (3.) "Who knows but he that can use us for his glory
will do it? It may be the Lord will work for us, work with us, work a
sign or miracle for us." So the Chaldee. We may encourage ourselves
with hope that God will appear for us, though we have not ground on
which to build an assurance. An active faith will venture far in God's
cause upon an it may be. Jonathan's armour-bearer, or esquire, as if he
had learned to carry, not his arms only, but his heart, promised to
stand by him and to follow him whithersoever he went, v. 7. We have
reason to think that Jonathan felt a divine impulse and impression
putting him upon this bold adventure, in which he was encouraged by his
servant's concurrence, otherwise the danger was so great which he ran
upon that he would have tempted God rather than trusted him. And
perhaps he had an actual regard to that word of Joshua (Josh. xxiii.
10), One man of you shall chase a thousand, borrowed from Moses, Deut.
xxxii. 30.
3. How bold soever his resolution was, he resolved to follow Providence
in the execution of it, which, he believed, would guide him with its
eye (Ps. xxxii. 8), and which therefore he would carefully attend and
take hints of direction from. See how he put himself upon Providence,
and resolved to be determined by it. "Come" (says he to his confidant),
"we will discover ourselves to the enemy, as those that are not afraid
to look them in the face (v. 8), and then, if they be so cautious as to
bid us stand, we will advance no further, taking it for an intimation
of Providence that God would have us act defensively, and we will
prepare as well as we can to give them a warm reception (v. 9); but if
they be so presumptuous as to challenge us, and the first sentinel we
meet with bid us march on, we will push forward, and make as brisk an
onset, assuredly gathering thence that it is the will of God we should
act offensively, and then not doubting but he will stand by us," v. 10.
And upon this issue he puts it, firmly believing, as we all should,
(1.) That God has the governing of the hearts and tongues of all men,
even of those that know him not, nor have any regard to him, and serves
his own purposes by them, though they mean not so, neither do their
hearts think so. Jonathan knew God could discover his mind to him if he
pleased, and would do it, since he depended upon him, as surely by the
mouth of a Philistine as by the mouth of a priest. (2.) That God will,
some way or other, direct the steps of those that acknowledge him in
all their ways, and seek unto him for direction, with full purpose of
heart to follow it. Sometimes we find most comfort in that which is
least our own doing, and into which we have been led by the unexpected,
but well observed, turns of Providence.
4. Providence gave him the sign he expected, and he answered the
signal. He and his armour-bearer did not surprise the Philistines when
they were asleep, but discovered themselves to them by day-light, v.
11. The guards of the Philistines, (1.) Disdained them, upbraided them
with the cowardice of many of their people, and looked upon them to be
of the regiment of sneakers: Behold, the Hebrews come forth out of
their holes. If some of Christ's soldiers play the coward, others that
play the man may perhaps be upbraided with it. (2.) They defied them
(v. 12): Come, and we will show you a thing, as if they came like
children to gaze about them; but meaning, as Goliath (ch. xvii. 44),
that they would give them as meat to the fowls of the air. They
bantered them, not doubting but to make a prey of them. This greatly
emboldened Jonathan. With it he encouraged his servant; he had spoken
with uncertainty (v. 6): It may be the Lord will work for us; but now
he speaks with assurance (v. 12): The Lord has delivered them, not into
our hands (he sought not his own glory), but into the hand of Israel,
for he aimed at nothing but the advantage of the public. His faith
being thus strengthened, no difficulty can stand before him; he climbs
up the rock upon all four (v. 13), though he has nothing to cover him,
nor any but his own servant to second him, nor any human probability of
any thing but death before him.
5. The wonderful success of this daring enterprise. The Philistines,
instead of falling upon Jonathan, to slay him, or take him prisoner,
fell before him (v. 13) unaccountably, upon the first blows he gave.
They fell, that is, (1.) They were many of them slain by him and his
armour-bearer, v. 14. Twenty Philistines fell presently. It was not so
much the name of Jonathan that made them yield so tamely (though some
think that this had become terrible to them, since he smote one of
their garrisons, ch. xiii. 3), but it was God's right hand and his arm
that got him this victory. (2.) The rest were put to flight, and fell
foul upon one another (v. 15): There was trembling in the host. There
was no visible cause for fear; they were so numerous, bold, and
advantageously posted; the Israelites had fled before them; not an
enemy made head against them, but one gentleman and his man; and yet
they shook like an aspen-leaf. The consternation was general: they all
trembled; even the spoilers, those that had been most bold and forward,
shared in the common fright, the joints of their loins were loosed, and
their knees smote one against another, and yet none of them could tell
why or wherefore. It is called a trembling of God (so the original
phrase is), signifying not only, as we render it, a very great
trembling, which they could not resist nor reason themselves clear of,
but that it was supernatural, and came immediately from the hand of
God. He that made the heart knows how to make it tremble. To complete
the confusion, even the earth quaked, and made them ready to fear that
it would sink under them. Those that will not fear the eternal God, he
can make afraid of a shadow. See Prov. xxi. 1; Isa. xxxiii. 14.
The Philistines Destroyed. (b. c. 1067.)
16 And the watchmen of Saul in Gibeah of Benjamin looked; and, behold,
the multitude melted away, and they went on beating down one another.
17 Then said Saul unto the people that were with him, Number now, and
see who is gone from us. And when they had numbered, behold, Jonathan
and his armourbearer were not there. 18 And Saul said unto Ahiah,
Bring hither the ark of God. For the ark of God was at that time with
the children of Israel. 19 And it came to pass, while Saul talked
unto the priest, that the noise that was in the host of the Philistines
went on and increased: and Saul said unto the priest, Withdraw thine
hand. 20 And Saul and all the people that were with him assembled
themselves, and they came to the battle: and, behold, every man's sword
was against his fellow, and there was a very great discomfiture. 21
Moreover the Hebrews that were with the Philistines before that time,
which went up with them into the camp from the country round about,
even they also turned to be with the Israelites that were with Saul and
Jonathan. 22 Likewise all the men of Israel which had hid themselves
in mount Ephraim, when they heard that the Philistines fled, even they
also followed hard after them in the battle. 23 So the Lord saved
Israel that day: and the battle passed over unto Beth-aven.
We have here the prosecution and improvement of the wonderful
advantages which Jonathan and his armour-bearer gained against the
Philistines.
I. The Philistines were, by the power of God, set against one another.
They melted away like snow before the sun, and went on beating down one
another (v. 16), for (v. 20) every man's sword was against his fellow.
When they fled for fear, instead of turning back upon those that chased
them, they reckoned those only their enemies that stood in their way,
and treated them accordingly. The Philistines were very secure, because
all the swords and spears were in their hands. Israel had none except
what Saul and Jonathan had. But now God showed them the folly of that
confidence, by making their own swords and spears the instruments of
their own destruction, and more fatal in their own hands than if they
had been in the hands of Israel. See the like done, Judg. vii. 22; 2
Chron. xx. 23.
II. The Israelites were hereby animated against them.
1. Notice was soon taken of it by the watchmen of Saul, those that
stood sentinel at Gibeah, v. 16. They were aware that the host of the
enemy was in great confusion, and that a great slaughter was made among
them, and yet, upon search, they found none of their own forces absent,
but only Jonathan and his servant (v. 17), which no doubt greatly
animated them, and assured them that it could be no other than the
Lord's doing, when there was no more of man's doing than what those two
could do against a great host.
2. Saul began to enquire of God, but soon desisted. His spirit had not
come down so far as to allow him to consult Samuel, though, it is
probable, he was near him; for we read (ch. xiii. 15) that he had come
to Gibeah of Benjamin; but he called for the ark (v. 18), desiring to
know whether it would be safe for him to attack the Philistines, upon
the disorder they perceived them to be in. Many will consult God about
their safety that would never consult him about their duty. But,
perceiving by his scouts that the noise in the enemy's camp increased,
he commanded the priest that officiated to break off abruptly:
"Withdraw thy hand (v. 19), consult no more, wait no longer for an
answer." He was very unwise indeed if (as some think) he forbade him to
lift up his hands in prayer; for when Joshua was actually engaged with
Amalek Moses continued still to lift up his hands. It is rather a
prohibition to his enquiring of the Lord, either, (1.) Because now he
thought he did not need an answer, the case was plain enough. And yet
the more evident it was that God did all the more reason he had to
enquire whether he would give him leave to do any thing. Or, (2.)
Because now he would not stay for it; he was in such haste to fight a
falling enemy that he would not stay to make and end of his devotions,
nor hear what answer God would give him. A little thing will divert a
vain and carnal mind from religious exercises. He that believeth will
not make haste, such haste as this, nor reckon any business so urgent
as not to allow time to take God along with him.
3. He, and all the little force he had, made a vigorous attack upon the
enemy; and all the people were cried together (so the word is, v. 20),
for want of the silver trumpets wherewith God appointed them to sound
an alarm in the day of battle, Num. x. 9. They summoned them together
by shouting, and their number was not so great but that they might soon
be got together. And now they seem bold and brave when the work is done
to their hands. Our Lord Jesus had conquered our spiritual enemies,
routed and dispersed them, so that we are cowards indeed if we will not
stand to our arms when it is only to pursue the victory and to divide
the spoil.
4. Every Hebrew, even those from whom one would least have expected it,
now turned his hand against the Philistines. (1.) Those that had
deserted and gone over to the enemy, and were among them, now fought
against them, v. 21. Some think, they were such as had been taken
prisoners by them, and now they were goads in their sides. It rather
seems that they went in to them voluntarily, but, now that they saw
them falling, recovered the hearts of Israelites, and did valiantly for
their country. (2.) Those that had fled their colours, and hid
themselves in the mountains, returned to their posts, and joined in
with the pursuers (v. 22), hoping by their great zeal and
officiousness, now that the danger was over and the victory sure, to
atone for their former cowardice. It was not much to their praise to
appear now, but it would have been more their reproach if they had not
appeared. Those that are remiss and faint-hearted indeed that will not
act in the cause of God when they see it victorious, as well as
righteous. Thus all hands were at work against the Philistines, and
every Israelite slew as many as he could, without sword or spear; yet
it is said (v. 23), it was the Lord that saved Israel that day. He did
it by them, for without him they could do nothing. Salvation is of the
Lord.
Saul's Rash Oath. (b. c. 1067.)
24 And the men of Israel were distressed that day: for Saul had adjured
the people, saying, Cursed be the man that eateth any food until
evening, that I may be avenged on mine enemies. So none of the people
tasted any food. 25 And all they of the land came to a wood; and
there was honey upon the ground. 26 And when the people were come
into the wood, behold, the honey dropped; but no man put his hand to
his mouth: for the people feared the oath. 27 But Jonathan heard not
when his father charged the people with the oath: wherefore he put
forth the end of the rod that was in his hand, and dipped it in a
honeycomb, and put his hand to his mouth; and his eyes were
enlightened. 28 Then answered one of the people, and said, Thy father
straitly charged the people with an oath, saying, Cursed be the man
that eateth any food this day. And the people were faint. 29 Then
said Jonathan, My father hath troubled the land: see, I pray you, how
mine eyes have been enlightened, because I tasted a little of this
honey. 30 How much more, if haply the people had eaten freely to day
of the spoil of their enemies which they found? for had there not been
now a much greater slaughter among the Philistines? 31 And they smote
the Philistines that day from Michmash to Aijalon: and the people were
very faint. 32 And the people flew upon the spoil, and took sheep,
and oxen, and calves, and slew them on the ground: and the people did
eat them with the blood. 33 Then they told Saul, saying, Behold, the
people sin against the Lord, in that they eat with the blood. And he
said, Ye have transgressed: roll a great stone unto me this day. 34
And Saul said, Disperse yourselves among the people, and say unto them,
Bring me hither every man his ox, and every man his sheep, and slay
them here, and eat; and sin not against the Lord in eating with the
blood. And all the people brought every man his ox with him that night,
and slew them there. 35 And Saul built an altar unto the Lord: the
same was the first altar that he built unto the Lord.
We have here an account of the distress of the children of Israel, even
in the day of their triumphs. Such alloys are all present joys subject
to. And such obstructions does many a good cause meet with, even when
it seems most prosperous, through the mismanagement of instruments.
I. Saul forbade the people, under the penalty of a curse, to taste any
food that day, v. 24. Here we will suppose, 1. That as king he had
power to put his soldiers under this interdict, and to bind it on with
a curse; and therefore they submitted to it, and God so far owned it as
to discover, by the lot, that Jonathan was the delinquent that had
meddled with the accursed thing (though ignorantly), on which account
God would not be at that time enquired of by them. 2. That he did it
with a good intention, lest the people, who perhaps had been kept for
some time at short allowance, when they found plenty of victuals in the
deserted camp of the Philistines, should fall greedily upon that, and
so lose time in pursing the enemy, and some of them, it may be, glut
themselves to such a degree as not to be fit for any more service that
day. To prevent this, he forbade them to taste any food, and laid
himself, it is likely, under the same restraint. And yet his making
this severe order was, (1.) Impolitic and very unwise; for, if it
gained time, it lost strength, for the pursuit. (2.) It was imperious,
and disobliging to the people, and worse than muzzling the mouth of the
ox when he treads out the corn. To forbid them to feast would have been
commendable, but to forbid them so much as to taste, though ever so
hungry, was barbarous. (3.) It was impious to enforce the prohibition
with a curse and an oath. Had he no penalty less than an anathema
wherewith to support his military discipline? Death for such a crime
would have been too much, but especially death with a curse. Though
superiors may chide and correct, they may not curse their inferiors;
our rule is, Bless, and curse not. When David speaks of an enemy he had
that loved cursing perhaps he meant Saul, Ps. cix. 17, 18.
II. The people observed his order, but it had many inconveniences
attending it. 1. The soldiers were tantalized; for, in their pursuit of
the enemy, it happened that they went through a wood so full of wild
honey that it dropped from the trees upon the ground, the Philistines
having perhaps, in their flight, broken in upon the honeycombs, for
their own refreshment, and left them running. Canaan flowed with honey,
and here is an instance of it. They sucked honey out of the rock, the
flinty rock (Deut. xxxii. 13); yet, for fear of the curse, they did not
so much as taste the honey, v. 25, 26. Those are worthy of the name of
Israelites that can deny themselves and their own appetites even when
they are most craving, and the delights of sense most tempting, for
fear of guilt and a curse, and the table becoming a snare. Let us never
feed ourselves, much less feast ourselves, without fear. 2. Jonathan
fell under the curse through ignorance. He heard not of the charge his
father had given; for, having bravely forced the lines, he was then
following the chase, and therefore might justly be looked upon as
exempted from the charge and intended in it. But it seems it was taken
for granted, and he himself did not object against it afterwards, that
it extended to him, though absent upon so good an occasion. He, not
knowing any peril in it, took up a piece of a honey-comb, upon the end
of his staff, and sucked it (v. 27), and was sensibly refreshed by it:
His eyes were enlightened, which began to grow dim through hunger and
faintness; it made his countenance look pleasant and cheerful, for it
was such as a stander-by might discern (v. 29): See how my eyes have
been enlightened. He thought no harm, nor feared any, till one of the
people acquainted him with the order, and then he found himself in a
snare. Many a good son has been thus entangled and distressed, in more
ways than one, by the rashness of an inconsiderate father. Jonathan,
for his part, lost the crown he was heir to by his father's folly,
which, it may be, this was an ill omen of. 3. The soldiers were faint,
and grew feeble, in the pursuit of the Philistines. Jonathan foresaw
this would be the effect of it; their spirits would flag, and their
strength would fail, for want of sustenance. Such is the nature of our
bodies that they soon grow unfit for service if they be not supplied
with fresh recruits. Daily work cannot be done without daily bread,
which our Father in heaven graciously gives us. It is bread that
strengthens man's heart; therefore Jonathan reasoned very well, If the
people had eaten freely, there would have been a much greater slaughter
(v. 30); but, as it was, they were very faint, too much fatigued (so
the Chaldee), and began to think more of their meat than of their work.
4. The worst effect of all was that at evening, when the restraint was
taken off and they returned to their food again, they were so greedy
and eager upon it that they ate the flesh with the blood, expressly
contrary to the law of God, v. 32. Two hungry meals, we say, make the
third a glutton; it was so here. They would not stay to have their meat
either duly killed (for they slew the cattle upon the ground, and did
not hang them up, as they used to do, that the blood might all run out
of them) or duly dressed, but fell greedily upon it before it was half
boiled or half roasted, v. 32. Saul, being informed of it, reproved
them for the sin (v. 33): You have transgressed; but did not, as he
should have done, reflect upon himself as having been accessory to it,
and having made the Lord's people to transgress. To put a stop to this
irregularity, Saul ordered them to set up a great stone before him, and
let all that had cattle to kill, for their present use, bring them
thither, and kill them under his eye upon that stone (v. 33), and the
people did so (v. 34), so easily were they restrained and reformed when
their prince took care to do his part. If magistrates would but use
their power as they might, people would be made better than they are
with more ease than is imagined.
III. On this occasion Saul built an altar (v. 35), that he might offer
sacrifice, either by way of acknowledgment of the victory they had
obtained or by the way of atonement for the sin they had been guilty
of. The same was the first altar that he built, and perhaps the rolling
of the great stone to kill the beasts on reminded him of converting it
into an altar, else he would not have thought of it. Saul was turning
aside from God, and yet now he began to build altars, being most
zealous (as many are) for the form of godliness when he was denying the
power of it. See Hos. viii. 14, Israel has forgotten his Maker, and
buildeth temples. Some read it, He began to build that altar; he laid
the first stone, but was so hasty to pursue his victory that he could
not stay to finish it.
Jonathan Condemned to Die; Jonathan Rescued. (b. c. 1067.)
36 And Saul said, Let us go down after the Philistines by night, and
spoil them until the morning light, and let us not leave a man of them.
And they said, Do whatsoever seemeth good unto thee. Then said the
priest, Let us draw near hither unto God. 37 And Saul asked counsel
of God, Shall I go down after the Philistines? wilt thou deliver them
into the hand of Israel? But he answered him not that day. 38 And
Saul said, Draw ye near hither, all the chief of the people: and know
and see wherein this sin hath been this day. 39 For, as the Lord
liveth, which saveth Israel, though it be in Jonathan my son, he shall
surely die. But there was not a man among all the people that answered
him. 40 Then said he unto all Israel, Be ye on one side, and I and
Jonathan my son will be on the other side. And the people said unto
Saul, Do what seemeth good unto thee. 41 Therefore Saul said unto the
Lord God of Israel, Give a perfect lot. And Saul and Jonathan were
taken: but the people escaped. 42 And Saul said, Cast lots between me
and Jonathan my son. And Jonathan was taken. 43 Then Saul said to
Jonathan, Tell me what thou hast done. And Jonathan told him, and said,
I did but taste a little honey with the end of the rod that was in mine
hand, and, lo, I must die. 44 And Saul answered, God do so and more
also: for thou shalt surely die, Jonathan. 45 And the people said
unto Saul, Shall Jonathan die, who hath wrought this great salvation in
Israel? God forbid: as the Lord liveth, there shall not one hair of his
head fall to the ground; for he hath wrought with God this day. So the
people rescued Jonathan, that he died not. 46 Then Saul went up from
following the Philistines: and the Philistines went to their own place.
Here is, I. Saul's boasting against the Philistines. He proposed, as
soon as his soldiers had got their suppers, to pursue them all night,
and not leave a man of them, v. 36. Here he showed much zeal, but
little discretion; for his army, thus fatigued, could as ill spare a
night's sleep as a meal's meat. But it is common for rash and foolish
men to consider nobody but themselves, and, so that they might but have
their humour, not to care what hardships they put upon those that are
under them. However, the people were so obsequious to their king that
they would by no means oppose the motion, but resolved to make the best
of it, and, if he will go on, they will follow him: Do whatsoever
seemeth good to thee. Only the priest thought it convenient to go on
with the devotions that were broken off abruptly (v. 19), and to
consult the oracle: Let us draw near hither unto God. Princes and great
men have need of such about them as will thus be their remembrancers,
wherever they go, to take God along with them. And, when the priest
proposed it, Saul could not for shame reject the proposal, but asked
counsel of God (v. 37): "Shall I go down after the Philistines? And
shall I speed?"
II. His falling foul on his son Jonathan: and the rest of this
paragraph is wholly concerning him: for, while he is prosecuted, the
Philistines make their escape. We know not what mischief may ensue upon
on rash resolve.
1. God, by giving an intimation of his displeasure, put Saul upon
searching for an accursed thing. When, by the priest, he consulted the
oracle, God answered him not, v. 37. Note, When God denies our prayers
it concerns us to enquire what the sin is that has provoked him to do
so. Let us see where the sin is, v. 38. For God's ear is not heavy that
it cannot hear, but it is sin that separates between us and him. If God
turns away our prayer, we have reason to suspect it is for some
iniquity regarding our hearts, which we are concerned to find out, that
we may put it away, may mortify it, and put it to death. Saul swears by
his Maker that whoever was the Achan that troubled the camp, by eating
the forbidden fruit, should certainly die, though it were Jonathan
himself, that is, though ever so dear to himself and the people, little
thinking that Jonathan was the man (v. 39): He shall surely die, the
curse shall be executed upon him. But none of the people answered him,
that is, none of those who knew Jonathan had broken the order would
inform against him.
2. Jonathan was discovered by lot to be the offender. Saul would have
lots cast between himself and Jonathan on the one side, and the people
on the other, perhaps because he was as confident of Jonathan's
innocency in this matter as of his own, v. 40. The people, seeing him
in a heat, durst not gainsay any thing he proposed, but acquiesced: Do
as seemeth good unto thee. Before he cast lots, he prayed that God
would give a perfect lot (v. 41), that is, make a full discovery of
this matter, or, as it is in the margin, that he would show the
innocent. This was with an air of impartial justice. Judges should
desire that truth may come out, whoever may suffer by it. Lots should
be cast with prayer, because they are a solemn appeal to Providence,
and by them we beg of God to direct and determine us (Acts i. 24), for
which reason some have condemned games that depend purely upon lot or
chance as making too bold with a sacred thing. Jonathan at length was
taken (v. 42), Providence designing hereby to countenance and support a
lawful authority, and to put an honour upon the administration of
public justice in general, reserving another way to bring off one that
had done nothing worthy of death.
3. Jonathan ingenuously confesses the fact, and Saul, with an angry
curse, passes sentence upon him. Jonathan denies not the truth, nor
goes about to conceal it, only he thinks it hard that he must die for
it, v. 43. He might very fairly have pleaded his invincible ignorance
of the law, or have insisted upon his merit, but he submitted to the
necessity with a great and generous mind: "God's and my father's will
be done:" thus he showed as much valour in receiving the messengers of
death himself as in sending them among the Philistines. It is as brave
to yield in some cases as it is in other cases to fight. Saul is not
mollified by his filial submission nor the hardness of his case; but as
one that affected to be thought firm to his word, and much more to his
oath; even when it bound him hardest, with another imprecation he gives
judgment upon Jonathan (v. 44): "God do so and more also to me if I do
not execute the law upon thee, for thou shalt surely die, Jonathan."
(1.) He passed this sentence too hastily, without consulting the
oracle. Jonathan had a very good plea in arrest of the judgment. What
he had done was not malum in se--bad in itself; and, as for the
prohibition of it, he was ignorant of that, so that he could not be
charged with rebellion or disobedience. (2.) He did it in fury. Had
Jonathan been worthy to die, yet it would have become a judge, much
more a father, to pass sentence with tenderness and compassion, and not
with such an air of triumph, like a man perfectly divested of all
humanity and natural affection. Justice is debased when it is
administered with wrath and bitterness. (3.) He backed it with a curse
upon himself if he did not see the sentence executed; and this curse
did return upon his own head. Jonathan escaped, but God did so to Saul,
and more also; for he was rejected of God and made anathema. Let none
upon any occasion dare to use such imprecations as these, lest God say
Amen to them, and make their own tongues to fall upon them, Ps. lxiv.
8. This stone will return upon him that rolleth it. Yet we have reason
to think that Saul's bowels yearned toward Jonathan, so that he really
punished himself, and very justly, when he seemed so severe upon
Jonathan. God made him feel the smart of his own rash edict, which
might make him fear being again guilty of the like. By all these
vexatious accidents God did likewise correct him for his presumption in
offering sacrifice without Samuel. An expedition so ill begun could not
end without some rebukes.
4. The people rescued Jonathan out of his father's hands, v. 45.
Hitherto they had expressed themselves very observant of Saul. What
seemed good to him they acquiesced in, v. 36, 40. But, when Jonathan is
in danger, Saul's word is no longer a law to them, but with the utmost
zeal they oppose the execution of his sentence: "Shall Jonathan
die--that blessing, that darling, of his country? Shall that life be
sacrificed to a punctilio of law and honour which was so bravely
exposed for the public service, and to which we owe our lives and
triumphs? No, we will never stand by and see him thus treated whom God
delights to honour." It is good to see Israelites zealous for the
protection of those whom God has made instruments of public good. Saul
had sworn that Jonathan should die, but they oppose their oath to his,
and swear he shall not die: "As the Lord liveth there shall not only
not his head, but not a hair of his head fall to the ground;" they did
not rescue him by violence, but by reason and resolution; and Josephus
says they made their prayer to God that he might be loosed from the
curse. They pleaded for him that he has wrought with God this day; that
is, "he has owned God's cause, and God has owned his endeavours, and
therefore his life is too precious to be thrown away upon a nicety." We
may suppose Saul had not so perfectly forgotten the relation of a
father but that he was willing enough to have Jonathan rescued, and
well pleased to have that done which yet he would not do himself: and
he that knows the heart of a father knows not how to blame him.
5. The design against the Philistines is quashed by this incident (v.
46): Saul went up from following them, and so an opportunity was lost
of completing the victory. When Israel's shields are clashing with one
another the public safety and service suffer by it.
The Amalekites Destroyed. (b. c. 1067.)
47 So Saul took the kingdom over Israel, and fought against all his
enemies on every side, against Moab, and against the children of Ammon,
and against Edom, and against the kings of Zobah, and against the
Philistines: and whithersoever he turned himself, he vexed them. 48
And he gathered a host, and smote the Amalekites, and delivered Israel
out of the hands of them that spoiled them. 49 Now the sons of Saul
were Jonathan, and Ishui, and Melchishua: and the names of his two
daughters were these; the name of the firstborn Merab, and the name of
the younger Michal: 50 And the name of Saul's wife was Ahinoam, the
daughter of Ahimaaz: and the name of the captain of his host was Abner,
the son of Ner, Saul's uncle. 51 And Kish was the father of Saul; and
Ner the father of Abner was the son of Abiel. 52 And there was sore
war against the Philistines all the days of Saul: and when Saul saw any
strong man, or any valiant man, he took him unto him.
Here is a general account of Saul's court and camp. 1. Of his court and
family, the names of his sons and daughters (v. 49), and of his wife
and his cousin-german that was general of his army, v. 50. There is
mention of another wife of Saul's (2 Sam. xxi. 8), Rizpah, a secondary
wife, and of the children he had by her. 2. Of his camp and military
actions. (1.) How he levied his army: When he saw any strong valiant
man, that was remarkably fit for service, he took him unto him (v. 52),
as Samuel had told them the manner of the king would be (ch. viii. 11);
and, if he must have a standing army, it was his prudence to fill it up
with the ablest men he could make choice of. (2.) How he employed his
army. He guarded his country against the insults of its enemies on
every side, and prevented their incursions, v. 47, 48. It is supposed
that he acted only defensively against those that used to invade the
borders of Israel; and whithersoever he turned himself, as there was
occasion, he vexed them, by checking and disappointing them. But the
enemies he struggled most with were the Philistines, with whom he had
sore war all his days, v. 52. He had little reason to be proud of his
royal dignity, nor had any of his neighbours cause to envy him, for he
had little enjoyment of himself after he took the kingdom. He could not
vex his enemies without some vexation to himself, such thorns are
crowns quilted with.
__________________________________________________________________
F I R S T S A M U E L
CHAP. XV.
In this chapter we have the final rejection of Saul from being king,
for his disobedience to God's command in not utterly destroying the
Amalekites. By his wars and victories he hoped to magnify and
perpetuate his own name and honour, but, by his mismanagement of them,
he ruined himself, and laid his honour in the dust. Here is, I. The
commission God gave him to destroy the Amalekites, with a command to do
it utterly, ver. 1-3. II. Saul's preparation for this expedition, ver.
4-6. III. His success, and partial execution of this commission, ver.
7-9. IV. His examination before Samuel, and sentence passed upon him,
notwithstanding the many frivolous pleas he made to excuse himself,
ver. 10-31. V. The slaying of Agag, ver. 32, 33. VI. Samuel's final
farewell to Saul, ver. 34, 35.
The Amalekites Destroyed. (b. c. 1065.)
1 Samuel also said unto Saul, The Lord sent me to anoint thee to be
king over his people, over Israel: now therefore hearken thou unto the
voice of the words of the Lord. 2 Thus saith the Lord of hosts, I
remember that which Amalek did to Israel, how he laid wait for him in
the way, when he came up from Egypt. 3 Now go and smite Amalek, and
utterly destroy all that they have, and spare them not; but slay both
man and woman, infant and suckling, ox and sheep, camel and ass. 4
And Saul gathered the people together, and numbered them in Telaim, two
hundred thousand footmen, and ten thousand men of Judah. 5 And Saul
came to a city of Amalek, and laid wait in the valley. 6 And Saul
said unto the Kenites, Go, depart, get you down from among the
Amalekites, lest I destroy you with them: for ye shewed kindness to all
the children of Israel, when they came up out of Egypt. So the Kenites
departed from among the Amalekites. 7 And Saul smote the Amalekites
from Havilah until thou comest to Shur, that is over against Egypt. 8
And he took Agag the king of the Amalekites alive, and utterly
destroyed all the people with the edge of the sword. 9 But Saul and
the people spared Agag, and the best of the sheep, and of the oxen, and
of the fatlings, and the lambs, and all that was good, and would not
utterly destroy them: but every thing that was vile and refuse, that
they destroyed utterly.
Here, I. Samuel, in God's name, solemnly requires Saul to be obedient
to the command of God, and plainly intimates that he was now about to
put him upon a trial, in one particular instance, whether he would be
obedient or no, v. 1. And the making of this so expressly the trial of
his obedience did very much aggravate his disobedience. 1. He reminds
him of what God had done for him: "The Lord sent me to anoint thee to
be a king. God gave thee thy power, and therefore he expects thou
shouldst use thy power for him. He put honour upon thee, and now thou
must study how to do him honour. He made thee king over Israel, and now
thou must plead Israel's cause and avenge their quarrels. Thou art
advanced to command Israel, but know that thou art a subject to the God
of Israel and must be commanded by him." Men's preferment, instead of
releasing them from their obedience to God, obliges them so much the
more to it. Samuel had himself been employed to anoint Saul, and
therefore was the fitter to be sent with these orders to him. 2. He
tells him, in general, that, in consideration of this, whatever God
commanded him to do he was bound to do it: Now therefore hearken to the
voice of the Lord. Note, God's favours to us lay strong obligations
upon us to be obedient to him. This we must render, Ps. cxvi. 12.
II. He appoints him a particular piece of service, in which he must now
show his obedience to God more than in any thing he had done yet.
Samuel premises God's authority to the command: Thus says the Lord of
hosts, the Lord of all hosts, of Israel's hosts. He also gives him a
reason for the command, that the severity he must use might not seem
hard: I remember that which Amalek did to Israel, v. 2. God had an
ancient quarrel with the Amalekites, for the injuries they did to his
people Israel when he brought them out of Egypt. We have the story,
Exod. xvii. 8, &c., and the crime is aggravated, Deut. xxv. 18. He
basely smote the hindmost of them, and feared not God. God then swore
that he would have war with Amalek from generation to generation, and
that in process of time he would utterly put out the remembrance of
Amalek; this is the work that Saul is now appointed to do (v. 3): "Go
and smite Amalek. Israel is now strong, and the measure of the iniquity
of Amalek is now full; now go and make a full riddance of that devoted
nation." He is expressly commanded to kill and slay all before him, man
and woman, infant and suckling, and not spare them out of pity; also ox
and sheep, camel and ass, and not spare them out of covetousness. Note,
1. Injuries done to God's Israel will certainly be reckoned for sooner
or later, especially the opposition given them when they are coming out
of Egypt. 2. God often bears long with those that are marked for ruin.
The sentence passed is not executed speedily. 3. Though he bear long,
he will not bear always. The year of recompence for the controversy of
Israel will come at last. Though divine justice strikes slowly it
strikes surely. 4. The longer judgment is delayed many times the more
severe it is when it comes. 5. God chooses out instruments to do his
work that are fittest for it. This was bloody work, and therefore Saul
who was a rough and severe man must do it.
III. Saul hereupon musters his forces, and makes a descent upon the
country of Amalek. It was an immense army that he brought into the
field (v. 4): 200,000 footmen. When he came to engage the Philistines,
and the success was hazardous, he had but 600 attending him, ch. xiii.
15. But now that he was to attack the Amalekites by express order from
heaven, in which he was sure of victory, he had thousands at his call.
But, whatever it was at other times, it was not now for the honour of
Judah that their forces were numbered by themselves, for their quota
was scandalously short (whatever was the reason), but a twentieth part
of the whole, for they were by 10,000, when the other ten tribes (for I
except Levi) brought into the field 200,000. The day of Judah's honour
drew near, but had not yet come. Saul numbered them in Telaim, which
signifies lambs. He numbered then like lambs (so the vulgar Latin),
numbered them by the paschal lambs (so the Chaldee), allowing ten to a
lamb, a way of numbering used by the Jews in the later times of their
nation. Saul drew all his forces to the city of Amalek, that city that
was their metropolis (v. 5), that he might provoke them to give him
battle.
IV. He gave friendly advice to the Kenites to separate themselves from
the Amalekites among whom they dwelt, while this execution was in
doing, v. 6. Herein he did prudently and piously, and, it is probable,
according to the direction Samuel gave him. The Kenites were of the
family and kindred of Jethro, Moses's father-in-law, a people that
dwelt in tents, which made it easy for them, upon every occasion, to
remove to other lands not appropriated. Many of them, at this time,
dwelt among the Amalekites, where, though they dwelt in tents, they
were fortified by nature, for they put their nest in a rock, being
hardy people that could live any where, and affected fastnesses, Num.
xxiv. 21. Balaam had foretold that they should be wasted, Num. xxiv.
22. However, Saul must not waste them. But, 1. He acknowledges the
kindness of their ancestors to Israel, when they came out of Egypt.
Jethro and his family had been very helpful and serviceable to them in
their passage through the wilderness, had been to them instead of eyes,
and this is remembered to their posterity many ages after. Thus a good
man leaves the divine blessing for an inheritance to his children's
children; those that come after us may be reaping the benefit of our
good works when we are in our graves. God is not unrighteous to forget
the kindnesses shown to his people; but they shall be remembered
another day, at furthest in the great day, and recompensed in the
resurrection of the just. I was hungry, and you gave me meat. God's
remembering the kindness of the Kenites' ancestors in favour to them,
at the same time when he was punishing the injuries done by the
ancestors of the Amalekites, helped to clear the righteousness of God
in that dispensation. If he entail favours, why may he not entail
frowns? He espouses his people's cause, so as to bless those that bless
them; and therefore so as to curse those that curse them, Num. xxiv. 9;
Gen. xii. 3. They cannot themselves requite the kindnesses nor avenge
the injuries done them, but God will do both. 2. He desires them to
remove their tents from among the Amalekites: Go, depart, get you down
from among them. When destroying judgments are abroad God will take
care to separate between the precious and the vile, and to hide the
meek of the earth in the day of his anger. It is dangerous being found
in the company of God's enemies, and it is our duty and interest to
come out from among them, lest we share in their sins and plagues, Rev.
xviii. 4. The Jews have a saying, Woe to the wicked man and woe to his
neighbour.
V. Saul prevailed against the Amalekites, for it was rather an
execution of condemned malefactors than a war with contending enemies.
The issue could not be dubious when the cause was just and the call so
clear: He smote them (v. 7), utterly destroyed them, v. 8. Now they
paid dearly for the sin of their ancestors. God sometimes lays up
iniquity for the children. They were idolaters, and were guilty of many
other sins, for which they deserved to fall under the wrath of God;
yet, when God would reckon with them, he fastened upon the sin of their
ancestors in abusing his Israel as the ground of his quarrel. Lord, How
unsearchable are thy judgments, yet how incontestable is thy
righteousness!
VI. Yet he did his work by halves, v. 9. 1. He spared Agag, because he
was a king like himself, and perhaps in hope to get a great ransom for
him. 2. He spared the best of the cattle, and destroyed only the
refuse, that was good for little. Many of the people, we may suppose,
made their escape, and took their effects with them into other
countries, and therefore we read of Amalekites after this; but that
could not be helped. It was Saul's fault that he did not destroy such
as came to his hands and were in his power. That which was now
destroyed was in effect sacrificed to the justice of God, as the God to
whom vengeance belongeth; and for Saul to think the torn and the sick,
the lame and the lean, good enough for that, while he reserved for his
own fields and his own table the firstlings and the fat, was really to
honour himself more than God.
Samuel Reproves Saul; Saul Rejected of God. (b. c. 1065.)
10 Then came the word of the Lord unto Samuel, saying, 11 It
repenteth me that I have set up Saul to be king: for he is turned back
from following me, and hath not performed my commandments. And it
grieved Samuel; and he cried unto the Lord all night. 12 And when
Samuel rose early to meet Saul in the morning, it was told Samuel,
saying, Saul came to Carmel, and, behold, he set him up a place, and is
gone about, and passed on, and gone down to Gilgal. 13 And Samuel
came to Saul: and Saul said unto him, Blessed be thou of the Lord: I
have performed the commandment of the Lord. 14 And Samuel said, What
meaneth then this bleating of the sheep in mine ears, and the lowing of
the oxen which I hear? 15 And Saul said, They have brought them from
the Amalekites: for the people spared the best of the sheep and of the
oxen, to sacrifice unto the Lord thy God; and the rest we have utterly
destroyed. 16 Then Samuel said unto Saul, Stay, and I will tell thee
what the Lord hath said to me this night. And he said unto him, Say on.
17 And Samuel said, When thou wast little in thine own sight, wast
thou not made the head of the tribes of Israel, and the Lord anointed
thee king over Israel? 18 And the Lord sent thee on a journey, and
said, Go and utterly destroy the sinners the Amalekites, and fight
against them until they be consumed. 19 Wherefore then didst thou not
obey the voice of the Lord, but didst fly upon the spoil, and didst
evil in the sight of the Lord? 20 And Saul said unto Samuel, Yea, I
have obeyed the voice of the Lord, and have gone the way which the Lord
sent me, and have brought Agag the king of Amalek, and have utterly
destroyed the Amalekites. 21 But the people took of the spoil, sheep
and oxen, the chief of the things which should have been utterly
destroyed, to sacrifice unto the Lord thy God in Gilgal. 22 And
Samuel said, Hath the Lord as great delight in burnt offerings and
sacrifices, as in obeying the voice of the Lord? Behold, to obey is
better than sacrifice, and to hearken than the fat of rams. 23 For
rebellion is as the sin of witchcraft, and stubbornness is as iniquity
and idolatry. Because thou hast rejected the word of the Lord, he hath
also rejected thee from being king.
Saul is here called to account by Samuel concerning the execution of
his commission against the Amalekites; and remarkable instances we are
here furnished with of the strictness of the justice of God and the
treachery and deceitfulness of the heart of man. We are here told,
I. What passed between God and Samuel, in secret, upon this occasion,
v. 10, 11. 1. God determines Saul's rejection, and acquaints Samuel
with it: It repenteth me that I have set up Saul to be king. Repentance
in God is not, as it is in us, a change of his mind, but a change of
his method or dispensation. He does not alter his will, but wills an
alteration. The change was in Saul: He has turned back from following
me; this construction God put upon the partiality of his obedience, and
the prevalency of his covetousness. And hereby he did himself make God
his enemy. God repented that he had given Saul the kingdom and the
honour and power that belonged to it: but he never repented that he had
given any man wisdom and grace, and his fear and love; these gifts and
callings of God are without repentance. 2. Samuel laments and
deprecates it. It grieved Samuel that Saul had forfeited God's favour,
and that God had resolved to cast him off; and he cried unto the Lord
all night, spent a whole night in interceding for him, that this decree
might not go forth against him. When others were in their beds
sleeping, he was upon his knees praying and wrestling with God. He did
not thus deprecate his own exclusion from the government; nor was he
secretly pleased, as many a one would have been, that Saul, who
succeeded him, was so soon laid aside, but on the contrary prayed
earnestly for his establishment, so far was he from desiring that
woeful day. The rejection of sinners is the grief of good people; God
delights not in their death, nor should we.
II. What passed between Samuel and Saul in public. Samuel, being sent
of God to him with these heavy tidings, went, as Ezekiel, in bitterness
of soul, to meet him, perhaps according to an appointment when Saul
went forth on this expedition, for Saul had come to Gilgal (v. 12), the
place where he was made king (ch. xi. 15), and were now he would have
been confirmed if he had approved himself well in the trial of his
obedience. But Samuel was informed that Saul had set up a triumphal
arch, or some monument of his victory, at Carmel, a city in the
mountains of Judah, seeking his own honour more than the honour of God,
for he set up this place (or hand, as the word is) for himself (he had
more need to have been repenting of his sin and making his peace with
God than boasting of his victory), and also that he had marched in
great state to Gilgal, for this seems to be intimated in the manner of
expression: He has gone about, and passed on, and gone down, with a
great deal of pomp and parade. There Samuel gave him the meeting, and,
1. Saul makes his boast to Samuel of his obedience, because that was
the thing by which he was now to signalize himself (v. 13): "Blessed be
thou of the Lord, for thou sendest me upon a good errand, in which I
have had great success, and I have performed the commandment of the
Lord." It is very likely, if his conscience had now flown in his face
at this time and charged him with disobedience, he would not have been
so forward to proclaim his obedience; for by this he hoped to prevent
Samuel's reproving him. Thus sinners think, by justifying themselves,
to escape being judged of the Lord; whereas the only way to do that is
by judging ourselves. Those that boast most of their religion may be
suspected of partiality and hypocrisy in it.
2. Samuel convicts him by a plain demonstration of his disobedience.
"Hast thou performed the commandment of the Lord? What means then the
bleating of the sheep?" v. 14. Saul would needs have it thought that
God Almighty was wonderfully beholden to him for the good service he
had done; but Samuel shows him that God was so far from being a debtor
to him that he had just cause of action against him, and produces for
evidence the bleating of the sheep, and the lowing of the oxen, which
perhaps Saul appointed to bring up the rear of his triumph, but Samuel
appears to them as witnesses against him. He needed not go far to
disprove his professions. The noise the cattle made (like the rust of
silver, Jam. v. 3) would be a witness against him. Note, It is no new
thing for the plausible professions and protestations of hypocrites to
be contradicted and disproved by the most plain and undeniable
evidence. Many boast of their obedience to the command of God; but what
mean then their indulgence of the flesh, their love of the world, their
passion and uncharitableness, and their neglect of holy duties, which
witness against them?
3. Saul insists upon his own justification against this charge, v. 15.
The fact he cannot deny; the sheep and oxen were brought from the
Amalekites. But, (1.) It was not his fault, for the people spared them;
as if they durst have done it without the express orders of Saul, when
they knew it was against the express orders of Samuel. Note, Those that
are willing to justify themselves are commonly very forward to condemn
others, and to lay the blame upon any rather than take it to
themselves. Sin is a brat that nobody cares to have laid at his doors.
It is the sorry subterfuge of an impenitent heart, that will not
confess its guilt, to lay the blame on those that were tempters, or
partners, or only followers in it. (2.) It was with a good intention:
"It was to sacrifice to the Lord thy God. He is thy God, and thou wilt
not be against any thing that is done, as this is, for his honour."
This was a false plea, for both Saul and the people designed their own
profit in sparing the cattle. But, if it had been true, it would still
have been frivolous, for God hates robbery for burnt-offering. God
appointed these cattle to be sacrificed to him in the field, and
therefore will give those no thanks that bring them to be sacrificed at
his altar; for he will be served in his own way, and according to the
rule he himself has prescribed. Nor will a good intention justify a bad
action.
4. Samuel overrules, or rather overlooks, his plea, and proceeds, in
God's name, to give judgment against him. He premises his authority.
What he was about to say was what the Lord had said to him (v. 16),
otherwise he would have been far from passing so severe a censure upon
him. Those who complain that their ministers are too harsh with them
should remember that, while they keep to the word of God, they are but
messengers, and must say as they are bidden, and therefore be willing,
as Saul himself here was, that they should say on. Samuel delivers his
message faithfully. (1.) He reminds Saul of the honour of God had done
him in making him king (v. 17), when he was little in his own sight.
God regarded the lowness of his state and rewarded the lowliness of his
spirit. Note, Those that are advanced to honour and wealth ought often
to remember their mean beginnings, that they may never think highly of
themselves, but always study to do great things for the God that had
advanced them. (2.) He lays before him the plainness of the orders he
was to execute (v. 18): The Lord sent thee on a journey; so easy was
the service, and so certain the success, that it was rather to be
called a journey than a war. The work was honourable, to destroy the
sworn enemies of God and Israel; and had he denied himself, and set
aside the consideration of his own profit so far as to have destroyed
all that belonged to Amalek, he would have been no loser by it at last,
nor have gone this warfare on his own charges. God would no doubt have
made it up to him, so that he should have no need of spoil. And
therefore, (3.) He shows him how inexcusable he was in aiming to make a
profit of this expedition, and to enrich himself by it (v. 19):
"Wherefore then didst thou fly upon the spoil, and convert that to thy
own use which was to have been destroyed for God's honour?" See what
evil the love of money is the root of; but see what is the sinfulness
of sin, and that in it which above any thing else makes it evil in the
sight of the Lord. It is disobedience: Thou didst not obey the voice of
the Lord.
5. Saul repeats his vindication of himself, as that which, in defiance
of conviction, he resolved to abide by, v. 20, 21. He denies the charge
(v. 20): "Yea, I have obeyed, I have done all I should do;" for he had
done all which he thought he needed to do, so much wiser was he in his
own eyes than God himself. God bade him kill all, and yet he puts in
among the instances of his obedience that he brought Agag alive, which
he thought was as good as if he had killed him. Thus carnal deceitful
hearts think to excuse themselves from God's commandments with their
own equivalents. He insists upon it that he has utterly destroyed the
Amalekites themselves, which was the main thing intended; but, as to
the spoil, he owns it should have been utterly destroyed; so that he
knew his Lord's will, and was under no mistake about the command. But
he thought that would be wilful waste; the cattle of the Midianites was
taken for a prey in Moses's time (Num. xxxi. 32, &c.), and why not the
cattle of the Amalekites now? Better it should be prey to the
Israelites than to the fowls of the air and the wild beasts; and
therefore he connived at the people's carrying it away. But it was
their doing and not his; and, besides, it was for sacrifice to the Lord
here at Gilgal, whither they were now bringing them. See what a hard
thing it is to convince the children of disobedience of their sin and
to strip them of their fig-leaves.
6. Samuel gives a full answer to his apology, since he did insist upon
it, v. 22, 23. He appeals to his own conscience: Has the Lord as great
delight in sacrifices as in obedience? Though Saul was not a man of any
great acquaintance with religion, yet he could not but know this, (1.)
That nothing is so pleasing to God as obedience, no, not sacrifice and
offering, and the fat of rams. See here what we should seek and aim at
in all the exercises of religion, even acceptance with God, that he may
delight in what we do. If God be well pleased with us and our services,
we are happy, we have gained our point, but otherwise to what purpose
is it? Isa. i. 11. Now here we are plainly told that humble, sincere,
and conscientious obedience to the will of God, is more pleasing and
acceptable to him than all burnt-offerings and sacrifices. A careful
conformity to moral precepts recommends us to God more than all
ceremonial observances, Mic. vi. 6-8; Hos. vi. 6. Obedience is enjoyed
by the eternal law of nature, but sacrifice only by a positive law.
Obedience was the law of innocency, but sacrifice supposes sin come
into the world, and is but a feeble attempt to take that away which
obedience would have prevented. God is more glorified and self more
denied by obedience than by sacrifice. It is much easier to bring a
bullock or lamb to be burnt upon the altar than to bring every high
thought into obedience to God and the will subject to his will.
Obedience is the glory of angels (Ps. ciii. 20), and it will be ours.
(2.) That nothing is so provoking to God as disobedience, setting up
our wills in competition with his. This is here called rebellion and
stubbornness, and is said to be as bad as witchcraft and idolatry, v.
23. It is as bad to set up other gods as to live in disobedience to the
true God. Those that are governed by their own corrupt inclinations, in
opposition to the command of God, do, in effect, consult the teraphim
(as the word here is for idolatry) or the diviners. It was disobedience
that made us all sinners (Rom. v. 19), and this is the malignity of
sin, that it is the transgression of the law, and consequently it is
enmity to God, Rom. viii. 7. Saul was a king, but if he disobey the
command of God, his royal dignity and power will not excuse him from
the guilt of rebellion and stubbornness. It is not the rebellion of the
people against their prince, but of a prince against God, that this
text speaks of.
7. He reads his doom: in short, "Because thou has rejected the word of
the Lord, hast despised it (so the Chaldee), hast made nothing of it
(so the LXX.), hast cast off the government of it, therefore he has
rejected thee, despised and made nothing of thee, but cast thee off
from being king. He that made thee king has determined to unmake thee
again." Those are unfit and unworthy to rule over men who are not
willing that God should rule over them.
Saul's Dethronement Foretold. (b. c. 1065.)
24 And Saul said unto Samuel, I have sinned: for I have transgressed
the commandment of the Lord, and thy words: because I feared the
people, and obeyed their voice. 25 Now therefore, I pray thee, pardon
my sin, and turn again with me, that I may worship the Lord. 26 And
Samuel said unto Saul, I will not return with thee: for thou hast
rejected the word of the Lord, and the Lord hath rejected thee from
being king over Israel. 27 And as Samuel turned about to go away, he
laid hold upon the skirt of his mantle, and it rent. 28 And Samuel
said unto him, The Lord hath rent the kingdom of Israel from thee this
day, and hath given it to a neighbour of thine, that is better than
thou. 29 And also the Strength of Israel will not lie nor repent: for
he is not a man, that he should repent. 30 Then he said, I have
sinned: yet honour me now, I pray thee, before the elders of my people,
and before Israel, and turn again with me, that I may worship the Lord
thy God. 31 So Samuel turned again after Saul; and Saul worshipped
the Lord.
Saul is at length brought to put himself into the dress of the
penitent; but it is too evident that he only acts the part of a
penitent, and is not one indeed. Observe,
I. How poorly he expressed his repentance. It was with much ado that he
was made sensible of his fault, and not till he was threatened with
being deposed. This touched him in a tender part. Then he began to
relent, and not till then. When Samuel told him he was rejected from
being king, then he said, I have sinned, v. 24. His confession was not
free nor ingenuous, but extorted by the rack, and forced from him. We
observe here several bad signs of the hypocrisy of his repentance, and
that it came short even of Ahab's. 1. He made his application to Samuel
only, and seemed most solicitous to stand right in his opinion and to
gain his favour. He makes a little god of him, only to preserve his
reputation with the people, because they all knew Samuel to be a
prophet, and the man that had been the instrument of his preferment.
Thinking it would please Samuel, and be a sort of bribe to him, he puts
it into his confession: I have transgressed the commandment of the Lord
and thy word; as if he had been in God's stead, v. 24. David, though
convinced by the ministry of Nathan, yet, in his confession, has his
eye to God alone, not to Nathan. Ps. li. 4 Against thee only have I
sinned. But Saul, ignorantly enough, confesses his sin as a
transgression of Samuel's word; whereas his word was no other than a
declaration of the commandment of the Lord. He also applies to Samuel
for forgiveness (v. 25): I pray thee, pardon my sin; as if any could
forgive sin but God only. Those wretchedly deceive themselves who, when
they have fallen into scandalous sin, think it enough to make their
peace with the church and their ministers, by the show and plausible
profession of repentance, without taking care to make their peace with
God by the sincerity of it. The most charitable construction we can put
upon this of Saul is to suppose that he looked upon Samuel as a sort of
mediator between him and God, and intended an address to God in his
application to him. However, it was very weak. 2. He excused his fault
even in the confession of it, and that is never the fashion of a true
penitent (v. 24): I did it because I feared the people, and obeyed
their voice. We have reason enough to think that it was purely his own
doing and not the people's; however, if they were forward to do it, it
is plain, by what we have read before, that he knew how to keep up his
authority among them and did not stand in any awe of them. So that the
excuse was false and frivolous; whatever he pretended, he did not
really fear the people. But it is common for sinners, in excusing their
faults, to plead the thoughts and workings of their own minds, because
those are things which, how groundless soever, no man can disprove; but
they forget that God searchest the heart. 3. All his care was to save
his credit, and preserve his interest in the people, lest they should
revolt from him, or at least despise him. Therefore he courts Samuel
with so much earnestness (v. 25) to turn again with him, and assist in
a public thanksgiving for the victory. Very importunate he was in this
matter when he laid hold on the skirt of his mantle to detain him (v.
27), not that he cared for Samuel, but he feared that if Samuel forsook
him the people would do so too. Many seem zealously affected to good
ministers and good people only for the sake of their own interest and
reputation, while in heart they hate them. But his expression was very
gross when he said (v. 30), I have sinned, yet honour me, I pray thee,
before my people. Is this the language of a penitent? No, but the
contrary: "I have sinned, shame me now, for to me belongs shame, and no
man can loathe me so much as I loathe myself." Yet how often do we meet
with the copies of this hypocrisy of Saul! It is very common for those
who are convicted of sin to show themselves very solicitous to be
honoured before the people. Whereas he that has lost the honour of an
innocent can pretend to no other than that of a penitent, and it is the
honour of a penitent to take shame to himself.
II. How little he got by these thin shows of repentance. What point did
he gain by them? 1. Samuel repeated the sentence passed upon him, so
far was he from giving any hopes of the repeal of it, v. 26, the same
with v. 23. He that covers his sins shall never prosper, Prov. xxviii.
13. Samuel refused to turn back with him, but turned about to go away,
v. 27. As the thing appeared to him upon the first view, he thought it
altogether unfit for him so far to countenance one whom God had
rejected as to join with him in giving thanks to God for a victory
which was made to serve rather Saul's covetousness than God's glory.
Yet afterwards he did turn again with him (v. 31), upon further
thoughts, and probably by divine direction, either to prevent a mutiny
among the people or perhaps not to do honour to Saul (for, though Saul
worshipped the Lord, v. 31, it is not said Samuel presided in that
worship), but to do justice on Agag, v. 32. 2. He illustrated the
sentence by a sign, which Saul himself, by his rudeness, gave occasion
for. When Samuel was turning from him he tore his clothes to detain him
(v. 27), so loth was he to part with the prophet; but Samuel put a
construction upon this accident which none but a prophet could do. He
made it to signify the rending of the kingdom from him (v. 28), and
that, like this, was his own doing. "He hath rent it from thee, and
given it to a neighbour better than thou," namely, to David, who
afterwards, upon occasion, cut off the skirt of Saul's robe (1 Sam.
xxiv. 4), upon which Saul said (1 Sam. xxiv. 20), I know that thou
shalt surely be king, perhaps remembering this sign, the tearing of the
skirt of Samuel's mantle. 3. He ratified it by a solemn declaration of
its being irreversible (v. 29): The Strength of Israel will not lie.
The Eternity or Victory of Israel, so some read it; the holy One, so
the Arabic; the most noble One, so the Syriac; the triumphant King of
Israel, so bishop Patrick. "He is determined to depose thee, and he
will not change his purpose. He is not a man that should repent." Men
are fickle and alter their minds, feeble and cannot effect their
purposes; something happens which they could not foresee, by which
their measures are broken. But with God it is not so. God has sometimes
repented of the evil which he thought to have done, repentance was
hidden from Saul, and therefore hidden from God's eyes.
Agag Slain. (b. c. 1065.)
32 Then said Samuel, Bring ye hither to me Agag the king of the
Amalekites. And Agag came unto him delicately. And Agag said, Surely
the bitterness of death is past. 33 And Samuel said, As thy sword
hath made women childless, so shall thy mother be childless among
women. And Samuel hewed Agag in pieces before the Lord in Gilgal. 34
Then Samuel went to Ramah; and Saul went up to his house to Gibeah of
Saul. 35 And Samuel came no more to see Saul until the day of his
death: nevertheless Samuel mourned for Saul: and the Lord repented that
he had made Saul king over Israel.
Samuel, as a prophet, is here set over kings, Jer. i. 10.
I. He destroys king Agag, doubtless by such special direction from
heaven as none now can pretend to. He hewed Agag in pieces. Some think
he only ordered it to be done; or perhaps he did it with his own hands,
as a sacrifice to God's injured justice (v. 33), and sacrifices used to
be cut in pieces. Now observe in this,
1. How Agag's present vain hopes were frustrated: He came delicately,
in a stately manner, to show that he was a king, and therefore to be
treated with respect, or in a soft effeminate manner, as one never used
to hardship, that could not set the sole of his foot to the ground for
tenderness and delicacy (Deut. xxviii. 56), to move compassion: and he
said, "Surely, now that the heat of the battle is over, the bitterness
of death is past, v. 32. Having escaped the sword of Saul," that man of
war, he thought he was in no danger from Samuel, and old prophet, a man
of peace. Note, (1.) There is bitterness in death, it is terrible to
nature. Surely death is bitter, so divers versions read those words of
Agag; as the LXX. read the former clause, He came trembling. Death will
dismay the stoutest heart. (2.) Many think the bitterness of death is
past when it is not so; they put that evil day far from them which is
very near. True believers may, through grace, say this, upon good
grounds, though death be not past, the bitterness of it is. O death!
where is thy sting?
2. How his former wicked practices were now punished. Samuel calls him
to account, not only for the sins of his ancestors, but his own sins:
Thy sword has made women childless, v. 33. He trod in the steps of his
ancestors' cruelty, and those under him, it is likely, did the same;
justly therefore is all the righteous blood shed by Amalek required of
this generation, Matt. xxiii. 36. Agag, that was delicate and luxurious
himself, was cruel and barbarous to others. It is commonly so: those
who are indulgent in their appetites are not less indulgent of their
passions. But blood will be reckoned for; even kings must account to
the King of kings for the guiltless blood they shed or cause to be
shed. It was that crime of king Manasseh which the Lord would not
pardon, 2 Kings xxiv. 4. See Rev. xiii. 10.
II. He deserts king Saul, takes leave of him (v. 34), and never came
any more to see him (v. 35), to advise or assist him in any of his
affairs, because Saul did not desire his company nor would he be
advised by him. He looked upon him as rejected of God, and therefore he
forsook him. Though he might sometimes see him accidentally (as ch.
xix. 24), yet he never came to see him out of kindness or respect. Yet
he mourned for Saul, thinking it a very lamentable thing that a man who
stood so fair for great things should ruin himself so foolishly. He
mourned for the bad state of the country, to which Saul was likely to
have been so great a blessing, but now would prove a curse and a
plague. He mourned for his everlasting state, having no hopes of
bringing him to repentance. When he wept for him, it is likely, he made
supplication, but the Lord had repented that he had made Saul king, and
resolved to undo that work of his, so that Samuel's prayers prevailed
not for him. Observe, We must mourn for the rejection of sinners, 1.
Though we withdraw from them, and dare not converse familiarly with
them. Thus the prophet determines to leave his people and go from them,
and yet to weep day and night for them, Jer. ix. 1, 2. 2. Though they
do not mourn for themselves. Saul seems unconcerned at the tokens of
God's displeasure which he lay under, and yet Samuel mourns day and
night for him. Jerusalem was secure when Christ wept over it.
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F I R S T S A M U E L
CHAP. XVI.
At this chapter begins the story of David, one that makes as great a
figure in the sacred story as almost any of the worthies of the Old
Testament, one that both with his sword and with his pen served the
honour of God and the interests of Israel as much as most ever did, and
was as illustrious a type of Christ. Here I. Samuel is appointed and
commissioned to anoint a king among the sons of Jesse at Bethlehem,
ver. 1-5. II. All his elder sons are passed by and David the youngest
is pitched upon and anointed, ver. 6-13. III. Saul growing melancholy,
David is pitched upon to relieve him by music, ver. 14-23. Thus small
are the beginnings of that great man.
Samuel Goes to Bethlehem. (b. c. 1065.)
1 And the Lord said unto Samuel, How long wilt thou mourn for Saul,
seeing I have rejected him from reigning over Israel? fill thine horn
with oil, and go, I will send thee to Jesse the Bethlehemite: for I
have provided me a king among his sons. 2 And Samuel said, How can I
go? if Saul hear it, he will kill me. And the Lord said, Take a heifer
with thee, and say, I am come to sacrifice to the Lord. 3 And call
Jesse to the sacrifice, and I will shew thee what thou shalt do: and
thou shalt anoint unto me him whom I name unto thee. 4 And Samuel did
that which the Lord spake, and came to Bethlehem. And the elders of the
town trembled at his coming, and said, Comest thou peaceably? 5 And
he said, Peaceably: I am come to sacrifice unto the Lord: sanctify
yourselves, and come with me to the sacrifice. And he sanctified Jesse
and his sons, and called them to the sacrifice.
Samuel had retired to his own house in Ramah, with a resolution not to
appear any more in public business, but to addict himself wholly to the
instructing and training up of the sons of the prophets, over whom he
presided, as we find, ch. xix. 20. He promised himself more
satisfaction in young prophets than in young princes; and we do not
find that, to his dying day, God called him out to any public action
relating to the state, but only here to anoint David.
I. God reproves him for continuing so long to mourn for the rejection
of Saul. He does not blame him for mourning on that occasion, but for
exceeding in his sorrow: How long wilt thou mourn for Saul? v. 1. We do
not find here that he mourned at all for the setting aside of his own
family and the deposing of his own sons; but for the rejecting of Saul
and his seed he mourns without measure, for the former was done by the
people's foolish discontent, this by the righteous wrath of God. Yet he
must find time to recover himself, and not go mourning to his grave, 1.
Because God has rejected him, and he ought to acquiesce in the divine
justice, and forget his affection to Saul; if God will be glorified in
his ruin, Samuel ought to be satisfied. Besides, to what purpose should
he weep? The decree has gone forth, and all his prayers and tears
cannot prevail for the reversing of it, 2 Sam. xii. 22, 23. 2. Because
Israel shall be no loser by it, and Samuel must prefer the public
welfare before his own private affection to his friend. "Mourn not for
Saul, for I have provided me a king. The people provided themselves a
king and he proved bad, now I will provide myself one, a man after my
own heart." See Ps. lxxxix. 20; Acts xiii. 22. "If Saul be rejected,
yet Israel shall not be as sheep having no shepherd. I have another in
store for them; let thy joy of him swallow up thy grief for the
rejected prince."
II. He sends him to Bethlehem, to anoint one of the sons of Jesse, a
person probably not unknown to Samuel. Fill thy horn with oil. Saul was
anointed with a glass vial of oil, scanty and brittle, David with a
horn of oil, which was more plentiful and durable; hence we read of a
horn of salvation in the house of his servant David, Luke i. 69.
III. Samuel objects the peril of going on this errand (v. 2): If Saul
hear it, he will kill me. By this it appears. 1. That Saul had grown
very wicked and outrageous since his rejection, else Samuel would not
have mentioned this. What impiety would he not be guilty of who durst
kill Samuel? 2. That Samuel's faith was not so strong as one would have
expected, else he would not have thus feared the rage of Saul. Would
not he that sent him protect him and bear him out? But the best men are
not perfect in their faith, nor will fear be wholly cast out any where
on this side heaven. But this may be understood as Samuel's desire of
direction from heaven how to manage this matter prudently, so as not to
expose himself, or any other, more than needed.
IV. God orders him to cover his design with a sacrifice: Say, I have
come to sacrifice; and it was true he did, and it was proper that he
should, when he came to anoint a king, ch. xi. 15. As a prophet, he
might sacrifice when and where God appointed him; and it was not all
inconsistent with the laws of truth to say he came to sacrifice when
really he did so, though he had also a further end, which he thought
fit to conceal. Let him give notice of a sacrifice, and invite Jesse
(who, it is probable, was the principal man of the city) and his family
to come to the feast upon the sacrifice; and, says God, I will show
thee what thou shalt do. Those that go about God's work in God's way
shall be directed step by step, wherever they are at a loss, to do it
in the best manner.
V. Samuel went accordingly to Bethlehem, not in pomp, or with any
retinue, only a servant to lead the heifer which he was to sacrifice;
yet the elders of Bethlehem trembled at his coming, fearing it was an
indication of God's displeasure against them and that he came to
denounce some judgment for the iniquities of the place. Guilt causes
fear. Yet indeed it becomes us to stand in awe of God's messengers, and
to tremble at his word. Or they feared it might be an occasion of
Saul's displeasure against them, for probably they knew how much he was
exasperated at Samuel, and feared he would pick a quarrel with them for
entertaining him. They asked him, "Comest thou peaceably? Art thou in
peace thyself, and not flying from Saul? Art thou at peace with us, and
not come with any message of wrath?" We should all covet earnestly to
stand upon good terms with God's prophets, and dread having the word of
God, or their prayers, against us. When the Son of David was born king
of the Jews all Jerusalem was troubled, Matt. ii. 3. Samuel kept at
home, and it was a strange thing to see him so far from his own house:
they therefore concluded it must needs be some extraordinary occasion
that brought him, and feared the worst till he satisfied them (v. 5):
"I come peaceably, for I come to sacrifice, not with a message of wrath
against you, but with the methods of peace and reconciliation; and
therefore you may bid me welcome and need not fear my coming; therefore
sanctify yourselves, and prepare to join with me in the sacrifice, that
you may have the benefit of it." Note, Before solemn ordinances there
must be a solemn protestation. When we are to offer spiritual
sacrifices it concerns us, by sequestering ourselves from the world and
renewing the dedication of ourselves to God, to sanctify ourselves.
When our Lord Jesus came into the world, though men had reason enough
to tremble, fearing that his errand was to condemn the world, yet he
gave full assurance that he came peaceably, for he came to sacrifice,
and he brought his offering along with him: A body hast thou prepared
me. Let us sanctify ourselves, that we may have an interest in his
sacrifice. Note, Those that come to sacrifice should come peaceably;
religious exercises must not be performed tumultuously.
VI. He had a particular regard to Jesse and his sons, for with them his
private business lay, with which, it is likely, he acquainted Jesse at
his first coming, and took up his lodging at his house. He spoke to all
the elders to sanctify themselves, but he sanctified Jesse and his sons
by praying with them and instructing them. Perhaps he had acquaintance
with them before, and it appears (ch. xx. 29, where we read of the
sacrifices that family had) that it was a devout religious family.
Samuel assisted them in their family preparations for the public
sacrifice, and, it is probable, chose out David, and anointed him, at
the family-solemnities, before the sacrifice was offered or the holy
feast solemnized. Perhaps he offered private sacrifices, like Job,
according to the number of them all (Job i. 5), and, under colour of
that, called for them all to appear before him. When signal blessings
are coming into a family they ought to sanctify themselves.
David Anointed by Samuel. (b. c. 1065.)
6 And it came to pass, when they were come, that he looked on Eliab,
and said, Surely the Lord's anointed is before him. 7 But the Lord
said unto Samuel, Look not on his countenance, or on the height of his
stature; because I have refused him: for the Lord seeth not as man
seeth; for man looketh on the outward appearance, but the Lord looketh
on the heart. 8 Then Jesse called Abinadab, and made him pass before
Samuel. And he said, Neither hath the Lord chosen this. 9 Then Jesse
made Shammah to pass by. And he said, Neither hath the Lord chosen
this. 10 Again, Jesse made seven of his sons to pass before Samuel.
And Samuel said unto Jesse, The Lord hath not chosen these. 11 And
Samuel said unto Jesse, Are here all thy children? And he said, There
remaineth yet the youngest, and, behold, he keepeth the sheep. And
Samuel said unto Jesse, Send and fetch him: for we will not sit down
till he come hither. 12 And he sent, and brought him in. Now he was
ruddy, and withal of a beautiful countenance, and goodly to look to.
And the Lord said, Arise, anoint him: for this is he. 13 Then Samuel
took the horn of oil, and anointed him in the midst of his brethren:
and the Spirit of the Lord came upon David from that day forward. So
Samuel rose up, and went to Ramah.
If the sons of Jesse were told that God would provide himself a king
among them (as he had said, v. 1), we may well suppose they all made
the best appearance they could, and each hoped he should be the man;
but here we are told,
I. How all the elder sons, who stood fairest for the preferment, were
passed by.
1. Eliab, the eldest, was privately presented first to Samuel, probably
none being present but Jesse only, and Samuel thought he must needs be
the man: Surely this is the Lord's anointed, v. 6. The prophets
themselves, when they spoke from under the divine direction, were as
liable to mistake as other men; as Nathan, 2 Sam. vii. 3. But God
rectified the prophet's mistake by a secret whisper to his mind: Look
not on his countenance, v. 7. It was strange that Samuel, who had been
so wretchedly disappointed in Saul, whose countenance and stature
recommended him as much as any man's could, should be so forward to
judge of a man by that rule. When God would please the people with a
king he chose a comely man; but, when he would have one after his own
heart, he should not be chosen by the outside. Men judge by the sight
of the eyes, but God does not, Isa. xi. 3. The Lord looks on the heart,
that is, (1.) He knows it. We can tell how men look, but he can tell
what they are. Man looks on the eyes (so the original word is), and is
pleased with the liveliness and sprightliness that appear in them; but
God looks on the heart, and sees the thoughts and intents of that. (2.)
He judges of men by it. The good disposition of the heart, the holiness
or goodness of that, recommends us to God, and is in his sight of great
price (1 Pet. iii. 4), not the majesty of the look, or the strength and
stature of the body. Let us reckon that to be true beauty which is
within, and judge of men, as far as we are capable, by their minds, not
their mien.
2. When Eliab was set aside, Abinadab and Shammah, and, after them,
four more of the sons of Jesse, seven in all, were presented to Samuel,
as likely for his purpose; but Samuel, who not attended more carefully
than he did at first to the divine direction, rejected them all: The
Lord has not chosen these, v. 8, 10. Men dispose of their honours and
estates to their sons according to their seniority of age and priority
of birth, but God does not. The elder shall serve the younger. Had it
been left to Samuel, or Jesse, to make the choice, one of these would
certainly have been chosen; but God will magnify his sovereignty in
passing by some that were most promising as well as in fastening on
others that were less so.
II. How David at length was pitched upon. He was the youngest of all
the sons of Jesse; his name signifies beloved, for he was a type of the
beloved Son. Observe, 1. How he was in the fields, keeping the sheep
(v. 11), and was left there, though there was a sacrifice and a feast
at his father's house. The youngest are commonly the fondlings of the
family, but, it should seem, David was least set by of all the sons of
Jesse; either they did not discern or did not duly value the excellent
spirit he was of. Many a great genius lies buried in obscurity and
contempt; and God often exalts those whom men despise and gives
abundant honour to that part which lacked. The Son of David was he whom
men despised, the stone which the builders refused, and yet he has a
name above every name. David was taken from following ewes to feed
Jacob (Ps. lxxviii. 71), as Moses from keeping the flock of Jethro, an
instance of his humility and industry, both which God delights to put
honour upon. We should think a military life, but God saw a pastoral
life (which gives advantage for contemplation and communion with
heaven), the best preparative for kingly power, at least for those
graces of the Spirit which are necessary to the due discharge of that
trust which attends it. David was keeping sheep, though it was a time
of sacrifice; for there is mercy that takes precedence of sacrifice. 2.
How earnest Samuel was to have him sent for: "We will not sit down to
meat" (perhaps it was not the feast upon the sacrifice, but a common
meal) "till he come hither; for, if all the rest be rejected, this must
be he." He that designed not to sit at table at all is now waited for
as the principal guest. If God will exalt those of low degree, who can
hinder? 3. What appearance he made when he did come. No notice is taken
of his clothing. No doubt that was according to his employment, mean
and coarse, as shepherds' coats commonly are, and he did not change his
clothes as Joseph did (Gen. xli. 14), but he had a very honest look,
not stately, as Saul's, but sweet and lovely: He was ruddy, of a
beautiful countenance, and goodly to look to (v. 12), that is, he had a
clear complexion, a good eye, and a lovely face; the features were
extraordinary, and there was something in his looks that was very
charming. Though he was so far from using any art to help his beauty
that his employment exposed it to the sun and wind, yet nature kept its
own, and, by the sweetness of his aspect, gave manifest indications of
an amiable temper and disposition of mind. Perhaps his modest blush,
when he was brought before Samuel, and received by him with surprising
respect, made him look much the handsomer. 4. The anointing of him. The
Lord told Samuel in his ear (as he had done, ch. ix. 15) that this was
he whom he must anoint, v. 12. Samuel objects not the meanness of his
education, his youth, or the little respect he had in his own family,
but, in obedience to the divine command, took his horn of oil and
anointed him (v. 13), signifying thereby, (1.) A divine designation to
the government, after the death of Saul, of which hereby he gave him a
full assurance. Not that he was at present invested with the royal
power, but it was entailed upon him, to come to him in due time. (2.) A
divine communication of gifts and graces, to fit him for the
government, and make him a type of him who was to be the Messiah, the
anointed One, who received the Spirit, not by measure, but without
measure. He is said to be anointed in the midst of his brethren, who
yet, possibly, did not understand it as a designation to the
government, and therefore did not envy David (as Joseph's brethren did
him), because they saw no further marks of dignity put upon him, no,
not so much as a coat of divers colours. But bishop Patrick reads it,
He anointed him from the midst of his brethren, that is, he singled him
out from the rest, and privately anointed him, but with a charge to
keep his own counsel, and not to let his own brethren know it, as by
what we find (ch. xvii. 28), it should seem, Eliab did not. It is
computed that David now was about twenty years old; if so, his troubles
by Saul lasted ten years, for he was thirty years old when Saul died.
Dr. Lightfoot reckons that he was about twenty-five, and that his
troubles lasted but five years. 5. The happy effects of this anointing:
The Spirit of the Lord came upon David from that day forward, v. 13.
The anointing of him was not an empty ceremony, but a divine power went
along with that instituted sign, and he found himself inwardly advanced
in wisdom, and courage, and concern for the public, with all the
qualifications of a prince, though not at all advanced in his outward
circumstances. This would abundantly satisfy him that his election was
of God. The best evidence of our being predestinated to the kingdom of
glory is our being sealed with the Spirit of promise, and our
experience of a work of grace in our own hearts. Some think that his
courage, by which he slew the lion and the bear, and his extraordinary
skill in music, were the effects and evidences of the Spirit's coming
upon him. However, this made him the sweet psalmist of Israel, 2 Sam.
xxiii. 1. Samuel, having done this, went to Ramah in safety, and we
never read of him again but once (ch. xix. 18), till we read of his
death; now he retired to die in peace, since his eyes had seen the
salvation, even the sceptre brought into the tribe of Judah.
Saul Troubled by an Evil Spirit. (b. c. 1065.)
14 But the Spirit of the Lord departed from Saul, and an evil spirit
from the Lord troubled him. 15 And Saul's servants said unto him,
Behold now, an evil spirit from God troubleth thee. 16 Let our lord
now command thy servants, which are before thee, to seek out a man, who
is a cunning player on a harp: and it shall come to pass, when the evil
spirit from God is upon thee, that he shall play with his hand, and
thou shalt be well. 17 And Saul said unto his servants, Provide me
now a man that can play well, and bring him to me. 18 Then answered
one of the servants, and said, Behold, I have seen a son of Jesse the
Bethlehemite, that is cunning in playing, and a mighty valiant man, and
a man of war, and prudent in matters, and a comely person, and the Lord
is with him. 19 Wherefore Saul sent messengers unto Jesse, and said,
Send me David thy son, which is with the sheep. 20 And Jesse took an
ass laden with bread, and a bottle of wine, and a kid, and sent them by
David his son unto Saul. 21 And David came to Saul, and stood before
him: and he loved him greatly; and he became his armourbearer. 22 And
Saul sent to Jesse, saying, Let David, I pray thee, stand before me;
for he hath found favour in my sight. 23 And it came to pass, when
the evil spirit from God was upon Saul, that David took a harp, and
played with his hand: so Saul was refreshed, and was well, and the evil
spirit departed from him.
We have here Saul falling and David rising.
I. Here is Saul made a terror to himself (v. 14): The Spirit of the
Lord departed from him. He having forsaken God and his duty, God, in a
way of righteous judgment, withdrew from him those assistances of the
good Spirit with which he was directed, animated, and encouraged in his
government and wars. He lost all his good qualities. This was the
effect of his rejecting God, and an evidence of his being rejected by
him. Now God took his mercy from Saul (as it is expressed, 2 Sam. vii.
15); for, when the Spirit of the Lord departs from us, all good goes.
When men grieve and quench the Spirit, by wilful sin, he departs, and
will not always strive. The consequence of this was that an evil spirit
from God troubled him. Those that drive the good Spirit away from them
do of course become prey to the evil spirit. If God and his grace do
not rule us, sin and Satan will have possession of us. The devil, by
the divine permission, troubled and terrified Saul, by means of the
corrupt humours of his body and passions of his mind. He grew fretful,
and peevish, and discontented, timorous and suspicious, ever and anon
starting and trembling; he was sometimes, says Josephus, as if he had
been choked or strangled, and a perfect demoniac by fits. This made him
unfit for business, precipitate in his counsels, the contempt of his
enemies, and a burden to all about him.
II. Here is David made a physician to Saul, and by this means brought
to court, a physician that helped him against the worst of diseases,
when none else could. David was newly appointed privately to the
kingdom. It would be of use to him to go to court and see the world;
and here his doing so is brought about for him without any contrivance
of his own or his friends. Note, Those whom God designs for any service
his providence shall concur with his grace to prepare and qualify for
it. Saul is distempered; his servants have the honesty and courage to
tell him what his distemper is (v. 15), an evil spirit, not by chance
but from God and his providence, troubleth thee. Now, 1. The means they
all advised him to for his relief was music (v. 16): "Let us have a
cunning player on the harp to attend thee." How much better friends had
they been to him if they had advised him, since the evil spirit was
from the Lord, to give all diligence to make his peace with God by true
repentance, to send for Samuel to pray with him and to intercede with
God for him! then might he not only have had some present relief, but
the good Spirit would have returned to him. But their project is to
make him merry, and so cure him. Many whose consciences are convinced
and startled are for ever ruined by such methods as these, which drown
all care of the soul in the delights of sense. Yet Saul's servants did
not amiss to send for music as a help to cheer up the spirits, if they
had but withal sent for a prophet to give him good counsel. And (as
bishop Hall observes) it was well they did not send for a witch or
diviner, by his enchantments to cast out the evil spirit, which has
been the abominably wicked practice of some that have worn the
Christian name, who consult the devil in their distresses and make hell
their refuge. It will be no less than a miracle of divine grace if
those who thus agree with Satan ever break off from him again. 2. One
of his servants recommended David to him, as a fit person to be
employed in the use of these means, little imagining that he was the
man whom Samuel meant when he told Saul of a neighbour of his, better
than he, who should have the kingdom, ch. xv. 28. It is a very high
character which the servant of Saul's here gives of David (v. 18), that
he was not only fit for his purpose as a comely person and skilful in
playing, but a man of courage and conduct, a mighty valiant man, and
prudent in all matters, fit to be further preferred, and (which crowned
his character) the Lord is with him. By this it appears that though
David, after he was anointed, returned to his country business, and
there remained on his head no marks of the oil, so careful was he to
keep that secret, yet the workings of the Spirit signified by the oil
could not be hid, but made him shine in obscurity, so that all his
neighbours observed with wonder the great improvements of his mind on a
sudden. David, even in his shepherd's garb, has become an oracle, a
champion, and every thing that is great. His fame reached the court
soon, for Saul was inquisitive after such young men, ch. xiv. 52. When
the Spirit of God comes upon a man he will make his face to shine. 3.
David is hereupon sent for to court. And it seems, (1.) His father was
very willing to part with him, sent him very readily, and a present
with him to Saul, v. 20. The present was, according to the usage of
those times, bread and wine (compare, ch. x. 3, 4), therefore
acceptable because expressive of the homage and allegiance of him that
sent it. Probably Jesse, who knew what his son David was designed for,
was aware that Providence was herein fitting him for it, and therefore
he would not force Providence by sending him to court uncalled, yet he
followed Providence very cheerfully when he saw it plainly putting him
into the way of preferment. Some suggest that when Jesse received that
message, Send me David thy son, he began to be afraid that Saul had got
some intimation of his being anointed, and sent for him to do him a
mischief, and therefore Jesse sent a present to pacify him; but it is
probable that the person, whoever he was, that brought the message,
gave him an account on what design he was sent for. (2.) Saul became
very kind to him (v. 21), loved him greatly, and designed to make him
his armour-bearer, and (contrary to the manner of the king, ch. viii.
11) asked his father's leave to keep him in his service (v. 22): Let
David, I pray thee, stand before me. And good reason he had to respect
him, for he did him a great deal of service with his music, v. 23. Only
his instrumental music with his harp is mentioned, but it should seem,
by the account Josephus gives, that he added vocal music to it, and
sung hymns, probably divine hymns, songs of praise, to his harp.
David's music was Saul's physic. [1.] Music has a natural tendency to
compose and exhilarate the mind, when it is disturbed and saddened.
Elisha used it for the calming of his spirits, 2 Kings iii. 15. On some
it has a greater influence and effect than on others, and, probably,
Saul was one of those. Not that it charmed the evil spirit, but it made
his spirit sedate, and allayed those tumults of the animal spirits by
which the devil had advantage against him. The beams of the sun (it is
the learned Bochart's comparison) cannot be cut with a sword, quenched
with water, or blown out with wind, but, by closing the
window-shutters, they may be kept out of the chamber. Music cannot work
upon the devil, but it may shut up the passages by which he has access
to the mind. [2.] David's music was extraordinary, and in mercy to him,
that he might gain a reputation at court, as one that had the Lord with
him. God made his performances in music more successful, in this case,
than those of others would have been. Saul found, even after he had
conceived an enmity to David, that no one else could do him the same
service (ch. xix. 9, 10), which was a great aggravation of his outrage
against him. It is a pity that music, which may be so serviceable to
the good temper of the mind, should ever be abused by any to the
support of vanity and luxury, and made an occasion of drawing the heart
away from God and serious things: if this be to any the effect of it,
it drives away the good Spirit, not the evil spirit.
__________________________________________________________________
F I R S T S A M U E L
CHAP. XVII.
David is the man whom God now delights to honour, for he is a man after
his own heart. We read in the foregoing chapter how, after he was
anointed, Providence made him famous in the court; we read in this
chapter how Providence made him much more famous in the camp, and, by
both, not only marked him for a great man, but fitted him for the
throne for which he was designed. In the court he was only Saul's
physician; but in the camp Israel's champion; there he fairly fought,
and beat Goliath of Gath. In the story observe, I. What a noble figure
Goliath made, and how daringly he challenged the armies of Israel, ver.
1-11. II. What a mean figure David made, when Providence brought him to
the army, ver. 12-30. III. The unparalleled bravery wherewith David
undertook to encounter this Philistine, ver. 31-39. IV. The pious
resolution with which he attacked him, ver. 40-47. V. The glorious
victory he obtained over him with a sling and a stone, and the
advantage which the Israelites thereby gained against the Philistines,
ver. 48-54. VI. The great notice which was hereupon taken of David at
court, ver. 55-58.
Goliath's Challenge to Israel. (b. c. 1060.)
1 Now the Philistines gathered together their armies to battle, and
were gathered together at Shochoh, which belongeth to Judah, and
pitched between Shochoh and Azekah, in Ephes-dammim. 2 And Saul and
the men of Israel were gathered together, and pitched by the valley of
Elah, and set the battle in array against the Philistines. 3 And the
Philistines stood on a mountain on the one side, and Israel stood on a
mountain on the other side: and there was a valley between them. 4
And there went out a champion out of the camp of the Philistines, named
Goliath, of Gath, whose height was six cubits and a span. 5 And he
had a helmet of brass upon his head, and he was armed with a coat of
mail; and the weight of the coat was five thousand shekels of brass.
6 And he had greaves of brass upon his legs, and a target of brass
between his shoulders. 7 And the staff of his spear was like a
weaver's beam; and his spear's head weighed six hundred shekels of
iron: and one bearing a shield went before him. 8 And he stood and
cried unto the armies of Israel, and said unto them, Why are ye come
out to set your battle in array? am not I a Philistine, and ye servants
to Saul? choose you a man for you, and let him come down to me. 9 If
he be able to fight with me, and to kill me, then will we be your
servants: but if I prevail against him, and kill him, then shall ye be
our servants, and serve us. 10 And the Philistine said, I defy the
armies of Israel this day; give me a man, that we may fight together.
11 When Saul and all Israel heard those words of the Philistine, they
were dismayed, and greatly afraid.
It was not long ago that the Philistines were soundly beaten, and put
to the worse, before Israel, and they would have been totally routed if
Saul's rashness had not prevented; but here we have them making head
again. Observe,
I. How they defied Israel with their armies, v. 1. They made a descent
upon the Israelites' country, and possessed themselves, as it should
seem, of some part of it, for they encamped in a place which belonged
to Judah. Israel's ground would never have been footing for
Philistine-armies if Israel had been faithful to their God. The
Philistines (it is probable) had heard that Samuel had fallen out with
Saul and forsaken him, and no longer assisted and advised him, and that
Saul had grown melancholy and unfit for business, and this news
encouraged them to make this attempt for the retrieving of the credit
they had lately lost. The enemies of the church are watchful to take
all advantages, and they never have greater advantages than when her
protectors have provoked God's Spirit and prophets to leave them. Saul
mustered his forces, and faced them, v. 2, 3. And here we must take
notice, 1. That the evil spirit, for the present, had left Saul, ch.
xvi. 23. David's harp having given him some relief, perhaps the alarms
and affairs of the war prevented the return of the distemper. Business
is a good antidote against melancholy. Let the mind have something
without to fasten on and employ itself about, and it will be the less
in danger of preying upon itself. God, in mercy to Israel, suspended
the judgment for a while; for how distracted must the affairs of the
public have been if at this juncture the prince had been distracted! 2.
That David for the present had returned to Bethlehem, and had left the
court, v. 15. When Saul had no further occasion to use him for the
relief of his distemper, though, being anointed, he had a very good
private reason, and, having a grant of the place of Saul's
armour-bearer, he had a very plausible pretence to have continued his
attendance, as a retainer to the court, yet he went home to Bethlehem,
and returned to keep his father's sheep; this was a rare instance, in a
young man that stood so fair for preferment, of humility and affection
to his parents. He knew better than most do how to come down again
after he had begun to rise, and strangely preferred the retirements of
the pastoral life before all the pleasures and gaieties of the court.
None more fit for honour than he, nor that deserved it better, and yet
none more dead to it.
II. How they defied Israel with their champion Goliath, whom they were
almost as proud of as he was of himself, hoping by him to recover their
reputation and dominion. Perhaps the army of the Israelites was
superior in number and strength to that of the Philistines, which made
the Philistines decline a battle, and stand at bay with them, desiring
rather to put the issue upon a single combat, in which, having such a
champion, they hoped to gain the victory. Now concerning this champion
observe,
1. His prodigious size. He was of the sons of Anak, who at Gath kept
their ground in Joshua's time (Josh. xi. 22), and kept up a race of
giants there, of which Goliath was one, and, it is probable, one of the
largest. He was in height six cubits and a span, v. 4. The learned
bishop Cumberland has made it out that the scripture-cubit was above
twenty-one inches (above three inches more than our half-yard) and a
span was half a cubit, by which computation Goliath wanted but eight
inches of four yard in height, eleven feet and four inches, a monstrous
stature, and which made him very formidable, especially if he had
strength and spirit proportionable.
2. His armour. Art, as well as nature, made him terrible. He was well
furnished with defensive armour (v. 5, 6): A helmet of brass on his
head, a coat of mail, made of brass plates laid over one another, like
the scales of a fish; and, because his legs would lie most within the
reach of an ordinary man, he wore brass boots, and had a large corselet
of brass about his neck. The coat is said to weigh 5000 shekels, and a
shekel was half an ounce avoirdupois, a vast weight for a man to carry,
all the other parts of his armour being proportionable. But some think
it should be translated, not the weight of the coat, but the value of
it, was 5000 shekels; so much it cost. His offensive weapons were
extraordinary, of which his spear only is here described, v. 7. It was
like a weaver's beam. His arm could manage that which an ordinary man
could scarcely heave. His shield only, which was the lightest of all
his accoutrements, was carried before him by his esquire, probably for
state; for he that was clad in brass little needed a shield.
3. His challenge. The Philistines having chosen him for their champion,
to save themselves from the hazard of battle, he here throws down the
gauntlet, and bids defiance to the armies of Israel, v. 8-10. He came
into the valley that lay between the camps, and, his voice probably
being as much stronger than other people's as his arm was, he cried so
as to make them all hear him, Give me a man, that we may fight
together. He looked upon himself with admiration, because he was so
much taller and stronger than all about him; his heart (says bishop
Hall) nothing but a lump of proud flesh. He looked upon Israel with
disdain, because they had none among them of such a monstrous bulk, and
defies them to find a man among them bold enough to enter the list with
him. (1.) He upbraids them with their folly in drawing an army
together: "Why have you come to set the battle in array? How dare you
oppose the mighty Philistines?" Or, "Why should the two armies engage,
when the controversy may be sooner decided, with only the expense of
one life and the hazard of another?" (2.) He offers to put the war
entirely upon the issue of the duel he proposes: "If your champion kill
me, we will be your servants; if I kill him, you shall be ours." This,
says bishop Patrick, was only a bravado, for no nation would be willing
thus to venture its all upon the success of one man, nor is it
justifiable; notwithstanding Goliath's stipulation here, when he was
killed the Philistines did not stand to his word, nor submit themselves
as servants to Israel. When he boasts, I am a Philistine, and you are
servants to Saul, he would have it thought a great piece of
condescension in him, who was a chief ruler, to enter the lists with an
Israelite; for he looked on them as no better than slaves. The Chaldee
paraphrase brings him in boasting that he was the man that had killed
Hophni and Phinehas and taken the ark prisoner, but that the
Philistines had never given him so much as the command of a regiment in
recompence of his services, whereas Saul had been made king for his
services: "Let him therefore take up the challenge."
4. The terror this struck upon Israel: Saul and his army were greatly
afraid, v. 11. The people would not have been dismayed but that they
observed Saul's courage failed him; and it is not to be expected that,
if the leader be a coward, the followers should be bold. We found
before, when the Spirit of the Lord came upon Saul (ch. xi. 6), none
could be more daring nor forward to answer the challenge of Nahash the
Ammonite, but now that the Spirit of the Lord had departed from him
even the big looks and big words of a single Philistine make him change
colour. But where was Jonathan all this while? Why did not he accept
the challenge, who, in the last war, had so bravely engaged a whole
army of Philistines? Doubtless he did not feel himself stirred up of
God to it, as he did in the former case. As the best, so the bravest
men, are no more than what God makes them. Jonathan must now sit still,
because the honour of engaging Goliath is reserved for David. In great
and good actions, the wind of the Spirit blows when and where he
listeth. Now the pious Israelites lament their king's breach with
Samuel.
David Comes to the Camp of Israel. (b. c. 1060.)
12 Now David was the son of that Ephrathite of Bethlehem-judah, whose
name was Jesse; and he had eight sons: and the man went among men for
an old man in the days of Saul. 13 And the three eldest sons of Jesse
went and followed Saul to the battle: and the names of his three sons
that went to the battle were Eliab the firstborn, and next unto him
Abinadab, and the third Shammah. 14 And David was the youngest: and
the three eldest followed Saul. 15 But David went and returned from
Saul to feed his father's sheep at Bethlehem. 16 And the Philistine
drew near morning and evening, and presented himself forty days. 17
And Jesse said unto David his son, Take now for thy brethren an ephah
of this parched corn, and these ten loaves, and run to the camp to thy
brethren; 18 And carry these ten cheeses unto the captain of their
thousand, and look how thy brethren fare, and take their pledge. 19
Now Saul, and they, and all the men of Israel, were in the valley of
Elah, fighting with the Philistines. 20 And David rose up early in
the morning, and left the sheep with a keeper, and took, and went, as
Jesse had commanded him; and he came to the trench, as the host was
going forth to the fight, and shouted for the battle. 21 For Israel
and the Philistines had put the battle in array, army against army.
22 And David left his carriage in the hand of the keeper of the
carriage, and ran into the army, and came and saluted his brethren.
23 And as he talked with them, behold, there came up the champion, the
Philistine of Gath, Goliath by name, out of the armies of the
Philistines, and spake according to the same words: and David heard
them. 24 And all the men of Israel, when they saw the man, fled from
him, and were sore afraid. 25 And the men of Israel said, Have ye
seen this man that is come up? surely to defy Israel is he come up: and
it shall be, that the man who killeth him, the king will enrich him
with great riches, and will give him his daughter, and make his
father's house free in Israel. 26 And David spake to the men that
stood by him, saying, What shall be done to the man that killeth this
Philistine, and taketh away the reproach from Israel? for who is this
uncircumcised Philistine, that he should defy the armies of the living
God? 27 And the people answered him after this manner, saying, So
shall it be done to the man that killeth him. 28 And Eliab his eldest
brother heard when he spake unto the men; and Eliab's anger was kindled
against David, and he said, Why camest thou down hither? and with whom
hast thou left those few sheep in the wilderness? I know thy pride, and
the naughtiness of thine heart; for thou art come down that thou
mightest see the battle. 29 And David said, What have I now done? Is
there not a cause? 30 And he turned from him toward another, and
spake after the same manner: and the people answered him again after
the former manner.
Forty days the two armies lay encamped facing one another, each
advantageously posted, but neither forward to engage. Either they were
parleying and treating of an accommodation or they were waiting for
recruits; and perhaps there were frequent skirmishes between small
detached parties. All this while, twice a day, morning and evening, did
the insulting champion appear in the field and repeat his challenge,
his own heart growing more and more proud for his not being answered
and the people of Israel more and more timorous, while God designed
hereby to ripen him for destruction and to make Israel's deliverance
the more illustrious. All this while David is keeping his father's
sheep, but at the end of forty days Providence brings him to the field
to win and wear the laurel which no other Israelite dares venture for.
We have in these verses,
I. The present state of his family. His father was old (v. 12): He went
among men for an old man, was taken notice of for his great age, above
what was usual at that time, and therefore was excused from pubic
services, and went not in person to the wars, but sent his sons; he had
the honours paid him that were due his age, his hoary head was a crown
of glory to him. David's three elder brethren, who perhaps envied his
place at the court, got their father to send for him home, and let them
go to the camp, where they hoped to signalize themselves and eclipse
him (v. 13, 14), while David himself was so far from being proud of the
services he had done his prince, or ambitious of further preferment,
that he not only returned from court to the obscurity of his father's
house, but to care, and toil, and (as it proved, v. 34) the peril, of
keeping his father's sheep. It was the praise of this humility that it
came after he had the honour of a courtier, and the reward of it that
it came before the honour of a conqueror. Before honour is humility.
Now he had that opportunity of mediation and prayer, and other acts of
devotion, which fitted him for what he was destined to more than all
the military exercises of that inglorious camp could do.
II. The orders his father gave him to go and visit his brethren in the
camp. He did not himself ask leave to go, to satisfy his curiosity, or
to gain experience and make observations; but his father sent him on a
mean and homely errand, on which any of his servants might have gone.
He must carry some bread and cheese to his brethren, ten loaves with
some parched corn for themselves (v. 17) and ten cheeses (which, it
seems, he thought too good for them) for a present to their colonel, v.
18. David must still be the drudge of the family, though he was to be
the greatest ornament of it. He had not so much as an ass at command to
carry his load, but must take it on his back, and yet run to the camp.
Jesse, we thought, was privy to his being anointed, and yet
industriously kept him thus mean and obscure, probably to hide him from
the eye of suspicion and envy, knowing that he was anointed to a crown
in reversion. He must observe how his brethren fared, whether they were
not reduced to short allowance, now that the encampment continued so
long, that, if need were, he might send them more provisions. And he
must take their pledge, that is, if they had pawned any thing, he must
redeem it; take notice of their company, so some observe, whom they
associate with, and what sort of life they lead. Perhaps David, like
Joseph, had formerly brought to his father their evil report, and now
he sends him to enquire concerning their manners. See the care the
pious parents about their children when they are abroad from them,
especially in places of temptation; they are solicitous how they
conduct themselves, and particularly what company they keep. Let
children think of this, and conduct themselves accordingly, remembering
that, when they are from under their parents' eye, they are still under
God's eye.
III. David's dutiful obedience to his father's command. His prudence
and care made him be up early (v. 20), and yet not to leave his sheep
without a keeper, so faithful was he in a few things and therefore the
fitter to be made ruler over many things, and so well had he learnt to
obey before he pretended to command. God's providence brought him to
the camp very seasonably, when both sides had set the battle in array,
and, as it should seem, were more likely to come to an engagement than
they had yet been during all the forty days, v. 21. Both sides were now
preparing to fight. Jesse little thought of sending his son to the army
just at that critical juncture, but the wise God orders the time and
all the circumstances of actions and affairs so as to serve his designs
of securing the interests of Israel and advancing the men after his own
heart. Now observe here,
1. How brisk and lively David was, v. 22. What articles he brought he
honestly took care of, and left them with those that had the charge of
the bag and baggage; but, though he had come a long journey with a
great load, he ran into the army, to see what was doing there, and to
pay his respects to his brethren. Seest thou a man thus diligent in his
business, he is in the way of preferment, he shall stand before kings.
2. How bold and daring the Philistine was, v. 23. Now that the armies
were drawn out into a line of battle he appeared first to renew his
challenge, vainly imagining that he was in the eager chase of his own
glory and triumph, whereas really he was but courting his own
destruction.
3. How timorous and faint-hearted the men of Israel were. Though they
had, for forty days together, been used to his haughty looks and
threatening language, and, having seen no execution done by either,
might have learned to despise both, yet, upon his approach, they fled
from him and were greatly afraid, v. 24. One Philistine could never
thus have chased 1000 Israelites, and put 10,000 to flight, unless
their Rock, being treacherously forsaken by them, had justly sold them,
and shut them up, Deut. xxxii. 30.
4. How high Saul bid for a champion. Though he was the tallest of all
the men of Israel, and, if he had not been so, while he kept close to
God might himself have safely taken up the gauntlet which this insolent
Philistine threw down, yet, the Spirit of the Lord having departed from
him, he durst not do it, nor press Jonathan to do it; but whoever will
do it shall have as good preferment as he can give him, v. 25. If the
hope of wealth and honour will prevail with any man to expose himself
so far, it is proclaimed that the bold adventurer, if he come off,
shall marry the king's daughter and have a good portion with her; but,
as it should seem, whether he come off or no, his father's house shall
be free in Israel, from all toll, tribute, custom, and services to the
crown, or shall be ennobled and advanced to the peerage.
5. How much concerned David was to assert the honour of God and Israel
against the impudent challenges of this champion. He asked what reward
was promised to him that should slay this Philistine (v. 26), though he
knew already, not because he was ambitious of the honour, but because
he would have it taken notice of, and reported to Saul, how much he
resented the indignity hereby done to Israel and Israel's God. He might
have presumed so far upon his acquaintance and interest at court as to
go himself to Saul to offer his service; but his modesty would not let
him do this. It was one of his own rules, before it was one of his
son's proverbs, Put not forth thyself in the presence of the king, and
stand not in the place of great men (Prov. xxv. 6); yet his zeal put
him upon that method which he hoped would bring him into this great
engagement. Two considerations, it seems, fired David with a holy
indignation:-- (1.) That the challenger was one that was uncircumcised,
a stranger to God and out of covenant with him. (2.) That the
challenged were the armies of the living God, devoted to him, employed
by him and for him, so that the affronts offered to them reflected upon
the living God himself, and that he could not bear. When therefore some
had told him what was the reward proposed for killing the Philistine
(v. 27) he asked others (v. 30), with the same resentment, which he
expected would at length come to Saul's ear.
6. How he was brow-beaten and discouraged by his eldest brother Eliab,
who, taking notice of his forwardness, fell into a passion upon it, and
gave David very abusive language, v. 28. Consider this, (1.) As the
fruit of Eliab's jealousy. He was the eldest brother, and David the
youngest, and perhaps it had been customary with him (as it is with too
many elder brothers) to trample upon him and take every occasion to
chide him. But those who thus exalt themselves over their juniors may
perhaps live to see themselves, by a righteous providence, abased, and
those to whom they are abusive exalted. Time may come when the elder
may serve the younger. But Eliab was now vexed that his younger brother
should speak those bold words against the Philistine which he himself
durst not say. He knew what honour David had already had in the court,
and, if he should now get honour in the camp (from which he thought he
had found means effectually to seclude him, v. 15), the glory of his
elder brethren would be eclipsed and stained; and therefore (such is
the nature of jealousy) he would rather that Goliath should triumph
over Israel than that David should be the man that should triumph over
him. Wrath is cruel and anger is outrageous, but who can stand before
envy, especially the envy of a brother, the keenness of which Jacob,
and Joseph, and David experienced? See Prov. xviii. 19. It is very
ill-favoured language that Eliab here gives him; not only unjust and
unkind, but, at this time, basely ungrateful; for David was now sent by
his father, as Joseph by his, on a kind of visit to his brethren. Eliab
intended, in what he said, not only to grieve and discourage David
himself, and quench that noble fire which he perceived glowing in his
breast, but to represent him to those about him as an idle proud lad,
not fit to be taken notice of. He gives them to understand that his
business was only to keep sheep, and falsely insinuates that he was a
careless unfaithful shepherd; though he had left his charge in good
hands (v. 20), yet he must tauntingly be asked, With whom hast thou
left those few sheep? Though he came down now to the camp in obedience
to his father and kindness to his brethren, and Eliab knew this, yet
his coming is turned to his reproach: "Thou hast come down, not to do
any service, but to gratify thy own curiosity, and only to look about
thee;" and thence he will infer the pride and naughtiness of his heart,
and pretends to know it as certainly as if he were in his bosom. David
could appeal to God concerning his humility and sincerity (Ps. xvii. 3;
cxxxi. 1) and at this time gave proofs of both, and yet could not
escape this hard character from his own brother. See the folly,
absurdity, and wickedness, of a proud and envious passion; how
groundless its jealousies are, how unjust its censures, how unfair its
representations, how bitter its invectives, and how indecent its
language. God, by his grace, keep us from such a spirit! (2.) As a
trial of David's meekness, patience and constancy. A short trial it
was, and he approved himself well in it; for, [1.] He bore the
provocation with admirable temper (v. 29): "What have I now done? What
fault have I committed, for which I should thus be chidden? Is there
not a cause for my coming to the camp, when my father sent me? Is there
not a cause for my resenting the injury done to Israel's honour by
Goliath's challenges?" He had right and reason on his side, and knew
it, and therefore did not render railing for railing, but with a soft
answer turned away his brother's wrath. This conquest of his own
passion was in some respects more honourable than his conquest of
Goliath. He that hath rule over his own spirit is better than the
mighty. It was no time for David to quarrel with his brother when the
Philistines were upon them. The more threatening the church's enemies
are the more forbearing her friends should be with one another. [2.] He
broke through the discouragement with admirable resolution. He would
not be driven off from his thoughts of engaging the Philistine by the
ill-will of his brother. Those that undertake great and public services
must not think it strange if they be discountenanced and opposed by
those from whom they had reason to expect support and assistance; but
must humbly go on with their work, in the face not only of their
enemies' threats, but of their friends' slights and suspicions.
David Meets Goliath. (b. c. 1060.)
31 And when the words were heard which David spake, they rehearsed them
before Saul: and he sent for him. 32 And David said to Saul, Let no
man's heart fail because of him; thy servant will go and fight with
this Philistine. 33 And Saul said to David, Thou art not able to go
against this Philistine to fight with him: for thou art but a youth,
and he a man of war from his youth. 34 And David said unto Saul, Thy
servant kept his father's sheep, and there came a lion, and a bear, and
took a lamb out of the flock: 35 And I went out after him, and smote
him, and delivered it out of his mouth: and when he arose against me, I
caught him by his beard, and smote him, and slew him. 36 Thy servant
slew both the lion and the bear: and this uncircumcised Philistine
shall be as one of them, seeing he hath defied the armies of the living
God. 37 David said moreover, The Lord that delivered me out of the
paw of the lion, and out of the paw of the bear, he will deliver me out
of the hand of this Philistine. And Saul said unto David, Go, and the
Lord be with thee. 38 And Saul armed David with his armour, and he
put a helmet of brass upon his head; also he armed him with a coat of
mail. 39 And David girded his sword upon his armour, and he assayed
to go; for he had not proved it. And David said unto Saul, I cannot go
with these; for I have not proved them. And David put them off him.
David is at length presented to Saul for his champion (v. 31) and he
bravely undertakes to fight the Philistine (v. 32): Let no man's heart
fail because of him. It would have reflected too much upon the valour
of his prince if he had said, Let not thy heart fail; therefore he
speaks generally: Let no man's heart fail. A little shepherd, come but
this morning from keeping sheep, has more courage than all the mighty
men of Israel, and encourages them. Thus does God often send good words
to his Israel, and do great things for them, by the weak and foolish
things of the world. David only desires a commission from Saul to go
and fight with the Philistine, but says nothing to him of the reward he
had proposed, because that was not the thing he was ambitious of, but
only the honour of serving God and his country: nor would he seem to
question Saul's generosity. Two things David had to do with Saul:--
I. To get clear of the objection Saul made against his undertaking.
"Alas!" says Saul, "thou hast a good heart to it, but art by no means
an equal match for this Philistine. To engage with him is to throw away
a life which may better be reserved for more agreeable services. Thou
art but a youth, rash and inconsiderate, weak and unversed in arms: he
is a man that has the head and hands of a man, a man of war, trained up
and inured to it from his youth (v. 33), and how canst thou expect but
that he will be too hard for thee?" David, as he had answered his
brother's passion with meekness, so he answered Saul's fear with faith,
and gives a reason of the hope which was in him that he should conquer
the Philistine, to the satisfaction of Saul. We have reason to fear
that Saul had no great acquaintance with nor regard to the word of God,
and therefore David, in reasoning with him, fetched not his arguments
and encouragements thence, how much soever he had an eye to it in his
own mind. But he argues from experience; though he was but a youth, and
never in the wars, yet perhaps he had done as much as the killing of
Goliath came to, for he had had, by divine assistance, spirit enough to
encounter and strength enough to subdue a lion once and another time a
bear that robbed him of his lambs, v. 34-36. To these he compares this
uncircumcised Philistine, looks upon him to be as much a ravenous beast
as either of them, and therefore doubts not but to deal as easily with
him; and hereby he gives Saul to understand that he was not so
inexperienced in hazardous combats as he took him to be.
1. He tells his story like a man of spirit. He is not ashamed to own
that he kept his father's sheep, which his brother had just now
upbraided him with. So far is he from concealing it that from his
employment as a shepherd he fetches the experience that now animated
him. But he lets those about him know that he was no ordinary shepherd.
Whatever our profession or calling is, be it ever so mean, we should
labour to excel in it, and do the business of it in the best manner.
When David kept sheep, (1.) He approved himself very careful and tender
of his flock, though it was not his own, but his father's. He could not
see a lamb in distress but he would venture his life to rescue it. This
temper made him fit to be a king, to whom the lives of subjects should
be dear and their blood precious (Ps. lxxii. 14), and fit to be a type
of Christ, the good Shepherd, who gathers the lambs in his arms and
carries them in his bosom (Isa. xl. 11), and who not only ventured, but
laid down his life for his sheep. Thus too was David fit to be an
example to ministers with the utmost care and diligence to watch for
souls, that they be not a prey to the roaring lion. (2.) He approved
himself very bold and brave in the defence of his flock. This was that
which he was now concerned to give proof of, and better evidence could
not be demanded than this: "Thy servant not only rescued the lambs,
but, to revenge the injury, slew both the lion and the bear."
2. He applies his story like a man of faith. He owns (v. 37) it was the
Lord that delivered him from the lion and the bear; to him he gives the
praise of that great achievement, and thence he infers, He will deliver
me out of the hand of this Philistine. "The lion and the bear were
enemies only to me and my sheep, and it was in defence of my own
interest that I attacked them; but this Philistine is an enemy to God
and Israel, defies the armies of the living God, and it is for their
honour that I attack him." Note, (1.) Our experiences ought to be
improved by us as our encouragements to trust in God and venture in the
way of duty. He that has delivered does and will. (2.) By the care
which common Providence takes of the inferior creatures, and the
protection they are under, we may be encouraged to depend upon that
special Providence which surrounds the Israel of God. He that sets
bounds to the waves of the sea and the rage of wild beasts can and will
restrain the wrath of wicked men. Paul seems to allude to this of David
(2 Tim. iv. 17, 18), I was delivered out of the mouth of the lion, and
therefore, I trust, the Lord shall deliver me. And perhaps David here
thought of the story of Samson, and encouraged himself with it; for his
slaying a lion was a happy presage of his many illustrious victories
over the Philistines in single combat. Thus David took off Saul's
objection against his undertaking, and gained a commission to fight the
Philistine, with which Saul gave him a hearty good wish; since he would
not venture himself, he prayed for him that would: Go, and the Lord be
with thee, a good word, if it was not spoken customarily, and in a
formal manner, as too often it is. But David has somewhat to do
likewise,
II. To get clear of the armour wherewith Saul would, by all means, have
him dressed up when he went upon this great action (v. 38): He armed
David with his armour, not that which he wore himself, the
disproportion of his stature would not admit that, but some that he
kept in his armoury, little thinking that he on whom he now put his
helmet and coat of mail must shortly inherit his crown and robe. David,
being not yet resolved which way to attack his enemy, girded on his
sword, not knowing, as yet, but he should have occasion to make use of
it; but he found the armour would but encumber him, and would be rather
his burden than his defence, and therefore he desires leave of Saul to
put them off again: I cannot go with these, for I have not proved them,
that is, "I have never been accustomed to such accoutrements as these."
We may suppose Saul's armour was both very fine and very firm, but what
good would it do David if it were not fit, or if he knew not how to
manage himself in it? Those that aim at things above their education
and usage, and covet the attire and armour of princes, forget that that
is the best for us which we are fit for and accustomed to; if we had
our desire, we should wish to be in our own coat again, and should say,
"We cannot go with these;" we had therefore better go without them.
David Kills Goliath. (b. c. 1060.)
40 And he took his staff in his hand, and chose him five smooth stones
out of the brook, and put them in a shepherd's bag which he had, even
in a scrip; and his sling was in his hand: and he drew near to the
Philistine. 41 And the Philistine came on and drew near unto David;
and the man that bare the shield went before him. 42 And when the
Philistine looked about, and saw David, he disdained him: for he was
but a youth, and ruddy, and of a fair countenance. 43 And the
Philistine said unto David, Am I a dog, that thou comest to me with
staves? And the Philistine cursed David by his gods. 44 And the
Philistine said to David, Come to me, and I will give thy flesh unto
the fowls of the air, and to the beasts of the field. 45 Then said
David to the Philistine, Thou comest to me with a sword, and with a
spear, and with a shield: but I come to thee in the name of the Lord of
hosts, the God of the armies of Israel, whom thou hast defied. 46
This day will the Lord deliver thee into mine hand; and I will smite
thee, and take thine head from thee; and I will give the carcases of
the host of the Philistines this day unto the fowls of the air, and to
the wild beasts of the earth; that all the earth may know that there is
a God in Israel. 47 And all this assembly shall know that the Lord
saveth not with sword and spear: for the battle is the Lord's, and he
will give you into our hands.
We are now coming near this famous combat, and have in these verses the
preparations and remonstrances made on both sides.
I. The preparations made on both sides for the encounter. The
Philistine was already fixed, as he had been daily for the last forty
days. Well might he go with his armour, for he had sufficiently proved
it. Only we are told (v. 41) that he came on and drew near, a signal,
it is likely, being given that his challenge was accepted, and, as if
he distrusted his helmet and coat of mail, a man went before him,
carrying his shield, for his own hands were full with his sword and
spear, v. 45. But what arms and ammunition is David furnished with?
Truly none but what he brought with him as a shepherd; no breastplate,
nor corselet, but his plain shepherd's coat; no spear, but his staff;
no sword nor bow, but his sling; no quiver, but his scrip; nor any
arrows, but, instead of them, five smooth stones picked up out of the
brook, v. 40. By this it appeared that his confidence was purely in the
power of God, and not in any sufficiency of his own, and that now at
length he who put it into his heart to fight the Philistine put it into
his head with what weapons to do it.
II. The conference which precedes the encounter, in which observe,
1. How very proud Goliath was, (1.) With what scorn he looked upon his
adversary, v. 42. He looked about, expecting to meet some tall strong
man, but, when he saw what a mean figure he made with whom he was to
engage, he disdained him, thought it below him to enter the lists with
him, fearing that the contemptibleness of the champion he contended
with would lessen the glory of his victory. He took notice of his
person, that he was but a youth, not come to his strength, ruddy and of
a fair countenance, fitter to accompany the virgins of Israel in their
dances (if mixed dancing was then in use) than to lead on the men of
Israel in their battles. He took notice of his array with great
indignation (v. 43): "Am I a dog, that thou comest to me with staves?
Dost thou think to beat me as easily as thou dost thy shepherd's dog?"
(2.) With what confidence he presumed upon his success. He cursed David
by his gods, imprecating the impotent vengeance of his idols against
him, thinking these fire-balls thrown about him would secure his
success: and therefore, in confidence of that, he darts his grimaces,
as if threatening words would kill (v. 44): "Come to me, and I will
give thy flesh to the fowls of the air, it will be a tender and
delicate feast for them." Thus the security and presumption of fools
destroy them.
2. How very pious David was. His speech savours nothing of ostentation,
but God is all in all in it, v. 45-47. (1.) He derives his authority
from God: "I come to thee by warrant and commission from heaven, in the
name of the Lord, who has called me to and anointed me for this
undertaking, who, by his universal providence, is the Lord of hosts, of
all hosts, and therefore has power to do what he pleases, and, by the
special grace of his covenant, is the God of the armies of Israel, and
therefore has engaged and will employ his power for their protection,
and against thee who hast impiously defied them." The name of God David
relied on, as Goliath did on his sword and spear. See Ps. xx. 7;
cxviii. 10, 11. (2.) He depends for success upon God, v. 46. David
speaks with as much assurance as Goliath had done, but upon better
ground; it is his faith that says, "This day will the Lord deliver thee
into my hand, and not only thy carcase, but the carcases of the host of
the Philistines, shall be given to the birds and beasts of prey." (3.)
He devotes the praise and glory of all to God. He did not, like
Goliath, seek his own honour, but the honour of God, not doubting but
by the success of this action, [1.] All the world should be made to
know that there is a God, and that the God of Israel is the one only
living and true God, and all other pretended deities are vanity and a
lie. [2.] All Israel (whom he calls not this army, but this assembly,
or church, because they were now religiously attending the goings of
their God and King, as they used to do in the sanctuary) shall know
that the Lord saveth not with sword and spear (v. 47), but can, when he
pleases, save without either and against both, Ps. xlvi. 9. David
addresses himself to this combat rather as a priest that was going to
offer a sacrifice to the justice of God than as a soldier that was
going to engage an enemy of his country.
48 And it came to pass, when the Philistine arose, and came and drew
nigh to meet David, that David hasted, and ran toward the army to meet
the Philistine. 49 And David put his hand in his bag, and took thence
a stone, and slang it, and smote the Philistine in his forehead, that
the stone sunk into his forehead; and he fell upon his face to the
earth. 50 So David prevailed over the Philistine with a sling and
with a stone, and smote the Philistine, and slew him; but there was no
sword in the hand of David. 51 Therefore David ran, and stood upon
the Philistine, and took his sword, and drew it out of the sheath
thereof, and slew him, and cut off his head therewith. And when the
Philistines saw their champion was dead, they fled. 52 And the men of
Israel and of Judah arose, and shouted, and pursued the Philistines,
until thou come to the valley, and to the gates of Ekron. And the
wounded of the Philistines fell down by the way to Shaaraim, even unto
Gath, and unto Ekron. 53 And the children of Israel returned from
chasing after the Philistines, and they spoiled their tents. 54 And
David took the head of the Philistine, and brought it to Jerusalem; but
he put his armour in his tent. 55 And when Saul saw David go forth
against the Philistine, he said unto Abner, the captain of the host,
Abner, whose son is this youth? And Abner said, As thy soul liveth, O
king, I cannot tell. 56 And the king said, Enquire thou whose son the
stripling is. 57 And as David returned from the slaughter of the
Philistine, Abner took him, and brought him before Saul with the head
of the Philistine in his hand. 58 And Saul said to him, Whose son art
thou, thou young man? And David answered, I am the son of thy servant
Jesse the Bethlehemite.
Here is 1. The engagement between the two champions, v. 48. To this
engagement the Philistine advanced with a great deal of state and
gravity; if he must encounter a pigmy, yet it shall be with the
magnificence of a giant and a grandee. This is intimated in the manner
of expression: He arose, and came, and drew nigh, like a stalking
mountain, overlaid with brass and iron, to meet David. David advanced
with no less activity and cheerfulness, as one that aimed more to do
execution than to make a figure: He hasted, and ran, being lightly
clad, to meet the Philistine. We may imagine with what tenderness and
compassion the Israelites saw such a pleasing youth as this throwing
himself into the mouth of destruction, but he knew whom he had believed
and for whom he acted. 2. The fall of Goliath in this engagement. He
was in no haste, because in no fear, but confident that he should soon
at one stroke cleave his adversary's head; but, while he was preparing
to do it solemnly, David did his business effectually, without any
parade: he slang a stone which hit him in the forehead, and, in the
twinkling of an eye, fetched him to the ground, v. 49. Goliath knew
there were famous slingers in Israel (Judg. xx. 16), yet was either so
forgetful or presumptuous as to go with the beaver of his helmet open,
and thither, to the only part left exposed, not so much David's art as
God's providence directed the stone, and brought it with such force
that it sunk into his head, notwithstanding the impudence with which
his forehead was brazened. See how frail and uncertain life is, even
when it thinks itself best fortified, and how quickly, how easily, and
with how small a matter, the passage may be opened for life to go out
and death to enter. Goliath himself has not power over the spirit to
retain the spirit, Eccl. viii. 8. Let not the strong man glory in his
strength, nor the armed man in his armour. See how God resists the
proud and pours contempt upon those that bid defiance to him and his
people. None ever hardened his heart against God and prospered. One of
the Rabbin thinks that when Goliath said to David, Come, and I will
give thy flesh to the fowls of the air, he threw up his head so hastily
that his helmet fell off, and so left his broad forehead a fair mark
for David. To complete the execution, David drew Goliath's own sword, a
two-handed weapon for David, and with it cut off his head, v. 51. What
need had David to take a sword of his own? his enemy's sword shall
serve his purpose, when he has occasion for one. God is greatly
glorified when his proud enemies are cut off with their own sword and
he makes their own tongues to fall upon them, Ps. lxiv. 8. David's
victory over Goliath was typical of the triumphs of the son of David
over Satan and all the powers of darkness, whom he spoiled, and made a
show of them openly (Col. ii. 15), and we through him are more than
conquerors. 3. The defeat of the Philistines' army hereupon. They
relied wholly upon the strength of their champion, and therefore, when
they saw him slain, they did not, as Goliath had offered, throw down
their arms and surrender themselves servants to Israel (v. 9), but took
to their heels, being wholly dispirited, and thinking it to no purpose
to oppose one before whom such a mighty man had fallen: They fled (v.
51), and this put life into the Israelites, who shouted and pursued
them (David, it is probable, leading them on in the pursuit) even to
the gates of their own cities, v. 52. In their return from the chase
they seized all the baggage, plundered the tents (v. 53), and enriched
themselves with the spoil. 4. David's disposal of his trophies, v. 54.
He brought the head of the Philistine to Jerusalem, to be a terror to
the Jebusites, who held the strong-hold of Sion: it is probable that he
carried it in triumph to other cities. His armour he laid up in his
tent; only the sword was preserved behind the ephod in the tabernacle,
as consecrated to God, and a memorial of the victory to his honour, ch.
xxi. 9. 5. The notice that was taken of David. Though he had been at
court formerly, yet, having been for some time absent (v. 15), Saul had
forgotten him, being melancholy and mindless, and little thinking that
his musician would have spirit enough to be his champion; and
therefore, as if he had never seen him before, he asked whose son he
was. Abner was a stranger to him, but brought him to Saul (v. 57), and
he gave a modest account of himself, v. 58. And now he was introduced
to the court with much greater advantages than before, in which he
owned God's hand performing all things for him.
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F I R S T S A M U E L
CHAP. XVIII.
In the course of the foregoing chapter we left David in triumph; now in
this chapter we have, I. The improvement of his triumphs; he soon
became, 1. Saul's constant attendant, ver. 2. 2. Jonathan's covenant
friend, ver. 1, 3, 4. 3. The darling of his country, ver. 5, 7, 16. II.
The allays of his triumphs. This is the vanity that accompanies even a
right work, that "for it a man is envied," Eccl. iv. 4. So David was by
Saul. 1. He hated him, and sought to kill him himself, ver. 8-11. 2. He
feared him, and contrived how he might have some mischief done him,
ver. 12-17. He proposed to marry his daughter to him; but, [1.] cheated
him of the eldest to provoke him (ver. 19), and, [2.] Gave him the
younger, upon conditions which would endanger his life, ver. 20-25. But
David performed his conditions bravely (ver. 26, 27), and grew to be
more and more esteemed, ver. 28-30. Still David is rising, but (as all
that aim at the crown of life must expect) he had a great deal of
difficulty and opposition to grapple with.
Jonathan's Love to David. (b. c. 1060.)
1 And it came to pass, when he had made an end of speaking unto Saul,
that the soul of Jonathan was knit with the soul of David, and Jonathan
loved him as his own soul. 2 And Saul took him that day, and would
let him go no more home to his father's house. 3 Then Jonathan and
David made a covenant, because he loved him as his own soul. 4 And
Jonathan stripped himself of the robe that was upon him, and gave it to
David, and his garments, even to his sword, and to his bow, and to his
girdle. 5 And David went out whithersoever Saul sent him, and behaved
himself wisely: and Saul set him over the men of war, and he was
accepted in the sight of all the people, and also in the sight of
Saul's servants.
David was anointed to the crown to take it out of Saul's hand, and over
Jonathan's head, and yet here we find,
I. That Saul, who was now in possession of the crown, reposed a
confidence in him, God so ordering it, that he might by his preferment
at court be prepared for future service. Saul now took David home with
him, and would not suffer him to return again to his retirement, v. 2.
And David having signalized himself above the men of war, in taking up
the challenge which they declined, Saul set him over the men of war (v.
5), not that he made him general (Abner was in that post), but perhaps
captain of the life-guard; or, though he was youngest, he ordered him
to have the precedency, in recompence of his great services. He
employed him in the affairs of government; and David went out
whithersoever Saul sent him, showing himself as dutiful as he was bold
and courageous. Those that hope to rule must first learn to obey. He
had approved himself a dutiful son to Jesse his father, and now a
dutiful servant to Saul his master; those that are good in one relation
it is to be hoped will be so in another.
II. That Jonathan, who was heir to the crown, entered into covenant
with him, God so ordering it, that David's way might be the clearer
when his rival was his friend. 1. Jonathan conceived an extraordinary
kindness and affection for him (v. 1): When he had made an end of
speaking to Saul he fell perfectly in love with him. Whether it refers
to his conference with Saul before the battle (ch. xvii. 34, 37), or to
that after (v. 51), in which it is probable much more was said than is
there set down, is uncertain. But, in both, David expressed himself
with so much prudence, modesty, and piety, such a felicity of
expression, with so much boldness and yet so much sweetness, and all
this so natural and unaffected, and the more surprising because of the
disadvantages of his education and appearance, that the soul of
Jonathan was immediately knit unto the soul of David. Jonathan had
formerly set upon a Philistine army with the same faith and bravery
with which David had now attacked a Philistine giant; so that there was
between them a very near resemblance of affections, dispositions, and
counsels, which made their spirits unite so easily, so quickly, so
closely, that they seemed but as one soul in two bodies. None had so
much reason to dislike David as Jonathan had, because he was to put him
by the crown, yet none regards him more. Those that are governed in
their love by principles of wisdom and grace will not suffer their
affections to be alienated by any secular regards or considerations:
the greater thoughts will swallow up and overrule the less. 2. He
testified his love to David by a generous present he made him, v. 4. He
was uneasy at seeing so great a soul, though lodged in so fair a body,
yet disguised in the mean and despicable dress of a poor shepherd, and
therefore takes care to put him speedily into the habit of a courtier
(for he gave him a robe) and of a soldier, for he gave him, instead of
his staff and sling, a sword and bow, and, instead of his shepherd's
scrip, a girdle, either a belt or a sash; and, which made the present
much more obliging, they were the same that he himself had worn, and
(as a presage of what would follow) he stripped himself of them to
dress David in them. Saul's would not fit him, but Jonathan's did.
Their bodies were of a size, a circumstance which well agreed with the
suitableness of their minds. When Saul put these marks of honour on
David he put them off again, because he would first earn them and then
wear them; but, now that he had given proofs of the spirit of a prince
and a soldier, he was not ashamed to wear the habits of a prince and a
soldier. David is seen in Jonathan's clothes, that all may take notice
he is a Jonathan's second self. Our Lord Jesus has thus shown his love
to us, that he stripped himself to clothe us, emptied himself to enrich
us; nay, he did more than Jonathan, he clothed himself with our rags,
whereas Jonathan did not put on David's. 3. He endeavored to perpetuate
this friendship. So entirely satisfied were they in each other, even at
the first interview, that they made a covenant with each other, v. 3.
Their mutual affection was sincere; and he that bears an honest mind
startles not at assurances. True love desires to be constant. Those who
love Christ as their own souls will be willing to join themselves to
him in an everlasting covenant.
III. That both court and country agree to bless him. It is but seldom
that they agree in their favourites; yet David was accepted in the
sight of all the people, and also (which was strange) in the sight of
Saul's servants, v. 5. The former cordially loved him, the latter could
not for shame but caress and compliment him. And it was certainly a
great instance of the power of God's grace in David that he was able to
bear all this respect and honour flowing in upon him on a sudden
without being lifted up above measure. Those that climb so fast have
need of good heads and good hearts. It is more difficult to know how to
abound than how to be abased.
David Honoured by the People; Saul Troubled with an Evil Spirit. (b. c.
1060.)
6 And it came to pass as they came, when David was returned from the
slaughter of the Philistine, that the women came out of all cities of
Israel, singing and dancing, to meet king Saul, with tabrets, with joy,
and with instruments of music. 7 And the women answered one another
as they played, and said, Saul hath slain his thousands, and David his
ten thousands. 8 And Saul was very wroth, and the saying displeased
him; and he said, They have ascribed unto David ten thousands, and to
me they have ascribed but thousands: and what can he have more but the
kingdom? 9 And Saul eyed David from that day and forward. 10 And it
came to pass on the morrow, that the evil spirit from God came upon
Saul, and he prophesied in the midst of the house: and David played
with his hand, as at other times: and there was a javelin in Saul's
hand. 11 And Saul cast the javelin; for he said, I will smite David
even to the wall with it. And David avoided out of his presence twice.
Now begin David's troubles, and they not only tread on the heels of his
triumphs, but take rise from them, such is the vanity of that in this
world which seems greatest.
I. He was too much magnified by the common people. Some time after the
victory Saul went a triumphant progress through the cities of Israel
that lay next him, to receive the congratulations of the country. And,
when he made his public entry into any place, the women were most
forward to show him respect, as was usual then in public triumphs (v.
6), and they had got a song, it seems, which they sang in their dances
(made by some poet or other, that was a great admirer of David's
bravery, and was more just than wise, in giving his achievements in the
late action the preference before Saul's), the burden of which was,
Saul had slain his thousands, and David his ten thousands. Such a
difference as this Moses made between the numbers of Ephraim and
Manasseh, Deut. xxxiii. 17.
II. This mightily displeased Saul, and made him envy David, v. 8, 9. He
ought to have considered that they referred only to this late action,
and intended not to diminish any of Saul's former exploits; and that in
the action now celebrated it was undeniably true that David, in killing
Goliath, did in effect slay all the Philistines that were slain that
day and defeated the whole army; so that they did but give David his
due. It may be, he that composed the song only used a poetic liberty,
and intended not any invidious comparison between Saul and David; or,
if he did, it was below the great mind of a prince to take notice of
such a reflection upon his personal honour, when it appeared that the
glory of the public was sincerely intended. But Saul was very wroth,
and presently suspected some treasonable design at the bottom of it:
What can he have more but the kingdom? This made him eye David as one
he was jealous of and sought advantages against (v. 9): his countenance
was not towards him as it had been. Proud men cannot endure to hear any
praised but themselves, and think all their honour lost that goes by
themselves. It is a sign that the Spirit of God has departed from men
if they be peevish in their resentment of affronts, envious and
suspicious of all about them, and ill-natured in their conduct; for the
wisdom from above makes us quite otherwise.
III. In his fury he aimed to kill David, v. 10, 11. Jealousy is the
rage of a man; it made Saul outrageous against David and impatient to
get him out of the way. 1. His fits of frenzy returned upon him. The
very next day after he conceived malice against David the evil spirit
from God, that had formerly haunted him, seized him again. Those that
indulge themselves in envy and uncharitableness give place to the
devil, and prepare for the re-entry of the unclean spirit, with seven
others more wicked. Where envy is there is confusion. Saul pretended a
religious ecstasy: He prophesied in the midst of the house, that is, he
had the gestures and motions of a prophet, and humoured the thing well
enough to decoy David into a snare, and that he might be fearless of
any danger and off his guard; and perhaps designing, if he could but
kill him, to impute it to a divine impulse and to charge it upon the
spirit of prophecy with which he seemed to be animated: but really it
was a hellish fury that actuated him. 2. David, though advanced to a
much higher post of honour, disdained not, for his master's service, to
return to his harp: He played with his hand as at other times. Let not
the highest think any thing below them whereby they may do good and be
serviceable to those they are obliged to. 3. He took this opportunity
to aim at the death of David. A sword in a madman's hand is a dangerous
thing, especially such a madman as Saul was, that was mad with malice.
Yet he had a javelin or dart in his hand, which he projected,
endeavouring thereby to slay David, not in a sudden passion, but
deliberately: I will smite David to the wall with it, with such a
desperate force did he throw it. Justly does David complain of his
enemies that they hated him with a cruel hatred, Ps. xxv. 19. No life
is thought too precious to be sacrificed to malice. If a grateful sense
of the great service David had done to the public could not assuage
Saul's fury, yet one would think he should have allowed himself to
consider the kindness David was now doing him, in relieving him, as no
one else could, against the worst of troubles. Those are possessed with
a devilish spirit indeed that render evil for good. Compare David, with
his harp in his hand, aiming to serve Saul, and Saul, with his javelin
in his hand, aiming to slay David; and observe the meekness and
usefulness of God's persecuted people and the brutishness and barbarity
of their persecutors. The bloodthirsty hate the upright, but the just
seek his soul, Prov. xxix. 10. 4. David happily avoided the blow twice
(namely, now, and afterwards, ch. xix. 10); he did not throw the
javelin at Saul again, but withdrew, not fighting but flying for his
own preservation; though he had both strength and courage enough, and
colour of right, to make resistance and revenge the injury, yet he did
no more than secure himself, by getting out of the way of it. David, no
doubt, had a watchful eye upon Saul's hand, and the javelin in it, and
did as bravely in running from it as he did lately in running upon
Goliath. Yet his safety must be ascribed to the watchful eye of God's
providence upon him, saving his servant from the hurtful sword; and by
this narrow escape it seemed he was designed for something
extraordinary.
David Marries Saul's Daughter; Saul's Jealousy of David. (b. c. 1059.)
12 And Saul was afraid of David, because the Lord was with him, and was
departed from Saul. 13 Therefore Saul removed him from him, and made
him his captain over a thousand; and he went out and came in before the
people. 14 And David behaved himself wisely in all his ways; and the
Lord was with him. 15 Wherefore when Saul saw that he behaved himself
very wisely, he was afraid of him. 16 But all Israel and Judah loved
David, because he went out and came in before them. 17 And Saul said
to David, Behold my elder daughter Merab, her will I give thee to wife:
only be thou valiant for me, and fight the Lord's battles. For Saul
said, Let not mine hand be upon him, but let the hand of the
Philistines be upon him. 18 And David said unto Saul, Who am I? and
what is my life, or my father's family in Israel, that I should be son
in law to the king? 19 But it came to pass at the time when Merab
Saul's daughter should have been given to David, that she was given
unto Adriel the Meholathite to wife. 20 And Michal Saul's daughter
loved David: and they told Saul, and the thing pleased him. 21 And
Saul said, I will give him her, that she may be a snare to him, and
that the hand of the Philistines may be against him. Wherefore Saul
said to David, Thou shalt this day be my son in law in the one of the
twain. 22 And Saul commanded his servants, saying, Commune with David
secretly, and say, Behold, the king hath delight in thee, and all his
servants love thee: now therefore be the king's son in law. 23 And
Saul's servants spake those words in the ears of David. And David said,
Seemeth it to you a light thing to be a king's son in law, seeing that
I am a poor man, and lightly esteemed? 24 And the servants of Saul
told him, saying, On this manner spake David. 25 And Saul said, Thus
shall ye say to David, The king desireth not any dowry, but a hundred
foreskins of the Philistines, to be avenged of the king's enemies. But
Saul thought to make David fall by the hand of the Philistines. 26
And when his servants told David these words, it pleased David well to
be the king's son in law: and the days were not expired. 27 Wherefore
David arose and went, he and his men, and slew of the Philistines two
hundred men; and David brought their foreskins, and they gave them in
full tale to the king, that he might be the king's son in law. And Saul
gave him Michal his daughter to wife. 28 And Saul saw and knew that
the Lord was with David, and that Michal Saul's daughter loved him.
29 And Saul was yet the more afraid of David; and Saul became David's
enemy continually. 30 Then the princes of the Philistines went forth:
and it came to pass, after they went forth, that David behaved himself
more wisely than all the servants of Saul; so that his name was much
set by.
Saul had now, in effect, proclaimed war with David. He began in open
hostility when he threw the javelin at him. Now we are here told how
his enmity proceeded, and how David received the attacks of it.
I. See how Saul expressed his malice against David. 1. He was afraid of
him, v. 12. Perhaps he pretended to be afraid that David would do
himself mischief, to force his way to the crown. Those that design ill
against others are commonly willing to have it thought that others
design ill against them. But David's withdrawal (v. 11) was a plain
evidence that he was far from such a thought. However, he really stood
in awe of him, as Herod feared John, Mark vi. 20. Saul was sensible
that he had lost the favourable presence of God himself, and that David
had it, and for this reason he feared him. Note, Those are truly great
and to be reverenced that have God with them. The more wisely David
behaved himself the more Saul feared him, v. 15, and again v. 29. Men
think the way to be feared is to hector and threaten, which makes them
feared by fools only, but despised by the wise and good; whereas the
way to be both feared and loved, feared by those to whom we would wish
to be a terror and loved by those to whom we would wish to be a
delight, is to behave ourselves wisely. Wisdom makes the face to shine
and commands respect. 2. He removed him from court, and gave him a
regiment in the country, v. 13. He made him captain over 1000, that he
might be from under his eye, because he hated the sight of him; and
that he might not secure the interest of the courtiers. Yet herein he
did impolitely; for it gave David an opportunity of ingratiating
himself with the people, who therefore loved him (v. 16) because he
went out and came in before them, that is, he presided in the business
of his country, civil as well as military, and gave universal
satisfaction. 3. He stirred him up to take all occasions of quarrelling
with the Philistines and engaging them (v. 17), insinuating to him that
hereby he would do good service to his prince (be thou valiant for me),
and good service to his God (fight the Lord's battles), and a kindness
to himself too, for hereby he would qualify himself for the honour he
designed him, which was to marry his eldest daughter to him. This he
had merited by killing Goliath, for it was promised by proclamation to
him that should do that exploit (ch. xvii. 25); but David was so modest
as not to demand it, and now, when Saul proposed it, it was with design
of mischief to him, to make him venture upon hazardous attempts, saying
in his heart, Let the hand of the Philistines be upon him, hoping that
he would some time or other be the death of him; yet how could he
expect this when he saw that God was with him? 4. He did what he could
to provoke him to discontent and mutiny, by breaking his promise with
him, and giving his daughter to another when the time came that she
should have been given to him, v. 19. This was as great an affront as
he could possibly put upon him, and touched him both in his honour and
in his love. He therefore thought David's resentment of it would break
out in some indecency or other, in word or deed, which might give him
an advantage against him to take him off by the course of law. Thus
evil men seek mischief. 5. When he was disappointed in his, he
proffered him his other daughter (who it seems had a secret kindness
for David, v. 20), but with this design, that she might be a snare to
him, v. 21. (1.) Perhaps he hoped that she would, even after her
marriage to David, take part with her father against her husband, and
give him an opportunity of doing David an unkindness. However, (2.) The
conditions of the marriage, he hoped, would be his destruction; for (so
zealous will Saul seem against the Philistines) the conditions of the
marriage must be that he killed 100 Philistines, and, as proofs that
those he had slain were uncircumcised, he must bring in their foreskins
cut off; this would be a just reproach upon the Philistines, who hated
circumcision as it was an ordinance of God; and perhaps David, in doing
this, would the more exasperate them against him, and make them seek to
be revenged on him, which was the thing that Saul desired and designed,
much more than to be avenged on the Philistines: For Saul thought to
make David fall by the Philistines, v. 25. See here, [1.] What cheats
bad men put upon themselves. Saul's conscience would not suffer him,
except when the evil spirit was actually upon him, to aim at David's
life himself, for even he could not but conceive a horror at the
thought of murdering such an innocent and excellent person; but he
thought that to expose him designedly to the Philistines had nothing
bad in it (Let not my hand be upon him, but the hand of the
Philistines), whereas that malicious design against him was as truly
murder before God as if he had slain him with his own hands. [2.] What
cheats they put upon the world. Saul pretended extraordinary kindness
for David even when he aimed at his ruin, and was actually plotting it:
Thou shalt be my son-in-law, says he (v. 21), notwithstanding he hated
him implacably. Perhaps David refers to this when (Ps. lv. 21) he
speaks of his enemy as one whose words were smoother than butter, but
war was in his heart. It is probable that Saul's employing his servants
to persuade David to enter into a treaty of a match with his daughter
Michal (v. 22) arose from an apprehension that either his having
cheated him about his elder daughter (v. 19) or the hardness of the
terms he intended now to propose would make him decline it.
II. See how David conducted himself when the tide of Saul's displeasure
ran thus high against him.
1. He behaved himself wisely in all his ways. He perceived Saul's
jealousy of him, which made him very cautious and circumspect in every
thing he said and did, and careful to give no offence. He did not
complain of hard measure more make himself the head of a party, but
managed all the affairs he was entrusted with as one that made it his
business to do real service to his king and country, looking upon that
to be the end of his preferment. And then the Lord was with him to give
him success in all his undertakings. Though he procured Saul's ill-will
by it, yet he obtained God's favour. Compare this with Ps. ci. 2, where
it is David's promise, I will behave myself wisely; and that promise he
here performed; and it is his prayer, O, when wilt thou come unto me?
And that prayer God here answered: The Lord was with him. However blind
fortune may seem to favour fools, God will own and bless those that
behave themselves wisely.
2. When it was proposed to him to be son-in-law to the king he once and
again received the proposal with all possible modesty and humility.
When Saul proposed his elder daughter to him (v. 18) he said, Who am I,
and what is my life? When the courtier proposed the younger, he took no
notice of the affront Saul had put upon him in disposing of the elder
from him, but continued in the same mind (v. 23): Seemeth it a light
thing to you to be a king's son-in-law, seeing that I am a poor man and
lightly esteemed? He knew Michal loved him, and yet did not offer to
improve his interest in her affections for the gaining of her without
her father's consent, but waited till it was proposed to him. And then
see, (1.) How highly he speaks of the honour offered him: To be
son-in-law to the king. Though his king was but an upstart, in his
original as mean as himself, in his management no better than he should
be, yet, being a crowned head, he speaks of him and the royal family
with all due respect. Note, Religion is so far from teaching us to be
rude and unmannerly that it does not allow us to be so. We must render
honour to whom honour is due. (2.) How humbly he speaks of himself: Who
am I? This did not proceed from a mean, abject, sneaking spirit, for
when there was occasion he made it appear that he had as high a sense
of honour as most men; nor was it from his jealousy of Saul (though he
had reason enough to fear a snake under the green grass), but from him
true and deep humility: Who am I, a poor man, and lightly esteemed?
David had as much reason as any man to value himself. He was of an
ancient and honourable family of Judah, a comely person, a great
statesman and soldier; his achievements were great, for he had won
Goliath's head and Michal's heart. He knew himself destined by the
divine counsels to the throne of Israel, and yet, Whom am I, and what
is my life? Note, It well becomes us, however God has advanced us,
always to have low thoughts of ourselves. He that humbleth himself
shall be exalted. And, if David thus magnified the honour of being
son-in-law to the king, how should we magnify the honour of being sons
(not in law, but in gospel) to the King of kings! Behold what manner of
love the Father has bestowed upon us! Who are we that we should be thus
dignified?
3. When the slaying of 100 Philistines was made the condition of
David's marrying Saul's daughter he readily closed with it (v. 26): It
pleased David well to be the king's son-in-law upon those terms; and,
before the time given him for the action had expired, he doubled the
demand, and slew 200, v. 27. He would not seem to suspect that Saul
designed his hurt by it (though he had reason enough), but would rather
act as if Saul had meant to consult his honour, and therefore
cheerfully undertook it, as became a brave soldier and a true lover,
though we may suppose it uneasy to Michal. David hereby discovered
likewise, (1.) A great confidence in the divine protection. He knew God
was with him, and therefore, whatever Saul hoped, David did not fear
falling by the Philistines, though he must needs expose himself much by
such an undertaking as this. (2.) A great zeal for the good of his
country, which he would not decline any occasion of doing service to,
though with the hazard of his life. (3.) A right notion of honour,
which consists not so much in being preferred as in deserving to be so.
David was then pleased with the thoughts of being the king's son-in-law
when he found the honour set at this high price, being more solicitous
how to merit it than how to obtain it; nor could he wear it with
satisfaction till he had won it.
4. Even after he was married he continued his good services to Israel.
When the princes of the Philistines began to move towards another war
David was ready to oppose them, and behaved himself more wisely than
all the servants of Saul, v. 30. The law dispensed with men from going
to war the first year after they were married (Deut. xxiv. 5), but
David loved his country too well to make use of that dispensation. Many
that have shown themselves forward to serve the public when they have
been in pursuit of preferment have declined it when they have gained
their point; but David acted from more generous principles.
III. Observe how God brought good to David out of Saul's project
against him. 1. Saul gave him his daughter to be a snare to him, but in
this respect that marriage was a kindness to him, that his being Saul's
son-in-law made his succeeding him much the less invidious, especially
when so many of his sons were slain with him, ch. xxxi. 2. 2. Saul
thought, by putting him upon dangerous services, to have him taken off,
but that very thing confirmed his interest in the people; for the more
he did against the Philistines the better they loved him, so that his
name was much set by (v. 30), which would make his coming to the crown
the more easy. Thus God makes even the wrath of man to praise him and
serves his designs of kindness to his own people by it.
__________________________________________________________________
F I R S T S A M U E L
CHAP. XIX.
Immediately after David's marriage, which one would have hoped would
secure him Saul's affection, we find his troubles coming upon him
faster than ever and Saul's enmity to him the cause of all. His death
was vowed, and four fair escapes of his from the hurtful sword of Saul
we have an account of in this chapter: the first by the prudent
mediation of Jonathan (ver. 1-7), the second by his own quickness (ver.
8-10), the third by Michal's fidelity (ver. 11-17), the fourth by
Samuel's protection, and a change, for the present, wrought upon Saul,
ver. 18-24. Thus God has many ways of preserving his people. Providence
is never at a loss.
Saul's Jealousy of David; Jonathan's Intercession for David. (b. c. 1058.)
1 And Saul spake to Jonathan his son, and to all his servants, that
they should kill David. 2 But Jonathan Saul's son delighted much in
David: and Jonathan told David, saying, Saul my father seeketh to kill
thee: now therefore, I pray thee, take heed to thyself until the
morning, and abide in a secret place, and hide thyself: 3 And I will
go out and stand beside my father in the field where thou art, and I
will commune with my father of thee; and what I see, that I will tell
thee. 4 And Jonathan spake good of David unto Saul his father, and
said unto him, Let not the king sin against his servant, against David;
because he hath not sinned against thee, and because his works have
been to thee-ward very good: 5 For he did put his life in his hand,
and slew the Philistine, and the Lord wrought a great salvation for all
Israel: thou sawest it, and didst rejoice: wherefore then wilt thou sin
against innocent blood, to slay David without a cause? 6 And Saul
hearkened unto the voice of Jonathan: and Saul sware, As the Lord
liveth, he shall not be slain. 7 And Jonathan called David, and
Jonathan shewed him all those things. And Jonathan brought David to
Saul, and he was in his presence, as in times past.
Saul and Jonathan appear here in their different characters, with
reference to David.
I. Never was enemy so unreasonably cruel as Saul. He spoke to his son
and all his servants that they should kill David, v. 1. His projects to
take him off had failed, and therefore he proclaims him an out-law, and
charges all about him, upon their allegiance, to take the first
opportunity to kill David. It is strange that he was not ashamed thus
to avow his malice when he could give no reason for it, and that
knowing all his servants loved David (for so he had said himself, ch.
xviii. 22), he was not afraid of provoking them to rebel by this bloody
order. Either malice was not then so politic, or justice was not so
corrupted as it has been since, or else Saul would have had him
indicted, and have suborned witnesses to swear treason against him, and
so have had him taken off, as Naboth was, by colour of law. But there
is least danger from this undisguised malice. It was strange that he
who knew how well Jonathan loved him should expect him to kill him; but
he thought that because he was heir to the crown he must needs be as
envious at David as himself was. And Providence ordered it thus that he
might befriend David's safety.
II. Never was friend so surprisingly kind as Jonathan. A friend in need
is a friend indeed. Such a one Jonathan was to David. He not only
continued to delight much in him, though David's glory eclipsed his,
but bravely appeared for him now that the stream ran so strongly
against him.
1. He took care for his present security by letting him know his danger
(v. 2): "Take heed to thyself, and keep out of harm's way." Jonathan
knew not but that some of the servants might be either so obsequious to
Saul or so envious at David as to put the orders in execution which
Saul had given, if they could light on David.
2. He took pains to pacify his father and reconcile him to David. The
next morning he ventured to commune with him concerning David (v. 3),
not that night, perhaps because he observed Saul to be drunk and not
fit to be spoken to, or because he hoped that, when he had slept upon
it, he would himself revoke the order, or because he could not have an
opportunity of speaking to him till morning.
(1.) His intercession for David was very prudent. It was managed with a
great deal of the meekness of wisdom; and he showed himself faithful to
his friends by speaking good of him, though he was in danger of
incurring his father's displeasure by it--a rare instance of valuable
friendship! He pleads, [1.] The good services David had done to the
public, and particularly to Saul: His work has been to thee-ward very
good, v. 4. Witness the relief he had given him against his distemper
with his harp, and his bold encounter with Goliath, that memorable
action, which did, in effect, save Saul's life and kingdom. He appeals
to himself concerning this: Thou thyself sawest it, and didst rejoice.
In that and other instances it appeared that David was a favourite of
heaven and a friend to Israel, as well as a good servant to Saul, for
by him the Lord wrought a great salvation for all Israel; so that to
order him to be slain was not only base ingratitude to so good a
servant, but a great affront to God and a great injury to the public.
[2.] He pleads his innocency. Though he had formerly done many good
offices, yet, if he had now been chargeable with any crimes, it would
have been another matter; but he has not sinned against thee (v. 1),
his blood is innocent (v. 5), and, if he be slain, it is without cause.
And Jonathan had therefore reason to protest against it because he
could not entail any thing upon his family more pernicious than the
guilt of innocent blood.
(2.) His intercession, being thus prudent, was prevalent. God inclined
the heart of Saul to hearken to the voice of Jonathan. Note, We must be
willing to hear reason, and to take all reproofs and good advice even
from our inferiors, parents from their own children. How forcible are
right words! Saul was, for the present, so far convinced of the
unreasonableness of his enmity to David that, [1.] He recalled the
bloody warrant for his execution (v. 6): As the Lord liveth, he shall
not be slain. Whether Saul swore here with due solemnity or no does not
appear; perhaps he did, and the matter was of such moment as to deserve
it and of such uncertainty as to need it. But at other times Saul swore
rashly and profanely, which made the sincerity of this oath justly
questionable; for it may be feared that those who can so far jest with
an oath as to make a by-word of it, and prostitute it to a trifle, have
not such a due sense of the obligation of it but that, to serve a turn,
they will prostitute it to a lie. Some suspect that Saul said and swore
this with a malicious design to bring David within his reach again,
intending to take the first opportunity to slay him. But, as bad as
Saul was, we can scarcely think so ill of him; and therefore we suppose
that he spoke as he thought for the present, but the convictions soon
wore off and his corruptions prevailed and triumphed over them. [2.] He
renewed the grant of his place at court. Jonathan brought him to Saul,
and he was in his presence as in times past (v. 7), hoping that now the
storm was over, and that his friend Jonathan would be instrumental to
keep his father always in this good mind.
David Escapes from Saul. (b. c. 1058.)
8 And there was war again: and David went out, and fought with the
Philistines, and slew them with a great slaughter; and they fled from
him. 9 And the evil spirit from the Lord was upon Saul, as he sat in
his house with his javelin in his hand: and David played with his hand.
10 And Saul sought to smite David even to the wall with the javelin;
but he slipped away out of Saul's presence, and he smote the javelin
into the wall: and David fled, and escaped that night.
Here I. David continues his good services to his king and country.
Though Saul had requited him evil for good, and even his usefulness was
the very thing for which Saul envied him, yet he did not therefore
retire in sullenness and decline public service. Those that are ill
paid for doing good, yet must not be weary of well doing, remembering
what a bountiful benefactor our heavenly Father is, even to the froward
and unthankful. Notwithstanding the many affronts Saul had given to
David, yet we find him, 1. As bold as ever in using his sword for the
service of his country, v. 8. The war broke out again with the
Philistines, which gave David occasion again to signalize himself. It
was a great deal of bravery that he charged them; and he came off
victorious, slaying many and putting the rest to flight. 2. As cheerful
as ever in using his harp for the service of the prince. When Saul was
disturbed with his former fits of melancholy David played with his
hand, v. 9. He might have pleaded that this was a piece of service now
below him; but a humble man will think nothing below him by which he
may do good. He might have objected the danger he was in the last time
he performed this service for Saul, ch. xviii. 10. But he had learned
to render good for evil, and to trust God with his safety in the way of
his duty. See how David was affected when his enemy was sick (Ps. xxxv.
13, 14), which perhaps refers to Saul's sickness.
II. Saul continues his malice against David. He that but the other day
had sworn by his Maker that David should not be slain now endeavors to
slay him himself. So implacable, so incurable, is the enmity of the
serpent against that of the woman, so deceitful and desperately wicked
is the heart of man without the grace of God, Jer. xvii. 9. The fresh
honours David had won in this last war with the Philistines, instead of
extinguishing Saul's ill-will to him, and confirming his
reconciliation, revived his envy and exasperated him yet more. And,
when he indulged this wicked passion, no marvel that the evil spirit
came upon him (v. 9), for when we let the sun go down upon our wrath we
give place to the devil (Eph. iv. 26, 27), we make room for him and
invite him. Discomposures of mind, though helped forward by the agency
of Satan, commonly owe their origin to men's own sins and follies.
Saul's fear and jealousy made him a torment to himself, so that he
could not sit in his house without a javelin in his hand, pretending it
was for his preservation, but designing it for David's destruction; for
he endeavored to nail him to the wall, running at him so violently that
he struck the javelin into the wall (v. 10), so strong was the devil in
him, so strong his own rage and passion. Perhaps he thought that, if he
killed David now, he would be excusable before God and man, as being
non compos mentis--not in his right mind, and that it would be imputed
to his distraction. But God cannot be deceived by pretences, whatever
men may be.
III. God continues his care of David and still watches over him for
good. Saul missed his blow. David was too quick for him and fled, and
by a kind providence escaped that night. To these preservations, among
others, David often refers in his Psalms, when he speaks of God's being
his shield and buckler, his rock and fortress, and delivering his soul
from death.
11 Saul also sent messengers unto David's house, to watch him, and to
slay him in the morning: and Michal David's wife told him, saying, If
thou save not thy life to night, to morrow thou shalt be slain. 12 So
Michal let David down through a window: and he went, and fled, and
escaped. 13 And Michal took an image, and laid it in the bed, and put
a pillow of goats' hair for his bolster, and covered it with a cloth.
14 And when Saul sent messengers to take David, she said, He is sick.
15 And Saul sent the messengers again to see David, saying, Bring him
up to me in the bed, that I may slay him. 16 And when the messengers
were come in, behold, there was an image in the bed, with a pillow of
goats' hair for his bolster. 17 And Saul said unto Michal, Why hast
thou deceived me so, and sent away mine enemy, that he is escaped? And
Michal answered Saul, He said unto me, Let me go; why should I kill
thee?
Here is, I. Saul's further design of mischief to David. When David had
escaped the javelin, supposing he went straight to his own house, as
indeed he did, Saul sent some of his guards after him to lay wait at
the door of his house, and to assassinate him in the morning as soon as
he stirred out, v. 11. Josephus says the design was to seize him and to
hurry him before a court of justice that was ordered to condemn him and
put him to death as a traitor; but we are here told it was a shorter
way they were to take with him: they were ordered to slay him. Well
might David complain that his enemies were bloody men, as he did in the
psalm which he penned at this time, and upon this occasion (Ps. lix.),
when Saul sent, and they watched the house to kill him. See v. 2, 3,
and 7. He complains that swords were in their lips.
II. David's wonderful deliverance out of this danger. Michal was the
instrument of it, whom Saul gave him to be a snare to him, but she
proved to be his protector and helper. Often is the devil out-shot with
his own bow. How Michal came to know the danger her husband was in does
not appear; perhaps she had notice sent her from court, or rather was
herself aware of the soldiers about the house, when they were going to
bed, though they kept so still and silent that they said, Who dost
hear? which David takes notice of, Ps. lix. 7. She, knowing her
father's great indignation at David, soon suspected the design, and
bestirred herself for her husband's safety. 1. She got David out of the
danger. She told him how imminent the peril was (v. 11): To-morrow thou
wilt be slain. As Josephus paraphrases it, she told him that if the sun
saw him there next morning it would never see him more; and then put
him in a way of escape. David himself was better versed in the art of
fighting than of flying, and had it been lawful it would have been easy
for him to have cleared his house, by dint of sword, from those that
haunted it; but Michal let him down through a window (v. 12), all the
doors being guarded; and so he fled and escaped. And now it was that,
either in his own closet before he went or in the hiding-place to which
he fled, he penned that fifty-ninth Psalm, which shows that, in his
fright and hurry, his mind was composed, and, in this great danger, his
faith was strong and fixed on God; and, whereas the plot was to slay
him in the morning, he speaks there with the greatest assurance (v.
16), I will sing aloud of thy mercy in the morning. 2. She practised a
deception upon Saul and those whom he employed to be the instruments of
his cruelty. When the doors of the house were opened in the morning,
and David did not appear, the messengers would search the house for
him, and did so. But Michal told them he was sick in bed (v. 14), and,
if they would not believe her, they might see, for (v. 13) she had put
a wooden image in the bed, and wrapped it up close and warm as if it
had been David asleep, not in a condition to be spoken to; the goats'
hair about the image was to resemble David's hair, the better to impose
upon them. Michal can by no means be justified in telling a lie, and
covering it thus with a cheat. God's truth needed not her lie. But she
intended hereby to keep Saul in suspense for a while, that David might
have some time to secure himself, not doubting but those messengers
would pursue him if they found he had gone. The messengers had so much
humanity as not to offer him any disturbance when they heard he was
sick; for to those that are in this misery pity should be shown; but
Saul, when he heard it, gave positive orders that he should be brought
to him sick or well: Bring him to me in the bed, that I may slay him,
v. 15. It was base and barbarous thus to triumph over a sick man; and
to vow the death of one who for aught that he knew was dying by the
hand of nature. So earnestly did he thirst after his blood, and so
greedy was his revenge, that he could not be pleased to see him dead,
unless he himself was the death of him; though awhile ago he had said,
Let not my hand be upon him. Thus when men lay the reins on the neck of
their passions they grow more and more outrageous. When the messengers
were sent again, the cheat was discovered, v. 16. But by this time it
was to be hoped that David was safe, and therefore Michal was not then
much concerned at the discovery. Saul chid her for helping David to
escape (v. 17): Why hast thou deceived me so? What a base spirit was
Saul of, to expect that, because Michal was his daughter, she must
therefore betray her own husband to him unjustly. Ought she not to
forsake and forget her father and her father's house, to cleave to her
husband? Those that themselves will be held by no bonds of reason or
religion are ready to think that others should as easily break those
bonds. In answer to Saul's chiding, Michal is not so careful of her
husband's reputation as she had been of his person, when she makes this
her excuse: He said, Let me go, why should I kill thee? As her
insinuating that she would have hindered his flight was false (it was
she that put him upon it and furthered it), so it was an unjust
unworthy reflection upon him to suggest that he threatened to kill her
if she would not let him go, and might confirm Saul in his rage against
him. David was far from being so barbarous a man and so imperious a
husband, so brutish in his resolves and so haughty in his menaces, as
she here represented him. But David suffered both from friends and
foes, and so did the son of David.
Saul Prophesies before Samuel. (b. c. 1058.)
18 So David fled, and escaped, and came to Samuel to Ramah, and told
him all that Saul had done to him. And he and Samuel went and dwelt in
Naioth. 19 And it was told Saul, saying, Behold, David is at Naioth
in Ramah. 20 And Saul sent messengers to take David: and when they
saw the company of the prophets prophesying, and Samuel standing as
appointed over them, the Spirit of God was upon the messengers of Saul,
and they also prophesied. 21 And when it was told Saul, he sent other
messengers, and they prophesied likewise. And Saul sent messengers
again the third time, and they prophesied also. 22 Then went he also
to Ramah, and came to a great well that is in Sechu: and he asked and
said, Where are Samuel and David? And one said, Behold, they be at
Naioth in Ramah. 23 And he went thither to Naioth in Ramah: and the
Spirit of God was upon him also, and he went on, and prophesied, until
he came to Naioth in Ramah. 24 And he stripped off his clothes also,
and prophesied before Samuel in like manner, and lay down naked all
that day and all that night. Wherefore they say, Is Saul also among the
prophets?
Here is, I. David's place of refuge. Having got away in the night from
his own house, he fled not to Bethlehem to his relations, nor to any of
the cities of Israel that had caressed and cried him up, to make an
interest in them for his own preservation; but he ran straight to
Samuel and told him all that Saul had done to him, v. 18. 1. Because
Samuel was the man that had given him assurance of the crown, and his
faith in that assurance now beginning to fail, and he being ready to
say in his haste (or in his flight, as some read it, Ps. cxvi. 11), All
men are liars ("not only Saul that promised me my life, but Samuel
himself that promised me the throne"), whither should he go but to
Samuel, for such encouragements, in this day of distress, as would
support his faith? In flying to Samuel he made God his refuge, trusting
in the shadow of his wings; where else can a good man think himself
safe? 2. Because Samuel, as a prophet, was best able to advise him what
to do in this day of his distress. In the psalm he penned the night
before he had lifted up his prayer to God, and now he takes the first
opportunity of waiting upon Samuel to receive direction and instruction
from God. If we expect answers of peace to our prayers, we must have
our ears open to God's word. 3. Because with Samuel there was a college
of prophets with whom he might join in praising God, and the pleasure
of this exercise would be the greatest relief imaginable to him in his
present distress. He met with little rest or satisfaction in Saul's
court, and therefore went to seek it in Samuel's church. And,
doubtless, what little pleasure is to be had in this world those have
it that live a life of communion with God; to this David retired in the
time of trouble, Ps. xxvii. 4-6.
II. David's protection in this place: He and Samuel went and dwelt (or
lodged) in Naioth, where the school of the prophets was, in Ramah, as
in a privileged place, for the Philistines themselves would not disturb
that meeting, ch. x. 10. But Saul, having notice of it by some of his
spies (v. 19), sent officers to seize David, v. 20. When they did not
bring him he sent more; when they returned not he sent the third time
(v. 21), and, hearing no tidings of these, he went himself, v. 22. So
impatient was he in his thirst after David's blood, so restless to
compass his design against him, that, though baffled by one providence
after another, he could not perceive that David was under the special
protection of Heaven. It was below the king to go himself on such an
errand as this; but persecutors will stoop to any thing, and stick at
nothing, to gratify their malice. Saul lays aside all public business
to hunt David. How was David delivered, now that he was just ready to
fall (like his own lamb formerly) into the mouth of the lions? Not as
he delivered his lamb, by slaying the lion, or, as Elijah was
delivered, by consuming the messengers with fire from heaven, but by
turning the lions for the present into lambs.
1. When the messengers came into the congregation where David was among
the prophets the Spirit of God came upon them, and they prophesied,
that is, they joined with the rest in praising God. Instead of seizing
David, they themselves were seized. And thus, (1.) God secured David;
for either they were put into such an ecstasy by the spirit of prophecy
that they could not think of any thing else, and so forgot their errand
and never minded David, or they were by it put, for the present, into
so good a frame that they could not entertain the thought of doing so
bad a thing. (2.) He put an honour upon the sons of the prophets and
the communion of saints, and showed how he can, when he pleases, strike
an awe upon the worst of men, by the tokens of his presence in the
assemblies of the faithful, and force them to acknowledge that God is
with them of a truth, 1 Cor. xiv. 24, 25. See also the benefit of
religious societies, and what good impressions may be made by them on
minds that seemed unapt to receive such impressions. And where may the
influences of the Spirit be expected but in the congregations of the
saints? (3.) He magnified his power over the spirits of men. He that
made the heart and tongue can manage both to serve his own purposes.
Balaam prophesied the happiness of Israel, whom he would have cursed;
and some of the Jewish writers think these messengers prophesied the
advancement of David to the throne of Israel.
2. Saul himself was likewise seized with the spirit of prophecy before
he came to the place. One would have thought that so bad a man as he
was in no danger of being turned into a prophet; yet, when God will
take this way of protecting David, even Saul had no sooner come (as
bishop Hall expresses it) within smell of the smoke of Naioth but he
prophesies, as his messengers did, v. 23. He stripped off his royal
robe and warlike habiliments, because they were either too fine or too
heavy for this service, and fell into a trance as it should seem, or
into a rapture, which continued all that day and night. The saints at
Damascus were delivered from the rage of the New-Testament Saul by a
change wrought on his spirit, but of another nature from this. This was
only amazing, but that sanctifying--this for a day, that for ever.
Note, Many have great gifts and yet no grace, prophesy in Christ's name
and yet are disowned by him, Matt. vii. 22, 23. Now the proverb recurs,
Is Saul among the prophets? See ch. x. 12. Then it was different from
what it had been, but now contrary. He is rejected of God, and actuated
by an evil spirit, and yet among the prophets.
__________________________________________________________________
F I R S T S A M U E L
CHAP. XX.
David, having several times narrowly escaped Saul's fury, begins to
consider at last whether it may not be necessary for him to retire into
the country and to take up arms in his own defence. But he will not do
so daring a thing without consulting his faithful friend Jonathan; how
he did this, and what passed between them, we have an account in this
chapter, where we have as surprising instances of supernatural love as
we had in the chapter before of unnatural hatred. I. David complains to
Jonathan of his present distress, and engages him to be his friend,
ver. 1-8. II. Jonathan faithfully promises to get and give him
intelligence how his father stood affected to him, and renews the
covenant of friendship with him, ver. 9-23. III. Jonathan, upon trial,
finds, to his grief, that his father was implacably enraged against
David, ver. 24-34. IV. He gives David notice of this, according to the
appointment between them, ver. 35-42.
David Consults Jonathan. (b. c. 1058.)
1 And David fled from Naioth in Ramah, and came and said before
Jonathan, What have I done? what is mine iniquity? and what is my sin
before thy father, that he seeketh my life? 2 And he said unto him,
God forbid; thou shalt not die: behold, my father will do nothing
either great or small, but that he will shew it me: and why should my
father hide this thing from me? it is not so. 3 And David sware
moreover, and said, Thy father certainly knoweth that I have found
grace in thine eyes; and he saith, Let not Jonathan know this, lest he
be grieved: but truly as the Lord liveth, and as thy soul liveth, there
is but a step between me and death. 4 Then said Jonathan unto David,
Whatsoever thy soul desireth, I will even do it for thee. 5 And David
said unto Jonathan, Behold, to morrow is the new moon, and I should not
fail to sit with the king at meat: but let me go, that I may hide
myself in the field unto the third day at even. 6 If thy father at
all miss me, then say, David earnestly asked leave of me that he might
run to Bethlehem his city: for there is a yearly sacrifice there for
all the family. 7 If he say thus, It is well; thy servant shall have
peace: but if he be very wroth, then be sure that evil is determined by
him. 8 Therefore thou shalt deal kindly with thy servant; for thou
hast brought thy servant into a covenant of the Lord with thee:
notwithstanding, if there be in me iniquity, slay me thyself; for why
shouldest thou bring me to thy father?
Here, I. David makes a representation to Jonathan of his present
troubles. While Saul lay bound by his trance at Naioth David escaped to
the court, and got to speak with Jonathan. And it was happy for him
that he had such a friend at court, when he had such an enemy on the
throne. If there be those that hate and despise us, let us not be
disturbed at that, for there are those also that love and respect us.
God hath set the one over against the other, and so must we. Jonathan
was a friend that loved at all times, loved David as well now in his
distress, and bade him as welcome into his arms, as he had done when he
was in his triumph (ch. xviii. 1), and he was a brother that was born
for adversity, Prov. xvii. 17. Now, 1. David appeals to Jonathan
himself concerning his innocency, and he needed not say much to him for
the proof of it, only he desired him that if he knew of any just
offence he had given his father he would tell him, that he might humble
himself and beg his pardon: What have I done? v. 1. 2. He endeavors to
convince him that, notwithstanding his innocency, Saul sought his life.
Jonathan, from a principal of filial respect to his father, was very
loth to believe that he designed or would ever do so wicked a thing, v.
2. He the rather hoped so because he knew nothing of any such design,
and he had usually been made privy to all his counsels. Jonathan, as
became a dutiful son, endeavored to cover his father's shame, as far as
was consistent with justice and fidelity to David. Charity is not
forward to think evil of any, especially of a parent, 1 Cor. xiii. 5.
David therefore gives him the assurance of an oath concerning his own
danger, swears the peace upon Saul, that he was in fear of his life by
him: "As the Lord liveth, than which nothing more sure in itself, and
as thy soul liveth, than which nothing more certain to thee, whatever
thou thinkest, there is but a step between me and death," v. 3. And, as
for Saul's concealing it from Jonathan, it was easy to account for
that; he knew the friendship between him and David, and therefore,
though in other things he advised with him, yet not in that. None more
fit than Jonathan to serve him in every design that was just and
honourable, but he knew him to be a man of more virtue than to be his
confidant in so base a design as the murder of David.
II. Jonathan generously offers him his service (v. 4): Whatsoever thou
desirest, he needed not insert the proviso of lawful and honest (for he
knew David too well to think he would ask any thing that was
otherwise), I will even do it for thee. This is true friendship. Thus
Christ testifies his love to us: Ask, and it shall be done for you; and
we must testify ours to him by keeping his commandments.
III. David only desires him to satisfy himself, and then to satisfy him
whether Saul did really design his death or no. Perhaps David proposed
this more for Jonathan's conviction than his own, for he himself was
well satisfied. 1. The method of trial he proposed was very natural,
and would certainly discover how Saul stood affected to him. The two
next days Saul was to dine publicly, upon occasion of the solemnities
of the new moon, when extraordinary sacrifices were offered and feasts
made upon the sacrifices. Saul was rejected of God, and the Spirit of
the Lord had departed from him, yet he kept up his observance of the
holy feasts. There may be the remains of external devotion where there
is nothing but the ruins of real virtue. At these solemn feasts Saul
had either all his children to sit with him, and David had a seat as
one of them, or all his great officers, and David had a seat as one of
them. However it was, David resolved his seat should be empty (and that
it never used to be at a sacred feast) those two days (v. 5), and he
would abscond till the solemnity was over, and put it upon this issue:
if Saul admitted an excuse for his absence, and dispensed with it, he
would conclude he had changed his mind and was reconciled to him; but
if he resented it, and was put into a passion by it, it was easy to
conclude he designed him a mischief, since it was certain he did not
love him so well as to desire his presence for any other end than that
he might have an opportunity to do him a mischief, v. 7. 2. The excuse
he desired Jonathan to make for his absence, we have reason to think,
was true, that he was invited by his elder brother to Bethlehem, his
own city, to celebrate this new moon with his relations there, because,
besides the monthly solemnity in which they held communion with all
Israel, they had now a yearly sacrifice, and a holy feast upon it, for
all the family, v. 6. They kept a day of thanksgiving in their family
for the comforts they enjoyed, and of prayer for the continuance of
them. By this it appears that the family David was of was a very
religious family, a house that had a church in it. 3. The arguments he
used with Jonathan to persuade him to do this kindness for him were
very pressing, v. 8. (1.) That he had entered into a league of
friendship with him, and it was Jonathan's own proposal: Thou hast
brought thy servant into a covenant of the Lord with thee. (2.) That he
would by no means urge him to espouse his cause if he was not sure that
it was a righteous cause: "If there be iniquity in me, I am so far from
desiring or expecting that the covenant between us should bind thee to
be a confederate with me in that iniquity that I freely release thee
from it, and wish that my hand may be first upon me: Slay me thyself."
No honest man will urge his friend to do a dishonest thing for his
sake.
Jonathan's Covenant with David. (b. c. 1058.)
9 And Jonathan said, Far be it from thee: for if I knew certainly that
evil were determined by my father to come upon thee, then would not I
tell it thee? 10 Then said David to Jonathan, Who shall tell me? or
what if thy father answer thee roughly? 11 And Jonathan said unto
David, Come, and let us go out into the field. And they went out both
of them into the field. 12 And Jonathan said unto David, O Lord God
of Israel, when I have sounded my father about to morrow any time, or
the third day, and, behold, if there be good toward David, and I then
send not unto thee, and shew it thee; 13 The Lord do so and much more
to Jonathan: but if it please my father to do thee evil, then I will
shew it thee, and send thee away, that thou mayest go in peace: and the
Lord be with thee, as he hath been with my father. 14 And thou shalt
not only while yet I live shew me the kindness of the Lord, that I die
not: 15 But also thou shalt not cut off thy kindness from my house
for ever: no, not when the Lord hath cut off the enemies of David every
one from the face of the earth. 16 So Jonathan made a covenant with
the house of David, saying, Let the Lord even require it at the hand of
David's enemies. 17 And Jonathan caused David to swear again, because
he loved him: for he loved him as he loved his own soul. 18 Then
Jonathan said to David, To morrow is the new moon: and thou shalt be
missed, because thy seat will be empty. 19 And when thou hast stayed
three days, then thou shalt go down quickly, and come to the place
where thou didst hide thyself when the business was in hand, and shalt
remain by the stone Ezel. 20 And I will shoot three arrows on the
side thereof, as though I shot at a mark. 21 And, behold, I will send
a lad, saying, Go, find out the arrows. If I expressly say unto the
lad, Behold, the arrows are on this side of thee, take them; then come
thou: for there is peace to thee, and no hurt; as the Lord liveth. 22
But if I say thus unto the young man, Behold, the arrows are beyond
thee; go thy way: for the Lord hath sent thee away. 23 And as
touching the matter which thou and I have spoken of, behold, the Lord
be between thee and me for ever.
Here, I. Jonathan protests his fidelity to David in his distress.
Notwithstanding the strong confidence David had in Jonathan, yet,
because he might have some reason to fear that his father's influence,
and his own interest, should make him warp, or grow cool towards him,
Jonathan thought it requisite solemnly to renew the professions of his
friendship to him (v. 9): "Far be it from thee to think that I suspect
thee of any crime for which I should either slay thee myself or deliver
thee to my father; no, if thou hast any jealousy of that, Come let us
go into the field (v. 11), and talk it over more fully." He did not
challenge him to the field to fight him for an affront, but to fix him
in his friendship. He faithfully promised him that he would let him
know how, upon trial, he found his father affected towards him, and
would make the matter neither better nor worse than it was. "If there
be good towards thee, I will show it thee, that thou mayest be easy (v.
12), if evil, I will send thee away, that thou mayest be safe" (v. 13);
and thus he would help to deliver him from the evil if it were real and
from the fear of evil if it were but imaginary. For the confirmation of
his promise he appeals to God, 1. As a witness (v. 12): "O Lord God of
Israel, thou knowest I mean sincerely, and think as I speak." The
strength of his passion made the manner of his speaking concise and
abrupt. 2. As a judge: "The Lord do so and much more to Jonathan (v.
13), if I speak deceitfully, or break my word with my friend." He
expressed himself thus solemnly that David might be abundantly assured
of his sincerity. And thus God has confirmed his promises to us, that
we might have strong consolation, Heb. vi. 17, 18. Jonathan adds to his
protestations his hearty prayers: "The Lord be with thee, to protect
and prosper thee, as he has been formerly with my father, though now he
has withdrawn." Thus he imitates his belief that David would be in his
father's place, and his good wishes that he might prosper in it better
than his father now did.
II. He provides for the entail of the covenant of friendship with David
upon his posterity, v. 14-16. He engages David to be a friend to his
family when he was gone (v. 15): Thou shalt promise that thou wilt not
cut off thy kindness from my house for ever. This he spoke from a
natural affection he had to his children, whom he desired it might go
well with after his decease, and for whose future welfare he desired to
improve his present interest. It also intimates his firm belief of
David's advancement, and that it would be in the power of his hand to
do a kindness or unkindness to his seed; for, in process of time, the
Lord would cut off his enemies, Saul himself was not expected; then "Do
not thou cut off thy kindness from my house, nor revenge my father's
wrongs upon my children." The house of David must likewise be bound to
the house of Jonathan from generation to generation; he made a covenant
(v. 16) with the house of David. Note, True friends cannot but covet to
transmit to theirs after them their mutual affections. Thy own friend,
and thy father's friend, forsake not. This kindness, 1. He calls the
kindness of the Lord, because it is such kindness as God shows to those
he takes into covenant with himself; for he is a God to them and to
their seed; they are beloved for the fathers' sakes. 2. He secures it
by an imprecation (v. 16): The Lord require it at the hand of David's
seed (for of David himself he had no suspicion) if they prove so far
David's enemies as to deal wrongfully with the posterity of Jonathan,
David's friend. He feared lest David, or some of his, should hereafter
be tempted, for the clearing and confirming of their title to the
throne, to do by his seed as Abimelech had done by the sons of Gideon
(Judg. ix. 5), and this he would effectually prevent; but the reason
given (v. 17) why Jonathan was so earnest to have the friendship
entailed is purely generous, and has nothing of self in it; it was
because he loved him as he loved his own soul, and therefore desired
that he and his might be beloved by him. David, though now in disgrace
at court and in distress, was as amiable in the eyes of Jonathan as
ever he had been, and he loved him never the less for his father's
hating him, so pure were the principles on which his friendship was
built. Having himself sworn to David, he caused David to swear to him,
and (as we read it) to swear again, which David consented to (for he
that bears an honest mind does not startle at assurances), to swear by
his love to him, which he looked upon as a sacred thing. Jonathan's
heart was so much upon it that, when they parted this time, he
concluded with a solemn appeal to God: The Lord be between me and thee
for ever (v. 23), that is, "God himself be judge between us and our
families for ever, if on either side this league of friendship be
violated." It was in remembrance of this covenant that David was kind
to Mephibosheth, 2 Sam. ix. 7; xxi. 7. It will be a kindness to
ourselves and ours to secure an interest in those whom God favours and
to make his friends ours.
III. He settles the method of intelligence, and by what signs and
tokens he would give him notice how his father stood affected towards
him. David would be missed the first day, or at least the second day,
of the new moon, and would be enquired after, v. 18. On the third day,
by which time he would have returned from Bethlehem, he must be at such
a place (v. 19), and Jonathan would come towards that place with his
bow and arrows to shoot for diversion (v. 20), would send his lad to
fetch his arrows, and, if they were shot short of the lad, David must
take it for a signal of safety, and not be afraid to show his head (v.
21); but, if he shot beyond the lad, it was a signal of danger, and he
must shift for his safety, v. 22. This expedient he fixed lest he
should not have the opportunity, which yet it proved he had, of talking
with David, and making the report by word of mouth.
Jonathan Excuses David to Saul. (b. c. 1058.)
24 So David hid himself in the field: and when the new moon was come,
the king sat him down to eat meat. 25 And the king sat upon his seat,
as at other times, even upon a seat by the wall: and Jonathan arose,
and Abner sat by Saul's side, and David's place was empty. 26
Nevertheless Saul spake not any thing that day: for he thought,
Something hath befallen him, he is not clean; surely he is not clean.
27 And it came to pass on the morrow, which was the second day of the
month, that David's place was empty: and Saul said unto Jonathan his
son, Wherefore cometh not the son of Jesse to meat, neither yesterday,
nor to day? 28 And Jonathan answered Saul, David earnestly asked
leave of me to go to Bethlehem: 29 And he said, Let me go, I pray
thee; for our family hath a sacrifice in the city; and my brother, he
hath commanded me to be there: and now, if I have found favour in thine
eyes, let me get away, I pray thee, and see my brethren. Therefore he
cometh not unto the king's table. 30 Then Saul's anger was kindled
against Jonathan, and he said unto him, Thou son of the perverse
rebellious woman, do not I know that thou hast chosen the son of Jesse
to thine own confusion, and unto the confusion of thy mother's
nakedness? 31 For as long as the son of Jesse liveth upon the ground,
thou shalt not be established, nor thy kingdom. Wherefore now send and
fetch him unto me, for he shall surely die. 32 And Jonathan answered
Saul his father, and said unto him, Wherefore shall he be slain? what
hath he done? 33 And Saul cast a javelin at him to smite him: whereby
Jonathan knew that it was determined of his father to slay David. 34
So Jonathan arose from the table in fierce anger, and did eat no meat
the second day of the month: for he was grieved for David, because his
father had done him shame.
Jonathan is here effectually convinced of that which he was so loth to
believe, that his father had an implacable enmity to David, and would
certainly be the death of him if it were in his power; and he had like
to have paid very dearly himself for the conviction.
I. David is missed from the feast on the first day, but nothing is said
of him. The king sat upon his seat, to feast upon the peace-offerings
as at other times (v. 25), and yet had his heart as full of envy and
malice against David as it could hold. He should first have been
reconciled to him, and then have come and offered his gift; but,
instead of that, he hoped, at this feast, to drink the blood of David.
What an abomination was that sacrifice which was brought with such a
wicked mind as this! Prov. xxi. 27. When the king came to take his seat
Jonathan arose, in reverence to him both as a father and as his
sovereign; every one knew his place, but David's was empty. It did not
use to be so. None more content than he in attending holy duties; nor
had he been absent now but that he must have come at the peril of his
life; self-preservation obliged him to withdraw. In imminent peril
present opportunities may be waived, nay, we ought not to throw
ourselves into the mouth of danger. Christ him self absconded often,
till he knew that his hour had come. But that day Saul took no notice
that he missed David, but said within himself, "Surely he is not clean,
v. 26. Some ceremonial pollution has befallen him, which forbids him to
eat of the holy things till he has washed his clothes, and bathed his
flesh in water, and been unclean until the evening." Saul knew what
conscience David made of the law, and that he would rather keep away
from the holy feast than come in his uncleanness. Blessed be God, no
uncleanness is now a restraint upon us, but what we may by faith and
repentance be washed from in the fountain opened, Ps. xxvi. 6.
II. He is enquired for the second day, v. 27. Saul asked Jonathan, who
he knew was his confidant, Wherefore cometh not the son of Jesse to
meat? He was his own son by marriage, but he calls him in disdain, the
son of Jesse. He asks for him as if he were not pleased that he should
be absent from a religious feast; and so it should be example to
masters of families to see to it that those under their charge be not
absent from the worship of God, either in public or in the family. It
is a bad thing for us, except in case of necessity, to omit an
opportunity of statedly attending on God in solemn ordinances. Thomas
lost a sight of Christ by being once absent from a meeting of the
disciples. But that which displeased Saul was that hereby he missed the
opportunity he expected of doing David a mischief.
III. Jonathan makes his excuse, v. 28, 29. 1. That he was absent upon a
good occasion, keeping the feast in another place, though not here,
sent for by his elder brother, who was now more respectful to him than
he had been (ch. xvii. 28), and that he had gone to pay his respects to
his relations, for the keeping up of brotherly love; and no master
would deny a servant liberty to do that in due time. He pleads, 2. That
he did not go without leave humbly asked and obtained from Jonathan,
who, as his superior officer, was proper to be applied to for it. Thus
he represents David as not wanting in any instance of respect and duty
to the government.
IV. Saul hereupon breaks out into a most extravagant passion, and rages
like a lion disappointed of his prey. David was out of his reach, but
he falls upon Jonathan for his sake (v. 30, 31), gives him base
language, not fit for a gentleman, a prince, to give to any man,
especially his own son, heir apparent to his crown, a son that served
him, the greatest stay and ornament of his family, before a great deal
of company, at a feast, when all should be in good humour, at a sacred
feast, by which all irregular passions should be mortified and subdued;
yet he does in effect call him, 1. A bastard: Thou son of the perverse
rebellious woman; that is, according to the foolish filthy language of
men's brutish passion now a day, "Thou son of a whore." He tells him he
was born to the confusion of his mother, that is, he had given the
world cause to suspect that he was not the legitimate son of Saul,
because he loved him whom Saul hated and supported him who would be the
destruction of their family. 2. A traitor: Thou son of a perverse
rebellion (so the word is), that is, "thou perverse rebel." At other
times he reckoned no counsellor or commander that he had more trusty
and well-beloved than Jonathan; yet now in this passion he represents
him as dangerous to his crown and life. 3. A fool: Thou hast chosen the
son of Jesse for thy friend to thy own confusion, for while he lives
thou shalt never be established. Jonathan indeed did wisely and well
for himself and family to secure an interest in David, whom Heaven had
destined to the throne, yet, for this, he is branded as most impolitic.
It is good taking God's people for our people and going with those that
have him with them. It will prove to our advantage at last, however for
the present it may be thought a disparagement, and a prejudice to our
secular interest. It is probable Saul knew that David was anointed to
the kingdom by the same hand that anointed him, and then not Jonathan,
but himself, was the fool, to think to defeat the counsels of God. Yet
nothing will serve him but David must die, and Jonathan must fetch him
to execution. See how ill Saul's passion looks, and let it warn us
against the indulgence of any thing like it in ourselves. Anger is
madness, and he that hates his brother is a murderer.
V. Jonathan is sorely grieved and put into disorder by his father's
barbarous passion, and the more because he had hoped better things, v.
2. He was troubled for his father, that he should be such a brute,
troubled for his friend, whom he knew to be a friend of God, that he
should be so basely abused; he was grieved for David (v. 34), and
troubled for himself too, because his father had done him shame, and,
though most unjustly, yet he must submit to it. One would pity Jonathan
to see how he was put, 1. Into the peril of sin. Much ado that wise and
good man had to keep his temper, upon such a provocation as this. His
father's reflections upon himself made no return to; it becomes
inferiors to bear with meekness and silence the contempts put upon them
in wrath and passion. When thou art the anvil lie thou still. But his
dooming David to die he could not bear: to that he replied with some
heat (v. 32), Wherefore shall he be slain? What has he done? Generous
spirits can much more easily bear to be abused themselves than to hear
their friends abused. 2. Into the peril of death. Saul was now so
outrageous that he threw his javelin at Jonathan, v. 33. He seemed to
be in great care (v. 31) than Jonathan should be established in his
kingdom, and yet now he himself aims at his life. What fools, what
savage beasts and worse does anger make men! How necessary it is to put
a hook in its nose and a bridle in its jaws! Jonathan was fully
satisfied that evil was determined against David, which put him out of
frame exceedingly: he rose from table, thinking it high time when his
life was struck at, and would eat no meat, for they were not to eat of
the holy things in their mourning. All the guests, we may suppose, were
discomposed, and the mirth of the feast was spoiled. He that is cruel
troubles his own flesh, Prov. xi. 17.
David Informed of His Danger. (b. c. 1058.)
35 And it came to pass in the morning, that Jonathan went out into the
field at the time appointed with David, and a little lad with him. 36
And he said unto his lad, Run, find out now the arrows which I shoot.
And as the lad ran, he shot an arrow beyond him. 37 And when the lad
was come to the place of the arrow which Jonathan had shot, Jonathan
cried after the lad, and said, Is not the arrow beyond thee? 38 And
Jonathan cried after the lad, Make speed, haste, stay not. And
Jonathan's lad gathered up the arrows, and came to his master. 39 But
the lad knew not any thing: only Jonathan and David knew the matter.
40 And Jonathan gave his artillery unto his lad, and said unto him, Go,
carry them to the city. 41 And as soon as the lad was gone, David
arose out of a place toward the south, and fell on his face to the
ground, and bowed himself three times: and they kissed one another, and
wept one with another, until David exceeded. 42 And Jonathan said to
David, Go in peace, forasmuch as we have sworn both of us in the name
of the Lord, saying, The Lord be between me and thee, and between my
seed and thy seed for ever. And he arose and departed: and Jonathan
went into the city.
Here is, 1. Jonathan's faithful performance of his promise to give
David notice of the success of his dangerous experiment. He went at the
time and to the place appointed (v. 35), within sight of which he knew
David lay hid, sent his footboy to fetch his arrows, which he would
shoot at random (v. 36), and gave David the fatal signal by shooting an
arrow beyond the lad (v. 37): Is not the arrow beyond thee? That word
[beyond] David knew the meaning of better than the lad. Jonathan
dismissed the lad, who knew nothing of the matter, and, finding the
coast clear and no danger of a discovery, he presumed upon one minute's
personal conversation with David after he had bidden him flee for his
life. 2. The most sorrowful parting of these two friends, who, for
aught that appears, never came together again but once, and that was by
stealth in a wood, ch. xxiii. 16. (1.) David addressed himself to
Jonathan with the reverence of a servant rather than the freedom of a
friend: He fell on his face to the ground, and bowed himself three
times, as one deeply sensible of his obligations to him for the good
services he had done him. (2.) They took leave of each other with the
greatest affection imaginable, with kisses and tears; they wept on each
other's neck till David exceeded, v. 41. The separation of two such
faithful friends was equally grievous to them both, but David's case
was the more deplorable; for, when Jonathan was returning to his family
and friends, David was leaving all his comforts, even those of God's
sanctuary, and therefore his grief exceeded Jonathan's, or perhaps it
was because his temper was more tender and his passions were stronger.
(3.) They referred themselves to the covenant of friendship that was
between them, both of them comforting themselves with this in this
mournful separation: "We have sworn both of us in the name of the Lord,
for ourselves and our heirs, that we and they will be faithful and kind
to each other from generation to generation." Thus, while we are at
home in the body and absent from the Lord, this is our comfort, that he
has made with us an everlasting covenant.
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F I R S T S A M U E L
CHAP. XXI.
David has now quite taken leave both of Saul's court and of his camp,
has bidden farewell to his alter idem--his other self, the beloved
Jonathan; and henceforward to the end of this book he is looked upon
and treated as an outlaw and proclaimed a traitor. We still find him
shifting from place to place for his own safety, and Saul pursuing him.
His troubles are very particularly related in this and the following
chapters, not only to be a key to the Psalms, but that he might be, as
other prophets, an example to the saints in all ages, "of suffering
affliction, and of patience," and especially that he might be a type of
Christ, who, being anointed to the kingdom, humbled himself, and was
therefore highly exalted. But the example of the suffering Jesus was a
copy without a blot, that of David was not so; witness the records of
this chapter, where we find David in his flight, I. Imposing upon
Abimelech the priest, to get from him both victuals and arms, ver. 1-9.
II. Imposing upon Achish, king of Gath, by feigning himself mad, ver.
10-15. Justly are troubles called temptations, for many are by them
drawn into sin.
David Obtains the Show-Bread; David Gets the Sword of Goliath. (b. c. 1057.)
1 Then came David to Nob to Ahimelech the priest: and Ahimelech was
afraid at the meeting of David, and said unto him, Why art thou alone,
and no man with thee? 2 And David said unto Ahimelech the priest, The
king hath commanded me a business, and hath said unto me, Let no man
know any thing of the business whereabout I send thee, and what I have
commanded thee: and I have appointed my servants to such and such a
place. 3 Now therefore what is under thine hand? give me five loaves
of bread in mine hand, or what there is present. 4 And the priest
answered David, and said, There is no common bread under mine hand, but
there is hallowed bread; if the young men have kept themselves at least
from women. 5 And David answered the priest, and said unto him, Of a
truth women have been kept from us about these three days, since I came
out, and the vessels of the young men are holy, and the bread is in a
manner common, yea, though it were sanctified this day in the vessel.
6 So the priest gave him hallowed bread: for there was no bread there
but the showbread, that was taken from before the Lord, to put hot
bread in the day when it was taken away. 7 Now a certain man of the
servants of Saul was there that day, detained before the Lord; and his
name was Doeg, an Edomite, the chiefest of the herdmen that belonged to
Saul. 8 And David said unto Ahimelech, And is there not here under
thine hand spear or sword? for I have neither brought my sword nor my
weapons with me, because the king's business required haste. 9 And
the priest said, The sword of Goliath the Philistine, whom thou slewest
in the valley of Elah, behold, it is here wrapped in a cloth behind the
ephod: if thou wilt take that, take it: for there is no other save that
here. And David said, There is none like that; give it me.
Here, I. David, in distress, flies in the tabernacle of God, now
pitched at Nob, supposed to be a city in the tribe of Benjamin. Since
Shiloh was forsaken, the tabernacle was often removed, though the ark
still remained at Kirjath-jearim. Hither David came in his flight from
Saul's fury (v. 1), and applied to Ahimelech the priest. Samuel the
prophet could not protect him, Jonathan the prince could not. He
therefore has recourse next to Ahimelech the priest. He foresees he
must now be an exile, and therefore comes to the tabernacle, 1. To take
an affecting leave of it, for he knows not when he shall see it again,
and nothing will be more afflictive to him in his banishment than his
distance from the house of God, and his restraint from public
ordinances, as appears by many of his psalms. He had given an
affectionate farewell to his friend Jonathan, and cannot go till he has
given the like to the tabernacle. 2. To enquire of the Lord there, and
to beg direction from him in the way both of duty and safety, his case
being difficult and dangerous. That this was his business appears ch.
xxii. 10, where it is said that Ahimelech enquired of the Lord for him,
as he had done formerly, v. 15. It is a great comfort to us in a day of
trouble that we have a God to go to, to whom we may open our case, and
from whom we may ask and expect direction.
II. Ahimelech the priest is surprised to see him in so poor an
equipage; having heard that he had fallen into disgrace at court, he
looked shy upon him, as most are apt to do upon their friends when the
world frowns upon them. He was afraid of incurring Saul's displeasure
by entertaining him, and took notice how mean a figure he now made to
what he used to make: Why art thou alone? He had some with him (as
appears Mark ii. 26), but they were only his own servants; he had none
of the courtiers, no persons of quality with him, as he used to have at
other times, when he came to enquire of the Lord. He says (Ps. xlii. 4)
he was wont to go with a multitude to the house of God; and, having now
but two or three with him, Ahimelech might well ask, Why art thou
alone? He that was suddenly advanced from the solitude of a shepherd's
life to the crowd and hurries of the camp is now as soon reduced to the
desolate condition of an exile and is alone like a sparrow on the
housetop, such charges are there in this world and so uncertain are its
smiles! Those that are courted to-day may be deserted to-morrow.
III. David, under pretence of being sent by Saul upon public services,
solicits Ahimelech to supply his present wants, v. 2, 3.
1. Here David did not behave like himself. He told Ahimelech a gross
untruth, that Saul had ordered him business to despatch, that his
attendants were dismissed to such a place, and that he was charged to
observe secresy and therefore durst not communicate it, no, not to the
priest himself. This was all false. What shall we say to this? The
scripture does not conceal it, and we dare not justify it. It was ill
done, and proved of bad consequence; for it occasioned the death of the
priests of the Lord, as David reflected upon it afterwards with regret,
ch. xxii. 22. It was needless for him thus to dissemble with the
priest, for we may suppose that, if he had told him the truth, he would
have sheltered and relieved him as readily as Samuel did, and would
have known the better how to advise him and enquire of God for him.
People should be free with their faithful ministers. David was a man of
great faith and courage, and yet now both failed him, and he fell thus
foully through fear and cowardice, and both owing to the weakness of
his faith. Had he trusted God aright, he would not have used such a
sorry sinful shift as this for his own preservation. It is written, not
for our imitation, no, not in the greatest straits, but for our
admonition. Let him that thinks he stands take heed lest he fall; and
let us all pray daily, Lord, lead us not into temptation. Let us all
take occasion from this to lament, (1.) The weakness and infirmity of
good men; the best are not perfect on this side heaven. There may be
true grace where yet there are many failings. (2.) The wickedness of
bad times, which forces good men into such straits as prove temptations
too strong for them. Oppression makes a wise man do foolishly.
2. Two things David begged of Ahimelech, bread and a sword.
(1.) He wanted bread: five loaves, v. 3. Travelling was then
troublesome, when men generally carried their provisions with them in
kind, having little money and no public houses, else David would not
now have had to seek for bread. It seems David had known the seed of
the righteous begging bread occasionally, but not constantly, Ps.
xxxvii. 25. Now, [1.] The priest objected that he had none but hallowed
bread, show-bread, which had stood a week on the golden table in the
sanctuary, and was taken thence for the use of the priests and their
families, v. 4. It seems the priest kept no good house, but wanted
either a heart to be hospitable or provisions wherewithal to be so.
Ahimelech thinks that the young men that attended David might not eat
of this bread unless they had for some time abstained from women, even
from their own wives; this was required at the giving of the law (Exod.
xix. 15), but otherwise we never find this made the matter of any
ceremonial purity on the one side or pollution on the other, and
therefore the priest here seems to be over-nice, not to say
superstitious. [2.] David pleads that he and those that were with him,
in this case of necessity, might lawfully eat of the hallowed bread,
for they were not only able to answer his terms of keeping from women
for three days past, but the vessels (that is, the bodies) of the young
men were holy, being possessed in sanctification and honour at all
times (1 Thess. iv. 4, 5), and therefore God would take particular care
of them, that they wanted not necessary supports, and would have his
priest to do so. Being thus holy, holy things were not forbidden them.
Poor and pious Israelites were in effect priests to God, and, rather
than be starved, might feed on the bread which was appropriated to the
priests. Believers are spiritual priests, and the offerings of the Lord
shall be their inheritance; they eat the bread of their God. He pleads
that the bread is in a manner common, now that what was primarily the
religious use of it is over; especially (as our margin reads it) where
there is other bread (hot, v. 6) sanctified that day in the vessel, and
put in the room of it upon the table. This was David's plea, and the
Son of David approves it, and shows from it that mercy is to be
preferred to sacrifice, that ritual observance must give way to moral
duties, and that may be done in a case of an urgent providential
necessity which may not otherwise be done. He brings it to justify his
disciples in plucking the ears of corn on the sabbath day, for which
the Pharisees censured them, Matt. xii. 3, 4. [3.] Ahimelech hereupon
supplies him: He gave him hallowed bread (v. 6), and some think it was
about this that he enquired of the Lord, ch. xxii. 10. As a faithful
servant he would not dispose of his master's provisions without his
master's leave. This bread, we may suppose, was the more agreeable to
David for its being hallowed, so precious were all sacred things to
him. The show-bread was but twelve loaves in all, yet out of these he
gave David five (v. 3), though they had no more in the house; but he
trusted Providence.
(2.) He wanted a sword. Persons of quality, though officers of the
army, did not then wear their swords so constantly as now they do, else
surely David would not have been without one. It was a wonder that
Jonathan did not furnish him with his, as he had before done, ch.
xviii. 4. However, it happened that he had now no weapons with him, the
reason of which he pretends to be because he came away in haste, v. 8.
Those that are furnished with the sword of the Spirit and the shield of
faith cannot be disarmed of them, nor need they, at any time, to be at
a loss. But the priests, it seems, had no swords: the weapons of their
warfare were not carnal. There was not a sword to be found about the
tabernacle but the sword of Goliath, which was laid up behind the
ephod, as a monument of the glorious victory David obtained over him.
Probably David had an eye to that when he asked the priest to help him
with a sword; for, that being mentioned, O! says he, there is none like
that, give it to me, v. 9. He could not use Saul's armour, for he had
not proved it; but this sword of Goliath he had made trial of and done
execution with. By this it appears that he was now well grown in
strength and stature, that he could wear and wield such a sword as
that. God had taught his hands to war, so that he could do wonders, Ps.
xviii. 34. Two things we may observe concerning this sword:--[1.] That
God had graciously given it to him, as a pledge of his singular favour;
so that whenever he drew it, nay, whenever he looked upon it, it would
be a great support to his faith, by bringing to mind that great
instance of the particular care and countenance of the divine
providence respecting him. [2.] That he had gratefully given it back to
God, dedicating it to him and to his honour as a token of his
thankfulness; and now in his distress it stood him greatly in stead.
Note, What we devote to God's praise, and serve him with, is most
likely to redound, one way or other, to our own comfort and benefit.
What we gave we have.
Thus was David well furnished with arms and victuals; but it fell out
very unhappily that there was one of Saul's servants then attending
before the Lord, Doeg by name, that proved a base traitor both to David
and Ahimelech. He was by birth an Edomite (v. 7), and though proselyted
to the Jewish religion, to get the preferment he now had under Saul,
yet he retained the ancient and hereditary enmity of Edom to Israel. He
was master of the herds, which perhaps was then a place of as much
honour as master of the horse is now. Some occasion or other he had at
this time to wait on the priest, either to be purified from some
pollution or to pay some vow; but, whatever his business was, it is
said, he was detained before the Lord. He must attend and could not
help it, but he was sick of the service, snuffed at it, and said, What
a weariness is it! Mal. i. 13. He would rather have been any where else
than before the Lord, and therefore, instead of minding the business he
came about, was plotting to do David a mischief and to be revenged on
Ahimelech for detaining him. God's sanctuary could never secure such
wolves in sheep's clothing. See Gal. ii. 4.
David Driven from Achish. (b. c. 1057.)
10 And David arose, and fled that day for fear of Saul, and went to
Achish the king of Gath. 11 And the servants of Achish said unto him,
Is not this David the king of the land? did they not sing one to
another of him in dances, saying, Saul hath slain his thousands, and
David his ten thousands? 12 And David laid up these words in his
heart, and was sore afraid of Achish the king of Gath. 13 And he
changed his behaviour before them, and feigned himself mad in their
hands, and scrabbled on the doors of the gate, and let his spittle fall
down upon his beard. 14 Then said Achish unto his servants, Lo, ye
see the man is mad: wherefore then have ye brought him to me? 15 Have
I need of mad men, that ye have brought this fellow to play the mad man
in my presence? shall this fellow come into my house?
David, though king elect, is here an exile--designed to be master of
vast treasures, yet just now begging his bread--anointed to the crown,
and yet here forced to flee from his country. Thus do God's providences
sometimes seem to run counter to his promises, for the trial of his
people's faith, and the glorifying of his name, in the accomplishment
of his counsels, notwithstanding the difficulties that lay in the way.
Here is, 1. David's flight into the land of the Philistines, where he
hoped to be hid, and to remain undiscovered in the court or camp of
Achish king of Gath, v. 10. Israel's darling is necessitated to quit
the land of Israel, and he that was the Philistine's great enemy (upon
I know not what inducements) goes to seek for shelter among them. It
should seem that as, though the Israelites loved him, yet the king of
Israel had a personal enmity to him, which obliged him to leave his own
country, so, though the Philistines hated him, yet the king of Gath had
a personal kindness for him, valuing his merit, and perhaps the more
for his killing Goliath of Gath, who, it may be, had been no friend to
Achish. To him David now went directly, as to one he could confide in,
as afterwards (ch. xxvii. 2, 3), and Achish would not have protected
him but that he was afraid of disobliging his own people. God's
persecuted people have often found better usage from Philistines than
from Israelites, in the Gentile theatres than in the Jewish synagogues.
The king of Judah imprisoned Jeremiah, and the king of Babylon set him
at liberty. 2. The disgust which the servants of Achish took at his
being there, and their complaint of it to Achish (v. 11): "Is not this
David? Is not this he that has triumphed over the Philistines? witness
that burden of the song which was so much talked of, Saul has slain his
thousands, but David, this very man, his ten thousands. Nay, Is not
this he that (if our intelligence from the land of Israel be true) is,
or is to be, king of the land?" As such, "he must be an enemy to our
country; and is it safe or honourable for us to protect or entertain
such a man?" Achish perhaps had intimated to them that it would be
policy to entertain David, because he was now an enemy to Saul, and he
might be hereafter a friend to them. It is common for the outlaws of a
nation to be sheltered by the enemies of that nation. But the servants
of Achish objected to his politics, and thought it not at all fit that
he should stay among them. 3. The fright which this put David into.
Though he had some reason to put confidence in Achish, yet, when he
perceived the servants of Achish jealous of him, he began to be afraid
that Achish would be obliged to deliver him up to them, and he was
sorely afraid (v. 12), and perhaps he was the more apprehensive of his
own danger, when he was thus discovered, because he wore Goliath's
sword, which, we may suppose, was well known in Gath, and with which he
had reason to expect they would cut off his head, as he had cut off
Goliath's with it. David now learned by experience what he has taught
us (Ps. cxviii. 9), that it is better to trust in the Lord than to put
confidence in princes. Men of high degree are a lie, and, if we make
them our hope, they may prove our fear. It was at this time that David
penned Psalm lv. (Michtam, a golden psalm), when the Philistines took
him in Gath, where having shown before God his distresses, he resolves
(v. 3), "What time I am afraid I will trust in thee; and therefore (v.
11) will not be afraid what man can do unto me, no, not the sons of
giants." 4. The course he took to get out of their hands: He feigned
himself mad, v. 13. He used the gestures and fashions of a natural
fool, or one that had gone out of his wits, supposing they would be
ready enough to believe that the disgrace he had fallen into, and the
troubles he was now in, had driven him distracted. This dissimulation
of his cannot be justified (it was a mean thing thus to disparage
himself, and inconsistent with truth thus to misrepresent himself, and
therefore not becoming the honour and sincerity of such a man as
David); yet it may in some degree be excused, for it was not a
downright lie and it was like a stratagem in war, by which he imposed
upon his enemies for the preservation of his own life. What David did
here in pretence and for his own safety, which made it partly
excusable, drunkards do really, and only to gratify a base lust: they
made fools of themselves and change their behaviour; their words and
actions commonly are either as silly and ridiculous as an idiot's or as
furious and outrageous as a madman's, which has often made me wonder
that ever men of sense and honour should allow themselves in it. 5. His
escape by this means, v. 14, 15. I am apt to think Achish was aware
that the delirium was but counterfeit, but, being desirous to protect
David (as we find afterwards he was very kind to him, even when the
lord of the Philistines favoured him not, ch. xxviii. 1, 2; xxix. 6),
he pretended to his servants that he really thought he was mad, and
therefore had reason to question whether it was David or no; or, if it
were, they need not fear him, what harm could he do them now that his
reason had departed from him? They suspected that Achish was inclined
to entertain him: "Not I," says he. "He is a madman. I'll have nothing
to do with him. You need not fear that I should employ him, or give him
any countenance." He humours the thing well enough when he asks, "Have
I need of madmen? Shall this fool come into my house? I will show him
no kindness, but then you shall do him no hurt, for, if he be a madmen,
he is to be pitied." He therefore drove him away, as it is in the title
of Ps. xxxiv., which David penned upon this occasion, and an excellent
psalm it is, and shows that he did not change his spirit when he
changed his behaviour, but even in the greatest difficulties and
hurries his heart was fixed, trusting in the Lord; and he concludes
that psalm with this assurance, that none of those that trust in God
shall be desolate, though they may be, as he now was, solitary and
distressed, persecuted, but not forsaken.
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F I R S T S A M U E L
CHAP. XXII.
David, being driven from Achish, returns into the land of Israel to be
hunted by Saul. I. David sets up his standard in the cave of Adullam,
entertains his relations (ver. 1), enlists soldiers (ver. 2), but
removes his aged parents to a more quiet settlement (ver. 3, 4), and
has the prophet Gad for his counsellor, ver. 5. Saul resolves to pursue
him and find him out, complains of his servants and Jonathan (ver.
6-8), and, finding by Doeg's information that Ahimelech had been kind
to David, he ordered him and all the priests that were with him,
eighty-five in all, to be put to death, and all that belonged to them
destroyed (ver. 9-19) from the barbarous execution of which sentence
Abiathar escaped to David, ver. 20-23.
David in the Cave of Adullam. (b. c. 1057.)
1 David therefore departed thence, and escaped to the cave Adullam: and
when his brethren and all his father's house heard it, they went down
thither to him. 2 And every one that was in distress, and every one
that was in debt, and every one that was discontented, gathered
themselves unto him; and he became a captain over them: and there were
with him about four hundred men. 3 And David went thence to Mizpeh of
Moab: and he said unto the king of Moab, Let my father and my mother, I
pray thee, come forth, and be with you, till I know what God will do
for me. 4 And he brought them before the king of Moab: and they dwelt
with him all the while that David was in the hold. 5 And the prophet
Gad said unto David, Abide not in the hold; depart, and get thee into
the land of Judah. Then David departed, and came into the forest of
Hareth.
Here, I. David shelters himself in the cave of Adullam, v. 1. Whether
it was a natural or artificial fastness does not appear; it is probable
that the access to it was so difficult that David thought himself able,
with Goliath's sword, to keep it against all the forces of Saul, and
therefore buried himself alive in it, while he was waiting to see (and
he says here, v. 3) what God would do with him. The promise of the
kingdom implied a promise of preservation to it, and yet David used
proper means for his own safety, otherwise he would have tempted God.
He did not do any thing that aimed to destroy Saul, but only to secure
himself. He that might have done great service to his country as a
judge or general is here shut up in a cave, and thrown by as a vessel
in which there was no pleasure. We must not think it strange if
sometimes shining lights be thus eclipsed and hidden under a bushel.
Perhaps the apostle refers to this instance of David, among others,
when he speaks of some of the Old-Testament worthies that wandered in
deserts, in dens and caves of the earth, Heb. xi. 38. It was at this
time that David penned Psalm cxlii., which is entitled, A prayer when
David was in the cave; and there he complains that no man would know
him and that refuge failed him, but hopes that shortly the righteous
would compass him about.
II. Thither his relations flocked to him, his brethren and all his
father's house, to be protected by him, to give assistance to him, and
to take their lot with him. A brother is born for adversity. Now, Joab,
and Abishai, and the rest of his relations, came to him, to suffer and
venture with him, in hopes shortly to be advanced with him; and they
were so. The first three of his worthies were those that first owed him
when he was in the cave, 1 Chron. xi. 15, &c.
III. Here he began to raise forces in his own defence, v. 2. He found
by the late experiments he had made that he could not save himself by
flight, and therefore was necessitated to do it by force, wherein he
never acted offensively, never offered any violence to his prince nor
gave any disturbance to the peace of the kingdom, but only used his
forces as a guard to his own person. But, whatever defence his soldiers
were to him, they did him no great credit, for the regiment he had was
made up not of great men, nor rich men, nor stout men, no, nor good
men, but men in distress, in debt, and discontented, men of broken
fortunes and restless spirits, that were put to their shifts, and knew
not well what to do with themselves. When David had fixed his
headquarters in the cave of Adullam, they came and enlisted themselves
under him to the number of about 400. See what weak instruments God
sometimes makes use of, by which to bring about his own purposes. The
Son of David is ready to receive distressed souls, that will appoint
him their captain and be commanded by him.
IV. He took care to settle his parents in a place of safety. No such
place could he find in all the land of Israel while Saul was so
bitterly enraged against him and all that belonged to him for his sake;
he therefore goes with them to the king of Moab, and puts them under
his protection, v. 3, 4. Observe here, 1. With what a tender concern he
provided for his aged parents. It was not fit they should be exposed
either to the frights or to the fatigues which he must expect during
his struggle with Saul (their age would by no means bear such
exposure); therefore the first thing he does is to find them a quiet
habitation, whatever became of himself. Let children learn from this to
show pity at home and requite their parents (1 Tim. v. 4), in every
thing consulting their ease and satisfaction. Though ever so highly
preferred, and ever so much employed, let them not forget their aged
parents. 2. With what a humble faith he expects the issue of his
present distresses: Till I know what God will do for me. He expresses
his hopes very modestly, as one that had entirely cast himself upon God
and committed his way to him, expecting a good issue, not from his own
arts, or arms, or merits, but from what the wisdom, power, and goodness
of God would do for him. Now David's father and mother forsook him, but
God did not, Ps. xxvii. 10.
V. He had the advice and assistance of the prophet Gad, who probably
was one of the sons of the prophets that were brought up under Samuel,
and was by him recommended to David for his chaplain or spiritual
guide. Being a prophet, he would pray for him and instruct him in the
mind of God; and David, though he was himself a prophet, was glad of
his assistance. He advised him to go into the land of Judah (v. 5), as
one that was confident of his own innocency, and was well assured of
the divine protection, and was desirous, even in his present hard
circumstances, to do some service to his tribe and country. Let him not
be ashamed to own his own cause nor decline the succours that would be
offered him. Animated by this word, there he determined to appear
publicly. Thus are the steps of a good man ordered by the Lord.
Saul Destroys the Lord's Priests; the City of Nob Destroyed. (b. c. 1057.)
6 When Saul heard that David was discovered, and the men that were with
him, (now Saul abode in Gibeah under a tree in Ramah, having his spear
in his hand, and all his servants were standing about him;) 7 Then
Saul said unto his servants that stood about him, Hear now, ye
Benjamites; will the son of Jesse give every one of you fields and
vineyards, and make you all captains of thousands, and captains of
hundreds; 8 That all of you have conspired against me, and there is
none that sheweth me that my son hath made a league with the son of
Jesse, and there is none of you that is sorry for me, or sheweth unto
me that my son hath stirred up my servant against me, to lie in wait,
as at this day? 9 Then answered Doeg the Edomite, which was set over
the servants of Saul, and said, I saw the son of Jesse coming to Nob,
to Ahimelech the son of Ahitub. 10 And he enquired of the Lord for
him, and gave him victuals, and gave him the sword of Goliath the
Philistine. 11 Then the king sent to call Ahimelech the priest, the
son of Ahitub, and all his father's house, the priests that were in
Nob: and they came all of them to the king. 12 And Saul said, Hear
now, thou son of Ahitub. And he answered, Here I am, my lord. 13 And
Saul said unto him, Why have ye conspired against me, thou and the son
of Jesse, in that thou hast given him bread, and a sword, and hast
enquired of God for him, that he should rise against me, to lie in
wait, as at this day? 14 Then Ahimelech answered the king, and said,
And who is so faithful among all thy servants as David, which is the
king's son in law, and goeth at thy bidding, and is honourable in thine
house? 15 Did I then begin to enquire of God for him? be it far from
me: let not the king impute any thing unto his servant, nor to all the
house of my father: for thy servant knew nothing of all this, less or
more. 16 And the king said, Thou shalt surely die, Ahimelech, thou,
and all thy father's house. 17 And the king said unto the footmen
that stood about him, Turn, and slay the priests of the Lord; because
their hand also is with David, and because they knew when he fled, and
did not shew it to me. But the servants of the king would not put forth
their hand to fall upon the priests of the Lord. 18 And the king said
to Doeg, Turn thou, and fall upon the priests. And Doeg the Edomite
turned, and he fell upon the priests, and slew on that day fourscore
and five persons that did wear a linen ephod. 19 And Nob, the city of
the priests, smote he with the edge of the sword, both men and women,
children and sucklings, and oxen, and asses, and sheep, with the edge
of the sword.
We have seen the progress of David's troubles; now here we have the
progress of Saul's wickedness. He seems to have laid aside the thoughts
of all other business and to have devoted himself wholly to the pursuit
of David. He heard at length, by the common fame of the country, that
David was discovered (that is, that he appeared publicly and enlisted
men into his service); and hereupon he called all his servants about
him, and sat down under a tree, or grove, in the high place at Gibeah,
with his spear in his hand for a sceptre, intimating the force by which
he designed to rule, and the present temper of his spirit, or its
distemper rather, which was to kill all that stood in his way. In this
bloody court of inquisition,
I. Saul seeks for information against David and Jonathan, v. 7, 8. Two
things he was willing to suspect and desirous to see proved, that he
might wreak his malice upon two of the best and most excellent men he
had about him:--1. That his servant David did lie in wait for him and
seek his life, which was utterly false. He really sought David's life,
and therefore pretended that David sought his life, though he could not
charge him with any overt act that gave the least shadow of suspicion.
2. That his son Jonathan stirred him up to do so, and was confederate
with him in compassing and imagining the death of the king. This also
was notoriously false. A league of friendship there was between David
and Jonathan, but no conspiracy in any evil thing; none of the articles
of their covenant carried any mischief to Saul. If Jonathan had agreed,
after the death of Saul, to resign to David, in compliance with the
revealed will of God, what harm would that do to Saul? Yet thus the
best friends to their prince and country have often been odiously
represented as enemies to both; even Christ himself was so. Saul took
it for granted that Jonathan and David were in a plot against him, his
crown and dignity, and was displeased with his servants that they did
not give him information of it, supposing that they could not but know
it; whereas really there was no such thing. See the nature of a jealous
malice, and its pitiful arts to extort discoveries of things that are
not. He looked upon all about him as his enemies because they did not
say just as he said; and told them, (1.) That they were very unwise,
and acted against the interest both of their tribe (for they were
Benjamites, and David, if he were advanced, would bring the honour into
Judah which was now in Benjamin) and of their families; for David would
never be able to give them such rewards as he had for them, of fields
and vineyards, and such preferments, to be colonels and captains. (2.)
That they were unfaithful: You have conspired against me. What a
continual agitation and torment are those in that give way to a spirit
of jealousy! If a ruler hearken to lies, all his servants are wicked
(Prov. xxix. 12), that is, they seem to be so in his eyes. (3.) That
they were very unkind. He thought to work upon their good nature with
that word: There is none of you that is so much as sorry for me, or
solicitous for me, as some read it. By these reasonings he stirred them
up to act vigorously, as the instruments of his malice, that they might
take away his suspicions of them.
II. Though he could not learn any thing from his servants against David
or Jonathan, yet he got information from Doeg against Ahimelech the
priest.
1. An indictment is brought against Ahimelech by Doeg, and he himself
is evidence against him, v. 9, 10. Perhaps Doeg, as bad as he was,
would not have given this information if Saul had not extorted it, for
had he been very forward to it he would have done it sooner: but now he
thinks they must be all deemed traitors if none of them be accusers,
and therefore tells Saul what kindness Ahimelech had shown to David,
which he himself happened to be an eye-witness of. He had enquired of
God for him (which the priest used not to do but for public persons and
about public affairs) and he had furnished him with bread and a sword.
All this was true; but it was not the whole truth. He ought to have
told Saul further that David had made Ahimelech believe he was then
going upon the king's business; so that what service he did to David,
however it proved, was designed in honour to Saul, and this would have
cleared Ahimelech, whom Saul had in his power, and would have thrown
all the blame upon David, who was out of his reach.
2. Ahimelech is seized, or summoned rather to appear before the king,
and upon this indictment he is arraigned. The king sent for him and all
the priests who then attended the sanctuary, whom he supposed to be
aiding and abetting; and they, not being conscious of any guilt, and
therefore not apprehensive of any danger, came all of them to the king
(v. 11), and none of them attempted to make an escape, or to flee to
David for shelter, as they would have done now that he had set up his
standard if they had been as much in his interests as Saul suspected
they were. Saul arraigns Ahimelech himself with the utmost disdain and
indignation (v. 12): Hear now, thou son of Ahitub; not so much as
calling him by his name, much less giving him his title of distinction.
By this it appears that he had cast off the fear of God, that he showed
no respect at all to his priests, but took a pleasure in affronting
them and insulting them. Ahimelech holds up his hand at the bar in
those words: "Here I am, my lord, ready to hear my charge, knowing I
have done no wrong." He does not object to the jurisdiction of Saul's
court, nor insist upon an exemption as a priest, no, not though he is a
high priest, to which office that of the judge, or chief magistrate,
had not long since been annexed; but Saul having now the sovereignty
vested in him, in things pertaining to the king, even the high priest
sets himself on a level with common Israelites. Let every soul be
subject (even clergymen) to the higher powers.
3. His indictment is read to him (v. 13), that he, as a false traitor,
had joined himself with the son of Jesse in a plot to depose and murder
the king. "His design" (says Saul) "was to rise up against me, and thou
didst assist him with victuals and arms." See what bad constructions
the most innocent actions are liable to, how unsafe those are that live
under a tyrannical government, and what reason we have to be thankful
for the happy constitution and administration of the government we are
under.
4. To this indictment he pleads, Not guilty, v. 14, 15. He owns the
fact, but denies that he did it traitorously or maliciously, or with
any design against the king. He pleads that he was so far from knowing
of any quarrel between Saul and David that he really took David to have
been then as much in favour at court as ever he had been. Observe, He
does not plead that David had told him an untruth, and with that had
imposed upon him, though really it was so, because he would not
proclaim the weakness of so good a man, no, not for his own
vindication, especially to Saul, who sought all occasions against him;
but he insists upon the settled reputation David had as the most
faithful of all the servants of Saul, the honour the king had put upon
him in marrying his daughter to him, the use the king had often made of
him, and the trust he had reposed on him: "He goes at thy bidding, and
is honourable in thy house, and therefore any one would think it a
meritorious piece of service to the crown to show him respect, so far
from apprehending it to be a crime." He pleads that he had been wont to
enquire of God for him when he was sent by Saul upon any expedition,
and did it now as innocently as ever he had done it. He protests his
abhorrence of the thought of being in a plot against the king: "Be it
far from me. I mind my own business, and meddle not with state
matters." He begs the king's favour: "Let him not impute any crime to
us;" and concludes with a declaration of his innocency: Thy servant
knew nothing of all this. Could any man plead with more evidences of
sincerity? Had he been tried by a jury of honest Israelites, he would
certainly have been acquitted, for who can find any fault in him? But,
5. Saul himself gives judgment against him (v. 16): Thou shalt surely
die, Ahimelech, as a rebel, thou and all thy father's house. What could
be more unjust? I saw under the sun the place of judgment, that
wickedness was there, Eccl. iii. 16. (1.) It was unjust that Saul
should himself, himself alone, give judgment in his own cause, without
any appeal to judge or prophet, to his privy council, or to a council
of war. (2.) That so fair a plea should be overruled and rejected
without any reason given, or any attempt to disprove the allegations of
it, but purely with a high hand. (3.) That sentence should be passed so
hastily and with so much precipitation, the judge taking no time
himself to consider of it, nor allowing the prisoner any time to move
in arrest of judgment. (4.) That the sentence should be passed not only
on Ahimelech, himself, who was the only person accused by Doeg, but on
all his father's house, against whom nothing was alleged: must the
children be put to death for the fathers? (5.) That the sentence should
be pronounced in passion, not for the support of justice, but for the
gratification of his brutish rage.
6. He issues out a warrant (a verbal warrant only) for the immediate
execution of this bloody sentence.
(1.) He ordered his footmen to be the executioners of this sentence,
but they refused, v. 17. Hereby he intended to put a further disgrace
upon the priests; they may not die by the hands of the men of war (as 1
Kings ii. 29) or his usual ministers of justice, but his footmen must
triumph over them, and wash their hands in their blood. [1.] Never was
the command of a prince more barbarously given: Turn and slay the
priests of the Lord. This is spoken with such an air of impiety as can
scarcely be paralleled. Had he seemed to forget their sacred office or
relation to God, and taken no notice of that, he would thereby have
intimated some regret that men of that character should fall under his
displeasure; but to call them the priests of the Lord, when he ordered
his footmen to cut their throats, looked as if, upon that very account,
he hated them. God having rejected him, and ordered another to be
anointed in his room, he seems well pleased with this opportunity of
being revenged on the priests of the Lord, since God himself was out of
his reach. What wickedness will not the evil spirit hurry men to, when
he gets the dominion! He alleged, in his order that which was utterly
false and unproved to him, that they knew when David fled; whereas they
knew nothing of the matter. But malice and murder are commonly
supported with lies. [2.] Never was the command of a prince more
honourably disobeyed. The footmen had more sense and grace than their
master. Though they might expect to be turned out of their places, if
not punished and put to death for their refusal, yet, come on them what
would, they would not offer to fall upon the priests of the Lord, such
a reverence had they for their office, and such a conviction of their
innocence.
(2.) He ordered Doeg (the accuser) to be the executioner, and he
obeyed. One would have thought that the footmen's refusal would awaken
Saul's conscience, and that he would not insist upon the doing of a
thing so barbarous as that his footmen startled at the thought of it.
But his mind was blinded and his heart hardened, and, if they will not
do it, the hands of the witness shall be upon the victims, Deut. xvii.
7. The most bloody tyrants have found out instruments of their cruelty
as barbarous as themselves. Doeg is no sooner commanded to fall upon
the priests than he does it willingly enough, and, meeting with no
resistance, slays with his own hand (for aught that appears) on that
same day eighty-five priests that were of the age of ministration,
between twenty and fifty, for they wore a linen ephod (v. 18), and
perhaps appeared at this time before Saul in their habits, and were
slain in them. This (one would think) was enough to satiate the most
blood-thirsty; but the horseleech of persecution still cries, "Give,
give." Doeg, by Saul's order no doubt, having murdered the priests,
went to their city Nob, and put all to the sword there (v. 19), men,
women, and children, and the cattle too. Barbarous cruelty, and such as
one cannot think of without horror! Strange that ever it should enter
into the heart of man to be so impious, so inhuman! We may see in this,
[1.] The desperate wickedness of Saul when the Spirit of the Lord had
departed from him. Nothing so vile but those may be hurried to it who
have provoked God to give them up to their hearts' lusts. He that was
so compassionate as to spare Agag and the cattle of the Amalekites, in
disobedience to the command of God, could now, with unrelenting bowels,
see the priests of the Lord murdered, and nothing spared of all that
belonged to them. For that sin God left him to this. [2.] The
accomplishment of the threatenings long since pronounced against the
house of Eli; for Ahimelech and his family were descendants from him.
Though Saul was unrighteous in doing this, yet God was righteous in
permitting it. Now God performed against Eli that at which the ears of
those that heard it must needs tingle, as he had told him that he would
judge his house for ever ch. iii. 11-13. No word of God shall fall to
the ground. [3.] This may be considered as a great judgment upon
Israel, and the just punishment of their desiring a king before the
time God intended them one. How deplorable was the state of religion at
this time in Israel! Though the ark had long been in obscurity, yet it
was some comfort to them that they had the altar, and priests to serve
at it; but now to see their priests weltering in their own blood, and
the heirs of the priesthood too, and the city of the priests made a
desolation, so that the altar of God must needs be neglected for want
of attendants, and this by the unjust and cruel order of their own king
to satisfy his brutish rage--this could not but go to the heart of all
pious Israelites, and make them wish a thousand times they had been
satisfied with the government of Samuel and his sons. The worst enemies
of their nation could not have done them a greater mischief.
Abiathar's Escape. (b. c. 1057.)
20 And one of the sons of Ahimelech the son of Ahitub, named Abiathar,
escaped, and fled after David. 21 And Abiathar shewed David that Saul
had slain the Lord's priests. 22 And David said unto Abiathar, I knew
it that day, when Doeg the Edomite was there, that he would surely tell
Saul: I have occasioned the death of all the persons of thy father's
house. 23 Abide thou with me, fear not: for he that seeketh my life
seeketh thy life: but with me thou shalt be in safeguard.
Here is, 1. The escape of Abiathar, the son of Ahimelech, out of the
desolations of the priests' city. Probably when his father went to
appear, upon Saul's summons, he was left at home to attend the altar,
by which means he escaped the first execution, and, before Doeg and his
bloodhounds came to Nob, he had intelligence of the danger, and had
time to shift for his own safety. And whither should he go but to
David? v. 20. Let those that suffer for the Son of David commit the
keeping of their souls to him, 1 Pet. iv. 19. 2. David's resentment of
the melancholy tidings he brought. He gave David an account of the
bloody work Saul had made among the priests of the Lord (v. 21), as the
disciples of John, when their master was beheaded, went and told Jesus,
Matt. xiv. 12. And David greatly lamented the calamity itself, but
especially his being accessory to it: I have occasioned the death of
all the persons of thy father's house, v. 22. Note, It is a great
trouble to a good man to find himself in any way an occasion of the
calamities of the church and ministry. David knew Doeg's character so
well that he feared he would do some such mischief as this when he saw
him at the sanctuary: I knew he would tell Saul. He calls him Doeg the
Edomite, because he retained the heart of an Edomite, though, by
embracing the profession of the Jewish religion, he had put on the mask
of an Israelite. 3. The protection he granted to Abiathar. He perceived
him to be terrified, as he had reason to be, and therefore bade him not
to fear, he would be as careful for him as for himself: With me thou
shalt be in safeguard, v. 23. David, having now time to recollect
himself, speaks with assurance of his own safety, and promises that
Abiathar shall have the full benefit of his protection. It is promised
to the Son of David that God will hide him in the shadow of his hand
(Isa. xlix. 2), and, with him, all that are his may be sure that they
shall be in safeguard, Ps. xci. 1. David had now not only a prophet,
but a priest, a high-priest, with him, to whom he was a blessing and
they to him, and both a happy omen of his success. Yet it appears (by
ch. xxviii. 6) that Saul had a high priest too, for he had a urim to
consult: it is supposed that he preferred Ahitub the father of Zadok,
of the family of Eleazar (1 Chron. vi. 8), for even those that hate the
power of godliness yet will not be without the form. It must not be
forgotten here that David at this time penned Psalm lii., as appears by
the title of that psalm, wherein he represents Doeg not only as
malicious and spiteful, but as false and deceitful, because though what
he said was, for the substance of it, true, yet he put false colours
upon it, with a design to do mischief. Yet even then, when the
priesthood had become as a withered branch, he looks upon himself as a
green olive-tree in the house of God, Ps. lii. 8. In this great hurry
and distraction that David was continually in, yet he found both time
and a heart for communion with God, and found comfort in it.
__________________________________________________________________
F I R S T S A M U E L
CHAP. XXIII.
Saul, having made himself drunk with the blood of the priests of the
Lord, is here, in this chapter, seeking David's life, who appears here
doing good, and suffering ill, at the same time. Here is, I. The good
service he did to his king and country, in rescuing the city of Keilah
out of the hands of the Philistines, ver. 1-6. II. The danger he was
thereby brought into from the malice of the prince he served and the
treachery of the city he saved, and his deliverance, by divine
direction, from that danger, ver. 7-13. III. David in a wood and his
friend Jonathan visiting him there and encouraging him, ver. 14-18. IV.
The information which the Ziphites brought to Saul of David's haunts,
and the expedition Saul made, in pursuit of him, ver. 19-25. The narrow
escape David had of falling into his hands, ver. 26-29. "Many are the
troubles of the righteous, but the Lord delivereth them out of them
all."
David Delivers Keilah. (b. c. 1057.)
1 Then they told David, saying, Behold, the Philistines fight against
Keilah, and they rob the threshingfloors. 2 Therefore David enquired
of the Lord, saying, Shall I go and smite these Philistines? And the
Lord said unto David, Go, and smite the Philistines, and save Keilah.
3 And David's men said unto him, Behold, we be afraid here in Judah:
how much more then if we come to Keilah against the armies of the
Philistines? 4 Then David enquired of the Lord yet again. And the
Lord answered him and said, Arise, go down to Keilah; for I will
deliver the Philistines into thine hand. 5 So David and his men went
to Keilah, and fought with the Philistines, and brought away their
cattle, and smote them with a great slaughter. So David saved the
inhabitants of Keilah. 6 And it came to pass, when Abiathar the son
of Ahimelech fled to David to Keilah, that he came down with an ephod
in his hand.
Now we find why the prophet Gad (by divine direction, no doubt) ordered
David to go into the land of Judah, ch. xxii. 5. It was that, since
Saul neglected the public safety, he might take care of it,
notwithstanding the ill treatment that was given him; for he must
render good for evil, and therein be a type of him who not only
ventured his life, but laid down his life, for those that were his
enemies.
I. Tidings are brought to David, as to the patron and protector of his
country's liberties, that the Philistines had made a descent upon the
city of Keilah and plundered the country thereabouts, v. 1. Probably it
was the departure both of God and David from Saul that encouraged the
Philistines to make this incursion. When princes begin to persecute
God's people and ministers, let them expect no other than vexation on
all sides. The way for any country to be quiet is to let God's church
be quiet in it. If Saul fight against David, the Philistines shall
fight against his country.
II. David is forward enough to come in for their relief, but is willing
to enquire of the Lord concerning it. Here is an instance, 1. Of
David's generosity and public-spiritedness. Though his head and hands
were full of his own business, and he had enough to do, with the little
force he had, to secure himself, yet he was concerned for the safety of
his country and could not sit still to see that ravaged: nay, though
Saul, whose business it was to guard the borders of his land, hated him
and sought his life, yet he was willing, to the utmost of his power, to
serve him and his interests against the common enemy, and bravely
abhorred the thought of sacrificing the common welfare to his private
revenge. Those are unlike to David who sullenly decline to do good
because they have not been so well considered as they deserved for the
services they have done. 2. Of David's piety and regard to God. He
enquired of the Lord by the prophet Gad; for it should seem (by v. 6)
that Abiathar came not to him with the ephod till he was in Keilah. His
enquiry is, Shall I go and smite these Philistines? He enquires both
concerning the duty (whether he might lawfully take Saul's work out of
his hand, and act without a commission from him) and concerning the
event, whether he might safely venture against such a force as the
Philistines had with such a handful of men at his feet, and such a
dangerous enemy as Saul was at his back. It is our duty, and will be
our case and comfort, whatever happens, to acknowledge God in all our
ways and to seek direction from him.
III. God appointed him once and again to go against the Philistines,
and promised him success: Go, and smite the Philistines, v. 2. His men
opposed it, v. 3. No sooner did he begin to have soldiers of his own
than he found it hard enough to manage them. They objected that they
had enemies enough among their own countrymen, they needed not to make
the Philistines their enemies. Their hearts failed them when they only
apprehended themselves in danger from Saul's band of pursuers, much
more when they came to engage the Philistine-armies. To satisfy them,
therefore, he enquired of the Lord again, and now received, not only a
full commission, which would warrant him to fight though he had no
orders from Saul (Arise, go down to Keilah), but also a full assurance
of victory: I will deliver the Philistines into thy hand, v. 4. This
was enough to animate the greatest coward he had in his regiment.
IV. He went accordingly against the Philistines, routed them, and
rescued Keilah, (v. 5), and it should seem he made a sally into the
country of the Philistines, for he carried off their cattle by way of
reprisal for the wrong they did to the men of Keilah in robbing their
threshing-floors. Here notice is taken (v. 6) that it was while David
remained in Keilah, after he had cleared it of the Philistines, that
Abiathar came to him with the ephod in his hand, that is, the high
priest's ephod, in which the urim and thummim were. It was a great
comfort to David, in his banishment, that when he could not go to the
house of God he had some of the choicest treasures of that house
brought to him, the high priest and his breast-plate of judgment.
David Escapes from Keilah. (b. c. 1057.)
7 And it was told Saul that David was come to Keilah. And Saul said,
God hath delivered him into mine hand; for he is shut in, by entering
into a town that hath gates and bars. 8 And Saul called all the
people together to war, to go down to Keilah, to besiege David and his
men. 9 And David knew that Saul secretly practised mischief against
him; and he said to Abiathar the priest, Bring hither the ephod. 10
Then said David, O Lord God of Israel, thy servant hath certainly heard
that Saul seeketh to come to Keilah, to destroy the city for my sake.
11 Will the men of Keilah deliver me up into his hand? will Saul come
down, as thy servant hath heard? O Lord God of Israel, I beseech thee,
tell thy servant. And the Lord said, He will come down. 12 Then said
David, Will the men of Keilah deliver me and my men into the hand of
Saul? And the Lord said, They will deliver thee up. 13 Then David and
his men, which were about six hundred, arose and departed out of
Keilah, and went whithersoever they could go. And it was told Saul that
David was escaped from Keilah; and he forbare to go forth.
Here is, I. Saul contriving within himself the destruction of David (v.
7, 8): He heard that he had come to Keilah; and did he not hear what
brought him thither? Was it not told him that he had bravely relieved
Keilah and delivered it out of the hands of the Philistines? This, one
would think, should have put Saul upon considering what honour and
dignity should be done to David for this. But, instead of that, he
catches at it as an opportunity of doing David a mischief. An
ungrateful wretch he was, and for ever unworthy to have any service or
kindness done him. Well might David complain of his enemies that they
rewarded him evil for good, and that for his love they were his
adversaries, Ps. xxxv. 12; cix. 4. Christ was used thus basely, John x.
32. Now observe, 1. How Saul abused the God of Israel, in making his
providence to patronise and give countenance to his malicious designs,
and thence promising himself success in them: God hath delivered him
into my hand; as if he who was rejected of God were in this instance
owned and favoured by him, and David infatuated. He vainly triumphs
before the victory, forgetting how often he had had fairer advantages
against David than he had now and had yet missed his aim. He impiously
connects God with his cause, because he thought he had gained one
point. Therefore David prays (Ps. cxl. 8), Grant not, O Lord! the
desires of the wicked; further not his wicked device, lest they exalt
themselves. We must not think that one smiling providence either
justifies an unrighteous cause or secures its success. 2. How Saul
abused the Israel of God, in making them the servants of his malice
against David. He called all the people together to war, and they must
with all speed march to Keilah, pretending to oppose the Philistines,
but intending to besiege David and his men, though concealing that
design; for it is said (v. 9) that he secretly practised mischief
against him. Miserable is that people whose prince is a tyrant, for,
while some are sufferers by his tyranny, others (which is worse) are
made servants to it and instruments of it.
II. David consulting with God concerning his own preservation. He knew
by the information bought him that Saul was plotting his ruin (v. 9)
and therefore applied to his great protector for direction. No sooner
is the ephod brought to him than he makes use of it: Bring hither the
ephod. We have the scriptures, those lively oracles, in our hands; let
us take advice from them in doubtful cases. "Bring hither the Bible."
1. David's address to God upon this occasion is, (1.) Very solemn and
reverent. Twice he calls God the Lord God of Israel, and thrice calls
himself his servant, v. 10, 11. Those that address God must know their
distance, and who they are speaking to. (2.) Very particular and
express. His representation of the case is so (v. 10): "Thy servant has
certainly heard on good authority" (for he would not call for the ephod
upon every idle rumour) "that Saul has a design upon Keilah;" he does
not say, "to destroy me," but, "to destroy the city" (as he had lately
done the city of Nob) "for my sake." He seems more solicitous for their
safety than for his own, and will expose himself any where rather than
they shall be brought into trouble by his being among them. Generous
souls are thus minded. His queries upon the case are likewise very
particular. God allows us to be so in our addresses to him: "Lord,
direct me in this matter, about which I am now at a loss." He does
indeed invert the due order of his queries, but God in his answer puts
him into method. That question should have been put first, and was
first answered, "Will Saul come down, as thy servant has heard?" "Yea,"
says the oracle, "he will come down; he has resolved it, is preparing
for it, and will do it, unless he hear that thou hast quitted the
town." "Well, but if he do come down will the men of Keilah stand by me
in holding the city against him, or will they open to him the gates,
and deliver me into his hand?" If he had asked the men (the magistrates
or elders) of Keilah themselves what they would do in that case, they
could not have told him, not knowing their own minds, nor what they
should do when it came to the trial, much less which way the superior
vote of their council would carry it; or they might have told him they
would protect him, and yet afterwards have betrayed him; but God could
tell him infallibly: "When Saul besieges their city, and demands of
them that they surrender thee into his hands, how fond soever they now
seem of thee, as their saviour, they will deliver thee up rather than
stand the shock of Saul's fury." Note, [1.] God knows all men better
than they know themselves, knows their length, their strength, what is
in them, and what they will do if they come into such and such
circumstances. [2.] He therefore knows not only what will be, but what
would be if it were not prevented; and therefore knows how to deliver
the godly out of temptation, and how to render to every man according
to his works.
2. David, having thus far notice given him of his danger, quitted
Keilah, v. 13. His followers had now increased in number to 600; with
these he went out, not knowing whither he went, but resolving to follow
Providence and put himself under its protection. This broke Saul's
measures. He thought God had delivered David into his hand, but it
proved that God delivered him out of his hand, as a bird out of the
snare of the fowler. When Saul heard that David had escaped from
Keilah, he forbore to go forth with the body of the army, as he
intended (v. 8), and resolved to take only his own guards, and go in
quest of his people's enemies and turn their counsels head-long.
David in the Wilderness of Ziph. (b. c. 1057.)
14 And David abode in the wilderness in strong holds, and remained in a
mountain in the wilderness of Ziph. And Saul sought him every day, but
God delivered him not into his hand. 15 And David saw that Saul was
come out to seek his life: and David was in the wilderness of Ziph in a
wood. 16 And Jonathan Saul's son arose, and went to David into the
wood, and strengthened his hand in God. 17 And he said unto him, Fear
not: for the hand of Saul my father shall not find thee; and thou shalt
be king over Israel, and I shall be next unto thee; and that also Saul
my father knoweth. 18 And they two made a covenant before the Lord:
and David abode in the wood, and Jonathan went to his house.
Here is, I. David absconding. He abode in a wilderness, in a mountain
(v. 14), in a wood, v. 15. We must here, 1. Commend his eminent
virtues, his humility, modesty, fidelity to his prince, and patient
attendance on the providence of his God, that he did not draw up his
forces against Saul, fight him in the field, or surprise him by some
stratagem or other, and so avenge his own quarrel and that of the
Lord's priests upon him, and put an end to his own troubles and the
calamities of the country under Saul's tyrannical government. No, he
makes no such attempt; he keeps God's way, waits God's time, and is
content to secure himself in woods and wildernesses, though with some
it might seem a reproach to that courage for which he had been famous.
But, 2. We must also lament his hard fate, that an innocent man should
be thus terrified and put in fear of his life, that a man of honour
should be thus disgraced, a man of merit thus recompensed for his
services, and a man that delighted in the service both of God and his
country should be debarred from both and wrapped up in obscurity. What
shall we say to this? Let it make us think the worse of this world,
which often gives such bad treatment to its best men; let it reconcile
even great and active men to privacy and restraint, if Providence make
these their lot, for they were David's; and let it make us long for
that kingdom where goodness shall for ever be in glory and holiness in
honour, and the righteous shall shine as the sun, which cannot be put
under a bushel.
II. Saul hunting him, as his implacable enemy. He sought him every day,
so restless was his malice, v. 14. He sought no less than his life, so
cruel was his malice, v. 15. As it had been from the beginning, so it
was now, and will be, he that is born after the flesh persecuteth him
that is born after the spirit, Gal. iv. 29.
III. God defending him, as his powerful protector. God delivered him
not into Saul's hand, as Saul hoped (v. 7); and, unless God delivered
him into his hand, he could not prevail against him, John xix. 11.
IV. Jonathan comforting him as his faithful and constant friend. True
friends will find out means to get together. David, it is likely,
appointed time and place for this interview, and Jonathan observed the
appointment, though he exposed himself thereby to his father's
displeasure, and, had it been discovered, it might have cost him his
life. True friendship will not shrink from danger, but can easily
venture, will not shrink from condescension, but can easily stoop, and
exchange a palace for a wood, to serve a friend. The very sight of
Jonathan was reviving to David; but, besides this, he said that to him
which was very encouraging. 1. As a pious friend, he directed him to
God, the foundation of his confidence and the fountain of his comfort:
He strengthened his hand in God. David, though a strong believer,
needed the help of his friends for the perfecting of what was lacking
in his faith; and herein Jonathan was helpful to him, by reminding him
of the promise of God, the holy oil wherewith he was anointed, the
presence of God with him hitherto, and the many experiences he had had
of God's goodness to him. Thus he strengthened his hands for action, by
encouraging his heart, not in the creature, but in God. Jonathan was
not in a capacity of doing any thing to strengthen him, but he assured
him God would. 2. As a self-denying friend, he took a pleasure in the
prospect of David's advancement to that honour which was his own
birthright, v. 17. "Thou shalt live to be king, and I shall think it
preferment enough to be next thee, near thee, though under thee, and
will never pretend to be a rival with thee." This resignation which
Jonathan made to David of his title would be a great satisfaction to
him, and make his way much the more clear. This, he tells him, Saul
knew very well, Jonathan having sometimes heard him say as much, whence
it appears what a wicked man Saul was, to persecute one whom God
favoured, and what a foolish man he was, in thinking to prevent that
which God had determined and which would certainly come to pass. How
could he disannul what God had purposed? 3. As a constant friend, he
renewed his league of friendship with him. They made a covenant now,
this third time, before the Lord, calling him to witness to it, v. 18.
True love takes delight in repeating its engagements, giving and
receiving fresh assurances of the firmness of the friendship. Our
covenant with God should be often renewed, and therein our communion
with him kept up. David and Jonathan now parted, and never came
together again, that we find, in this world; for Jonathan said what he
wished, not what he had ground to expect, when he promised himself that
he should be next to David in his kingdom.
19 Then came up the Ziphites to Saul to Gibeah, saying, Doth not David
hide himself with us in strong holds in the wood, in the hill of
Hachilah, which is on the south of Jeshimon? 20 Now therefore, O
king, come down according to all the desire of thy soul to come down;
and our part shall be to deliver him into the king's hand. 21 And
Saul said, Blessed be ye of the Lord; for ye have compassion on me.
22 Go, I pray you, prepare yet, and know and see his place where his
haunt is, and who hath seen him there: for it is told me that he
dealeth very subtilly. 23 See therefore, and take knowledge of all
the lurking places where he hideth himself, and come ye again to me
with the certainty, and I will go with you: and it shall come to pass,
if he be in the land, that I will search him out throughout all the
thousands of Judah. 24 And they arose, and went to Ziph before Saul:
but David and his men were in the wilderness of Maon, in the plain on
the south of Jeshimon. 25 Saul also and his men went to seek him. And
they told David: wherefore he came down into a rock, and abode in the
wilderness of Maon. And when Saul heard that, he pursued after David in
the wilderness of Maon. 26 And Saul went on this side of the
mountain, and David and his men on that side of the mountain: and David
made haste to get away for fear of Saul; for Saul and his men compassed
David and his men round about to take them. 27 But there came a
messenger unto Saul, saying, Haste thee, and come; for the Philistines
have invaded the land. 28 Wherefore Saul returned from pursuing after
David, and went against the Philistines: therefore they called that
place Sela-hammahlekoth. 29 And David went up from thence, and dwelt
in strong holds at En-gedi.
Here, 1. The Ziphites offer their service to Saul, to betray David to
him, v. 19, 20. He was sheltering himself in the wilderness of Ziph (v.
14, 15), putting the more confidence in the people of that country
because they were of his own tribe. They had reason to think themselves
happy that they had an opportunity of serving one who was the ornament
of their tribe and was likely to be much more so, who was so far from
plundering the country, or giving it any disturbance with his troops,
that he was ready to protect it and to them all the good offices that
there was occasion for. But, to ingratiate themselves with Saul, they
went to him, and not only informed him very particularly where David
quartered (v. 19), but invited him to come with his forces into their
country in pursuit of him, and promised to deliver him into his hand,
v. 20. Saul had not sent to examine or threaten them, but of their own
accord, and even without asking a reward (as Judas did--What will you
give me?), they offered to betray David to him who, they knew, thirsted
after his blood. 2. Saul thankfully receives their information, and
gladly lays hold of the opportunity of hunting David in their
wilderness, in hopes to make a prey of him at length. He intimates to
them how kindly he took it (v. 21): Blessed be you of the Lord (so near
is God to his mouth, though far from his heart), for you have
compassion on me. It seems he looked upon himself as a miserable man
and an object of pity; his own envy and ill-nature made him so,
otherwise he might have been easy and have needed no man's compassion.
He likewise insinuates the little concern that the generality of his
people showed for him. "You have compassion on me, which others have
not." Saul gives them instructions to search more particularly for his
haunts (v. 22), "for" (says he) "I hear he deals very subtilely,"
representing him as a man crafty to do mischief, whereas all his
subtlety was to secure himself. It was strange that Saul did not go
down with them immediately, but he hoped by their means to set his game
with the more certainty, and thus divine Providence gave David time to
shift for himself. But the Ziphites had laid their spies upon all the
places where he was likely to be discovered, and therefore Saul might
come and seize him if he was in the land, v. 23. Now he thought himself
sure of his prey and pleased himself with the thoughts of devouring it.
3. The imminent peril that David was now brought into. Upon
intelligence that the Ziphites had betrayed him, he retired from the
hill of Hachilah to the wilderness of Maon (v. 24), and at this time he
penned the 54th Psalm, as appears by the title, wherein he calls the
Ziphites strangers, though they were Israelites, because they used him
barbarously; but he puts himself under the divine protection: "Behold,
God is my helper, and then all shall be well" Saul, having got
intelligence of him, pursued him closely (v. 25), till he came so near
him that there was but a mountain between them (v. 26), David and his
men on one side of the mountain flying and Saul and his men on the
other side pursuing, David in fear and Saul in hope. But this mountain
was an emblem of the divine Providence coming between David and the
destroyer, like the pillar of cloud between the Israelites and the
Egyptians. David was concealed by this mountain and Saul confounded by
it. David now flees as a bird to his mountain (Ps. xi. 1) and finds God
to him as the shadow of a great rock. Saul hoped with his numerous
forces to enclose David, and compass him in and his men; but the ground
did not prove convenient for his design, and so it failed. A new name
was given to the place in remembrance of this (v. 28):
Selah-hammah-lekoth--the rock of division, because it divided between
Saul and David. 4. The deliverance of David out of this danger.
Providence gave Saul a diversion, when he was just ready to lay hold of
David; notice was brought him that the Philistines were invading the
land (v. 27), probably that part of the land where his own estate lay,
which would be seized, or at least spoiled, by the invaders; for the
little notice he took of Keilah's distress and David's relief of it, in
the beginning of this chapter, gives us cause to suspect that he would
not now have left pursuing David, and gone to oppose the Philistines,
if some private interests of his own had not been at stake. However it
was, he found himself under a necessity of going against the
Philistines (v. 28), and by this means David was delivered when he was
on the brink of destruction. Saul was disappointed of his prey, and God
was glorified as David's wonderful protector. When the Philistines
invaded the land they were far from intending any kindness to David by
it, yet the overruling providence of God, which orders all events and
the times of them, made it very serviceable to him. The wisdom of God
is never at a loss for ways and means to preserve his people. As this
Saul was diverted, so another Saul was converted, just then when he was
breathing out threatenings and slaughter against the saints of the
Lord, Acts ix. 1. 5. David, having thus escaped, took shelter in some
natural fortresses, which he found in the wilderness of En-gedi, v. 29.
And this Dr. Lightfoot thinks was the wilderness of Judah, in which
David was when he penned Psalm 63, which breathes as much pious and
devout affection as almost any of his psalms; for in all places and in
all conditions he still kept up his communion with God.
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F I R S T S A M U E L
CHAP. XXIV.
We have hitherto had Saul seeking an opportunity to destroy David, and,
to his shame, he could never find it. In this chapter David had a fair
opportunity to destroy Saul, and, to his honour, he did not make use of
it; and his sparing Saul's life was as great an instance of God's grace
in him as the preserving of his own life was of God's providence over
him. Observe, I. How maliciously Saul sought David's life, ver. 1, 2.
II. How generously David saved Saul's life (when he had him at an
advantage) and only cut off the skirt of his robe, ver. 3-8. III. How
pathetically he reasoned with Saul, upon this to bring him to a better
temper towards him, ver. 9-15. IV. The good impression this made upon
Saul for the present, ver. 16-22.
David Spares Saul in the Cave. (b. c. 1057.)
1 And it came to pass, when Saul was returned from following the
Philistines, that it was told him, saying, Behold, David is in the
wilderness of Engedi. 2 Then Saul took three thousand chosen men out
of all Israel, and went to seek David and his men upon the rocks of the
wild goats. 3 And he came to the sheepcotes by the way, where was a
cave; and Saul went in to cover his feet: and David and his men
remained in the sides of the cave. 4 And the men of David said unto
him, Behold the day of which the Lord said unto thee, Behold, I will
deliver thine enemy into thine hand, that thou mayest do to him as it
shall seem good unto thee. Then David arose, and cut off the skirt of
Saul's robe privily. 5 And it came to pass afterward, that David's
heart smote him, because he had cut off Saul's skirt. 6 And he said
unto his men, The Lord forbid that I should do this thing unto my
master, the Lord's anointed, to stretch forth mine hand against him,
seeing he is the anointed of the Lord. 7 So David stayed his servants
with these words, and suffered them not to rise against Saul. But Saul
rose up out of the cave, and went on his way. 8 David also arose
afterward, and went out of the cave, and cried after Saul, saying, My
lord the king. And when Saul looked behind him, David stooped with his
face to the earth, and bowed himself.
Here, I. Saul renews his pursuit of David, v. 1, 2. No sooner had he
come home safely from chasing the Philistines, in which it should seem
he had good success, than he enquired after David to do him a mischief,
and resolved to have another thrust at him, as if he had been delivered
to do all these abominations, Jer. vii. 10. By the frequent incursions
of the Philistines, he might have seen how necessary it was to recall
David from his banishment and restore him to his place in the army
again; but so far is he from doing this that now more than ever he is
exasperated against him, and, hearing that he is in the wilderness of
En-gedi, he draws out 3000 choice men, and goes with them at his feet
in pursuit of him upon the rocks of the wild goats, where, one would
think, David should not have been envied a habitation nor Saul desirous
of disturbing him; for what harm could he fear from one who was no
better accommodated? But it is not enough for Saul that David is thus
cooped up; he cannot be easy while he is alive.
II. Providence brings Saul alone into the same cave wherein David and
his men had hidden themselves, v. 3. In those countries there were very
large caves in the sides of the rocks or mountains, partly natural, but
probably much enlarged by art for the sheltering of sheep from the heat
of the sun; hence we read of places where the flocks did rest at noon
(Cant. i. 7), and this cave seems to be spoken of as one of the
sheep-cotes. In the sides of this cave David and his men remained,
perhaps not all his men, the whole 600, but only some few of his
particular friends, the rest being disposed of in similar retirements.
Saul, passing by, turned in himself alone, not in search of David (for,
supposing him to be an aspiring ambitious man, he thought to find him
rather climbing with the wild goats upon the rocks than retiring with
the sheep into a cave), but thither he turned aside to cover his feet,
that is, to sleep awhile, it being a cool and quiet place, and very
refreshing in the heat of the day; probably he ordered his attendants
to march before, reserving only a very few to wait for him at the mouth
of the cave. Some by the covering of the feet understand the easing of
nature, and think that this was Saul's errand into the cave: but the
former interpretation is more probable.
III. David's servants stir him up to kill Saul now that he has so fair
an opportunity to do it, v. 4. They reminded him that this was the day
which he had long looked for, and of which God had spoken to him in
general when he was anointed to the kingdom, which should put a period
to his troubles and open the passage to his advancement. Saul now lay
at his mercy, and it was easy to imagine how little mercy he would find
with Saul and therefore what little reason he had to show mercy to him.
"By all means" (say his servants) "give him the fatal blow now." See
how apt we are to misunderstand, 1. The promises of God. God had
assured David that he would deliver him from Saul, and his men
interpret this as a warrant to destroy Saul. 2. The providences of God.
Because it was now in his power to kill him, they concluded he might
lawfully do it.
IV. David cut off the skirt of his robe, but soon repented that he had
done this: His heart smote him for it (v. 5); though it did Saul no
real hurt, and served David for a proof that it was in his power to
have killed him (v. 11), yet, because it was an affront to Saul's royal
dignity, he wished he had not done it. Note, It is a good thing to have
a heart within us smiting us for sins that seem little; it is a sign
that conscience is awake and tender, and will be the means of
preventing greater sins.
V. He reasons strongly both with himself and with his servants against
doing Saul any hurt. 1. He reasons with himself (v. 6): The Lord forbid
that I should do this thing. Note, Sin is a thing which it becomes us
to startle at, and to resist the temptations to, not only with
resolution, but with a holy indignation. He considered Saul now, not as
his enemy, and the only person that stood in the way of his preferment
(for then he would be induced to hearken to the temptation), but as
God's anointed (that is, the person whom God had appointed to reign as
long as he lived, and who, as such, was under the particular protection
of the divine law), and as his master, to whom he was obliged to be
faithful. Let servants and subjects learn hence to be dutiful and
loyal, whatever hardships are put upon them, 1 Pet. ii. 18. 2. He
reasons with his servants: He suffered them not to rise against Saul,
v. 7. He would not only not do this evil thing himself, but he would
not suffer those about him to do it. Thus did he render good for evil
to him from whom he had received evil for good, and was herein both a
type of Christ, who saved his persecutors, and an example to all
Christians not to be overcome of evil, but to overcome evil with good.
VI. He followed Saul out of the cave, and, though he would not take the
opportunity to slay him, yet he wisely took the opportunity, if
possible, to slay his enmity, by convincing him that he was not such a
man as he took him for. 1. Even in showing his head now he testified
that he had an honourable opinion of Saul. He had too much reason to
believe that, let him say what he would, Saul would immediately be the
death of him as soon as he saw him, and yet he bravely lays aside that
jealousy, and thinks Saul so much a man of sense as to hear his
reasoning when he had so much to say in his own vindication and such
fresh and sensible proofs to give of his own integrity. 2. His
behaviour was very respectful: He stooped with his face to the earth,
and bowed himself, giving honour to whom honour was due, and teaching
us to order ourselves lowly and reverently to all our superiors, even
to those that have been most injurious to us.
David Expostulates with Saul. (b. c. 1057.)
9 And David said to Saul, Wherefore hearest thou men's words, saying,
Behold, David seeketh thy hurt? 10 Behold, this day thine eyes have
seen how that the Lord had delivered thee to day into mine hand in the
cave: and some bade me kill thee: but mine eye spared thee; and I said,
I will not put forth mine hand against my lord; for he is the Lord's
anointed. 11 Moreover, my father, see, yea, see the skirt of thy robe
in my hand: for in that I cut off the skirt of thy robe, and killed
thee not, know thou and see that there is neither evil nor
transgression in mine hand, and I have not sinned against thee; yet
thou huntest my soul to take it. 12 The Lord judge between me and
thee, and the Lord avenge me of thee: but mine hand shall not be upon
thee. 13 As saith the proverb of the ancients, Wickedness proceedeth
from the wicked: but mine hand shall not be upon thee. 14 After whom
is the king of Israel come out? after whom dost thou pursue? after a
dead dog, after a flea. 15 The Lord therefore be judge, and judge
between me and thee, and see, and plead my cause, and deliver me out of
thine hand.
We have here David's warm and pathetic speech to Saul, wherein he
endeavours to convince him that he did him a great deal of wrong in
persecuting him thus and to persuade him therefore to be reconciled.
I. He calls him father (v. 11), for he was not only, as king, the
father of his country, but he was, in particular, his father-in-law.
From a father one may expect compassion and a favourable opinion. For a
prince to seek the ruin of any of his good subjects is as unnatural as
for a father to seek the ruin of his own children.
II. He lays the blame of his rage against him upon his evil
counsellors: Wherefore hearest thou men's words? v. 9. It is a piece of
respect due to crowned heads, if they do amiss, to charge it upon those
about them, who either advised them to it or should have advised them
against it. David had reason enough to think that Saul persecuted him
purely from his own envy and malice, yet he courteously supposes that
others put him on to do it, and made him believe that David was his
enemy and sought his hurt. Satan, the great accuser of the brethren,
has his agents in all places, and particularly in the courts of those
princes that encourage them and give ear to them, who make it their
business to represent the people of God as enemies to Caesar and
hurtful to kings and provinces, that, being thus dressed up in
bear-skins, they may "be baited."
III. He solemnly protests his own innocence, and that he is far from
designing any hurt or mischief to Saul: "There is neither evil nor
transgression in my hand, v. 11. I am not chargeable with any crime,
nor conscious of any guilt, and, had I a window in my breast, thou
mightest through it see the sincerity of my heart in this protestation:
I have not sinned against thee (however I have sinned against God), yet
thou huntest my soul," that is, "my life." Perhaps it was about this
time that David penned the seventh psalm, concerning the affair of Cush
the Benjamite (that is, Saul, as some think), wherein he thus appeals
to God (v. 3-5): If there be iniquity in my hands, then let the enemy
persecute my soul and take it, putting in a parenthesis, with reference
to the story of this chapter, Yea, I have delivered him that without
cause is my enemy.
IV. He produces undeniable evidence to prove the falsehood of the
suggestion upon which Saul's malice against him was grounded. David was
charged with seeking Saul's hurt: "See," says he, "yea, see the skirt
of thy robe, v. 11. Let this be a witness for me, and an
unexceptionable witness it is; had that been true of which I am
accused, I should now have had thy head in my hand and not the skirt of
thy robe, for I could as easily have cut off that as this." To
corroborate this evidence he shows him, 1. That God's providence had
given him opportunity to do it: The lord delivered thee, very
surprisingly, to day into my hand, whence many a one would have
gathered an intimation that it was the will of God he should now give
the determining blow to him whose neck lay so fair for it. When Saul
had but a very small advantage against David he cried out, God has
delivered him into my hand (ch. xxiii. 7), and resolved to make the
best of that advantage; but David did not so. 2. That his counsellors
and those about him had earnestly besought him to do it: Some bade me
kill thee. He had blamed Saul for hearkening to men's words and justly;
"for," says he, "if I had done so, thou wouldest not have been alive
now." 3. That it was upon a good principle that he refused to do it;
not because Saul's attendants were at hand, who, it may be, would have
avenged his death; no, it was not by the fear of them, but by the fear
of God, that he was restrained from it. "He is my lord, and the Lord's
anointed, whom I ought to protect, and to whom I owe faith and
allegiance, and therefore I said, I will not touch a hair of his head."
Such a happy command he had of himself that his nature, in the midst of
the greatest provocation, was not suffered to rebel against his
principles.
V. He declares it to be his fixed resolution never to be his own
avenger: "The Lord avenge me of thee, that is, deliver me out of thy
hand; but, whatever comes of it, my hand shall not be upon thee" (v.
12), and again (v. 13), for saith the proverb of the ancients,
Wickedness proceedeth from the wicked. The wisdom of the ancients is
transmitted to posterity by their proverbial sayings. Many such we
receive by tradition from our fathers; and the counsels of common
persons are very much directed by this, "As the old saying is." Here is
one that was in use in David's time: Wickedness proceedeth from the
wicked, that is, 1. Men's own iniquity will ruin them at last, so some
understand it. Forward furious men will cut their own throats with
their own knives. Give them rope enough, and they will hang themselves.
In this sense it comes in very fitly as a reason why his hand should
not be upon him. 2. Bad men will do bad things; according as men's
principles and dispositions are, so will their actions be. This also
agrees very well with the connexion. If David had been a wicked man, as
he was represented, he would have done this wicked thing; but he durst
not, because of the fear of God. Or thus: Whatever injuries bad men do
us (which we are not to wonder at; he that lies among thorns must
expect to be scratched), yet we must not return them; never render
railing for railing. Though wickedness proceed from the wicked, yet let
it not therefore proceed from us by way of retaliation. Though the dog
bark at the sheep, the sheep does not bark at the dog. See Isa. xxxii.
6-8.
VI. He endeavours to convince Saul that as it was a bad thing, so it
was a mean thing, for him to give chase to such an inconsiderable
person as he was (v. 14): Whom does the king of Israel pursue with all
this care and force? A dead dog; a flea; one flea, so it is in the
Hebrew. It is below so great a king to enter the lists with one that is
so unequal a match for him, one of his own servants, bred a poor
shepherd, now an exile, neither able nor willing to make any
resistance. To conquer him would not be to his honour, to attempt it
was his disparagement. If Saul would consult his own reputation, he
would slight such an enemy (supposing he were really his enemy) and
would think himself in no danger from him. David was so far from
aspiring that he was, in his own account, as a dead dog. Mephibosheth
thus calls himself, 2 Sam. ix. 8. This humble language would have
wrought upon Saul if he had had any spark of generosity in him. Satis
est prostrasse leoni--Enough for the lion that he has laid his victim
low. What credit would it be to Saul to trample upon a dead dog? What
pleasure could it be to him to hunt a flea, a single flea, which (as
some have observed), if it be sought, is not easily found, if it be
found, is not easily caught, and, if it be caught, is a poor prize,
especially for a prince. Aquila non captat muscas--The eagle does not
dart upon flies. David thinks Saul had no more reason to fear him than
to fear a flea-bite.
VII. He once and again appeals to God as the righteous Judge (v. 12 and
v. 15): The Lord judge between me and thee. Note, The justice of God is
the refuge and comfort of oppressed innocence. If men wrong us, God
will right us, at furthest, in the judgment of the great day. With him
David leaves his cause, and so rests satisfied, waiting his time to
appear for him.
Saul Relents at David's Reproof. (b. c. 1057.)
16 And it came to pass, when David had made an end of speaking these
words unto Saul, that Saul said, Is this thy voice, my son David? And
Saul lifted up his voice, and wept. 17 And he said to David, Thou art
more righteous than I: for thou hast rewarded me good, whereas I have
rewarded thee evil. 18 And thou hast shewed this day how that thou
hast dealt well with me: forasmuch as when the Lord had delivered me
into thine hand, thou killedst me not. 19 For if a man find his
enemy, will he let him go well away? wherefore the Lord reward thee
good for that thou hast done unto me this day. 20 And now, behold, I
know well that thou shalt surely be king, and that the kingdom of
Israel shall be established in thine hand. 21 Swear now therefore
unto me by the Lord, that thou wilt not cut off my seed after me, and
that thou wilt not destroy my name out of my father's house. 22 And
David sware unto Saul. And Saul went home; but David and his men gat
them up unto the hold.
Here we have,
I. Saul's penitent reply to David's speech. It was strange that he had
patience to hear him out, considering how outrageous he was against
him, and how cutting David's discourse was. But God restrained him and
his men; and we may suppose Saul struck with amazement at the
singularity of the event, and much more when he found how much he had
lain at David's mercy. His heart must have been harder than a stone if
this had not affected him. 1. He melted into tears, and we will not
suppose them to have been counterfeit but real expressions of his
present concern at the sight of his own iniquity, so plainly proved
upon him. He speaks as one quite overcome with David's kindness: Is
this thy voice, my son David? And, as one that relented at the thought
of his own folly and ingratitude, he lifted up his voice and wept, v.
16. Many mourn for their sins that do not truly repent of them, weep
bitterly for them, and yet continue in love and league with them. 2. He
ingenuously acknowledges David's integrity and his own iniquity (v.
17): Thou art more righteous than I. Now God made good to David that
word on which he had caused him to hope, that he would bring forth his
righteousness as the light, Ps. xxxvii. 6. Those who take care to keep
a good conscience may leave it to God to secure them the credit of it.
This fair confession was enough to prove David innocent (even his enemy
himself being judge), but not enough to prove Saul himself a true
penitent. He should have said, Thou are righteous, but I am wicked; but
the utmost he will own is this: Thou art more righteous than I. Bad men
will commonly go no further than this in their confessions; they will
own they are not so good as some others are; there are those that are
better than they, and more righteous. He now owns himself under a
mistake concerning David (v. 18): "Thou hast shown this day that thou
art so far from seeking my hurt that thou hast dealt well with me." We
are too apt to suspect others to be worse affected towards us then
really they are, and than perhaps they are proved to be; and when,
afterwards, our mistake is discovered, we should be forward to recall
our suspicions, as Saul does here. 3. He prays God to recompense David
for this his generous kindness to him. He owns that David's sparing
him, when he had him in his power, was an uncommon and unparalleled
instance of tenderness to an enemy; no man would have done the like;
and therefore, either because he thought himself not able to give him a
full recompence for so great a favour, or because he found himself not
inclined to give him any recompence at all, he turns him over to God
for his pay: The Lord reward thee good, v. 19. Poor beggars can do no
less than pray for their benefactors, and Saul did no more. 4. He
prophesies his advancement to the throne (v. 20): I know well that thou
shalt surely be king. He knew it before, by the promise Samuel had made
him of it compared with the excellent spirit that appeared in David,
which highly aggravated his sin and folly in persecuting him as he did;
he had as much reason to say concerning David as David concerning him,
How can I put forth my hand against the Lord's anointed? But now he
knew it by the interest he found David had in the people, the special
providence of God in protecting him, and the generous kingly spirit he
had now given a proof of in sparing his enemy. Now he knew it, that is,
now that he was in a good temper he was willing to own that he knew it
and to submit to the conviction of it. Note, Sooner or later, God will
force even those that are of the synagogue of Satan to know and own
those that he has loved, and to worship before their feet; for so is
the promise, Rev. iii. 9. This acknowledgement which Saul made of
David's incontestable title to the crown was a great encouragement to
David himself and a support to his faith and hope. 5. He binds David
with an oath hereafter to show the same tenderness of his seed and of
his name as he had now shown of his person, v. 21. David had more
reason to oblige Saul by an oath that he would not destroy him, yet he
insists not on that (if the laws of justice and honour would not bind
him, an oath would not), but Saul knew David to be a conscientious man,
and would think his interests safe if he could get them secured by his
oath. Saul by his disobedience had ruined his own soul, and never took
care by repentance to prevent that ruin, and yet is very solicitous
that his name might not be destroyed nor his seed cut off. However,
David swore unto him, v. 22. Though he might be tempted, not only in
revenge, but in prudence, to extirpate Saul's family, yet he binds
himself not to do it, knowing that God could and would establish the
kingdom to him and his, without the use of such bloody methods. This
oath he afterwards religiously observed; he supported Mephibosheth, and
executed those as traitors that slew Ishbosheth. The hanging up of
seven of Saul's posterity, to atone for the destruction of the
Gibeonites, was God's appointment, not David's act, and therefore not
the violation of this oath.
II. Their parting in peace. 1. Saul, for the present, desisted from the
persecution. He went home convinced, but not converted; ashamed of his
envy of David, yet retaining in his breast that root of bitterness;
vexed that, when at last he had found David, he could not at that time
find in his heart to destroy him, as he had designed. God has many ways
to tie the hands of persecutors, when he does not turn their hearts. 2.
David continued to shift for his own safety. He knew Saul too well to
trust him, and therefore got him up into the hold. It is dangerous
venturing upon the mercy of a reconciled enemy. We read of those who
believed in Christ, and yet he did not commit himself to them because
he knew all men. Those that like David are innocent as doves must thus
like him be wise as serpents.
__________________________________________________________________
F I R S T S A M U E L
CHAP. XXV.
We have here some intermission of David's troubles by Saul. Providence
favoured him with a breathing time, and yet this chapter gives us
instances of the troubles of David. If one vexation seems to be over,
we must not be secure; a storm may arise from some other point, as here
to David. I. Tidings of the death of Samuel could not but trouble him,
ver. 1. But, II. The abuse he received from Nabal is more largely
recorded in this chapter. 1. The character of Nabal, ver. 2, 3. 2. The
humble request sent to him, ver. 4-9. 3. His churlish answer, ver.
10-12. 4. David's angry resentment of it, ver. 13, 21, 22. 5. Abigail's
prudent care to prevent the mischief it was likely to bring upon her
family, ver. 14-20. 6. Her address to David to pacify him, ver. 23-31.
7. David's favourable reception of her, ver. 32-35. 8. The death of
Nabal, ver. 36-38. 9. Abigail's marriage to David, ver. 39-44.
The Death of Samuel. (b. c. 1057.)
1 And Samuel died; and all the Israelites were gathered together, and
lamented him, and buried him in his house at Ramah. And David arose,
and went down to the wilderness of Paran.
We have here a short account of Samuel's death and burial. 1. Though he
was a great man, and one that was admirably well qualified for public
service, yet he spent the latter end of his days in retirement and
obscurity, not because he was superannuated (for he knew how to preside
in a college of the prophets, ch. xix. 20), but because Israel had
rejected him, for which God thus justly chastised them, and because his
desire was to be quiet and to enjoy himself and his God in the
exercises of devotion now in his advanced years, and in this desire God
graciously indulged him. Let old people be willing to rest themselves,
though it look like burying themselves alive. 2. Though he was a firm
friend to David, for which Saul hated him, as also for dealing plainly
with him, yet he died in peace even in the worst of the days of the
tyranny of Saul, who, he sometimes feared, would kill him, ch. xvi. 2.
Though Saul loved him not, yet he feared him, as Herod did John, and
feared the people, for all knew him to be a prophet. Thus is Saul
restrained from hurting him. 3. All Israel lamented him; and they had
reason, for they had all a loss in him. His personal merits commanded
this honour to be done him at his death. His former services to the
public, when he judged Israel, made this respect to his name and memory
a just debt; it would have been very ungrateful to have withheld it.
The sons of the prophets had lost the founder and president of their
college, and whatever weakened them was a public loss. But that was not
all: Samuel was a constant intercessor for Israel, prayed daily for
them, ch. xii. 23. If he go, they part with the best friend they have.
The loss is the more grievous at this juncture when Saul has grown so
outrageous and David is driven from his country; never more need of
Samuel than now, yet now he is removed. We will hope that the
Israelites lamented Samuel's death the more bitterly because they
remembered against themselves their own sin and folly in rejecting him
and desiring a king. Note, (1.) Those have hard hearts who can bury
their faithful ministers with dry eyes, who are not sensible of the
loss of those who have prayed for them and taught them the way of the
Lord. (2.) When God's providence removes our relations and friends from
us we ought to be humbled for our misconduct towards them while they
were with us. 4. They buried him, not in the school of the prophets at
Naioth, but in his own house (or perhaps in the garden pertaining to
it) at Ramah, where he was born. 5. David, thereupon, went down to the
wilderness of Paran, retiring perhaps to mourn the more solemnly for
the death of Samuel. Or, rather, because now that he had lost so good a
friend, who was (and he hoped would be) a great support to him, he
apprehended his danger to be greater than ever, and therefore withdrew
to a wilderness, out of the limits of the land of Israel; and now it
was that he dwelt in the tents of Kedar, Ps. cxx. 5. In some parts of
this wilderness of Paran Israel wandered when they came out of Egypt.
The place would bring to mind God's care concerning them, and David
might improve that for his own encouragement, now in his
wilderness-state.
David Sends to Nabal. (b. c. 1057.)
2 And there was a man in Maon, whose possessions were in Carmel; and
the man was very great, and he had three thousand sheep, and a thousand
goats: and he was shearing his sheep in Carmel. 3 Now the name of the
man was Nabal; and the name of his wife Abigail: and she was a woman of
good understanding, and of a beautiful countenance: but the man was
churlish and evil in his doings; and he was of the house of Caleb. 4
And David heard in the wilderness that Nabal did shear his sheep. 5
And David sent out ten young men, and David said unto the young men,
Get you up to Carmel, and go to Nabal, and greet him in my name: 6
And thus shall ye say to him that liveth in prosperity, Peace be both
to thee, and peace be to thine house, and peace be unto all that thou
hast. 7 And now I have heard that thou hast shearers: now thy
shepherds which were with us, we hurt them not, neither was there ought
missing unto them, all the while they were in Carmel. 8 Ask thy young
men, and they will shew thee. Wherefore let the young men find favour
in thine eyes: for we come in a good day: give, I pray thee, whatsoever
cometh to thine hand unto thy servants, and to thy son David. 9 And
when David's young men came, they spake to Nabal according to all those
words in the name of David, and ceased. 10 And Nabal answered David's
servants, and said, Who is David? and who is the son of Jesse? there be
many servants now a days that break away every man from his master.
11 Shall I then take my bread, and my water, and my flesh that I have
killed for my shearers, and give it unto men, whom I know not whence
they be?
Here begins the story of Nabal.
I. A short account of him, who and what he was (v. 2, 3), a man we
should never have heard of if there had not happened some communication
between him and David. Observe, 1. His name: Nabal--a fool; so it
signifies. It was a wonder that his parents would give him that name
and an ill omen of what proved to be this character. Yet indeed we all
of us deserve to be so called when we come into the world, for man is
born like the wild ass's colt and foolishness is bound up in our
hearts. 2. His family: He was of the house of Caleb, but was indeed of
another spirit. He inherited Caleb's estate; for Maon and Carmel lay
near Hebron, which was given to Caleb (Josh. xv. 54, 55; xiv. 14), but
he was far from inheriting his virtues. He was a disgrace to his
family, and then it was no honour to him. Degeneranti genus
opprobrium--A Good extraction is a reproach to him who degenerates from
it. The LXX., and some other ancient versions, read it appellatively,
not, He was a Calebite, but He was a dogged man, of a currish
disposition, surly and snappish, and always snarling. He was anthropos
kynikos--a man that was a cynic. 3. His wealth: He was very great, that
is, very rich (for riches make men look great in the eye of the world),
otherwise, to one that takes his measures aright, he really looked very
mean. Riches are common blessings, which God often gives to Nabals, to
whom he gives neither wisdom nor grace. 4. His wife--Abigail, a woman
of great understanding. Her name signifies, the joy of her father; yet
he could not promise himself much joy of her when he married her to
such a husband, enquiring more after his wealth than after his wisdom.
Many a child is thrown away upon a great heap of the dirt of worldly
wealth, married to that, and to nothing else that is desirable. Wisdom
is good with an inheritance, but an inheritance is good for little
without wisdom. Many an Abigail is tied to a Nabal; and if it be so, be
her understanding, like Abigail's, ever so great, it will be little
enough for her exercises. 5. His character. He had no sense either of
honour or honesty; not of honour, for he was churlish, cross, and
ill-humoured; not of honesty, for he was evil in his doings, hard and
oppressive, and a man that cared not what fraud and violence he used in
getting and saving, so he could but get and save. This is the character
given of Nabal by him who knows what every man is.
II. David's humble request to him, that he would send him some victuals
for himself and his men.
1. David, it seems, was in such distress that he would be glad to be
beholden to him, and did in effect come a begging to his door. What
little reason have we to value the wealth of this world when so great a
churl as Nabal abounds and so great a saint as David suffers want! Once
before we had David begging his bread, but then it was of Ahimelech the
high priest, to whom one would not grudge to stoop. But to send a
begging to Nabal was what such a spirit as David had could not admit
without some reluctancy; yet, if Providence bring him to these straits,
he will not say that to beg he is ashamed. Yet see Ps. xxxvii. 25.
2. He chose a good time to send to Nabal, when he had many hands
employed about him in shearing his sheep, for whom he was to make a
plentiful entertainment, so that good cheer was stirring. Had he sent
at another time, Nabal would have pretended he had nothing to spare,
but now he could not have that excuse. It was usual to make feasts at
their sheep-shearings, as appears by Absalom's feast on that occasion
(2 Sam. xiii. 24), for wool was one of the staple commodities of
Canaan.
3. David ordered his men to deliver their message to him with a great
deal of courtesy and respect: "Go to Nabal, and greet him in my name.
Tell him I sent you to present my service to him, and to enquire how he
does and his family," v. 5. He puts words in their mouths (v. 6): Thus
shall you say to him that liveth; our translators add, in prosperity,
as if those live indeed that live as Nabal did, with abundance of the
wealth of this world about them; whereas, in truth, those thatlive in
pleasure are dead while they live, 1 Tim. v. 6. This was, methinks too
high a compliment to pass upon Nabal, to call him the man that liveth.
David knew better things, that in God's favour is life, not in the
world's smiles; and by the rough answer he was well enough served, for
this too smooth address to such a muck-worm. Yet his good wishes were
very commendable. "Peace be to thee, all good both to soul and body.
Peace be to thy house and to all that thou hast." Tell him I am a
hearty well-wisher to his health and prosperity. He bids them call him
his son David (v. 8), intimating that, for his age and estate, David
honoured him as a father, and therefore hoped to receive some fatherly
kindness from him.
4. He pleaded the kindness which Nabal's shepherds had received from
David and his men; and one good turn requires another. He appeals to
Nabal's own servants, and shows that when David's soldiers were
quartered among Nabal's shepherds, (1.) They did not hurt them
themselves, did them no injury, gave them no disturbance, were not a
terror to them, nor took any of the lambs out of the flock. Yet,
considering the character of David's men, men in distress, and debt,
and discontented, and the scarcity of provisions in his camp, it was
not without a great deal of care and good management that they were
kept from plundering. (2.) They protected them from being hurt by
others. David himself does but intimate this, for he would not boast of
his good offices: Neither was there aught missing to them, v. 7. But
Nabal's servants, to whom he appealed, went further (v. 16): They were
a wall unto us, both by night and day. David's soldiers were a guard to
Nabal's shepherds when the bands of the Philistines robbed the
threshing-floors (ch. xxiii. 1) and would have robbed the sheep-folds.
From those plunderers Nabal's flocks were protected by David's care,
and therefore he says, Let us find favour in thy eyes. Those that have
shown kindness may justly expect to receive kindness.
5. He was very modest in his request. Though David was anointed king,
he insisted not upon royal dainties, but, "Give whatsoever comes to thy
hand, and we will be thankful for it." Beggars must not be choosers.
Those that deserved to have been served first will now be glad of what
is left. They plead, We come in a good day, a festival, when not only
the provision is more plentiful, but the heart and hand are usually
more open and free than at other times, when much may be spared and yet
not be missed. David demands not what he wanted as a debt, either by
way of tribute as he was a king, or by way of contribution as he was a
general, but asks it as a boon to a friend, that was his humble
servant. David's servants delivered their message faithfully and very
handsomely, not doubting but to go back well laden with provisions.
III. Nabal's churlish answer to this modest petition, v. 10, 11. One
could not have imagined it possible that any man should be so very rude
and ill-conditioned as Nabal was. David called himself his son, and
asked bread and a fish, but, instead thereof, Nabal gave him a stone
and a scorpion; not only denied him, but abused him. If he had not
thought fit to send him any supplies for fear of Ahimelech's fate, who
paid dearly for his kindness to David; yet he might have given a civil
answer, and made the denial as modest as the request was. But, instead
of that, he falls into a passion, as covetous men are apt to do when
they are asked for any thing, thinking thus to cover one sin with
another, and by abusing the poor to excuse themselves from relieving
them. But God will not thus be mocked. 1. He speaks scornfully of David
as an insignificant man, not worth taking notice of. The Philistines
could say of him, This is David the king of the land, that slew his ten
thousands (ch. xxi. 11), yet Nabal his near neighbour, and one of the
same tribe, affects not to know him, or not to know him to be a man of
any merit or distinction: Who is David? And who is the son of Jesse? He
could not be ignorant how much the country was obliged to David for his
public services, but his narrow soul thinks not of paying any part of
that debt, nor so much as of acknowledging it; he speaks of David as an
inconsiderable man, obscure, and not to be regarded. Think it not
strange if great men and great merits be thus disgraced. 2. He upbraids
him with his present distress, and takes occasion from it to represent
him as a bad man, that was fitter to be set in the stocks for a vagrant
than to have any kindness shown him. How naturally does he speak the
churlish clownish language of those that hate to give alms! There are
many servants now-a-days (as if there had been none such in former
days) that break every man from his master, suggesting that David was
one of them himself ("He might have kept his place with his master
Saul, and then he needed not have sent to me for provisions"), and also
that he entertained and harboured those that were fugitives like
himself. It would make one's blood rise to hear so great and good a man
as David thus vilified and reproached by such a base churl as Nabal.
But the vile person will speak villany, Isa. xxxii. 5-7. If men bring
themselves into straits by their own folly, yet they are to be pitied
and helped, and not trampled upon and starved. But David was reduced to
this distress, not by any fault, no, nor any indiscretion, of his own,
but purely by the good services he had done to his country and the
honours which his God had put upon him; and yet he was represented as a
fugitive and runagate. Let this help us to bear such reproaches and
misrepresentations of us with patience and cheerfulness, and make us
easy under them, that it has often been the lot of the excellent ones
of the earth. Some of the best men that ever the world was blest with
were counted as the off-scouring of all things, 1 Cor. iv. 13. 3. He
insists much upon the property he had in the provisions of his table,
and will by no means admit any body to share in them. "It is my bread
and my flesh, yes, and my water too (though usus communis
aquarum--water is every one's property), and it is prepared for my
shearers," priding himself in it that it was all his own; and who
denied it? Who offered to dispute his title? But this, he thinks, will
justify him in keeping it all to himself, and giving David none; for
may he not do what he will with his own? Whereas we mistake if we think
we are absolute lords of what we have and may do what we please with
it. No, we are but stewards, and must use it as we are directed,
remembering it is not our own, but his that entrusted us with it.
Riches are ta allotria (Luke xvi. 12); they are another's, and we ought
not to talk too much of their being our own.
Abigail Wise Resolution. (b. c. 1057.)
12 So David's young men turned their way, and went again, and came and
told him all those sayings. 13 And David said unto his men, Gird ye
on every man his sword. And they girded on every man his sword; and
David also girded on his sword: and there went up after David about
four hundred men; and two hundred abode by the stuff. 14 But one of
the young men told Abigail, Nabal's wife, saying, Behold, David sent
messengers out of the wilderness to salute our master; and he railed on
them. 15 But the men were very good unto us, and we were not hurt,
neither missed we any thing, as long as we were conversant with them,
when we were in the fields: 16 They were a wall unto us both by night
and day, all the while we were with them keeping the sheep. 17 Now
therefore know and consider what thou wilt do; for evil is determined
against our master, and against all his household: for he is such a son
of Belial, that a man cannot speak to him.
Here is, I. The report made to David of the abuse Nabal had given to
his messengers (v. 12): They turned their way. They showed their
displeasure, as became them to do, by breaking off abruptly from such a
churl, but prudently governed themselves so well as not to render
railing for railing, not to call him as he deserved, much less to take
by force what ought of right to have been given them, but came and told
David that he might do as he thought fit. Christ's servants, when they
are thus abused, must leave it to him to plead his own cause and wait
till he appear in it. The servant showed his lord what affronts he had
received, but did not return them, Luke xiv. 21.
II. David's hasty resolution hereupon. He girded on his sword, and
ordered his men to do so too, to the number of 400, v. 13. And what he
said we are told, v. 21, 22. 1. He repented of the kindness he had done
to Nabal, and looked upon it as thrown away upon him. He said, "surely
in vain have I kept all that this fellow hath in the wilderness. I
thought to oblige him and make him my friend, but I see it is to no
purpose. He has no sense of gratitude, nor is he capable of receiving
the impressions of a good turn, else he could not have used me thus. He
hath requited me evil for good." But, when we are thus requited, we
should not repent of the good we have done, nor be backward to do good
another time. God is kind to the evil and unthankful, and why may not
we? 2. He determined to destroy Nabal and all that belonged to him, v.
22. Here David did not act like himself. His resolution was bloody, to
cut off all the males of Nabal's house, and spare none, man nor
man-child. The ratification of his resolution was passionate: So, and
more also do to God (he was going to say to me, but that would better
become Saul's mouth, ch. xiv. 44, than David's, and therefore he
decently turns it off) to the enemies of David. Is this thy voice, O
David? Can the man after God's own heart speak thus unadvisedly with
his lips? Has he been so long in the school of affliction, where he
should have learned patience, and yet so passionate? Is this he who
used to be dumb and deaf when he was reproached (Ps. xxxviii. 13), who
but the other day spared him who sought his life, and yet now will not
spare any thing that belongs to him who has only put an affront upon
his messengers? He who at other times used to be calm and considerate
is now put into such a heat by a few hard words that nothing will atone
for them but the blood of a whole family. Lord, what is man! What are
the best of men, when God leaves them to themselves, to try them, that
they may know what is in their hearts? From Saul David expected
injuries, and against those he was prepared and stood upon his guard,
and so kept his temper; but from Nabal he expected kindness, and
therefore the affront he gave him was a surprise to him, found him off
his guard, and, by a sudden and unexpected attack, put him for the
present into disorder. What need have we to pray, Lord, lead us not
into temptation!
III. The account given of this matter to Abigail by one of the
servants, who was more considerate than the rest, v. 14. Had this
servant spoken to Nabal, and shown him the danger he had exposed
himself to by his own rudeness, he would have said, "Servants are
now-a-days so saucy, and so apt to prescribe, that there is no enduring
them," and, it may be, would have turned him out of doors. But Abigail,
being a woman of good understanding, took cognizance of the matter,
even from her servant, who, 1. Did David justice in commending him and
his men for their civility to Nabal's shepherds, v. 15, 16. "The men
were very good to us, and, though they were themselves exposed, yet
they protected us and were a wall unto us." Those who do that which is
good shall, one way or other, have the praise of the same. Nabal's own
servant will be a witness for David that he is a man of honour and
conscience, whatever Nabal himself says of him. And, 2. He did Nabal no
wrong in condemning him for his rudeness to David's messengers: He
railed on them (v. 14), he flew upon them (so the word is) with an
intolerable rage; "for," say they, "it is his usual practice, v. 17. He
is such a son of Belial, so very morose and intractable, that a man
cannot speak to him but he flies into a passion immediately." Abigail
knew it too well herself. 3. He did Abigail and the whole family a
kindness in making her sensible what was likely to be the consequence.
He knew David so well that he had reason to think he would highly
resent the affront, and perhaps had had information of David's orders
to his men to march that way; for he is very positive evil is
determined against our master, and all his household, himself among the
rest, would be involved in it. Therefore he desires his mistress to
consider what was to be done for their common safety. They could not
resist the force David would bring down upon them, nor had they time to
send to Saul to protect them; something therefore must be done to
pacify David.
Abigail Meets David. (b. c. 1057.)
18 Then Abigail made haste, and took two hundred loaves, and two
bottles of wine, and five sheep ready dressed, and five measures of
parched corn, and a hundred clusters of raisins, and two hundred cakes
of figs, and laid them on asses. 19 And she said unto her servants,
Go on before me; behold, I come after you. But she told not her husband
Nabal. 20 And it was so, as she rode on the ass, that she came down
by the covert of the hill, and, behold, David and his men came down
against her; and she met them. 21 Now David had said, Surely in vain
have I kept all that this fellow hath in the wilderness, so that
nothing was missed of all that pertained unto him: and he hath requited
me evil for good. 22 So and more also do God unto the enemies of
David, if I leave of all that pertain to him by the morning light any
that pisseth against the wall. 23 And when Abigail saw David, she
hasted, and lighted off the ass, and fell before David on her face, and
bowed herself to the ground, 24 And fell at his feet, and said, Upon
me, my lord, upon me let this iniquity be: and let thine handmaid, I
pray thee, speak in thine audience, and hear the words of thine
handmaid. 25 Let not my lord, I pray thee, regard this man of Belial,
even Nabal: for as his name is, so is he; Nabal is his name, and folly
is with him: but I thine handmaid saw not the young men of my lord,
whom thou didst send. 26 Now therefore, my lord, as the Lord liveth,
and as thy soul liveth, seeing the Lord hath withholden thee from
coming to shed blood, and from avenging thyself with thine own hand,
now let thine enemies, and they that seek evil to my lord, be as Nabal.
27 And now this blessing which thine handmaid hath brought unto my
lord, let it even be given unto the young men that follow my lord. 28
I pray thee, forgive the trespass of thine handmaid: for the Lord will
certainly make my lord a sure house; because my lord fighteth the
battles of the Lord, and evil hath not been found in thee all thy days.
29 Yet a man is risen to pursue thee, and to seek thy soul: but the
soul of my lord shall be bound in the bundle of life with the Lord thy
God; and the souls of thine enemies, them shall he sling out, as out of
the middle of a sling. 30 And it shall come to pass, when the Lord
shall have done to my lord according to all the good that he hath
spoken concerning thee, and shall have appointed thee ruler over
Israel; 31 That this shall be no grief unto thee, nor offence of
heart unto my lord, either that thou hast shed blood causeless, or that
my lord hath avenged himself: but when the Lord shall have dealt well
with my lord, then remember thine handmaid.
We have here an account of Abigail's prudent management for the
preserving of her husband and family from the destruction that was just
coming upon them; and we find that she did her part admirably well and
fully answered her character. The passion of fools often makes those
breaches in a little time which the wise, with all their wisdom, have
much ado to make up again. It is hard to say whether Abigail was more
miserable in such a husband or Nabal happy in such a wife. A virtuous
woman is a crown to her husband, to protect as well as adorn, and will
do him good and not evil. Wisdom in such a case as this was better than
weapons of war. 1. It was her wisdom that what she did she did quickly,
and without delay; she made haste, v. 18. It was no time to trifle or
linger when all was in danger. Those that desire conditions of peace
must send when the enemy is yet a great way off, Luke xiv. 32. 2. It
was her wisdom that what she did she did herself, because, being a
woman of great prudence and very happy address, she knew better how to
manage it than any servant she had. The virtuous woman will herself
look well to the ways of her household, and not devolve this duty
wholly upon others.
Abigail must endeavour to atone for Nabal's faults. Now he had been in
two ways rude to David's messengers, and in them to David: He had
denied them the provisions they asked for, and he had given them very
provoking language. Now,
I. By a most generous present, Abigail atones for his denial of their
request. If Nabal had given them what came next to hand, they would
have gone away thankful; but Abigail prepares the very best the house
afforded and abundance of it (v. 18), according to the usual
entertainments of those times, not only bread and flesh, but raisins
and figs, which were their dried sweet-meats. Nabal grudged them water,
but she took two bottles (casks or rundlets) of wine, loaded her asses
with these provisions, and sent them before; for a gift pacifieth
anger, Prov. xxi. 14. Jacob thus pacified Esau. When the instruments of
the churl are evil, the liberal devises liberal things, and loses
nothing by it; for by liberal things shall he stand, Isa. xxxii. 7, 8.
Abigail not only lawfully, but laudably, disposed of all these goods of
her husband's without his knowledge (even when she had reason to think
that if he had known what she did he would not have consented to it),
because it was not to gratify her own pride or vanity, but for the
necessary defence of him and his family. which otherwise would have
been inevitably ruined. Husbands and wives, for their common good and
benefit, have a joint-interest in their worldly possessions; but if
either waste, or unduly spend in any way, it is a robbing of the other.
II. By a most obliging demeanour, and charming speech, she atones for
the abusive language which Nabal had given them. She met David upon the
march, big with resentment, and meditating the destruction of Nabal (v.
20); but with all possible expressions of complaisance and respect she
humbly begs his favour, and solicits him to pass by the offence. Her
demeanour was very submissive: She bowed herself to the ground before
David (v. 23) and fell at his feet, v. 24. Yielding pacifies great
offences. She put herself into the place and posture of a penitent and
of a petitioner, and was not ashamed to do it, when it was for the good
of her house, in the sight both of her own servants and of David's
soldiers. She humbly begs of David that he will give her the hearing:
Let thy handmaid speak in thy audience. But she needed not thus to
bespeak his attention and patience; what she said was sufficient to
command it, for certainly nothing could be more fine nor more moving.
No topic of argument is left untouched; every thing is well placed and
well expressed, most pertinently and pathetically urged, and improved
to the best advantage, with such a force of natural rhetoric as cannot
easily be paralleled.
1. She speaks to him all along with the deference and respect due to so
great and good a man, calls him My lord, over and over, to expiate her
husband's crime in saying, "Who is David?" She does not upbraid him
with the heat of his passion, though he deserved to be reproved for it;
nor does she tell him how ill it became his character; but endeavours
to soften him and bring him to a better temper, not doubting but that
then his own conscience would upbraid him with it.
2. She takes the blame of the ill-treatment of his messengers upon
herself: "Upon me, my lord, upon me, let this iniquity be, v. 24. If
thou wilt be angry, be angry with me, rather than with my poor husband,
and look upon it as the trespass of thy handmaid," v. 28. Sordid
spirits care not how much others suffer for their faults, while
generous spirits can be content to suffer for the faults of others.
Abigail here discovered the sincerity and strength of her conjugal
affection and concern for her family: whatever Nabal was, he was her
husband.
3. She excuses her husband's fault by imputing it to his natural
weakness and want of understanding (v. 25): "Let not my lord take
notice of his rudeness and ill manners, for it is like him; it is not
the first time that he has behaved so churlishly; he must be borne
with, for it is for want of wit: Nabal is his name" (which signifies a
fool), "and folly is with him. It was owing to his folly, not his
malice. He is simple, but not spiteful. Forgive him, for he knows not
what he does." What she said was too true, and she said it to excuse
his fault and prevent his ruin, else she would not have done well to
give such a bad character as this of her own husband, whom she ought to
make the best of, and not to speak ill of.
4. She pleads her own ignorance of the matter: "I saw not the young
men, else they should have had a better answer, and should not have
gone without their errand," intimating hereby that though her husband
was foolish, and unfit to manage his affairs himself, yet he had so
much wisdom as to be ruled by her and take her advice.
5. She takes it for granted that she has gained her point already,
perhaps perceiving, by David's countenance, that he began to change his
mind (v. 26): Seeing the Lord hath withholden thee. She depends not
upon her own reasonings, but God's grace, to mollify him, and doubts
not but that grace would work powerfully upon him; and then, "Let all
thy enemies be as Nabal, that is, if thou forbear to avenge thyself, no
doubt God will avenge thee on him, as he will on all thy other
enemies." Or it intimates that it was below him to take vengeance on so
weak and impotent an enemy as Nabal was, who, as he would do him no
kindness, so he could do him no hurt, for he needed to wish no more
concerning his enemies than that they might be as unable to resist him
as Nabal was. Perhaps she refers to his sparing Saul, when, but the
other day, he had him at his mercy. "Didst thou forbear to avenge
thyself on that lion that would devour thee, and wilt thou shed the
blood of this dog that can but bark at thee?" The very mentioning of
what he was about to do, to shed blood and to avenge himself, was
enough to work upon such a tender gracious spirit as David had; and it
should seem, by his reply (v. 33), that it affected him.
6. She makes a tender of the present she had brought, but speaks of it
as unworthy of David's acceptance, and therefore desires it may be
given to the young men that followed him (v. 27), and particularly to
those ten that were his messengers to Nabal, and whom he had treated so
rudely.
7. She applauds David for the good services he had done against the
common enemies of his country, the glory of which great achievements,
she hoped, he would not stain by any personal revenge: "My lord
fighteth the battles of the Lord against the Philistines, and therefore
he will leave it to God to fight his battles against those that affront
him, v. 28. Evil has not been found in thee all thy days. Thou never
yet didst wrong to any of thy countrymen (though persecuted as a
traitor), and therefore thou wilt not begin now, nor do a thing which
Saul will improve for the justifying of his malice against thee."
8. She foretels the glorious issue of his present troubles. "It is true
a man pursues thee and seeks thy life" (she names not Saul, out of
respect to his present character as king), "but thou needest not look
with so sharp and jealous an eye upon every one that affronts thee;"
for all these storms that now ruffle thee will be blown over shortly.
She speaks it with assurance, (1.) That God would keep him safe: The
soul of my lord shall be bound in the bundle of life with the Lord thy
God, that is, God shall hold thy soul in life (as the expression is,
Ps. lxvi. 9) as we hold those things which are bundled up or which are
precious to us, Ps. cxvi. 15. Thy soul shall be treasured up in the
treasure of lives (so the Chaldee), under lock and key as our treasure
is. "Thou shalt abide under the special protection of the divine
providence." The bundle of life is with the Lord our God, for in his
hand our breath is, and our times. Those are safe, and may be easy,
that have him for their protector. The Jews understand this not only of
the life that now is, but of that which is to come, even the happiness
of separate souls, and therefore use it commonly as an inscription on
their gravestones. "Here we have laid the body, but trust that the soul
is bound up in the bundle of life, with the Lord our God." There it is
safe, while the dust of the body is scattered. (2.) That God would make
him victorious over his enemies. Their souls he shall sling out, v. 29.
The stone is bound up in the sling, but it is in order to be thrown out
again; so the souls of the godly shall be bundled as corn for the barn,
but the souls of the wicked as tares for the fire. (3.) That God would
settle him in wealth and power: "The Lord will certainly make my lord a
sure house, and no enemy thou hast can hinder it; therefore forgive
this trespass," that is, "show mercy, as thou hopest to find mercy. God
will make thee great, and it is the glory of great men to pass by
offences."
9. She desires him to consider how much more comfortable it would be to
him in the reflection to have forgiven this affront than to have
revenged it, v. 30, 31. She reserves this argument for the last, as a
very powerful one with so good a man, that the less he indulged his
passion the more he consulted his peace and the repose of his own
conscience, which every wise man will be tender of. (1.) She cannot but
think that if he should avenge himself it would afterwards be a grief
and an offence of heart to him, Many have done that in a heat which
they have a thousand times wished undone again. The sweetness of
revenge is soon turned into bitterness. (2.) She is confident that if
he pass by the offence it will afterwards by no grief to him; but, on
the contrary, it would yield him unspeakable satisfaction that his
wisdom and grace had got the better of his passion. Note, When we are
tempted to sin we should consider how it will appear in the reflection.
Let us never do any thing for which our own consciences will afterwards
have occasion to upbraid us, and which we shall look back upon with
regret: My heart shall not reproach me.
10. She recommends herself to his favour: When the Lord shall have
dealt well with my lord, then remember thy handmaid, as one that kept
thee from doing that which would have disgraced thy honour, disquieted
thy conscience, and made a blot in thy history. We have reason to
remember those with respect and gratitude who have been instrumental to
keep us from sin.
David Blesses Abigail. (b. c. 1057.)
32 And David said to Abigail, Blessed be the Lord God of Israel, which
sent thee this day to meet me: 33 And blessed be thy advice, and
blessed be thou, which hast kept me this day from coming to shed blood,
and from avenging myself with mine own hand. 34 For in very deed, as
the Lord God of Israel liveth, which hath kept me back from hurting
thee, except thou hadst hasted and come to meet me, surely there had
not been left unto Nabal by the morning light any that pisseth against
the wall. 35 So David received of her hand that which she had brought
him, and said unto her, Go up in peace to thine house; see, I have
hearkened to thy voice, and have accepted thy person.
As an ear-ring of gold, and an ornament of fine gold, so is a wise
reprover upon an obedient ear, Prov. xxv. 12. Abigail was a wise
reprover of David's passion, and he gave an obedient ear to the
reproof, according to his own principle (Ps. cxli. 5): Let the
righteous smite me, it shall be a kindness. Never was such an
admonition either better given or better taken.
I. David gives God thanks for sending him this happy check to a sinful
way (v. 32): Blessed be the Lord God of Israel, who sent thee this day
to meet me. Note, 1. God is to be acknowledged in all the kindnesses
that our friends do us either for soul or body. Whoever meet us with
counsel, direction, comfort, caution, or seasonable reproof, we must
see God sending them. 2. We ought to be very thankful for those happy
providences which are means of preventing sin.
II. He gives Abigail thanks for interposing so opportunely between him
and the mischief he was about to do: Blessed be thy advice, and blessed
be thou, v. 33. Most people think it enough if they take a reproof
patiently, but we meet with few that will take it thankfully and will
commend those that give it to them and accept it as a favour. Abigail
did not rejoice more that she had been instrumental to save her husband
and family from death than David did that Abigail had been instrumental
to save him and his men from sin.
III. He seems very apprehensive of the great danger he was in, which
magnified the mercy of his deliverance. 1. He speaks of the sin as very
great. He was coming to shed blood, a sin of which when in his right
mind he had a great horror, witness his prayer, Deliver me from
blood-guiltiness. He was coming to avenge himself with his own hand,
and that would be stepping into the throne of God, who has said,
Vengeance is mine; I will repay. The more heinous any sin is the
greater mercy it is to be kept from it. He seems to aggravate the evil
of his design with this, that it would have been an injury to so wise
and good a woman as Abigail: God has kept me back from hurting thee, v.
34. Or perhaps, at the first sight of Abigail, he was conscious of a
thought to do her a mischief for offering to oppose him, and therefore
reckons it a great mercy that God gave him patience to hear her speak.
2. He speaks of the danger of his falling into it as very imminent:
"Except thou hadst hasted, the bloody execution had been done." The
nearer we were to the commission of sin the greater was the mercy of a
seasonable restraint--Almost gone (Ps. lxxiii. 2) and yet upheld.
IV. He dismissed her with an answer of peace, v. 35. He does, in
effect, own himself overcome by her eloquence: "I have hearkened to thy
voice, and will not prosecute the intended revenge, for I have accepted
thy person, am well pleased with thee and what thou hast said." Note,
1. Wise and good men will hear reason, and let that rule them, though
it come from those that are every way their inferiors, and though their
passions are up and their spirits provoked. 2. Oaths cannot, bind us to
that which is sinful. David had solemnly vowed the death of Nabal. He
did evil to make such a vow, but he would have done worse if he had
performed it. 3. A wise and faithful reproof is often better taken, and
speeds better, than we expected, such is the hold God has of men's
consciences. See Prov. xxviii. 23.
David Marries Abigail. (b. c. 1057.)
36 And Abigail came to Nabal; and, behold, he held a feast in his
house, like the feast of a king; and Nabal's heart was merry within
him, for he was very drunken: wherefore she told him nothing, less or
more, until the morning light. 37 But it came to pass in the morning,
when the wine was gone out of Nabal, and his wife had told him these
things, that his heart died within him, and he became as a stone. 38
And it came to pass about ten days after, that the Lord smote Nabal,
that he died. 39 And when David heard that Nabal was dead, he said,
Blessed be the Lord, that hath pleaded the cause of my reproach from
the hand of Nabal, and hath kept his servant from evil: for the Lord
hath returned the wickedness of Nabal upon his own head. And David sent
and communed with Abigail, to take her to him to wife. 40 And when
the servants of David were come to Abigail to Carmel, they spake unto
her, saying, David sent us unto thee, to take thee to him to wife. 41
And she arose, and bowed herself on her face to the earth, and said,
Behold, let thine handmaid be a servant to wash the feet of the
servants of my lord. 42 And Abigail hasted, and arose, and rode upon
an ass, with five damsels of hers that went after her; and she went
after the messengers of David, and became his wife. 43 David also
took Ahinoam of Jezreel; and they were also both of them his wives.
44 But Saul had given Michal his daughter, David's wife, to Phalti the
son of Laish, which was of Gallim.
We are now to attend Nabal's funeral and Abigail's wedding.
I. Nabal's funeral. The apostle speaks of some that were twice dead,
Jude 12. We have hare Nabal thrice dead, though but just now
wonderfully rescued from the sword of David and delivered from so great
a death; for the preservations of wicked men are but reservations for
some further sorer strokes of divine wrath. Here is,
1. Nabal dead drunk, v. 36. Abigail came home, and, it should seem, he
had so many people and so much plenty about him that he neither missed
her nor the provisions she took to David; but she found him in the
midst of his jollity, little thinking how near he was to ruin by one
whom he had foolishly made his enemy. Sinners are often most secure
when they are most in danger and destruction is at the door. Observe,
(1.) How extravagant he was in the entertainment of his company: He
held a feast like the feast of a king, so magnificent and abundant,
though his guests were but his sheep-shearers. This abundance might
have been allowed if he had considered what God gave him his estate
for, not to look great with, but to do good with. It is very common for
those that are most niggardly in any act of piety or charity to be most
profuse in gratifying a vain humour or a base lust. A mite is grudged
to God and his poor; but, to make a fair show in the flesh, gold is
lavished out of the bag. If Nabal had not answered to his name, he
would never have been thus secure and jovial, till he had enquired
whether he was safe from David's resentments; but (as bishop Hall
observes) thus foolish are carnal men, that give themselves over to
their pleasures before they have taken any care to make their peace
with God. (2.) How sottish he was in the indulgence of his own brutish
appetite: He was very drunk, a sign he was Nabal, a fool, that could
not use his plenty without abusing it, could not be pleasant with his
friends without making a beast of himself. There is not a surer sign
that a man has but little wisdom, nor a surer way to ruin the little he
has, than drinking to excess. Nabal, that never thought he could bestow
too little in charity, never thought he could bestow too much in
luxury. Abigail, finding him in this condition (and probably those
about him little better, when the master of the feast set them so bad
an example), had enough to do to set the disordered house to-rights a
little, but told Nabal nothing of what she had done with reference to
David, nothing of his folly in provoking David, of his danger or of his
deliverance, for, being drunk, he was as incapable to hear reason as he
was to speak it. To give good advice to those that are in drink is to
cast pearls before swine; it is better to stay till they are sober.
2. Nabal again dead with melancholy, v. 37. Next morning, when he had
come to himself a little, his wife told him how near to destruction he
had brought himself and his family by his own rudeness, and with what
difficulty she had interposed to prevent it; and, upon this, his heart
died within him and he became as a stone. Some suggest that the expense
of the satisfaction made to David, by the present Abigail brought him,
broke his heart: it seems rather that the apprehension he now had of
the danger he had narrowly escaped put him into a consternation, and
seized his spirits so that he could not recover it. He grew sullen, and
said little, ashamed of his own folly, put out of countenance by his
wife's wisdom. How is he changed! His heart over-night merry with wine,
next morning heavy as a stone; so deceitful are carnal pleasures, so
transient the laughter of the fool. The end of that mirth is heaviness.
Drunkards are sometimes sad when they reflect upon their own folly. Joy
in God makes the heart always light. Abigail could never, by her wise
reasonings, bring Nabal to repentance; but now, by her faithful
reproof, she brings him to despair.
3. Nabal, at last, dead indeed: About ten days after, when he had been
kept so long under this pressure and pain, the Lord smote him that he
died (v. 38), and, it should seem, he never held up his head; it is
just with God (says bishop Hall) that those who live without grace
should die without comfort, nor can we expect better while we go on in
our sins. Here is no lamentation made for Nabal. He departed without
being lamented. Every one wished that the country might never sustain a
greater loss. David, when he heard the news of his death, gave God
thanks for it, v. 39. He blessed God, (1.) That he had kept him from
killing him: Blessed be the lord, who hath kept his servant from evil.
He rejoices that Nabal died a natural death and not by his hand. We
should take all occasions to mention and magnify God's goodness to us
in keeping us from sin. (2.) That he had taken the work into his own
hands, and had vindicated David's honour, and not suffered him to go
unpunished who had been abusive to him; hereby his interest would be
confirmed, and all would stand in awe of him, as one for whom God
fought. (3.) That he had thereby encouraged him and all others to
commit their cause to God, when they are in any way injured, with an
assurance that, in his own time, he will redress their wrongs if they
sit still and leave the matter to him.
II. Abigail's wedding. David was so charmed with the beauty of her
person, and the uncommon prudence of her conduct and address, that, as
soon as was convenient, after he heard she was a widow, he informed her
of his attachment to her (v. 39), not doubting but that she who
approved herself so good a wife to so bad a husband as Nabal would much
more make a good wife to him, and having taken notice of her respect to
him and her confidence of his coming to the throne. 1. He courted by
proxy, his affairs, perhaps, not permitting him to come himself. 2. She
received the address with great modesty and humility (v. 41), reckoning
herself unworthy of the honour, yet having such a respect for him that
she would gladly be one of the poorest servants of his family, to wash
the feet of the other servants. None so fit to be preferred as those
that can thus humble themselves. 3. She agreed to the proposal, went
with his messenger, took a retinue with her agreeable to her quality,
and she became his wife, v. 42. She did not upbraid him with his
present distresses, and ask him how he could maintain her, but valued
him, (1.) Because she knew he was a very good man. (2.) Because she
believed he would, in due time, be a very great man. She married him in
faith, not questioning but that, though now he had not a house of his
own that he durst bring her to, yet God's promise go him would at
length be fulfilled. Thus those who join themselves to Christ must be
willing now to suffer with him, believing that hereafter they shall
reign with him.
Lastly, On this occasion we have some account of David's wives. 1. One
that he had lost before he married Abigail, Michal, Saul's daughter,
his first, and the wife of his youth, to whom he would have been
constant if she would have been so to him, but Saul had given her to
another (v. 44), in token of his displeasure against him and
disclaiming the relation of a father-in-law to him. 2. Another that he
married besides Abigail (v. 43), and, as should seem, before her, for
she is named first, ch. xxvii. 3. David was carried away by the corrupt
custom of those times; but from the beginning it was not so, nor is it
so now that Messias has come, and the times of reformation, Matt. xix.
4, 5. Perhaps Saul's defrauding David of his only rightful wife was the
occasion of his running into this irregularity; for, when the knot of
conjugal affection is once loosed, it is scarcely ever tied fast again.
When David could not keep his first wife he thought that would excuse
him if he did not keep to his second. But we deceive ourselves if we
think to make others' faults a cloak for our own.
__________________________________________________________________
F I R S T S A M U E L
CHAP. XXVI.
David's troubles from Saul here begin again; and the clouds return
after the rain, when one would have hoped the storm had blown over, and
the sky had cleared upon that side; but after Saul had owned his fault
in persecuting David, and acknowledged David's title to the crown, yet
here he revives the persecution, so perfectly lost was he to all sense
of honour and virtue. I. The Ziphites informed him where David was
(ver. 1), and thereupon he marched out with a considerable force in
quest of him, ver. 2, 3. II. David gained intelligence of his motions
(ver. 4), and took a view of his camp, ver. 5. III. He and one of his
men ventured into his camp in the night and found him and all his
guards fast asleep, ver. 6, 7. IV. David, though much urged to it by
his companions, would not take away Saul's life, but only carried off
his spear and his cruse of water, ver. 8-12. V. He produced these as a
further witness for him that he did not design any ill to Saul, and
reasoned with him upon his conduct, ver. 13-20. VI. Saul was hereby
convinced of his error, and once more desisted from persecuting David,
ver. 21-25. The story is much like that which we had (ch. xxiv.). In
both David is delivered out of Saul's hand, and Saul out of David's.
Saul Again Pursues David. (b. c. 1056.)
1 And the Ziphites came unto Saul to Gibeah, saying, Doth not David
hide himself in the hill of Hachilah, which is before Jeshimon? 2
Then Saul arose, and went down to the wilderness of Ziph, having three
thousand chosen men of Israel with him, to seek David in the wilderness
of Ziph. 3 And Saul pitched in the hill of Hachilah, which is before
Jeshimon, by the way. But David abode in the wilderness, and he saw
that Saul came after him into the wilderness. 4 David therefore sent
out spies, and understood that Saul was come in very deed. 5 And
David arose, and came to the place where Saul had pitched: and David
beheld the place where Saul lay, and Abner the son of Ner, the captain
of his host: and Saul lay in the trench, and the people pitched round
about him.
Here, 1. Saul gets information of David's movements and acts
offensively. The Ziphites came to him and told him where David now was,
in the same place where he was when they formerly betrayed him, ch.
xxiii. 19. Perhaps (though it is not mentioned) Saul had given them
intimation, under-hand, that he continued his design against David, and
would be glad of their assistance. If not, they were very officious to
Saul, aware of what would please him, and very malicious against David,
to whom they despaired of ever reconciling themselves, and therefore
they stirred up Saul (who needed no such spur) against him, v. 1. For
aught we know, Saul would have continued in the same good mind that he
was in (ch. xxiv. 17), and would not have given David this fresh
trouble, if the Ziphites had not put him on. See what need we have to
pray to God that, since we have so much of the tinder of corruption in
our own hearts, the sparks of temptation may be kept far from us, lest,
if they come together, we be set on fire of hell. Saul readily caught
at the information, and went down with an army of 3000 men to the place
where David hid himself, v. 2. How soon do unsanctified hearts lose the
good impressions which their convictions have made upon them and return
with the dog to their vomit!
2. David gets information of Saul's movements and acts defensively. He
did not march out to meet and fight him; he sought only his own safety,
not Saul's ruin; therefore he abode in the wilderness (v. 3), putting
thereby a great force upon himself, and curbing the bravery of his own
spirit by a silent retirement, showing more true valour than he could
have done by an irregular resistance. (1.) He had spies who informed
him of Saul's descent, that he had come in very deed (v. 4); for he
would not believe that Saul would deal so basely with him till he had
the utmost evidence of it. (2.) He observed with his own eyes how Saul
was encamped, v. 5. He came towards the place where Saul and his men
had pitched their tents, so near as to be able, undiscovered, to take a
view of their entrenchments, probably in the dusk of the evening.
David Spares Saul's Life. (b. c. 1056.)
6 Then answered David and said to Ahimelech the Hittite, and to Abishai
the son of Zeruiah, brother to Joab, saying, Who will go down with me
to Saul to the camp? And Abishai said, I will go down with thee. 7 So
David and Abishai came to the people by night: and, behold, Saul lay
sleeping within the trench, and his spear stuck in the ground at his
bolster: but Abner and the people lay round about him. 8 Then said
Abishai to David, God hath delivered thine enemy into thine hand this
day: now therefore let me smite him, I pray thee, with the spear even
to the earth at once, and I will not smite him the second time. 9 And
David said to Abishai, Destroy him not: for who can stretch forth his
hand against the Lord's anointed, and be guiltless? 10 David said
furthermore, As the Lord liveth, the Lord shall smite him; or his day
shall come to die; or he shall descend into battle, and perish. 11
The Lord forbid that I should stretch forth mine hand against the
Lord's anointed: but, I pray thee, take thou now the spear that is at
his bolster, and the cruse of water, and let us go. 12 So David took
the spear and the cruse of water from Saul's bolster; and they gat them
away, and no man saw it, nor knew it, neither awaked: for they were all
asleep; because a deep sleep from the Lord was fallen upon them.
Here is, I. David's bold adventure into Saul's camp in the night,
accompanied only by his kinsman Abishai, the son of Zeruiah. He
proposed it to him and to another of his confidants (v. 6), but the
other either declined it as too dangerous an enterprise, or at least
was content that Abishai, who was forward to it, should run the risk of
it rather than himself. Whether David was prompted to do this by his
own courage, or by an extraordinary impression upon his spirits, or by
the oracle, does not appear; but, like Gideon, he ventured through the
guards, with a special assurance of the divine protection.
II. The posture he found the camp in Saul lay sleeping in the trench,
or, as some read it, in his chariot, and in the midst of his carriages,
with his spear stuck in the ground by him, to be ready if his quarters
should by beaten up (v. 7); and all the soldiers, even those that were
appointed to stand sentinel, were fast asleep, v. 12. Thus were their
eyes closed and their hands bound, for a deep sleep from the Lord had
fallen upon them; something extraordinary there was in it that they
should all be asleep together, and so fast asleep that David and
Abishai walked and talked among them, and yet none of them stirred.
Sleep, when God gives it to his beloved, is their rest and refreshment;
but he can, when he pleases, make it to his enemies their imprisonment.
Thus are the stout-hearted spoiled; they have slept their sleep, and
none of the men of might have found their hands, at thy rebuke, O God
of Jacob! Ps. lxxvi. 5, 6. It was a deep sleep from the Lord, who has
the command of the powers of nature, and makes them to serve his
purposes as he pleases. Whom God will disable, or destroy, he binds up
with a spirit of slumber, Rom. xi. 8. How helpless do Saul and all his
forces lie, all, in effect, disarmed and chained! and yet nothing is
done to them; they are only rocked asleep. How easily can God weaken
the strongest, befool the wisest, and baffle the most watchful! Let all
his friends therefore trust him and all his enemies fear him.
III. Abishai's request to David for a commission to dispatch Saul with
the spear that stuck at his bolster, which (now that he lay so fair) he
undertook to do at one blow, v. 8. He would not urge David to kill him
himself, because he had declined doing this before when he had a
similar opportunity; but he begged earnestly that David would give him
leave to do it, pleading that he was his enemy, not only cruel and
implacable, but false and perfidious, whom no reason would rule nor
kindness work upon, and that God had now delivered him into his hand,
and did in effect bid him strike. The last advantage he had of this
kind was indeed but accidental, when Saul happened to be in the cave
with him at the same time. But in this there was something
extraordinary; the deep sleep that had fallen on Saul and all his
guards was manifestly from the Lord, so that it was a special
providence which gave him this opportunity; he ought not therefore to
let it slip.
IV. David's generous refusal to suffer any harm to be done to Saul, and
in it a resolute adherence to his principles of loyalty, v. 9. David
charged Abishai not to destroy him, would not only not do it himself,
but not permit another to do it. And he gave two reasons for it:--1. It
would be a sinful affront to God's ordinance. Saul was the Lord's
anointed, king of Israel by the special appointment and nomination of
the God of Israel, the power that was, and to resist him was to resist
the ordinance of God, Rom. xiii. 2. No man could do it and be
guiltless. The thing he feared was guilt and his concern respected his
innocence more than his safety. 2. It would be a sinful anticipation of
God's providence. God had sufficiently shown him, in Nabal's case,
that, if he left it to him to avenge him, he would do it in due time.
Encouraged therefore by his experience in that instance, he resolves to
wait till God shall think fit to avenge him on Saul, and he will by no
means avenge himself (v. 10): "The Lord shall smite him, as he did
Nabal, with some sudden stroke, or he shall die in battle (as it proved
he did soon after), or, if not, his day shall come to die a natural
death, and I will contentedly wait till then, rather than force my way
to the promised crown by any indirect methods." The temptation indeed
was very strong; but, if he should yield, he would sin against God, and
therefore he will resist the temptation with the utmost resolution (v.
11): "The Lord forbid that I should stretch forth my hand against the
Lord's anointed; no, I will never do it, nor suffer it to be done."
Thus bravely does he prefer his conscience to his interest and trusts
God with the issue.
V. The improvement he made of this opportunity for the further evidence
of his own integrity. He and Abishai carried away the spear and cruse
of water which Saul had by his bed-side (v. 12), and, which was very
strange, none of all the guards were aware of it. If a physician had
given them the strongest opiate or stupifying dose, they could not have
been faster locked up with sleep. Saul's spear which he had by him for
defence, and his cup of water which he had for his refreshment, were
both stolen from him while he slept. Thus do we lose our strength and
our comfort when we are careless, and secure, and off our watch.
David Expostulates with Saul. (b. c. 1056.)
13 Then David went over to the other side, and stood on the top of a
hill afar off; a great space being between them: 14 And David cried
to the people, and to Abner the son of Ner, saying, Answerest thou not,
Abner? Then Abner answered and said, Who art thou that criest to the
king? 15 And David said to Abner, Art not thou a valiant man? and who
is like to thee in Israel? wherefore then hast thou not kept thy lord
the king? for there came one of the people in to destroy the king thy
lord. 16 This thing is not good that thou hast done. As the Lord
liveth, ye are worthy to die, because ye have not kept your master, the
Lord's anointed. And now see where the king's spear is, and the cruse
of water that was at his bolster. 17 And Saul knew David's voice, and
said, Is this thy voice, my son David? And David said, It is my voice,
my lord, O king. 18 And he said, Wherefore doth my lord thus pursue
after his servant? for what have I done? or what evil is in mine hand?
19 Now therefore, I pray thee, let my lord the king hear the words of
his servant. If the Lord have stirred thee up against me, let him
accept an offering: but if they be the children of men, cursed be they
before the Lord; for they have driven me out this day from abiding in
the inheritance of the Lord, saying, Go, serve other gods. 20 Now
therefore, let not my blood fall to the earth before the face of the
Lord: for the king of Israel is come out to seek a flea, as when one
doth hunt a partridge in the mountains.
David having got safely from Saul's camp himself, and having brought
with him proofs sufficient that he had been there, posts himself
conveniently, so that they might hear him and yet not reach him (v.
13), and then begins to reason with them upon what had passed.
I. He reasons ironically with Abner, and keenly banters him. David knew
well that it was from the mighty power of God that Abner and the rest
of the guards were cast into so deep a sleep, and that God's immediate
hand was in it; but he reproaches Abner as unworthy to be captain of
the lifeguards, since he could sleep when the king his master lay so
much exposed. By this it appears that the hand of God locked them up in
this deep sleep that, as soon as ever David had got out of danger, a
very little thing awakened them, even David's voice at a great distance
roused them, v. 14. Abner got up (we may suppose it early in a summer's
morning) and enquired who called, and disturbed the king's repose. "It
is I," says David, and then he upbraids him with his sleeping when he
should have been upon his guard. Perhaps Abner, looking upon David as a
despicable enemy and one that there was no danger from, had neglected
to set a watch; however, he himself ought to have been more wakeful.
David, to put him into confusion, told him, 1. That he had lost his
honour (v. 15): "Art not thou a man? (so the word is), a man in office,
that art bound, by the duty of thy place, to inspect the soldiery? Art
not thou in reputation for a valiant man? So thou wouldst be esteemed,
a man of such courage and conduct that there is none like thee; but now
thou art shamed for ever. Thou a general! Thou, a sluggard!" 2. That he
deserved to lose his head (v. 16): "You are all worthy to die, by
martial law, for being off your guard, when you had the king himself
asleep in the midst of you. Ecce signum--Behold this token. See where
the king's spear is, in the hand of him whom the king himself is
pleased to count his enemy. Those that took away this might as easily
and safely have taken away his life. Now see who are the king's best
friends, you that neglected him and left him exposed or I that
protected him when he was exposed. You pursue me as worthy to die, and
irritate Saul against me; but who is worthy to die now?" Note,
Sometimes those that unjustly condemn others are justly left to fall
into condemnation themselves.
II. He reasons seriously and affectionately with Saul. By this time he
was so well awake as to hear what was said, and to discern who said it
(v. 17): Is this thy voice, my son David? In the same manner he had
expressed his relentings, ch. xxiv. 16. He had given his wife to
another and yet calls him son, thirsted after his blood and yet is glad
to hear his voice. Those are bad indeed that have never any convictions
of good, nor ever sincerely utter good expressions. And now David has
as fair an opportunity of reaching Saul's conscience as he had just now
of taking away his life. This he lays hold on, though not of that, and
enters into a close argument with him, concerning the trouble he still
continued to give him, endeavouring to persuade him to let fall the
prosecution and be reconciled.
1. He complains of the very melancholy condition he was brought into by
the enmity of Saul against him. Two things he laments:--(1.) That he
was driven from his master and from his business: "My lord pursues
after his servant, v. 18. How gladly would I serve thee as formerly if
my service might be accepted! but, instead of being owned as a servant,
I am pursued as a rebel, and my lord is my enemy, and he whom I would
follow with respect compels me to flee from him." (2.) That he was
driven from his God and from his religion; and this was a much greater
grievance than the former (v. 19): "They have driven me out from the
inheritance of the Lord, have made Canaan too hot for me, at least the
inhabited parts of it, have forced me into the deserts and mountains,
and will, ere long, oblige me entirely to quit the country." And that
which troubled him was not so much that he was driven out from his own
inheritance as that he was driven out from the inheritance of the Lord,
the holy land. It should be more comfortable to us to think of God's
title to our estates and his interest in them than of our own, and that
with them we may honour him than that with them we may maintain
ourselves. Nor was it so much his trouble that he was constrained to
live among strangers as that he was constrained to live among the
worshippers of strange gods and was thereby thrust into temptation to
join with them in their idolatrous worship. His enemies did, in effect,
send him to go and serve other gods, and perhaps he had heard that some
of them had spoken to that purport of him. Those that forbid our
attendance on God's ordinances do what in them lies to estrange us from
God and to make us heathens. If David had not been a man of
extraordinary grace, and firmness to his religion, the ill usage he met
with from his own prince and people, who were Israelites and
worshippers of the true God, would have prejudiced him against the
religion they professed and have driven him to communicate with
idolaters. "If these be Israelites," he might have said, "let me live
and die with Philistines;" and no thanks to them that their conduct had
not that effect. We are to reckon that the greatest injury that can be
done us which exposes us to sin. Of those who thus led David into
temptation he here says, Cursed be they before the Lord. Those fall
under a curse that thrust out those whom God receives, and send those
to the devil who are dear to God.
2. He insists upon his own innocency: What have I done or what evil is
in my hand? v. 18. He had the testimony of his conscience for him that
he had never done nor ever designed any mischief to the person, honour,
or government, of his prince, nor to any of the interests of his
country. He had lately had Saul's own testimony concerning him (ch.
xxiv. 17): Thou art more righteous than I. It was very unreasonable and
wicked for Saul to pursue him as a criminal, when he could not charge
him with any crime.
3. He endeavours to convince Saul that his pursuit of him is not only
wrong, but mean, and much below him: "The king of Israel, whose dignity
is great, and who has so much other work to do, has come out to seek a
flea, as when one doth hunt a partridge in the mountains," v. 20--a
poor game for the king of Israel to pursue. He compares himself to a
partridge, a very innocent harmless bird, which, when attempts are made
upon its life, flies if it can, but makes no resistance. And would Saul
bring the flower of his army into the field only to hunt one poor
partridge? What a disparagement was this to his honour! What a stain
would it be on his memory to trample upon so weak and patient as well
as so innocent an enemy! James v. 6, You have killed the just, and he
doth not resist you.
4. He desires that the core of the controversy may be searched into and
some proper method taken to bring it to an end, v. 19. Saul himself
could not say that justice put him on thus to persecute David, or that
he was obliged to do it for the public safety. David was not willing to
say (though it was very true) that Saul's own envy and malice put him
on to do it; and therefore he concludes it must be attributed either to
the righteous judgment of God or to the unrighteous designs of evil
men. Now, (1.) "If the Lord have stirred thee up against me, either in
displeasure to me (taking this way to punish me for my sins against
him, though, as to thee, I am guiltless) or in displeasure to thee, if
it be the effect of that evil spirit from the Lord which troubles thee,
let him accept an offering from us both--let us join in making our
peace with God, reconciling ourselves to him, which may be done, by
sacrifice; and then I hope the sin will be pardoned, whatever it is,
and the trouble, which is so great a vexation both to thee and me, will
come to an end." See the right method of peace-making; let us first
make God our friend by Christ the great Sacrifice, and then all other
enmities shall be slain, Eph. ii. 16; Prov. xvi. 7. But, (2.) "If thou
art incited to it by wicked men, that incense thee against me, cursed
be they before the Lord," that is, they are very wicked people, and it
is fit that they should be abandoned as such, and excluded from the
king's court and councils. He decently lays the blame upon the evil
counsellors who advised the king to that which was dishonourable and
dishonest, and insists upon it that they be removed from about him and
forbidden his presence, as men cursed before the Lord, and then he
hoped he should gain his petition, which is (v. 20), "Let not my blood
fall to the earth, as thou threatenest, for it is before the face of
the Lord, who will take cognizance of the wrong and avenge it." Thus
pathetically does David plead with Saul for his life, and, in order to
that, for his favourable opinion of him.
Saul Relents. (b. c. 1056.)
21 Then said Saul, I have sinned: return, my son David: for I will no
more do thee harm, because my soul was precious in thine eyes this day:
behold, I have played the fool, and have erred exceedingly. 22 And
David answered and said, Behold the king's spear! and let one of the
young men come over and fetch it. 23 The Lord render to every man his
righteousness and his faithfulness: for the Lord delivered thee into my
hand to day, but I would not stretch forth mine hand against the Lord's
anointed. 24 And, behold, as thy life was much set by this day in
mine eyes, so let my life be much set by in the eyes of the Lord, and
let him deliver me out of all tribulation. 25 Then Saul said to
David, Blessed be thou, my son David: thou shalt both do great things,
and also shalt still prevail. So David went on his way, and Saul
returned to his place.
Here is, I. Saul's penitent confession of his fault and folly in
persecuting David and his promise to do so no more. This second
instance of David's respect to him wrought more upon him than the
former, and extorted from him better acknowledgements, v. 21. 1. He
owns himself melted and quite overcome by David's kindness to him: "My
soul was precious in thy eyes this day, which, I thought, had been
odious!" 2. He acknowledges he has done very wrong to persecute him,
that he has therein acted against God's law (I have sinned), and
against his own interest (I have played the fool), in pursuing him as
an enemy who would have been one of his best friends, if he could but
have thought so. "Herein (says he) I have erred exceedingly, and
wronged both thee and myself." Note, Those that sin play the fool and
err exceedingly, those especially that hate and persecute God's people,
Job xix. 28. 3. He invites him to court again: Return, my son David.
Those that have understanding will see it to be their interest to have
those about them that behave themselves wisely, as David did, and have
God with them. 4. He promises him that he will not persecute him as he
has done, but protect him: I will no more do thee harm. We have reason
to think, according to the mind he was now in, that he meant as he
said, and yet neither his confession nor his promise of amendment came
from a principle of true repentance.
II. David's improvement of Saul's convictions and confessions and the
evidence he had to produce of his own sincerity. He desired that one of
the footmen might fetch the spear (v. 22), and then (v. 23), 1. He
appeals to God as judge of the controversy: The Lord render to every
man his righteousness. David, by faith, is sure that he will do it
because he infallibly knows the true characters of all persons and
actions and is inflexibly just to render to every man according to his
work, and, by prayer, he desires he would do it. Herein he does, in
effect, pray against Saul, who had dealt unrighteously and unfaithfully
with him (Give them according to their deeds, Ps. xxviii. 4); but he
principally intends it as a prayer for himself, that God would protect
him in his righteousness and faithfulness, and also reward him, since
Saul so ill requited him. 2. He reminds Saul again of the proof he had
now given of his respect to him from a principle of loyalty: I would
not stretch forth my hand against the Lord's anointed, intimating to
Saul that the anointing oil was his protection, for which he was
indebted to the Lord and ought to express his gratitude to him (had he
been a common person David would not have been so tender of him),
perhaps with this further implication, that Saul knew, or had reason to
think, David was the Lord's anointed too, and therefore, by the same
rule, Saul ought to be as tender of David's life as David had been of
his. 3. Not relying much upon Saul's promises, he puts himself under
God's protection and begs his favour (v. 24): "Let my life be much set
by in the eyes of the Lord, how light soever thou makest of it." Thus,
for his kindness to Saul, he takes God to be his paymaster, which those
may with a holy confidence do that do well and suffer for it.
III. Saul's prediction of David's advancement. He commends him (v. 25):
Blessed be thou, my son David. So strong was the conviction Saul was
now under of David's honesty that he was not ashamed to condemn himself
and applaud David, even in the hearing of his own soldiers, who could
not but blush to think that they had come out so furiously against a
man whom their master, when he meets him, caresses thus. He foretels
his victories, and his elevation at last: Thou shalt do great things.
Note, Those who make conscience of doing that which is truly good may
come, by the divine assistance, to do that which is truly great. He
adds, "Thou shalt also still prevail, more and more," he means against
himself, but is loth to speak that out. The princely qualities which
appeared in David--his generosity in sparing Saul, his military
authority in reprimanding Abner for sleeping, his care of the public
good, and the signal tokens of God's presence with him--convinced Saul
that he would certainly be advanced to the throne at last, according to
the prophecies concerning him.
Lastly, A palliative cure being thus made of the wound, they parted
friends. Saul returned to Gibeah re infecta--without accomplishing his
design, and ashamed of the expedition he had made; but David could not
take his word so far as to return with him. Those that have once been
false are not easily trusted another time. Therefore David went on his
way. And, after this parting, it does not appear that ever Saul and
David saw one another again.
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F I R S T S A M U E L
CHAP. XXVII.
David was a man after God's own heart, and yet he had his faults, which
are recorded, not for our imitation, but for our admonition; witness
the story of this chapter, in which, though, I. We find, to his praise,
that he prudently took care of his own safety and his family's (ver.
2-4) and valiantly fought Israel's battles against the Canaanites (ver.
8-9), yet, II. We find, to his dishonour, 1. That he began to despair
of his deliverance, ver. 1. 2. That he deserted his own country, and
went to dwell in the land of the Philistines, ver. 1, 5-7. 3. That he
imposed upon Achish with an equivocation, if not a lie, concerning his
expedition, ver. 10-12.
David Returns to Gath. (b. c. 1055.)
1 And David said in his heart, I shall now perish one day by the hand
of Saul: there is nothing better for me than that I should speedily
escape into the land of the Philistines; and Saul shall despair of me,
to seek me any more in any coast of Israel: so shall I escape out of
his hand. 2 And David arose, and he passed over with the six hundred
men that were with him unto Achish, the son of Maoch, king of Gath. 3
And David dwelt with Achish at Gath, he and his men, every man with his
household, even David with his two wives, Ahinoam the Jezreelitess, and
Abigail the Carmelitess, Nabal's wife. 4 And it was told Saul that
David was fled to Gath: and he sought no more again for him. 5 And
David said unto Achish, If I have now found grace in thine eyes, let
them give me a place in some town in the country, that I may dwell
there: for why should thy servant dwell in the royal city with thee?
6 Then Achish gave him Ziklag that day: wherefore Ziklag pertaineth
unto the kings of Judah unto this day. 7 And the time that David
dwelt in the country of the Philistines was a full year and four
months.
Here is, I. The prevalency of David's fear, which was the effect of the
weakness of his faith (v. 1): He said to his heart (so it may be read),
in his communings with it concerning his present condition, I shall now
perish one day by the hand of Saul. He represented to himself the
restless rage and malice of Saul (who could not be wrought into a
reconciliation) and the treachery of his own countrymen, witness that
of the Ziphites, once and again; he looked upon his own forces, and
observed how few they were, and that no recruits had come in to him for
a great while, nor could he perceive that he got any ground; and hence,
in a melancholy mood, he draws this dark conclusion: I shall one day
perish by the hand of Saul. But, O thou of little faith! wherefore dost
thou doubt? Was he not anointed to be king? Did not that imply an
assurance that he should be preserved to the kingdom? Though he had no
reason to trust Saul's promises, had he not all the reason in the world
to trust the promises of God? His experience of the particular care
Providence took of him ought to have encouraged him. He that has
delivered does and will. But unbelief is a sin that easily besets even
good men. When without are fightings, within are fears, and it is a
hard matter to get over them. Lord, increase our faith!
II. The resolution he came to hereupon. Now that Saul had, for this
time, returned to his place, he determined to take this opportunity of
retiring into the Philistines' country. Consulting his own heart only,
and not the ephod or the prophet, he concludes, There is nothing better
for me than that I should speedily escape into the land of the
Philistines. Long trials are in danger of tiring the faith and patience
even of very good men. Now, 1. Saul was an enemy to himself and his
kingdom in driving David to this extremity. He weakened his own
interest when he expelled from his service, and forced into the service
of his enemies, so great a general as David was, and so brave a
regiment as he had the command of. 2. David was no friend to himself in
taking this course. God had appointed him to set up his standard in the
land of Judah, ch. xxii. 5. There God had wonderfully preserved him,
and employed him sometimes for the good of his country; why then should
he think of deserting his post? How could he expect the protection of
the God of Israel if he went out of the borders of the land of Israel?
Could he expect to be safe among the Philistines, out of whose hands he
had lately escaped so narrowly by feigning himself mad? Would he
receive obligations from those now whom he knew he must not return
kindness to when he should come to be king, but be under an obligation
to make war upon? Hereby he would gratify his enemies, who bade him go
and serve other gods that they might have wherewith to reproach him,
and very much weaken the hands of his friends, who would not have
wherewith to answer that reproach. See what need we have to pray, Lord,
lead us not into temptation.
III. The kind reception he had at Gath. Achish bade him welcome, partly
out of generosity, being proud of entertaining so brave a man, partly
out of policy, hoping to engage him for ever to his service, and that
his example would invite many more to desert and come over to him. No
doubt he gave David a solemn promise of protection, which he could rely
upon when he could not trust Saul's promises. We may blush to think
that the word of a Philistine should go further than the word of an
Israelite, who, if an Israelite indeed, would be without guile, and
that the city of Gath should be a place of refuge for a good man when
the cities of Israel refuse him a safe abode. David, 1. Brought his men
with him (v. 2) that they might guard him, and might themselves be safe
where he was, and to recommend himself the more to Achish, who hoped to
have service out of him. 2. He brought his family with him, his wives
and his household, so did all his men, v. 2, 3. Masters of families
ought to take care of those that are committed to them, to protect and
provide for those of their own house, and to dwell with them as men of
knowledge.
IV. Saul's desisting from the further prosecution of him (v. 4): He
sought no more again for him; this intimates that notwithstanding the
professions of repentance he had lately made, if he had had David in
his reach, he would have aimed another blow. But, because he dares not
come where he is, he resolves to let him alone. Thus many seem to leave
their sins, but really their sins leave them; they would persist in
them if they could. Saul sought no more for him, contenting himself
with his banishment, since he could not have his blood, and hoping, it
may be (as he had done, ch. xviii. 25), that he would, some time or
other, fall by the hand of the Philistines; and, though he would rather
have the pleasure of destroying him himself, yet, if they do it, he
will be satisfied, so that it be done effectually.
V. David's removal from Gath to Ziklag.
1. David's request for leave to remove was prudent and very modest, v.
5. (1.) It was really prudent. David knew what it was to be envied in
the court of Saul, and had much more reason to fear in the court of
Achish, and therefore declines preferment there, and wishes for a
settlement in the country, where he might be private, more within
himself, and less in other people's way. In a town of his own he might
have the more free exercise of his religion, and keep his men better to
it, and not have his righteous soul vexed, as it was at Gath, with the
idolatries of the Philistines. (2.) As it was presented to Achish it
was very modest. He does not prescribe to him what place he should
assign him, only begs it may be in some town in the country, where he
pleased (beggars must not be choosers); but he gives this for a reason,
"Why should thy servant dwell in the royal city, to crowd thee, and
disoblige those about thee?" Note, Those that would stand fast must not
covet to stand high; and humble souls aim not to dwell in royal cities.
2. The grant which Achish made to him, upon that request, was very
generous and kind (v. 6, 7): Achish gave him Ziklag. Hereby, (1.)
Israel recovered their ancient right; for Ziklag was in the lot of the
tribe of Judah (Josh. xv. 31), and afterwards, out of that lot, was
assigned, with some other cities, to Simeon, Josh. xix. 5. But either
it was never subdued, or the Philistines had, in some struggle with
Israel, made themselves masters of it. Perhaps they had got it
unjustly, and Achish, being a man of sense and honour, took this
occasion to restore it. The righteous God judgeth righteously. (2.)
David gained a commodious settlement, not only at a distance from Gath,
but bordering upon Israel, where he might keep up a correspondence with
his own countrymen, and whither they might resort to him at the
revolution that was now approaching. Though we do not find that he
augmented his forces at all while Saul lived (for, ch. xxx. 10, he had
but his six hundred men), yet, immediately after Saul's death, that was
the rendezvous of his friends. Nay, it should seem, while he kept
himself close because of Saul, multitudes resorted to him, at least to
assure him of their sincere intentions, 1 Chron. xii. 1-22. And this
further advantage David gained, that Ziklag was annexed to the crown,
at least the royalty of it pertained to the kings of Judah, ever after,
v. 6. Note, There is nothing lost by humility and modesty, and a
willingness to retire. Real advantages follow those that flee from
imaginary honours. Here David continued for some days, even four
months, as it may very well be read (v. 7), or some days above four
months: the LXX. reads it, some months; so long he waited for the set
time of his accession to the throne; for he that believeth shall not
make haste.
David Smites the Amalekites. (b. c. 1055.)
8 And David and his men went up, and invaded the Geshurites, and the
Gezrites, and the Amalekites: for those nations were of old the
inhabitants of the land, as thou goest to Shur, even unto the land of
Egypt. 9 And David smote the land, and left neither man nor woman
alive, and took away the sheep, and the oxen, and the asses, and the
camels, and the apparel, and returned, and came to Achish. 10 And
Achish said, Whither have ye made a road to day? And David said,
Against the south of Judah, and against the south of the Jerahmeelites,
and against the south of the Kenites. 11 And David saved neither man
nor woman alive, to bring tidings to Gath, saying, Lest they should
tell on us, saying, So did David, and so will be his manner all the
while he dwelleth in the country of the Philistines. 12 And Achish
believed David, saying, He hath made his people Israel utterly to abhor
him; therefore he shall be my servant for ever.
Here is an account of David's actions while he was in the land of the
Philistines, a fierce attack he made upon some remains of the devoted
nations, his success in it, and the representation he gave of it to
Achish. 1. We may acquit him of injustice and cruelty in this action
because those people whom he cut off were such as heaven had long since
doomed to destruction, and he that did it was one whom heaven had
ordained to dominion; so that the thing was very fit to be done, and he
was very fit to do it. It was not for him that was anointed to fight
the Lord's battles to sit still in sloth, however he might think fit,
in modesty, to retire. He desired to be safe from Saul only that he
might expose himself for Israel. He avenged an old quarrel that God had
with these nations, and at the same time fetched in provisions for
himself and his army, for by their swords they must live. The
Amalekites were to be all cut off. Probably the Geshurites and Gezrites
were branches of Amalek. Saul was rejected for sparing them, David
makes up the deficiency of his obedience before he succeeds him. He
smote them, and left none alive, v. 8, 9. The service paid itself, for
they carried off abundance of spoil, which served for the subsistence
of David's forces. 2. Yet we cannot acquit him of dissimulation with
Achish in the account he gave him of this expedition. (1.) David, it
seems, was not willing that he should know the truth, and therefore
spared none to carry tidings to Gath (v. 11), not because he was
ashamed of what he had done as a bad thing, but because he was afraid,
if the Philistines knew it, they would be apprehensive of danger to
themselves or their allies by harbouring him among them and would expel
him from their coasts. It would be easy to conclude, If so he did, so
will be his manner, and therefore he industriously conceals it from
them, which, it seems, he could do by putting them all to the sword,
for none of their neighbours would inform against him, nor perhaps
would soon come to the knowledge of what was done, intelligence not
being so readily communicated then as now. (2.) He hid it from Achish
with an equivocation not at all becoming his character. Being asked
which way he had made his sally, he answered, Against the south of
Judah, v. 13. It was true he had invaded those countries that lay south
of Judah, but he made Achish believe he had invaded those that lay
south in Judah, the Ziphites for example, that had once and again
betrayed him; so Achish understood him, and thence inferred that he had
made his people Israel to abhor him, and so riveted himself in the
interest of Achish. The fidelity of Achish to him, his good opinion of
him, and the confidence he put in him, aggravate his sin in deceiving
him thus, which, with some other such instances, David seems penitently
to reflect upon when he prays, Remove from me the way of lying.
__________________________________________________________________
F I R S T S A M U E L
CHAP. XXVIII.
Preparations are herein making for that war which will put an end to
the life and reign of Saul, and so make way for David to the throne. In
this war, I. The Philistines are the aggressors and Achish their king
makes David his confidant, ver. 1, 2. II. The Israelites prepare to
receive them, and Saul their king makes the devil his privy-counsellor,
and thereby fills the measure of his iniquity. Observe, 1. The
despairing condition which Saul was in, ver. 3-6. 2. The application he
made to a witch, to bring him up Samuel, ver. 7-14. 3. His discourse
with the apparition, ver. 15-19. The damp it struck upon him, ver.
20-25.
The Philistines Make War on Israel. (b. c. 1055.)
1 And it came to pass in those days, that the Philistines gathered
their armies together for warfare, to fight with Israel. And Achish
said unto David, Know thou assuredly, that thou shalt go out with me to
battle, thou and thy men. 2 And David said to Achish, Surely thou
shalt know what thy servant can do. And Achish said to David, Therefore
will I make thee keeper of mine head for ever. 3 Now Samuel was dead,
and all Israel had lamented him, and buried him in Ramah, even in his
own city. And Saul had put away those that had familiar spirits, and
the wizards, out of the land. 4 And the Philistines gathered
themselves together, and came and pitched in Shunem: and Saul gathered
all Israel together, and they pitched in Gilboa. 5 And when Saul saw
the host of the Philistines, he was afraid, and his heart greatly
trembled. 6 And when Saul enquired of the Lord, the Lord answered him
not, neither by dreams, nor by Urim, nor by prophets.
Here is, I. The design of the Philistines against Israel. They resolved
to fight them, v. 1. If the Israelites had not forsaken God, there
would have been no Philistines remaining to molest them; if Saul had
not forsaken him, they would by this time have been put out of all
danger by them. The Philistines took an opportunity to make this
attempt when they had David among them, whom they feared more than Saul
and all his forces.
II. The expectation Achish had of assistance from David in this war,
and the encouragement David gave him to expect it: "Thou shalt go with
me to battle," says Achish. "If I protect thee, I may demand service
from thee;" and he will think himself happy if he may have such a man
as David on his side, who prospered whithersoever he went. David gave
him an ambiguous answer: "We will see what will be done; it will be
time enough to talk of that hereafter; but surely thou shalt know what
thy servant can do" (v. 2), that is, "I will consider in what post I
may be best able to serve thee, if thou wilt but give me leave to
choose it." Thus he keeps himself free from a promise to serve him and
yet keeps up his expectation of it; for Achish took it in no other
sense than as an engagement to assist him, and promised him, thereupon,
that he would make him captain of the guards, protector, or
prime-minister of state.
III. The drawing of the armies, on both sides, into the field (v. 4):
The Philistines pitched in Shunem, which was in the tribe of Issachar,
a great way north from their country. The land of Israel, it seems, was
ill-guarded, when the Philistines could march their army into the very
heart of the country. Saul, while he pursued David, left his people
naked and exposed. On some of the adjacent mountains of Gilboa Saul
mustered his forces, and prepared to engage the Philistines, which he
had little heart to do now that the Spirit of the Lord had departed
from him.
IV. The terror Saul was in, and the loss he was at, upon this occasion:
He saw the host of the Philistines, and by his own view of them, and
the intelligence his spies brought him, he perceived they were more
numerous, better armed, and in better heart, than his own were, which
made him afraid, so that his heart greatly trembled, v. 5. Had he kept
close to God, he needed not have been afraid at the sight of an army of
Philistines; but now that he had provoked God to forsake him his
interest failed, his armies dwindled and looked mean, and, which was
worse, his spirits failed him, his heart sunk within him, a guilty
conscience made him tremble at the shaking of a leaf. Now he remembered
the guilty blood of the Amalekites which he had spared, and the
innocent blood of the priests which he had spilt. His sins were set in
order before his eyes, which put him into confusion, embarrassed all
his counsels, robbed him of all his courage, and produced in him a
certain fearful looking for of judgment and fiery indignation. Note,
Troubles are terrors to the children of disobedience. In this distress
Saul enquired of the Lord, v. 6. Need drives those to God who in the
day of their prosperity slighted his oracles and altars. Lord, in
trouble have they visited thee, Isa. xxvi. 16. Did ever any seek the
Lord and not find him? Yes, Saul did; the Lord answered him not, took
no notice either of his petitions or of his enquiries; gave him no
directions what to do, nor any encouragement to hope that he would be
with him. Should he be enquired of at all by such a one as Saul? Ezek.
xiv. 3. No, he could not expect an answer of peace, for, 1. He enquired
in such a manner that it was as if he had not enquired at all.
Therefore it is said (1 Chron. x. 14), He enquired not of the Lord; for
he did it faintly and coldly, and with a secret design, if God did not
answer him, to consult the devil. He did not enquire in faith, but with
a double unstable mind. 2. He enquired of the Lord when it was too
late, when the days of his probation were over and he was finally
rejected. Seek the Lord while he may be found, for there is a time when
he will not be found. 3. He had forfeited the benefit of all the
methods of enquiry. Could he that hated and persecuted Samuel and
David, who were both prophets, expect to be answered by prophets? Could
he that had slain the high priest, expect to be answered by Urim? Or
could he that had sinned away the Spirit of grace, expect to be
answered by dreams? No. Be not deceived, God is not mocked.
V. The mention of some things that had happened a good while ago, to
introduce the following story, v. 3. 1. The death of Samuel. Samuel was
dead, which made the Philistines the more bold and Saul the more
afraid; for, had Samuel been alive, Saul probably thought that his
presence and countenance, his good advice and good prayers, would have
availed him in his distress. 2. Saul's edict against witchcraft. He had
put the laws in execution against those that had familiar spirits, who
must not be suffered to live, Exod. xxii. 18. Some think that he did
this in the beginning of his reign, while he was under Samuel's
influence; others think that it was lately done, for it is spoken of
here (v. 9) as a late edict. Perhaps when Saul was himself troubled
with an evil spirit he suspected that he was bewitched, and, for that
reason, cut off all that had familiar spirits. Many seem zealous
against sin, when they themselves are any way hurt by it (they will
inform against swearers if they swear at them, or against drunkards if
in their drink they abuse them), who otherwise have no concern for the
glory of God, nor any dislike of sin as sin. However it was commendable
in Saul thus to use his power for the terror and restraint of these
evil-doers. Note, Many seem enemies to sin in others, while they
indulge it in themselves. Saul will drive the devil out of his kingdom,
and yet harbour him in his heart, by envy and malice.
Saul Consults the Witch at Endor. (b. c. 1055.)
7 Then said Saul unto his servants, Seek me a woman that hath a
familiar spirit, that I may go to her, and enquire of her. And his
servants said to him, Behold, there is a woman that hath a familiar
spirit at Endor. 8 And Saul disguised himself, and put on other
raiment, and he went, and two men with him, and they came to the woman
by night: and he said, I pray thee, divine unto me by the familiar
spirit, and bring me him up, whom I shall name unto thee. 9 And the
woman said unto him, Behold, thou knowest what Saul hath done, how he
hath cut off those that have familiar spirits, and the wizards, out of
the land: wherefore then layest thou a snare for my life, to cause me
to die? 10 And Saul sware to her by the Lord, saying, As the Lord
liveth, there shall no punishment happen to thee for this thing. 11
Then said the woman, Whom shall I bring up unto thee? And he said,
Bring me up Samuel. 12 And when the woman saw Samuel, she cried with
a loud voice: and the woman spake to Saul, saying, Why hast thou
deceived me? for thou art Saul. 13 And the king said unto her, Be not
afraid: for what sawest thou? And the woman said unto Saul, I saw gods
ascending out of the earth. 14 And he said unto her, What form is he
of? And she said, An old man cometh up; and he is covered with a
mantle. And Saul perceived that it was Samuel, and he stooped with his
face to the ground, and bowed himself.
Here, I. Saul seeks for a witch, v. 7. When God answered him not, if he
had humbled himself by repentance and persevered in seeking God, who
knows but that at length he might have been entreated for him? but,
since he can discern no comfort either from heaven or earth (Isa. viii.
21, 22), he resolves to knock at the gates of hell, and to see if any
there will befriend him and give him advice: Seek me a woman that has a
familiar spirit, v. 7. And his servants were too officious to serve him
in this evil affair; they presently recommended one to him at Endor (a
city not far off) who had escaped the execution of Saul's edict. To her
he resolves to apply. Herein he is chargeable, 1. With contempt of the
God of Israel; as if any creature could do him a kindness when God had
left him and frowned upon him. 2. With contradiction to himself. He
knew the heinousness of the sin of witchcraft, else he would not have
cut off those that had familiar spirits; yet now he had recourse to
that as an oracle which he had before condemned as an abomination. It
is common for men to inveigh severely against those sins which they are
in no temptation to, but afterwards to be themselves overcome by them.
Had one told Saul, when he was destroying the witches, that he himself
would, ere long, consult with one, he would have said, as Hazael did,
What? Is thy servant a dog? But who knows what mischiefs those will run
into that forsake God and are forsaken of him?
II. Hearing of one he hastens to her, but goes by night, and in
disguise, only with two servants, and probably on foot, v. 8. See how
those that are led captive by Satan are forced, 1. To disparage
themselves. Never did Saul look so mean as when he went sneaking to a
sorry witch to know his fortune. 2. To dissemble. Evil works are works
of darkness, and they hate the light, neither care for coming to it.
Saul went to the witch, not in his robes, but in the habit of a common
soldier, not only lest the witch herself, if she had known him, should
decline to serve him, either fearing he came to trepan her or resolving
to be avenged on him for his edict against those of her profession, but
lest his own people should know it and abhor him for it. Such is the
power of natural conscience that even those who do evil blush and are
ashamed to do it.
III. He tells her his errand and promises her impunity. 1. All he
desires of her is to bring up one from the dead, whom he had a mind to
discourse with. It was necromancy or divination by the dead, that he
hoped to serve his purpose by. This was expressly forbidden by the law
(Deut. xviii. 11), seeking for the living to the dead, Isa. viii. 19.
Bring me up him whom I shall name, v. 8. This supposes that it was
generally taken for granted that souls exist after death, and that when
men die there is not an end of them: it supposes too that great
knowledge was attributed to separate souls. But to think that any good
souls would come up at the beck of an evil spirit, or that God, who had
denied a man the benefit of his own institutions, would suffer him to
reap any real advantage by a cursed diabolical invention, was very
absurd. 2. She signifies her fear of the law, and her suspicion that
this stranger came to draw her into a snare (v. 9): Thou knowest what
Saul has done. Providence ordered it so that Saul should be told to his
face of his edict against witches, at this very time when he was
consulting one, for the greater aggravation of his sin. She insists
upon the peril of the law, perhaps to raise her price; for, though no
mention is made of her fee, no doubt she demanded and had a large one.
Observe how sensible she is of danger from the edict of Saul, and what
care she is in to guard against it; but not at all apprehensive of the
obligations off God's law and the terrors of his wrath. She considered
what Saul had done, not what God had done, against such practices, and
feared a snare laid for her life more than a snare laid for her soul.
It is common for sinners to be more afraid of punishment from men than
of God's righteous judgment. But, 3. Saul promises with an oath not to
betray her, v. 10. It was his duty as a king to punish her and he knew
it, yet he swears no to do it; as if he could by his own oath bind
himself from doing that which, by the divine command, he was bound to
do. But he promised more than he could perform when he said, There
shall no punishment happen to thee; for he that could not secure
himself could much less secure her from divine vengeance.
IV. Samuel, who was lately dead, is the person whom Saul desired to
have some talk with; and the witch, with her enchantments, gratifies
his desire, and brings them together. 1. As soon as Saul had given the
witch the assurance she desired (that he would not discover her) she
applied to her witchcrafts, and asked very confidently, Whom shall I
bring up to thee? v. 11. Note, Hopes of impunity embolden sinners in
their evil ways and harden their hearts. 2. Saul desires to speak with
Samuel: Bring me up Samuel. Samuel had anointed him to the kingdom and
had formerly been his faithful friend and counsellor, and therefore
with him he wished to advise. While Samuel was living at Ramah, not far
from Gibeah of Saul, and presided there in the school of the prophets,
we never read of Saul's going to him to consult him in any of the
difficulties he was in (it would have been well for him if he had);
then he slighted him, and perhaps hated him, looking upon him to be in
David's interest. But now that he is dead, "O for Samuel again! By all
means, bring me up Samuel." Note, Many that despise and persecute God's
saints and ministers when they are living would be glad to have them
again when they are gone. Send Lazarus to me, and send Lazarus to my
father's house, Luke xvi. 24-27. The sepulchres of the righteous are
garnished. 3. Here is a seeming defector chasm in the story. Saul said,
Bring me up Samuel, and the very next words are, When the woman saw
Samuel, (v. 12), whereas one would have expected to be told how she
performed the operation, what spells and charms she used, or that some
little intimation would be given of what she said or did; but the
profound silence of the scripture concerning it forbids our coveting to
know the depths of Satan (Rev. ii. 24) or to have our curiosity
gratified with an account of the mysteries of iniquity. It has been
said of the books of some of the popish confessors that, by their
descriptions of sin, they have taught men to commit it; but the
scripture conceals sinful art, that we may be simple concerning evil,
Rom. xvi. 19. 4. The witch, upon sight of the apparition, was aware
that her client was Saul, her familiar spirit, it is likely, informing
her of it (v. 12): "Why hast thou deceived me with a disguise; for thou
art Saul, the very man that I am afraid of above any man?" Thus she
gave Saul to understand the power of her art, in that she could
discover him through his disguise; and yet she feared lest, hereafter,
at least, he should take advantage against her for what she was now
doing. Had she believed that it was really Samuel whom she saw, she
would have had more reason to be afraid of him, who was a good prophet,
than of Saul, who was a wicked king. But the wrath of earthly princes
is feared by most more than the wrath of the King of kings. 5. Saul
(who, we may suppose, was kept at a distance in the next room) bade her
not to be afraid of him, but go on with the operation, and enquired
what she saw? v. 13. O, says the woman, I saw gods (that is, a spirit)
ascending out of the earth; they called angels gods, because spiritual
beings. Poor gods that ascend out of the earth! But she speaks the
language of the heathen, who had their infernal deities and had them in
veneration. If Saul had thought it necessary to his conversation with
Samuel that the body of Samuel should be called out of the grave, he
would have taken the witch with him to Ramah, where his sepulchre was;
but the design was wholly upon his soul, which yet, if it became
visible, was expected to appear in the usual resemblance of the body;
and God permitted the devil, to answer the design, to put on Samuel's
shape, that those who would not receive the love of the truth might be
given up to strong delusions and believe a lie. That it could not be
the soul of Samuel himself they might easily apprehend when it ascended
out of the earth, for the spirit of a man, much more of a good man,
goes upward, Eccl. iii. 21. But, if people will be deceived, it is just
with God to say, "Let them be deceived." That the devil, by the divine
permission, should be able to personate Samuel is not strange, since he
can transform himself into an angel of light! nor is it strange that he
should be permitted to do it upon this occasion, that Saul might be
driven to despair, by enquiring of the devil, since he would not, in a
right manner, enquire of the Lord, by which he might have had comfort.
Saul, being told of gods ascending, was eager to know what was the form
of this deity, and in what shape he appeared, so far was he from
conceiving any horror at it, his heart being wretchedly hardened by the
deceitfulness of sin. Saul, it seems, was not permitted to see any
manner of similitude himself, but he must take the woman's word for it,
that she saw an old man covered with a mantle, or robe, the habit of a
judge, which Samuel had sometimes worn, and some think it was for the
sake of that, and the majesty of its aspect, that she called this
apparition Elohim, a god or gods; for so magistrates are styled, Ps.
lxxxii. 1. 6. Saul, perceiving, by the woman's description, that it was
Samuel, stooped with his face to the ground, either, as it is generally
taken, in reverence to Samuel, though he saw him not, or perhaps to
listen to that soft and muttering voice which he now expected to hear
(for those that had familiar spirits peeped and muttered, Isa. viii.
19); and it should seem Saul bowed himself (probably by the witch's
direction) that he might hear what was whispered and listen carefully
to it; for the voice of one that has a familiar spirit is said to come
out of the ground, and whisper out of the dust, Isa. xxix. 4. He would
stoop to that who would not stoop to the word of God.
Saul's Death Foretold. (b. c. 1055.)
15 And Samuel said to Saul, Why hast thou disquieted me, to bring me
up? And Saul answered, I am sore distressed; for the Philistines make
war against me, and God is departed from me, and answereth me no more,
neither by prophets, nor by dreams: therefore I have called thee, that
thou mayest make known unto me what I shall do. 16 Then said Samuel,
Wherefore then dost thou ask of me, seeing the Lord is departed from
thee, and is become thine enemy? 17 And the Lord hath done to him, as
he spake by me: for the Lord hath rent the kingdom out of thine hand,
and given it to thy neighbour, even to David: 18 Because thou
obeyedst not the voice of the Lord, nor executedst his fierce wrath
upon Amalek, therefore hath the Lord done this thing unto thee this
day. 19 Moreover the Lord will also deliver Israel with thee into the
hand of the Philistines: and to morrow shalt thou and thy sons be with
me: the Lord also shall deliver the host of Israel into the hand of the
Philistines.
We have here the conference between Saul and Satan. Saul came in
disguise (v. 8), but Satan soon discovered him, v. 12. Satan comes in
disguise, in the disguise of Samuel's mantle, and Saul cannot discover
him. Such is the disadvantage we labour under, in wrestling with the
rulers of the darkness of this world, that they know us, while we are
ignorant of their wiles and devices.
I. The spectre, or apparition, personating Samuel, asks why he is sent
for (v. 15): Why hast thou disquieted me to bring me up? To us this
discovers that it was an evil spirit that personated Samuel; for (as
bishop Patrick observes) it is not in the power of witches to disturb
the rest of good men and to bring them back into the world when they
please; nor would the true Samuel have acknowledged such a power in
magical arts: but to Saul this was a proper device of Satan's, to draw
veneration from him, to possess him with an opinion of the power of
divination, and so to rivet him in the devil's interests.
II. Saul makes his complaint to this counterfeit Samuel, mistaking him
for the true; and a most doleful complaint it is: "I am sorely
distressed, and know not what to do, for the Philistines make war
against me; yet I should do well enough with them if I had but the
tokens of God's presence with me; but, alas! God has departed from me."
He complained not of God's withdrawings till he fell into trouble, till
the Philistines made war against him, and then he began to lament God's
departure. He that in his prosperity enquired not after God in his
adversity thought it hard that God answered him not, nor took any
notice of his enquiries, either by dreams or prophets, neither gave
answers immediately himself nor sent them by any of his messengers. He
does not, like a penitent, own the righteousness of God in this; but,
like a man enraged, flies out against God as unkind and flies off from
him: Therefore I have called thee; as if Samuel, a servant of God,
would favour those whom God frowned upon, or as if a dead prophet could
do him more service than the living ones. One would think, from this,
that he really desired to meet with the devil, and expected no other
(though under the covert of Samuel's name), for he desires advice
otherwise than from God, therefore from the devil, who is a rival with
God. "God denies me, therefore I come to thee. Flectere si nequeo
superos, Acheronta movebo."--If I fail with heaven, I will move hell.
III. It is cold comfort which this evil spirit in Samuel's mantle gives
to Saul, and is manifestly intended to drive him to despair and
self-murder. Had it been the true Samuel, when Saul desired to be told
what he should do he would have told him to repent and make his peace
with God, and recall David from his banishment, and would then have
told him that he might hope in this way to find mercy with God; but,
instead of that, he represents his case as helpless and hopeless,
serving him as he did Judas, to whom he was first a tempter and then a
tormentor, persuading him first to sell his master and then to hang
himself. 1. He upbraids him with his present distress (v. 16), tells
him, not only that God had departed from him, but that he had become
his enemy, and therefore he must expect no comfortable answer from him:
"Wherefore dost thou ask me? How can I be thy friend when God is thy
enemy, or thy counsellor when he has left thee?" 2. He upbraids him
with the anointing of David to the kingdom, v. 17. He could not have
touched upon a string that sounded more unpleasant in the ear of Saul
than this. Nothing is said to reconcile him to David, but all tends
rather to exasperate him against David and widen the breach. Yet, to
make him believe that he was Samuel, the apparition affirmed that it
was God who spoke by him. The devil knows how to speak with an air of
religion, and can teach false apostles to transform themselves into the
apostles of Christ and imitate their language. Those who use spells and
charms, and plead, in defence of them, that they find nothing in them
but what is good, may remember what good words the devil here spoke,
and yet with what a malicious design. 3. He upbraids him with his
disobedience to the command of God in not destroying the Amalekites, v.
18. Satan had helped him to palliate and excuse that sin when Samuel
was dealing with him to bring him to repentance, but now he aggravates
it, to make him despair of God's mercy. See what those get that hearken
to Satan's temptations. He himself will be their accuser, and insult
over them. And see whom those resemble that allure others to that which
is evil and reproach them for it when they have done. 4. He foretels
his approaching ruin, v. 19. (1.) That his army should be routed by the
Philistines. This is twice mentioned: The Lord shall deliver Israel
into the hand of the Philistines. This he might foresee, by considering
the superior strength and number of the Philistines, the weakness of
the armies of Israel, Saul's terror, and especially God's departure
from them. Yet, to personate a prophet, he very gravely ascribes it
once and again to God: The Lord shall do it. (2.) That he and his sons
should be slain in the battle: To-morrow, that is, in a little time
(and, supposing that it was now after midnight, I see not but it may be
taken strictly for the very next day after that which had now begun),
thou and thy sons shall be with me, that is, in the state of the dead,
separate from the body. Had this been the true Samuel, he could not
have foretold the event unless God had revealed it to him; and, though
it were an evil spirit, God might by him foretel it; as we read of an
evil spirit that foresaw Ahab's fall at Ramoth-Gilead and was
instrumental in it (1 Kings xxii. 20, &c.), as perhaps this evil spirit
was, by the divine permission, in Saul's destruction. That evil spirit
flattered Ahab, this frightened Saul, and both that they might fall; so
miserable are those that are under the power of Satan; for, whether he
rage or laugh, there is no rest, Prov. xxix. 9.
Saul's Despair. (b. c. 1055.)
20 Then Saul fell straightway all along on the earth, and was sore
afraid, because of the words of Samuel: and there was no strength in
him; for he had eaten no bread all the day, nor all the night. 21 And
the woman came unto Saul, and saw that he was sore troubled, and said
unto him, Behold, thine handmaid hath obeyed thy voice, and I have put
my life in my hand, and have hearkened unto thy words which thou
spakest unto me. 22 Now therefore, I pray thee, hearken thou also
unto the voice of thine handmaid, and let me set a morsel of bread
before thee; and eat, that thou mayest have strength, when thou goest
on thy way. 23 But he refused, and said, I will not eat. But his
servants, together with the woman, compelled him; and he hearkened unto
their voice. So he arose from the earth, and sat upon the bed. 24 And
the woman had a fat calf in the house; and she hasted, and killed it,
and took flour, and kneaded it, and did bake unleavened bread thereof:
25 And she brought it before Saul, and before his servants; and they
did eat. Then they rose up, and went away that night.
We are here told how Saul received this terrible message from the ghost
he consulted. He desired to be told what he should do (v. 15), but was
only told what he had not done and what should be done to him. Those
that expect any good counsel or comfort otherwise than from God, and in
the way of his institutions, will be as wretchedly disappointed as Saul
here was. Observe,
I. How he sunk under the load, v. 20. He was indeed unfit to bear it,
having eaten nothing all the day before, nor that night. He came
fasting from the camp, and continued fasting; not for want of food, but
for want of an appetite. The fear he was in of the power of the
Philistines (v. 5) took away his appetite, or perhaps the struggle he
had with his own conscience, after he had entertained the thought of
consulting the witch, made him to nauseate even his necessary food,
though ever so dainty. This made him an easy prey to this fresh terror
that now came upon him like an armed man. He fell all along on the
earth, as if the archers of the Philistines had already hit him, and
there was no strength in him to bear up against these heavy tidings.
Now he had enough of consulting witches, and found them miserable
comforters. When God in his word speaks terror to sinners he opens to
them, at the same time, a door of hope if they repent: but those that
apply to the gates of hell for succour must there expect darkness
without any glimpse of light.
II. With what difficulty he was persuaded to take so much relief as was
necessary to carry him back to his post in the camp. The witch, it
should seem, had left Saul alone with the spectre, to have his talk
with him by himself; but perhaps hearing him fall and groan, and
perceiving him to be in great agony, she came to him (v. 21), and was
very importunate with him to take some refreshment, that he might be
able to get clear from her house, fearing that if he should be ill,
especially if he should die there, she should be punished for it as a
traitor, though she had escaped punishment as a witch. This, it is
probable, rather than any sentiment of kindness, made her solicitous to
help him. But what a deplorable condition had he brought himself to
when he needed so wretched a comforter! 1. She showed herself very
importunate with him to take some refreshment. She pleaded (v. 21) that
she had obeyed his voice to the endangering of her life, and why
therefore should not he hearken to her voice for the relieving of his
life? v. 22. She had a fat calf at hand (and the word signifies one
that was made use of in treading out the corn, and therefore could the
worse be spared); this she prepared for his entertainment, v. 24.
Josephus is large in applauding the extraordinary courtesy and
liberality of this woman, and recommending what she did as an example
of compassion to the distressed, and readiness to communicate for their
relief, though we have no prospect of being recompensed. 2. He showed
himself very averse to it: He refused, and said, I will not eat (v.
23), choosing rather to die obscurely by famine than honourably by the
sword. Had he laboured only under a defect of animal spirits, food
might have helped him; but, alas! his case was out of the reach of such
succours. What are dainty meats to a wounded conscience? As vinegar
upon nitre, so is he that sings songs to a heavy heart, so disagreeable
and unwelcome. 3. The woman at length, with the help of his servants,
overpersuaded him, against his inclination and resolution, to take some
refreshment. Not by force, but by friendly advice, they compelled him
(v. 23), and of no other than such a rational and courteous compulsion
are we to understand that in the parable, Compel them to come in, Luke
xiv. 23. How forcible are right words, when men are pressed by them to
that which is for their own interest! Job vi. 25. Saul was somewhat
revived with this entertainment; so that he and his servants, when they
had eaten, rose up and went away before it was light (v. 25), that they
might hasten to their business and that they might not be seen to come
out of such a scandalous house. Josephus here much admires the bravery
and magnanimity of Saul, that, though he was assured he should lose
both his life and honour, yet he would not desert his army, but
resolutely returned to the camp, and stood ready for an engagement. I
wonder more at the hardness of his heart, that he did not again apply
to God by repentance and prayer, in hopes yet to obtain at least a
reprieve; but he desperately ran headlong upon his own ruin. Perhaps,
indeed, now that rage and envy possessed him to the uttermost, he was
the better reconciled to his hard fate, being told that his sons, and
Jonathan among the rest, whom he hated for his affection to David,
should die with him. If he must fall, he cared not what desolations of
his family and kingdom accompanied his fall, hoping it would be the
worse for his successor. Emou thanontos gaia michtheto pyri.--I care
not if, when I am dead, the world should be set on fire. He begged not,
as David, "Let thy hand be against me, but not against thy people."
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F I R S T S A M U E L
CHAP. XXIX.
How Saul, who was forsaken of God, when he was in a strait was more and
more perplexed and embarrassed with his own counsels, we read in the
foregoing chapter. In this chapter we find how David, who kept close to
God, when he was in a strait was extricated and brought off by the
providence of God, without any contrivance of his own. We have him, I.
Marching with the Philistines, ver. 1, 2. II. Excepted against by the
lords of the Philistines, ver. 3-5. III. Happily dismissed by Achish
from that service which did so ill become him, and which yet he knew
not how to decline, ver. 6-11.
David with the Philistines. (b. c. 1055.)
1 Now the Philistines gathered together all their armies to Aphek: and
the Israelites pitched by a fountain which is in Jezreel. 2 And the
lords of the Philistines passed on by hundreds, and by thousands: but
David and his men passed on in the rereward with Achish. 3 Then said
the princes of the Philistines, What do these Hebrews here? And Achish
said unto the princes of the Philistines, Is not this David, the
servant of Saul the king of Israel, which hath been with me these days,
or these years, and I have found no fault in him since he fell unto me
unto this day? 4 And the princes of the Philistines were wroth with
him; and the princes of the Philistines said unto him, Make this fellow
return, that he may go again to his place which thou hast appointed
him, and let him not go down with us to battle, lest in the battle he
be an adversary to us: for wherewith should he reconcile himself unto
his master? should it not be with the heads of these men? 5 Is not
this David, of whom they sang one to another in dances, saying, Saul
slew his thousands, and David his ten thousands?
Here is, I. The great strait that David was in, which we may suppose he
himself was aware of, though we read not of his asking advice from God,
nor of any project of his own to get clear of it. The two armies of the
Philistines and the Israelites were encamped and ready to engage, v. 1.
Achish, who had been kind to David, had obliged him to come himself and
bring the forces he had into his service. David came accordingly, and,
upon a review of the army, was found with Achish, in the post assigned
him in the rear, v. 2. Now, 1. If, when the armies engaged, he should
retire, and quit his post, he would fall under the indelible reproach,
not only of cowardice and treachery, but of base ingratitude to Achish,
who had been his protector and benefactor and had reposed a confidence
in him, and from whom he had received a very honourable commission.
Such an unprincipled thing as this he could by no means persuade
himself to do. 2. If he should, as was expected from him, fight for the
Philistines against Israel, he would incur the imputation of being an
enemy to the Israel of God and a traitor to his country, would make his
own people hate him, and unanimously oppose his coming to the crown, as
unworthy the name of an Israelite, much more the honour and trust of a
king of Israel, when he had fought against them under the banner of the
uncircumcised. If Saul should be killed (as it proved he was) in this
engagement, the fault would be laid at David's door, as if he had
killed him. So that on each side there seemed to be both sin and
scandal. This was the strait he was in; and a great strait it was to a
good man, greater to see sin before him than to see trouble. Into this
strait he brought himself by his own unadvisedness, in quitting the
land of Judah, and going among the uncircumcised. It is strange if
those that associate themselves with wicked people, and grow intimate
with them, come off without guilt, or grief, or both. What he himself
proposed to do does not appear. Perhaps he designed to act only as
keeper to the king's head, the post assigned him (ch. xxviii. 2) and
not to do any thing offensively against Israel. But it would have been
very hard to come so near the brink of sin and not to fall in.
Therefore, though God might justly have left him in this difficulty, to
chastise him for his folly, yet, because his heart was upright with
him, he would not suffer him to be tempted above what he was able, but
with the temptation made a way for him to escape, 1 Cor. x. 13.
II. A door opened for his deliverance out of this strait. God inclined
the hearts of the princes of the Philistines to oppose his being
employed in the battle, and to insist upon his being dismissed. Thus
their enmity befriended him, when no friend he had was capable of doing
him such a kindness. 1. It was a proper question which they asked, upon
the mustering of the forces, "What do these Hebrews here? v. 3. What
confidence can we put in them, or what service can we expect from
them?" A Hebrew is out of his place, and, if he has the spirit of a
Hebrew, is out of his element, when he is in the camp of the
Philistines, and deserves to be made uneasy there. David used to hate
the congregation of evil doers, however he came now to be among them,
Ps. xxvi. 5. It was an honourable testimony which Achish, on this
occasion, gave to David. He looked upon him as a refugee, that fled
from a wrongful prosecution in his own country, and had put himself
under his protection, whom therefore he was obliged, in justice, to
take care of, and thought he might in prudence employ; "for (says he)
he has been with me these days, or these years," that is, a
considerable time, many days at his court and a year or two in his
country, and he never found any fault in him, nor saw any cause to
distrust his fidelity, or to think any other than that he had heartily
come over to him. By this it appears that David had conducted himself
with a great deal of caution, and had prudently concealed the affection
he still retained for his own people. We have need to walk in wisdom
towards those that are without, to keep our mouth when the wicked is
before us, and to be upon the reserve. 3. Yet the princes are
peremptory in it, that he must be sent home; and they give good reasons
for their insisting on it. (1.) Because he had been an old enemy to the
Philistines; witness what was sung in honour of his triumphs over them:
Saul slew his thousands, and David his ten thousands, v. 5. "It will be
a reproach to us to harbour and trust so noted a destroyer of our
people; nor can it be thought that he will now act heartily against
Saul who then acted so vigorously with him and for him." Who would be
fond of popular praise or applause when, even that may, another time,
be turned against a man to his reproach? (2.) Because he might be a
most dangerous enemy to them, and do them more mischief then all Saul's
army could (v. 4): "He may in the battle be an adversary to us, and
surprise us with an attack in the rear, while their army charges us in
the front; and we have reason to think he will do so, that, by
betraying us, he may reconcile himself to his master. Who can trust a
man who, besides his affection to his country, will think it his
interest to be false to us?" It is dangerous to put confidence in a
reconciled enemy.
David Leaves the Philistines. (b. c. 1055.)
6 Then Achish called David, and said unto him, Surely, as the Lord
liveth, thou hast been upright, and thy going out and thy coming in
with me in the host is good in my sight: for I have not found evil in
thee since the day of thy coming unto me unto this day: nevertheless
the lords favour thee not. 7 Wherefore now return, and go in peace,
that thou displease not the lords of the Philistines. 8 And David
said unto Achish, But what have I done? and what hast thou found in thy
servant so long as I have been with thee unto this day, that I may not
go fight against the enemies of my lord the king? 9 And Achish
answered and said to David, I know that thou art good in my sight, as
an angel of God: notwithstanding the princes of the Philistines have
said, He shall not go up with us to the battle. 10 Wherefore now rise
up early in the morning with thy master's servants that are come with
thee: and as soon as ye be up early in the morning, and have light,
depart. 11 So David and his men rose up early to depart in the
morning, to return into the land of the Philistines. And the
Philistines went up to Jezreel.
If the reasons Achish had to trust David were stronger than the reasons
which the princes offered why they should distrust him (as I do not see
that, in policy, they were, for the princes were certainly in the
right), yet Achish was but one of five, though the chief, and the only
one that had the title of king; accordingly, in a council of war held
on this occasion, he was over-voted, and obliged to dismiss David,
though he was extremely fond of him. Kings cannot always do as they
would, nor have such as they would about them.
I. The discharge Achish gives him is very honourable, and not a final
discharge, but only from the present service. 1. He signifies the great
pleasure and satisfaction he had taken in him and in his conversation:
Thou art good in my sight as an angel of God, v. 9. Wise and good men
will gain respect, wherever they go, from all that know how to make a
right estimate of persons and things, though of different professions
in religion. What Achish says of David, God, by the prophet, says of
the house of David (Zech. xii. 8), that it shall be as the angel of the
Lord. But the former is a court-compliment; the latter is a divine
promise. 2. He gives him a testimonial of his good behaviour, v. 6. It
is very full and in obliging terms: "Thou hast been upright, and thy
whole conduct has been good in my sight, and I have not found evil in
thee." Saul would not have given him such a testimonial, though he had
done far more service to him than Achish. God's people should behave
themselves always so inoffensively as if possible to get the good word
of all they have dealings with; and it is a debt we owe to those who
have acquitted themselves well to give them the praise of it. 3. He
lays all the blame of his dismission upon the princes, who would by no
means suffer him to continue in the camp. "The king loves thee
entirely, and would venture his life in thy hand; but the lords favour
thee not, and we must not disoblige them, nor can we oppose them;
therefore return and go in peace." He had better part with his
favourite than occasion a disgust among his generals and a mutiny in
his army. Achish intimates a reason why they were uneasy. It was not so
much for David's own sake as for the sake of his soldiers that attended
him, whom he calls his master's servants (namely, Saul's), v. 10. They
could trust him, but not them. (4.) He orders him to be gone early, as
soon as it was light (v. 10), to prevent their further resentments, and
the jealousies they would have been apt to conceive if he had lingered.
II. His reception of this discourse is very complimental; but, I fear,
not without some degree of dissimulation. "What?" says David, "must I
leave my lord the king, whom I am bound by office to protect, just now
when he is going to expose himself in the field? Why may not I go and
fight against the enemies of my lord the king?" v. 8. He seemed anxious
to serve him when he was at this juncture really anxious to leave him,
but he was not willing that Achish should know that he was. No one
knows how strong the temptation is to compliment and dissemble which
those are in that attend great men, and how hard it is to avoid it.
III. God's providence ordered it wisely and graciously for him. For,
besides that the snare was broken and he was delivered out of the
dilemma to which he was first reduced, it proved a happy hastening of
him to the relief of his own city, which sorely wanted him, though he
did not know it. Thus the disgrace which the lords of the Philistines
put upon him prove, in more ways than one, an advantage to him. The
steps of a good man are ordered by the Lord, and he delighteth in his
way. What he does with us we know not now, but we shall know hereafter,
and shall see it was all for good.
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F I R S T S A M U E L
CHAP. XXX.
When David was dismissed from the army of the Philistines he did not go
over to the camp of Israel, but, being expelled by Saul, observed an
exact neutrality, and silently retired to his own city Ziklag, leaving
the armies ready to engage. Now here we are told, I. What a melancholy
posture he found the city in, all laid waste by the Amalekites, and
what distress it occasioned him and his men, ver. 1-6. II. What course
he took to recover what he had lost. He enquired of God, and took out a
commission from him (ver. 7, 8), pursued the enemy (ver. 9, 10), gained
intelligence from a straggler (ver. 11-15), attacked and routed the
plunderers (ver. 16, 17), and recovered all that they had carried off,
ver. 18-20. III. What method he observed in the distribution of the
spoil, ver. 21-31.
Ziklag Burnt. (b. c. 1055.)
1 And it came to pass, when David and his men were come to Ziklag on
the third day, that the Amalekites had invaded the south, and Ziklag,
and smitten Ziklag, and burned it with fire; 2 And had taken the
women captives, that were therein: they slew not any, either great or
small, but carried them away, and went on their way. 3 So David and
his men came to the city, and, behold, it was burned with fire; and
their wives, and their sons, and their daughters, were taken captives.
4 Then David and the people that were with him lifted up their voice
and wept, until they had no more power to weep. 5 And David's two
wives were taken captives, Ahinoam the Jezreelitess, and Abigail the
wife of Nabal the Carmelite. 6 And David was greatly distressed; for
the people spake of stoning him, because the soul of all the people was
grieved, every man for his sons and for his daughters: but David
encouraged himself in the Lord his God.
Here we have, I. The descent which the Amalekites made upon Ziklag in
David's absence, and the desolations they made there. They surprised
the city when it was left unguarded, plundered it, burnt it, and
carried all the women and children captives, v. 1, 2. They intended, by
this to revenge the like havoc that David had lately made of them and
their country, ch. xxvii. 8. He that had made so many enemies ought not
to have left his own concerns so naked and defenceless. Those that make
bold with others must expect that others will make as bold with them
and provide accordingly. Now observe in this, 1. The cruelty of Saul's
pity (as it proved) in sparing the Amalekites; if he had utterly
destroyed them, as he ought to have done, these would not have been in
being to do this mischief. 2. How David was corrected for being so
forward to go with the Philistines against Israel. God showed him that
he had better have staid at home and looked after his own business.
When we go abroad in the way of our duty we may comfortably hope that
God will take care of our families in our absence, but not otherwise.
3. How wonderfully God inclined the hearts of these Amalekites to carry
the women and children away captives, and not to kill them. When David
invaded them he put all to the sword (ch. xxvii. 9), and no reason can
be given why they did not retaliate upon this city, but that God
restrained them; for he has all hearts in his hands, and says to the
fury of the most cruel men, Hitherto thou shalt come, and no further.
Whether they spared them to lead them in triumph, or to sell them, or
to use them for slaves, God's hand must be acknowledged, who designed
to make use of the Amalekites for the correction, not for the
destruction, of the house of David.
II. The confusion and consternation that David and his men were in when
they found their houses in ashes and their wives and children gone into
captivity. Three days' march they had from the camp of the Philistines
to Ziklag, and now that they came thither weary, but hoping to find
rest in their houses and joy in their families, behold a black and
dismal scene was presented to them (v. 3), which made them all weep
(David himself not excepted), though they were men of war, till they
had no more power to weep, v. 4. The mention of David's wives, Ahinoam
and Abigail, and their being carried captive, intimates that this
circumstance went nearer his heart than any thing else. Note, It is no
disparagement to the boldest and bravest spirits to lament the
calamities of relations and friends. Observe, 1. This trouble came upon
them when they were absent. It was the ancient policy of Amalek to take
Israel at an advantage. 2. It met them at their return, and, for aught
that appears, their own eyes gave them the first intelligence of it.
Note, When we go abroad we cannot foresee what evil tidings may meet us
when we come home again. The going out may be very cheerful, and yet
the coming in be very doleful. Boast not thyself therefore of
to-morrow, nor of to-night either, for thou knowest not what a day, or
a piece of a day, may bring forth, Prov. xxvii. 1. If, when we come off
a journey, we find our tabernacles in peace, and not laid waste as
David here found his, let the Lord be praised for it.
III. The mutiny and murmuring of David's men against him (v. 6): David
was greatly distressed, for, in the midst of all his losses, his own
people spoke of stoning him, 1. Because they looked upon him as the
occasion of their calamities, by the provocation he had given the
Amalekites, and his indiscretion in leaving Ziklag without a garrison
in it. Thus apt are we, when we are in trouble, to fly into a rage
against those who are in any way the occasion of our trouble, while we
overlook the divine providence, and have not that regard to the
operations of God's hand in it which would silence our passions, and
make us patient. 2. Because now they began to despair of that
preferment which they had promised themselves in following David. They
hoped ere this to have been all princes; and now to find themselves all
beggars was such a disappointment to them as made them grow outrageous,
and threaten the life of him on whom, under God, they had the greatest
dependence. What absurdities will not ungoverned passions plunge men
into? This was a sore trial to the man after God's own heart, and could
not but go very near him. Saul had driven him from his country, the
Philistines had driven him from their camp, the Amalekites had
plundered his city, his wives were taken prisoners, and now, to
complete his woe, his own familiar friends, in whom he trusted, whom he
had sheltered, and who did eat of his bread, instead of sympathizing
with him and offering him any relief, lifted up the heel against him
and threatened to stone him. Great faith must expect such severe
exercises. But it is observable that David was reduced to this
extremity just before his accession to the throne. At this very time,
perhaps, the stroke was struck which opened the door to his
advancement. Things are sometimes at the worst with the church and
people of God just before they begin to mend.
IV. David's pious dependence upon the divine providence and grace in
this distress: But David encouraged himself in the Lord his God. His
men fretted at their loss. The soul of the people was bitter, so the
word is. Their own discontent and impatience added wormwood and gall to
the affliction and misery, and made their case doubly grievous. But 1.
David bore it better, though he had more reason than any of them to
lament it; they gave liberty to their passions, but he set his graces
on work, and by encouraging himself in God, while they dispirited each
other, he kept his spirit calm and sedate. Or, 2. There may be a
reference to the threatening words his men gave out against him. They
spoke of stoning him; but he, not offering to avenge the affront, nor
terrified by their menaces, encouraged himself in the Lord his God,
believed, and considered with application to his present case, the
power and providence of God, his justice and goodness, the method he
commonly takes of bringing low and then raising up, his care of his
people that serve him and trust in him, and the particular promises he
had made to him of bringing him safely to the throne; with these
considerations he supported himself, not doubting but the present
trouble would end well. Note, Those that have taken the Lord for their
God may take encouragement from their relation to him in the worst of
times. It is the duty and interest of all good people, whatever
happens, to encourage themselves in God as their Lord and their God,
assuring themselves that he can and will bring light out of darkness,
peace out of trouble, and good out of evil, to all that love him and
are the called according to his purpose, Rom. viii. 28. It was David's
practice, and he had the comfort of it, What time I am afraid I will
trust in thee. When he was at his wits' end he was not at his faith's
end.
David Recovers the Spoil. (b. c. 1055.)
7 And David said to Abiathar the priest, Ahimelech's son, I pray thee,
bring me hither the ephod. And Abiathar brought thither the ephod to
David. 8 And David enquired at the Lord, saying, Shall I pursue after
this troop? shall I overtake them? And he answered him, Pursue: for
thou shalt surely overtake them, and without fail recover all. 9 So
David went, he and the six hundred men that were with him, and came to
the brook Besor, where those that were left behind stayed. 10 But
David pursued, he and four hundred men: for two hundred abode behind,
which were so faint that they could not go over the brook Besor. 11
And they found an Egyptian in the field, and brought him to David, and
gave him bread, and he did eat; and they made him drink water; 12 And
they gave him a piece of a cake of figs, and two clusters of raisins:
and when he had eaten, his spirit came again to him: for he had eaten
no bread, nor drunk any water, three days and three nights. 13 And
David said unto him, To whom belongest thou? and whence art thou? And
he said, I am a young man of Egypt, servant to an Amalekite; and my
master left me, because three days agone I fell sick. 14 We made an
invasion upon the south of the Cherethites, and upon the coast which
belongeth to Judah, and upon the south of Caleb; and we burned Ziklag
with fire. 15 And David said to him, Canst thou bring me down to this
company? And he said, Swear unto me by God, that thou wilt neither kill
me, nor deliver me into the hands of my master, and I will bring thee
down to this company. 16 And when he had brought him down, behold,
they were spread abroad upon all the earth, eating and drinking, and
dancing, because of all the great spoil that they had taken out of the
land of the Philistines, and out of the land of Judah. 17 And David
smote them from the twilight even unto the evening of the next day: and
there escaped not a man of them, save four hundred young men, which
rode upon camels, and fled. 18 And David recovered all that the
Amalekites had carried away: and David rescued his two wives. 19 And
there was nothing lacking to them, neither small nor great, neither
sons nor daughters, neither spoil, nor any thing that they had taken to
them: David recovered all. 20 And David took all the flocks and the
herds, which they drave before those other cattle, and said, This is
David's spoil.
Solomon observes that the righteous is delivered out of trouble and the
wicked cometh in his stead, that the just falleth seven times a-day and
riseth again; so it was with David. Many were his troubles, but the
Lord delivered him out of them all, and particularly out of this of
which we have here an account.
I. He enquired of the Lord both concerning his duty--Shall I pursue
after this troop? and concerning the event--Shall I overtake them? v.
8. It was a great advantage to David that he had the high priest with
him and the breast-plate of judgment, which, as a public person, he
might consult in all his affairs, Num. xxvii. 21. We cannot think that
he left Abiathar and the ephod at Ziklag, for then he and it would have
been carried away by the Amalekites, unless we may suppose them hidden
by a special providence, that they might be ready for David to consult
at his return. If we conclude that David had his priest and ephod with
him in the camp of the Philistines, it was certainly a great neglect in
him that he did not enquire of the Lord by them concerning his
engagement to Achish. Perhaps he was ashamed to own his religion so far
among the uncircumcised; but now he begins to apprehend that this
trouble is brought upon him to correct him for that oversight, and
therefore the first thing he does is to call for the ephod. It is well
if we get this good by our afflictions, to be reminded by them of
neglected duties, and particularly to be quickened by them to enquire
of the Lord. See 1 Chron. xv. 13. David had no room to doubt but that
his war against these Amalekites was just, and he had an inclination
strong enough to set upon them when it was for the recovery of that
which was dearest to him in this world; and yet he would not go about
it without asking counsel of God, thereby owning his dependence upon
God and submission to him. If we thus, in all our ways, acknowledge
God, we may expect that he will direct our steps, as he did David's
here, answering him above what he asked, with an assurance that he
should recover all.
II. He went himself in person, and took with him all the force he had,
in pursuit of the Amalekites, v. 9, 10. See how quickly, how easily,
how effectually the mutiny among the soldiers was quelled by his
patience and faith. When they spoke of stoning him (v. 6), if he had
spoken of hanging them, or had ordered that the ringleaders of the
faction should immediately have their heads struck off, though it would
have been just, yet it might have been of pernicious consequence to his
interest in this critical juncture; and, while he and his men were
contending, the Amalekites would have clearly carried off their spoil.
But when he, as a deaf man, heard not, smothered his resentments, and
encouraged himself in the Lord his God, the tumult of the people was
stilled by his gentleness and the power of God on their hearts; and,
being thus mildly treated, they are now as ready to follow his foot as
they were but a little before to fly in his face. Meekness is the
security of any government. All his men were willing to go along with
him in pursuit of the Amalekites, and he needed them all; but he was
forced to drop a third part of them by the way; 200 out of 600 were so
fatigued with their long march, and so sunk under the load of their
grief, that they could not pass the brook Besor, but staid behind
there. This was, 1. A great trial of David's faith, whether he could go
on, in a dependence upon the word of God, when so many of his men
failed him. When we are disappointed and discouraged in our
expectations from second causes, then to go on with cheerfulness,
confiding in the divine power, this is giving glory to God, by
believing against hope, in hope. 2. A great instance of David's
tenderness to his men, that he would by no means urge them beyond their
strength, though the case itself was so very urgent. The Son of David
thus considers the frame of his followers, who are not all alike strong
and vigorous in their spiritual pursuits and conflicts; but, where we
are weak, there he is kind; nay, more there he is strong, 2 Cor. xii.
9, 10.
III. Providence threw one in their way that gave them intelligence of
the enemy's motions, and guided theirs; a poor Egyptian lad, scarcely
alive, is made instrumental of a great deal of good to David. God
chooses the foolish things of the world, with them to confound the
wise. Observe, 1. His master's cruelty to him. He had got out of him
all the service he could, and when the lad fell sick, probably being
over-toiled with his work, he barbarously left him to perish in the
field, when he was in no such haste but he might have put him into some
of the carriages, and brought him home, or, at least, have left him
wherewithal to support himself. That master has the spirit of an
Amalekite, not of an Israelite, that can thus use a servant worse than
one would use a beast. The tender mercies of the wicked are cruel. This
Amalekite thought he should now have servants enough of the
Israelite-captives, and therefore cared not what became of his Egyptian
slave, but could willingly let him die in a ditch for want of
necessaries, while he himself was eating and drinking, v. 16. Justly
did Providence make this poor servant, that was thus basely abused,
instrumental towards the destruction of a whole army of Amalekites and
his master among the rest; for God hears the cry of oppressed servants.
2. David's compassion to him. Though he had reason to think he was one
of those that had helped to destroy Ziklag, yet, finding him in
distress, he generously relieved him, not only with bread and water (v.
11), but with figs and raisins, v. 12. Though the Israelites were in
haste, and had no great plenty for themselves, yet they would not
forbear to deliver one that was drawn unto death, nor say, Behold, we
knew it not, Prov. xxiv. 11, 12. Those are unworthy the name of
Israelites who shut up the bowels of their compassion from persons in
distress. It was also prudently done to relieve this Egyptian; for,
though despicable, he was capable of doing them service: so it proved,
though they were not certain of this when they relieved him. It is a
good reason why we should neither do an injury nor deny a kindness to
any man that we know not but, some time or other, it may be in his
power to return either a kindness or an injury. 3. The intelligence
David received from this poor Egyptian when he had come to himself. He
gave him an account concerning his party. (1.) What they had done (v.
14): We made an invasion, &c. The countries which David had pretended
to Achish to have made an incursion upon (ch. xxvii. 10) they really
had invaded and laid waste. What was then false now proved too true.
(2.) Whither they had gone, v. 15. This he promised David to inform him
of upon condition he would spare his life and protect him from his
master, who, if he could hear of him again (he thought), would add
cruelty to cruelty. Such an opinion this poor Egyptian had of the
obligation of an oath that he desired no greater security for his life
than this: Swear unto me by God, not by the gods of Egypt or Amalek,
but by the one supreme God.
IV. David, being directed to the place where they lay, securely
celebrating their triumphs, fell upon them, and, as he used to pray,
saw his desire upon his enemies. 1. The spoilers were cut off. The
Amalekites, finding the booty was rich, and having got with it (as they
thought) out of the reach of danger, were making themselves very merry
with it, v. 16. All thoughts of war were laid aside, nor were they in
any haste to house their prey, but spread themselves abroad on the
earth in the most careless manner that could be, and there they were
found eating, and drinking, and dancing, probably in honour of their
idol-gods, to whom they gave the praise of their success. In this
posture David surprised them, which made the conquest of them, and the
blow he gave them, the more easy to him and the more dismal to them.
Then are sinners nearest to ruin when they cry, Peace and safety, and
put the evil day far from them. Nor does any thing give our spiritual
enemies more advantage against us than sensuality and the indulgence of
the flesh. Eating, and drinking, and dancing, have been the soft and
pleasant way in which many have gone down to the congregation of the
dead. Finding them thus off their guard, and from their arms (many of
them, it may be, drunk, and unable to make any resistance), he put them
all to the sword, and only 400 escaped, v. 17. Thus is the triumphing
of the wicked short, and wrath comes on them, as on Belshazzar, when
they are in the midst of their jollity. 2. The spoil was recovered and
brought off, and nothing was lost, but a great deal gotten. (1.) They
retrieved all their own (v. 18, 19): David rescued his two wives; this
is mentioned particularly, because this pleased David more than all the
rest of his achievements. Providence had so ordered it that the
Amalekites carefully preserved all that they had taken, concluding that
they kept it for themselves, though really they preserved it for the
right owners, so that there was nothing lacking to them; so it proved,
when they concluded all was gone: so much better is God oftentimes to
us than our own fears. Our Lord Jesus was indeed the Son of David and
the Son of Abraham, in this resembling them both (Abraham, Gen. xiv.
16, and David here), that he took the prey from the mighty, and led
captivity captive. But this was not all. (2.) They took all that
belonged to the Amalekites besides (v. 20): Flocks and herds, either
such as were taken from the Philistines and others, which David had the
disposal of by the law of war; or perhaps he made a sally into the
enemy's country, and fetched off these flocks and herds thence, as
interest for his own. This drove was put in the van of the triumph,
with this proclamation, "This is David's spoil. This we may thank him
for." Those who lately spoke of stoning him now caressed him and cried
him up, because they got by him more than they had then lost. Thus are
the world and its sentiments governed by interest.
David's Division of the Spoil. (b. c. 1055.)
21 And David came to the two hundred men, which were so faint that they
could not follow David, whom they had made also to abide at the brook
Besor: and they went forth to meet David, and to meet the people that
were with him: and when David came near to the people, he saluted them.
22 Then answered all the wicked men and men of Belial, of those that
went with David, and said, Because they went not with us, we will not
give them ought of the spoil that we have recovered, save to every man
his wife and his children, that they may lead them away, and depart.
23 Then said David, Ye shall not do so, my brethren, with that which
the Lord hath given us, who hath preserved us, and delivered the
company that came against us into our hand. 24 For who will hearken
unto you in this matter? but as his part is that goeth down to the
battle, so shall his part be that tarrieth by the stuff: they shall
part alike. 25 And it was so from that day forward, that he made it a
statute and an ordinance for Israel unto this day. 26 And when David
came to Ziklag, he sent of the spoil unto the elders of Judah, even to
his friends, saying, Behold a present for you of the spoil of the
enemies of the Lord; 27 To them which were in Bethel, and to them
which were in south Ramoth, and to them which were in Jattir, 28 And
to them which were in Aroer, and to them which were in Siphmoth, and to
them which were in Eshtemoa, 29 And to them which were in Rachal, and
to them which were in the cities of the Jerahmeelites, and to them
which were in the cities of the Kenites, 30 And to them which were in
Hormah, and to them which were in Chorashan, and to them which were in
Athach, 31 And to them which were in Hebron, and to all the places
where David himself and his men were wont to haunt.
We have here an account of the distribution of the spoil which as taken
from the Amalekites. When the Amalekites had carried away a rich booty
from the land of Judah and the Philistines they spent it in sensuality,
in eating, and drinking, and making merry with it; but David disposed
of the spoil taken after another manner, as one that knew that justice
and charity must govern us in the use we make of whatever we have in
this world. What God gives us he designs we should do good with, not
serve our lusts with. In the distribution of the spoil,
I. David was just and kind to those who abode by the stuff. They came
forth to meet the conquerors, and to congratulate them on this success,
though they could not contribute to it (v. 21); for we should rejoice
in a good work done, though Providence had laid us aside and rendered
us incapable of lending a hand to it. David received their address very
kindly, and was so far from upbraiding them with their weakness that he
showed himself solicitous concerning them. He saluted them; he asked
them of peace (so the word is), enquired how they did, because he had
left them faint and not well; or wished them peace, bade them be of
good cheer, they should lose nothing by staying behind; for of this
they seemed afraid, as perhaps David saw by their countenances.
1. There were those that opposed their coming in to share in the spoil;
some of David's soldiers, probably the same that spoke of stoning him,
spoke now of defrauding their brethren; they are called wicked men and
men of Belial, v. 22. Let not the best of men think it strange if they
have those attending them that are very bad and they cannot prevail to
make them better. We may suppose that David had instructed his
soldiers, and prayed with them, and yet there were many among them that
were wicked men and men of Belial, often terrified with the
apprehensions of death and yet wicked men still and men of Belial.
These made a motion that the 200 men who abode by the stuff should only
have their wives and children given them, but none of their goods. Well
might they be called wicked men; for this bespeaks them, (1.) Very
covetous themselves and greedy of gain; for hereby the more would fall
to their share. Awhile ago they would gladly have given half their own
to recover the other half, yet now that they have all their own they
are not content unless they can have their brethren's too; so soon do
men forget their low estate. All seek their own, and too often more
than their own. (2.) Very barbarous to their brethren; for, to give
them their wives and children, and not their estates, was to give them
the mouths without the meat. What joy could they have of their families
if they had nothing to maintain them with? Was this to do as they would
be done by? Those are men of Belial indeed who delight in putting
hardships upon their brethren, and care not who is starved, so they may
be fed to the full.
2. David would by no means admit this, but ordered that those who
tarried behind should come in for an equal share in the spoils with
those that went to the battle, v. 23, 24. This he did, (1.) In
gratitude to God. The spoil we have is that which God has given us; we
have it from him, and therefore must use it under his direction as good
stewards. Let this check us when we are tempted to misapply that which
God has entrusted us with of this world's goods. "Nay, I must not do so
with that which God has given me, not serve Satan and a base lust with
those things which are not only the creatures of his power, but the
gifts of his bounty. God has recompensed us by delivering the company
that came against us into our hand, let not us then wrong our brethren.
God has been kind to us in preserving us and giving us victory, let not
us be unkind to them." God's mercy to us should make us merciful to one
another. (2.) In justice to them. It was true they tarried behind; but,
[1.] It was not for want of good-will to the cause or to their
brethren, but because they had not strength to keep up with them. It
was not their fault, but their infelicity; and therefore they ought not
to suffer for it. [2.] Though they tarried behind now, they had
formerly engaged many times in battle and done their part as well as
the best of their brethren, and their former services must be
considered now that there was something to enjoy. [3.] Even now they
did good service, for they abode by the stuff, to guard that which
somebody must take care of, else that might have fallen into the hands
of some other enemy. Every post of service is not alike a post of
honour, yet those that are in any way serviceable to the common
interest, though in a meaner station, ought to share in the common
advantages, as in the natural body every member has its use and
therefore has its share of the nourishment. First, Thus David overruled
the wicked men, and men of Belial, with reason, but with a great deal
of mildness; for the force of reason is sufficient, without the force
of passion. He calls them his brethren, v. 23. Superiors often lose
their authority by haughtiness, but seldom by courtesy and
condescension. Secondly, Thus he settled the matter for the time to
come, made it a statute of his kingdom (a statute of distributions,
primo Davidis--in the first year of David's reign), an ordinance of war
(v. 25), that as his part is that goes down to the battle, and hazards
his life in the high places of the field, so shall his be that guards
the carriages. Abraham returned the spoils of Sodom to the right
owners, and quitted his title to them jure belli--derived from the laws
of war. If we help others to recover their right, we must not think
that this alienates the property and makes it ours. God appointed that
the spoil of Midian should be divided between the soldiers and the
whole congregation, Num. xxxi. 27. The case here was somewhat
different, but governed by the same general rule--that we are members
one of another. The disciples, at first, had all things common, and we
should still be ready to distribute, willing to communicate, 1 Tim. vi.
18. When kings of armies did flee apace, she that tarried at home did
divide the spoil, Ps. lxviii. 12.
II. David was generous and kind to all his friends. When he had given
every one his own with interest there was a considerable overplus,
which David, as general, had the disposal of; probably the spoil of the
tents of the Amalekites consisted much in plate and jewels (Judg. viii.
24, 26), and these, because he thought they would but make his own
soldiers proud and effeminate, he thought fit to make presents of to
his friends, even the elders of Judah, v. 26. Several places are here
named to which he sent of these presents, all of them in or near the
tribe of Judah. The first place named is Bethel, which signifies the
house of God; that place shall be first served for its name's sake; or
perhaps it means not the city so called, but the place where the ark
was, which was therefore the house of God. Thither David sent the first
and best, to those that attended there, for his sake who is the first
and best. Hebron is named last (v. 31), probably because thither he
sent the residuum, which was the largest share, having an eye upon that
place as fittest for his head-quarters, 2 Sam. ii. 1. In David's
sending these presents observe, 1. His generosity. He aimed not to
enrich himself, but to serve his country; and therefore God afterwards
enriched him, and set him to rule the country he had served. It becomes
gracious souls to be generous. There is that scatters, and yet
increases. 2. His gratitude. He sent presents to all the places where
he and his men were wont to haunt (v. 31), that is, to all that he had
received kindness from, that had sheltered him and sent him
intelligence or provisions. Note, Honesty, as well as honour, obliges
us to requite the favours that have been done us, or at least to make a
real acknowledgment of them as far as is in the power of our hand. 3.
His piety. He calls his present a blessing; for no present we give to
our friends will be a comfort to them but as it is made so by the
blessing of God: it intimates that his prayers for them accompanied his
present. He also sent it out of the spoil of the enemies of the Lord
(so he calls them, not his enemies), that they might rejoice in the
victory for the Lord's sake, and might join with him in thanksgivings
for it. 4. His policy. He sent these presents among his countrymen to
engage them to be ready to appear for him upon his accession to the
throne, which he now saw at hand. A man's gift maketh room for him. He
was fit to be a king who thus showed the bounty and liberality of a
king. Munificence recommends a man more than magnificence. The Ziphites
had none of his presents, nor the men of Keilah; and thus he showed
that, though he was such a saint as not to revenge affronts, yet he was
not such a fool as not to take notice of them.
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F I R S T S A M U E L
CHAP. XXXI.
In the foregoing chapter we had David conquering, yea, more than a
conqueror. In this chapter we have Saul conquered and worse than a
captive. Providence ordered it that both these things should be doing
just at the same time. The very same day; perhaps, that David was
triumphing over the Amalekites, were the Philistines triumphing over
Saul. One is set over against the other, that men may see what comes of
trusting in God and what comes of forsaking him. We left Saul ready to
engage the Philistines, with a shaking hand and an aching heart, having
had his doom read him from hell, which he would not regard when it was
read him from heaven. Let us now see what becomes of him. Here is, I.
His army routed, ver. 1. II. His three sons slain, ver. 2. III. Himself
wounded (ver. 3), and slain by his own hand, ver. 4. The death of his
armour-bearer (ver. 5) and all his men, ver. 6. IV. His country
possessed by the Philistines, ver. 7. His camp plundered, and his dead
body deserted, ver. 8. His fall triumphed in, ver. 9. His body publicly
exposed (ver. 10) and with difficulty rescued by the men of
Jabesh-Gilead, ver. 11-13. Thus fell the man that was rejected of God.
The Death of Saul. (b. c. 1055.)
1 Now the Philistines fought against Israel: and the men of Israel fled
from before the Philistines, and fell down slain in mount Gilboa. 2
And the Philistines followed hard upon Saul and upon his sons; and the
Philistines slew Jonathan, and Abinadab, and Melchi-shua, Saul's sons.
3 And the battle went sore against Saul, and the archers hit him; and
he was sore wounded of the archers. 4 Then said Saul unto his
armourbearer, Draw thy sword, and thrust me through therewith; lest
these uncircumcised come and thrust me through, and abuse me. But his
armourbearer would not; for he was sore afraid. Therefore Saul took a
sword, and fell upon it. 5 And when his armourbearer saw that Saul
was dead, he fell likewise upon his sword, and died with him. 6 So
Saul died, and his three sons, and his armourbearer, and all his men,
that same day together. 7 And when the men of Israel that were on the
other side of the valley, and they that were on the other side Jordan,
saw that the men of Israel fled, and that Saul and his sons were dead,
they forsook the cities, and fled; and the Philistines came and dwelt
in them.
The day of recompence has now come, in which Saul must account for the
blood of the Amalekites which he had sinfully spared, and that of the
priests which he had more sinfully spilt; that of David too, which he
would have spilt, must come into the account. Now his day has come to
fall, as David foresaw, when he should descend into battle and perish,
ch. xxvi. 10. Come and see the righteous judgments of God.
I. He sees his soldiers fall about him, v. 1. Whether the Philistines
were more numerous, better posted, and better led on, or what other
advantages they had, we are not told; but it seems they were more
vigorous, for they made the onset; they fought against Israel, and the
Israelites fled and fell. The best of the troops were put into
disorder, and multitudes slain, probably those whom Saul had employed
in pursuing David. Thus those who had followed him and served him in
his sin went before him in his fall and shared with him in his plagues.
II. He sees his sons fall before him. The victorious Philistines
pressed most forcibly upon the king of Israel and those about him. His
three sons were next him, it is probable, and they were all three slain
before his face, to his great grief (for they were the hopes of his
family) and to his great terror, for they were now the guard of his
person, and he could conclude no other than that his own turn would
come next. His sons are named (v. 2), and it grieves us to find
Jonathan among them: that wise, valiant, good man, who was as much
David's friend as Saul was his enemy, yet falls with the rest. Duty to
his father would not permit him to stay at home, or to retire when the
armies engaged; and Providence so orders it that he falls in the common
fate of his family, though he never involved himself in the guilt of
it; so that the observation of Eliphaz does not hold (Job iv. 7), Who
ever perished being innocent? For here was one. What shall we say to
it? 1. God would hereby complete the vexation of Saul in his dying
moments, and the judgment that was to be executed upon his house. If
the family must fall, Jonathan, that is one of it, must fall with it.
2. He would hereby make David's way to the crown the more clear and
open. For, though Jonathan himself would have cheerfully resigned all
his title and interest to him (we have no reason to suspect any other),
yet it is very probable that many of the people would have made use of
his name for the support of the house of Saul, or at least would have
come in but slowly to David. If Ish-bosheth (who was now left at home
as one unfit for action, and so escaped) had so many friends, what
would Jonathan have had, who had been the darling of the people and had
never forfeited their favour? Those that were so anxious to have a king
like the nations would be zealous for the right line, especially if
that threw the crown upon such a head as Jonathan's. This would have
embarrassed David; and, if Jonathan could have prevailed to bring in
all his interest to David, then it would have been said that Jonathan
had made him king, whereas God was to have all the glory. This is the
Lord's doing. So that though the death of Jonathan would be a great
affliction to David, yet, by making him mindful of his own frailty, as
well as by facilitating his accession to the throne, it would be an
advantage to him. 3. God would hereby show us that the difference
between good and bad is to be made in the other world, not in this. All
things come alike to all. We cannot judge of the spiritual or eternal
state of any by the manner of their death; for in that there is one
event to the righteous and to the wicked.
III. He himself is sorely wounded by the Philistines and then slain by
his own hand. The archers hit him (v. 3), so that he could neither
fight nor fly, and therefore must inevitably fall into their hands.
Thus, to make him the more miserable, destruction comes gradually upon
him, and he dies so as to feel himself die. To such an extremity was he
now reduced that, 1. He was desirous to die by the hand of his own
servant rather than by the hand of the Philistines, lest they should
abuse him as they had abused Samson. Miserable man! He finds himself
dying, and all his care is to keep his body out of the hands of the
Philistines, instead of being solicitous to resign his soul into the
hands of God who gave it, Eccl. xii. 7. As he lived, so he died, proud
and jealous, and a terror to himself and all about him. Those who
rightly understand the matter think it of small account, in comparison,
how it is with them in death, so it may but be well with them after
death. Those are in a deplorable condition indeed who, being bitter in
soul, long for death, but it cometh not (Job iii. 20, 21), especially
those who, despairing of the mercy of God, like Judas, leap into a hell
before them, to escape a hell within them. 2. When he could not obtain
that favour he became his own executioner, thinking hereby to avoid
shame, but running upon a heinous sin, and with it entailing upon his
own name a mark of perpetual infamy, as felo de se--a self-murderer.
Jonathan, who received his death-wound from the hand of the Philistines
and bravely yielded to the fate of war, died on the bed of honour; but
Saul died as a fool dieth, as a coward dieth--a proud fool, a sneaking
coward; he died as a man that had neither the fear of God nor hope in
God, neither the reason of a man nor the religion of an Israelite, much
less the dignity of a prince or the resolution of a soldier. Let us all
pray, Lord, lead us not into temptation, this temptation. His
armour-bearer would not run him through, and he did well to refuse it;
for no man's servant ought to be a slave to his master's lusts or
passions of any kind. The reason given is that he was sorely afraid,
not of death, for he himself ran wilfully upon that immediately; but,
having a profound reverence for the king his master, he could not
conquer that so far as to do him any hurt; or perhaps he feared lest
his trembling hand should give him but half a blow, and so put him to
the greater misery.
IV. His armour-bearer who refused to kill him refused not to die with
him, but fell likewise upon his sword, v. 5. This was an aggravating
circumstance of the death of Saul, that, by the example of his
wickedness in murdering himself, he drew in his servant to be guilty of
the same wickedness, and perished not alone in his iniquity. The Jews
say that Saul's armour-bearer was Doeg, whom he preferred to that
dignity for killing the priests, and, if so, justly does his violent
dealing return on his own head. David had foretold concerning him that
God would destroy him for ever, Ps. lii. 5.
V. The country was put into such confusion by the rout of Saul's army
that the inhabitants of the neighbouring cities (on that side Jordan,
as it might be read) quitted them, and the Philistines, for a time, had
possession of them, till things were settled in Israel (v. 7), to such
a sad pass had Saul by his wickedness brought his country, which might
have remained in the hands of the uncircumcised if David had not been
raised up to repair the breaches of it. See what a king he proved for
whom they rejected God and Samuel. They had still done wickedly (it is
to be feared) as well as he, and therefore were consumed both they and
their king, as the prophet had foretold concerning them, ch. xii. 25.
And to this reference is had long after. Hos. xiii. 10, 11, "Where are
thy saviours in all thy cities, of whom thou saidst, Give me a king and
princes? I gave thee a king in my anger, and took him away in my wrath;
that is, he was a plague to thee living and dying; thou couldst expect
no other."
The Disposal of Saul's Body. (b. c. 1055.)
8 And it came to pass on the morrow, when the Philistines came to strip
the slain, that they found Saul and his three sons fallen in mount
Gilboa. 9 And they cut off his head, and stripped off his armour, and
sent into the land of the Philistines round about, to publish it in the
house of their idols, and among the people. 10 And they put his
armour in the house of Ashtaroth: and they fastened his body to the
wall of Beth-shan. 11 And when the inhabitants of Jabesh-gilead heard
of that which the Philistines had done to Saul; 12 All the valiant
men arose, and went all night, and took the body of Saul and the bodies
of his sons from the wall of Beth-shan, and came to Jabesh, and burnt
them there. 13 And they took their bones, and buried them under a
tree at Jabesh, and fasted seven days.
The scripture makes no mention of the souls of Saul and his sons, what
became of them after they were dead (secret things belong not to us),
but of their bodies only.
I. How they were basely abused by the Philistines. The day after the
battle, when they had recovered their fatigue, they came to strip the
slain, and, among the rest, found the bodies of Saul and his three
sons, v. 8. Saul's armour-bearer perhaps intended to honour his master
by following the example of his self-murder, and to show thereby how
well he loved him; but, if he had consulted his reason more than his
passions, he would have spared that foolish compliment, not only in
justice to his own life, but in kindness to his master, to whom, by the
opportunity of survivorship, he might have done all the service that
could be done him by any man after he was dead; for he might, in the
night, have conveyed away his body, and those of his sons, and buried
them decently. But such false and foolish notions these vain men have
(though they would be wise) of giving and receiving honour. Nay, it
should seem, Saul might have saved himself the fatal thrust and have
made his escape: for the pursuers (in fear of whom he slew himself)
came not to the place where he was till the next day. But whom God will
destroy he infatuates and utterly consumes with his terrors. See Job
xviii. 5, &c. Finding Saul's body (which now that it lay extended on
the bloody turf was distinguishable from the rest by its length, as it
was, while erect, by its height, when he proudly overlooked the
surrounding crowd), they will, in that, triumph over Israel's crown,
and meanly gratify a barbarous and brutish revenge by insulting the
deserted corpse, which, when alive, they had stood in awe of. 1. They
cut off his head. Had they designed in this to revenge the cutting off
of Goliath's head they would rather have cut off the head of David, who
did that execution, when he was in their country. They intended it, in
general, for a reproach to Israel, who promised themselves that a
crowned and an anointed head would save them from the Philistines, and
a particular reproach to Saul, who was taller by the head than other
men (which perhaps he was wont to boast of), but was now shorter by the
head. 2. They stripped him of his armour (v. 9), and sent that to be
set up as a trophy of their victory, in the house of Ashtaroth their
goddess (v. 10); and we are told, 1 Chron. x. 10 (though it is omitted
here), that they fastened his head in the temple of Dagon. Thus did
they ascribe the honour of their victory, not as they ought to have
done to the real justice of the true God, but to the imaginary power of
their false gods, and by this respect paid to pretended deities shame
those who give not the praise of their achievements to the living God.
Ashtaroth, the idol that Israel had many a time gone a whoring after,
now triumphs over them. 3. They sent expresses throughout their
country, and ordered public notice to be given in the houses of their
gods of the victory they had obtained (v. 9), that public rejoicings
might be made and thanks given to their gods. This David regretted
sorely, 2 Sam. i. 20. Tell it not in Gath. 4. They fastened his body
and the bodies of his sons (as appears, v. 12) to the wall of
Beth-shan, a city that lay not far from Gilboa and very near to the
river Jordan. Hither the dead bodies were dragged and here hung up in
chains, to be devoured by the birds of prey. Saul slew himself to avoid
being abused by the Philistines, and never was royal corpse so abused
as his was, perhaps the more if they understood that he slew himself
for that reason. He that thinks to save his honour by sin will
certainly lose it. See to what a height of insolence the Philistines
had arrived just before David was raised up, who perfectly subdued
them. Now that they had slain Saul and his sons they thought the land
of Israel was their own for ever, but they soon found themselves
deceived. When God has accomplished his whole work by them he will
accomplish it upon them. See Isa. x. 6, 7.
II. How they were bravely rescued by the men of Jabesh-Gilead. Little
more than the river Jordan lay between Beth-shan and Jabesh-Gilead, and
Jordan was in that place passable by its fords; a bold adventure was
therefore made by the valiant men of that city, who in the night passed
the river, took down the dead bodies, and gave them decent burial, v.
11, 13. This they did, 1. Out of a common concern for the honour of
Israel, or the land of Israel, which ought not to be defiled by the
exposing of any dead bodies, and especially of the crown of Israel,
which was thus profaned by the uncircumcised. 2. Out of a particular
sense of gratitude to Saul, for his zeal and forwardness to rescue them
from the Ammonites when he first came to the throne, ch. xi. It is an
evidence of a generous spirit and an encouragement to beneficence when
the remembrance of kindnesses is thus retained, and they are thus
returned in an extremity. The men of Jabesh-Gilead would have done Saul
better service if they had sent their valiant men to him sooner, to
strengthen him against the Philistines. But his day had come to fall,
and now this is all the service they can do him, in honour to his
memory. We find not that any general mourning was made for the death of
Saul, as was for the death of Samuel (ch. xxv. 1), only those
Gileadites of Jabesh did him honour at his death; for, (1.) They made a
burning for the bodies, to perfume them. So some understand the burning
of them. They burnt spices over them, v. 12. And that it was usual thus
to do honour to their deceased friends, at least their princes, appears
by the account of Asa's funeral (2 Chron. xvi. 14), that they made a
very great burning for him. Or (as some think) they burnt the flesh,
because it began to putrefy. (2.) They buried the bodies, when, by
burning over them, they had sweetened them (or, if they burnt them,
they buried the bones and ashes), under a tree, which served for a
grave-stone and monument. And, (3.) They fasted seven days, that is,
each day of the seven they fasted till the evening; thus they lamented
the death of Saul and the present distracted state of Israel, and
perhaps joined prayers with their fasting for the re-establishment of
their shattered state. Though, when the wicked perish there is shouting
(that is, it is to be hoped a better state of things will ensue, which
will be matter of joy), yet humanity obliges us to show a decent
respect to dead bodies, especially those of princes.
This book began with the birth of Samuel, but now it ends with the
burial of Saul, the comparing of which two together will teach us to
prefer the honour that comes from God before any of the honours which
this world pretends to have the disposal of.
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Second Samuel
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AN
EXPOSITION,
W I T H P R A C T I C A L O B S E R V A T I O N S,
OF THE SECOND BOOK OF
S A M U E L.
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This book is the history of the reign of king David. We had in the
foregoing book an account of his designation to the government, and his
struggles with Saul, which ended at length in the death of his
persecutor. This book begins with his accession to the throne, and is
entirely taken up with the affairs of the government during the forty
years he reigned, and therefore is entitled by the LXX. The Third Book
of the Kings. It gives us an account of David's triumphs and his
troubles. I. His triumphs over the house of Saul (ch. i.-iv.), over the
Jebusites and Philistines (ch. v.), at the bringing up of the ark (ch.
vi. and vii.), over the neighbouring nations that opposed him (ch.
viii.-x.); and so far the history is agreeable to what we might expect
from David's character and the choice made of him. But his cloud has a
dark side. II. We have his troubles, the causes of them, his sin in the
matter of Uriah (ch. xi. and xii.), the troubles themselves from the
sin of Amnon (ch. xiii.), the rebellion of Absalom (ch. xiv.-xix.) and
of Sheba (ch. xx.), and the plague in Israel for his numbering the
people (ch. xxiv.), besides the famine of the Gibeonites, ch. xxi. His
son we have (ch. xxii.), and his words and worthies, ch. xxiii. Many
things in his history are very instructive; but for the hero who is the
subject of it, though in many instances he appears here very great, and
very good, and very much the favourite of heaven, yet it must be
confessed that his honour shines brighter in his Psalms than in his
Annals.
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S E C O N D S A M U E L
CHAP. I.
In the close of the foregoing book (with which this is connected as a
continuation of the same history) we had Saul's exit; he went down
slain to the pit, though he was the terror of the mighty in the land of
the living. We are now to look towards the rising sun, and to enquire
where David is, and what he is doing. In this chapter we have, I.
Tidings brought him to Ziklag of the death of Saul and Jonathan, by an
Amalekite, who undertook to give him a particular narrative of it, ver.
1-10. II. David's sorrowful reception of these tidings, ver. 11, 12.
III. Justice done upon the messenger, who boasted that he had helped
Saul to dispatch himself, ver. 13-16. IV. An elegy which David penned
upon this occasion, ver. 17-27. And in all this David's breast appears
very happily free from the sparks both of revenge and ambition, and he
observes a very suitable demeanour.
David's Concern at Saul's Fate. (b. c. 1055.)
1 Now it came to pass after the death of Saul, when David was returned
from the slaughter of the Amalekites, and David had abode two days in
Ziklag; 2 It came even to pass on the third day, that, behold, a man
came out of the camp from Saul with his clothes rent, and earth upon
his head: and so it was, when he came to David, that he fell to the
earth, and did obeisance. 3 And David said unto him, From whence
comest thou? And he said unto him, Out of the camp of Israel am I
escaped. 4 And David said unto him, How went the matter? I pray thee,
tell me. And he answered, That the people are fled from the battle, and
many of the people also are fallen and dead; and Saul and Jonathan his
son are dead also. 5 And David said unto the young man that told him,
How knowest thou that Saul and Jonathan his son be dead? 6 And the
young man that told him said, As I happened by chance upon mount
Gilboa, behold, Saul leaned upon his spear; and, lo, the chariots and
horsemen followed hard after him. 7 And when he looked behind him, he
saw me, and called unto me. And I answered, Here am I. 8 And he said
unto me, Who art thou? And I answered him, I am an Amalekite. 9 He
said unto me again, Stand, I pray thee, upon me, and slay me: for
anguish is come upon me, because my life is yet whole in me. 10 So I
stood upon him, and slew him, because I was sure that he could not live
after that he was fallen: and I took the crown that was upon his head,
and the bracelet that was on his arm, and have brought them hither unto
my lord.
Here is, I. David settling again in Ziklag, his own city, after he had
rescued his family and friends out of the hands of the Amalekites (v.
1): He abode in Ziklag. Thence he was now sending presents to his
friends (1 Sam. xxx. 26), and there he was ready to receive those that
came into his interests; not men in distress and debt, as his first
followers were, but persons of quality in their country, mighty men,
men of war, and captains of thousands (as we find, 1 Chron. xii. 1, 8,
20); such came day by day to him, God stirring up their hearts to do
so, till he had a great host, like the host of God, as it is said, 1
Chron. xii. 22. The secret springs of revolutions are unaccountable,
and must be resolved into that Providence which turns all hearts as the
rivers of water.
II. Intelligence brought him thither of the death of Saul. It was
strange that he did not leave some spies about the camp, to bring him
early notice of the issue of the engagement, a sign that he desired not
Saul's woeful day, nor was impatient to come to the throne, but willing
to wait till those tidings were brought to him which many a one would
have sent more than half-way to meet. He that believes does not make
haste, takes good news when it comes and is not uneasy while it is in
the coming. 1. The messenger presents himself to David as an express,
in the posture of a mourner for the deceased prince and a subject to
the succeeding one. He came with his clothes rent, and made obeisance
to David (v. 2), pleasing himself with the fancy that he had the honour
to be the first that did him homage as his sovereign, but it proved he
was the first that received from him sentence of death as his judge. He
told David he came from the camp of Israel, and intimated the bad
posture it was in when he said he had escaped out of it, having much
ado to get away with his life, v. 3. 2. He gives him a general account
of the issue of the battle. David was very desirous to know how the
matter went, as one that had more reason than any to be concerned for
the public; and he told him very distinctly that the army of Israel was
routed, many slain, and, among the rest, Saul and Jonathan, v. 4. He
named only Saul and Jonathan, because he knew David would be most
solicitous to know their fate; for Saul was the man whom he most feared
and Jonathan the man whom he most loved. 3. He gives him a more
particular account of the death of Saul. It is probable that David had
heard, by the report of others, what the issue of the war was, for
multitudes resorted to him, it should seem, in consequence; but he was
desirous to know the certainty of the report concerning Saul and
Jonathan, either because he was not forward to believe it or because he
would not proceed upon it to make his own claims till he was fully
assured of it. He therefore asks, How knowest thou that Saul and
Jonathan are dead? in answer to which the young man tells him a very
ready story, putting it past doubt that Saul was dead, for he himself
had been not only an eye-witness of his death, but an instrument of it,
and therefore David might rely upon his testimony. He says nothing, in
his narrative, of the death of Jonathan, knowing how ungrateful that
would be to David, but accounts only for Saul, thinking (as David
understood it well enough, ch. iv. 10) that he should be welcome for
that, and rewarded as one that brought good tidings. The account he
gives of this matter is, (1.) Very particular. That he happened to go
to the place where Saul was (v. 6) as a passenger, not as a soldier,
and therefore an indifferent person, that he found Saul endeavouring to
run himself through with his own spear, none of his attendants being
willing to do it for him; and, it seems, he could not do it dexterously
for himself: his hand and heart failed him. The miserable man had not
courage enough either to live or die; he therefore called this stranger
to him (v. 7), enquired what countryman he was, for, provided he was
not a Philistine, he would gladly receive from his hand the coup de
grace (as the French call it concerning those that are broken on the
wheel)--the merciful stroke, that might dispatch him out of his pain.
Understanding that he was an Amalekite (neither one of his subjects nor
one of his enemies), he begs this favour from him (v. 9): Stand upon
me, and slay me. He is now sick of his dignity and willing to be
trampled upon, sick of his life and willing to be slain. Who then would
be inordinately fond of life or honour? The case may he such, even with
those that have no hope in their death, that yet they may desire to
die, and death flee from them, Rev. ix. 6. Anguish has come upon me; so
we read it, as a complaint of the pain and terror his spirit was seized
with. If his conscience now brought to mind the javelin he had cast at
David, his pride, malice, and perfidiousness, and especially the murder
of the priests, no marvel that anguish came upon him: moles (they say)
open their eyes when they are dying. Sense of unpardoned guilt will
make death indeed the king of terrors. Those that have baffled their
convictions will perhaps, in their dying moments, be overpowered by
them. The margin reads it as a complaint of the inconvenience of his
clothes; that his coat of mail which he had for defence, or his
embroidered coat which he had for ornament, hindered him, that he could
not get the spear far enough into his body, or so straitened him, now
that his body swelled with anguish, that he could not expire. Let no
man's clothes be his pride, for it may so happen that they may be his
burden and snare. "Hereupon," saith our young man, "I stood upon him,
and slew him" (v. 10) at which word, perhaps, he observed David look
upon him with some show of displeasure, and therefore he excuses
himself in the next words: "For I was sure he could not live; his life
was whole in him indeed, but he would certainly have fallen into the
hands of the Philistines or given himself another thrust." (2.) It is
doubtful whether this story be true. If it be, the righteousness of God
is to be observed, that Saul, who spared the Amalekites in contempt of
the divine command, received his death's wound from an Amalekite. But
most interpreters think that it was false, and that, though he might
happen to be present, yet he was not assisting in the death of Saul,
but told David so in expectation that he would reward him for it, as
having done him a piece of good service. Those who would rejoice at the
fall of an enemy are apt to measure others by themselves, and to think
that they will do so too. But a man after God's own heart is not to be
judged of by common men. I am not clear whether this young man's story
was true or no: it may consist with the narrative in the chapter
before, and be an addition to it, as Peter's account of the death of
Judas (Acts i. 18) is to the narrative, Matt. xxvii. 5. What is there
called a sword may here be called a spear, or when he fell upon his
sword he leaned on his spear. (3.) However he produced that which was
proof sufficient of the death of Saul, the crown that was upon his head
and the bracelet that was on his arm. It should seem Saul was so
foolishly fond of these as to wear them in the field of battle, which
made him a fair mark for the archers, by distinguishing him from those
about him; but as pride (we say) feels no cold, so it fears no danger,
from that which gratifies it. These fell into the hands of this
Amalekite. Saul spared the best of their spoil, and now the best of his
came to one of that devoted nation. He brought them to David, as the
rightful owner of them now that Saul was dead, not doubting but by his
officiousness herein to recommend himself to the best preferments in
his court or camp. The tradition of the Jews is that this Amalekite was
the son of Doeg (for the Amalekites were descendants from Edom), and
that Doeg, who they suppose was Saul's armour-bearer, before he slew
himself gave Saul's crown and bracelet (the ensigns of his royalty) to
his son, and bade him carry them to David, to curry favour with him.
But this is a groundless conceit. Doeg's son, it is likely, was so well
known to Saul that he needed not ask him as he did this Amalekite (v.
8), Who art thou? David had been long waiting for the crown, and now it
was brought to him by an Amalekite. See how God can serve his own
purposes of kindness to his people, even by designing (ill-designing)
men, who aim at nothing but to set up themselves.
11 Then David took hold on his clothes, and rent them; and likewise all
the men that were with him: 12 And they mourned, and wept, and fasted
until even, for Saul, and for Jonathan his son, and for the people of
the Lord, and for the house of Israel; because they were fallen by the
sword. 13 And David said unto the young man that told him, Whence art
thou? And he answered, I am the son of a stranger, an Amalekite. 14
And David said unto him, How wast thou not afraid to stretch forth
thine hand to destroy the Lord's anointed? 15 And David called one of
the young men, and said, Go near, and fall upon him. And he smote him
that he died. 16 And David said unto him, Thy blood be upon thy head;
for thy mouth hath testified against thee, saying, I have slain the
Lord's anointed.
Here is, I. David's reception of these tidings. So far was he from
falling into a transport of joy, as the Amalekite expected, that he
fell into a passion of weeping, rent his clothes (v. 11), mourned and
fasted (v. 12), not only for his people Israel and Jonathan his friend
but for Saul his enemy. This he did, not only as a man of honour, in
observance of that decorum which forbids us to insult over those that
are fallen, and requires us to attend our relations to the grave with
respect, whatever we lost by their life or got by their death, but as a
good man and a man of conscience, that had forgiven the injuries Saul
had done him and bore him no malice. He knew it, before his son wrote
it (Prov. xxiv. 17, 18), that if we rejoice when our enemy falls the
Lord sees it, and it displeases him; and that he who is glad at
calamities shall not go unpunished, Prov. xvii. 5. By this it appears
that those passages in David's psalms which express his desire of, and
triumph in, the ruin of his enemies, proceeded not from a spirit of
revenge, nor any irregular passion, but from a holy zeal for the glory
of God and the public good; for by what he did here, when he heard of
Saul's death, we may perceive that his natural temper was very tender,
and that he was kindly affected even to those that hated him. He was
very sincere, no question, in his mourning for Saul, and it was not
pretended, or a copy of his countenance only. His passion was so
strong, on this occasion, that it moved those about him; all that were
with him, at least in complaisance to him, rent their clothes, and they
fasted till even, in token of their sorrow; and probably it was a
religious fast: they humbled themselves under the hand of God, and
prayed for the repairing of the breaches made upon Israel by this
defeat.
II. The reward he gave to him that brought him the tidings. Instead of
preferring him, he put him to death, judged him out of his own mouth,
as a murderer of his prince, and ordered him to be forthwith executed
for the same. What a surprise was this to the messenger, who thought he
should have favour shown him for his pains. In vain did he plead that
he had Saul's order for it, that it was a real kindness to him, that he
must inevitably have died; all those pleas are overruled: "Thy mouth
has testified against thee, saying, I have slain the Lord's anointed
(v. 16), therefore thou must die." Now,
1. David herein did not do unjustly. For, (1.) The man was an
Amalekite. This, lest he should have mistaken it in his narrative, he
made him own a second time, v. 13. That nation, and all that belonged
to it, were doomed to destruction, so that, in slaying him, David did
what his predecessor should have done and was rejected for not doing.
(2.) He did himself confess the crime, so that the evidence was, by the
consent of all laws, sufficient to convict him; for every man is
presumed to make the best of himself. If he did as he said, he deserved
to die for treason (v. 14), doing that which, it is probable, he heard
Saul's own armour-bearer refuse to do; if not, yet by boasting that he
had done it he plainly showed that if there had been occasion he would
have done it, and would have made nothing of it; and, by boasting of it
to David, he showed what opinion he had of him, that he would rejoice
in it, as one altogether like himself, which was an intolerable affront
to him who had himself once and again refused to stretch forth his hand
against the Lord's anointed. And his lying to David, if indeed it was a
lie, was highly criminal, and proved, as sooner or later that sin will
prove, lying against his own head.
2. He did honourably and well. Hereby he demonstrated the sincerity of
his grief, discouraged all others from thinking by doing the like to
ingratiate themselves with him, and did that which might probably
oblige the house of Saul and win upon them, and recommend him to the
people as one that was zealous for public justice, without regard to
his own private interest. We may learn from it that to give assistance
to any in murdering themselves, directly or indirectly, if done
wittingly, incurs the guilt of blood, and that the lives of princes
ought to be, in a special manner, precious to us.
David's Lamentation for Jonathan. (b. c. 1055.)
17 And David lamented with this lamentation over Saul and over Jonathan
his son: 18 (Also he bade them teach the children of Judah the use of
the bow: behold, it is written in the book of Jasher.) 19 The beauty
of Israel is slain upon thy high places: how are the mighty fallen!
20 Tell it not in Gath, publish it not in the streets of Askelon; lest
the daughters of the Philistines rejoice, lest the daughters of the
uncircumcised triumph. 21 Ye mountains of Gilboa, let there be no
dew, neither let there be rain, upon you, nor fields of offerings: for
there the shield of the mighty is vilely cast away, the shield of Saul,
as though he had not been anointed with oil. 22 From the blood of the
slain, from the fat of the mighty, the bow of Jonathan turned not back,
and the sword of Saul returned not empty. 23 Saul and Jonathan were
lovely and pleasant in their lives, and in their death they were not
divided: they were swifter than eagles, they were stronger than lions.
24 Ye daughters of Israel, weep over Saul, who clothed you in
scarlet, with other delights, who put on ornaments of gold upon your
apparel. 25 How are the mighty fallen in the midst of the battle! O
Jonathan, thou wast slain in thine high places. 26 I am distressed
for thee, my brother Jonathan: very pleasant hast thou been unto me:
thy love to me was wonderful, passing the love of women. 27 How are
the mighty fallen, and the weapons of war perished!
When David had rent his clothes, mourned, and wept, and fasted, for the
death of Saul, and done justice upon him who made himself guilty of it,
one would think he had made full payment of the debt of honour he owed
to his memory; yet this is not all: we have here a poem he wrote on
that occasion; for he was a great master of his pen as well as of his
sword. By this elegy he designed both to express his own sorrow for
this great calamity and to impress the like on the minds of others, who
ought to lay it to heart. The putting of lamentations into poems made
them, 1. The more moving and affecting. The passion of the poet, or
singer, is, by this way, wonderfully communicated to the readers and
hearers. 2. The more lasting. Thus they were made, not only to spread
far, but to continue long, from generation to generation. Those might
gain information by poems that would not read history. Here we have,
I. The orders David gave with this elegy (v. 18): He bade them teach
the children of Judah (his own tribe, whatever others did) the use of
the bow, either. 1. The bow used in war. Not but that the children of
Judah knew how to use the bow (it was so commonly used in war, long
before this, that the sword and bow were put for all weapons of war,
Gen. xlviii. 22), but perhaps they had of late made more use of slings,
as David in killing Goliath, because cheaper, and David would have them
now to see the inconvenience of these (for it was the archers of the
Philistines that bore so hard upon Saul, 1 Sam. xxi. 3), and to return
more generally to the use of the bow, to exercise themselves in this
weapon, that they might be in a capacity to avenge the death of their
prince upon the Philistines, and to outdo them at their own weapon. It
was a pity but those that had such good heads and hearts as the
children of Judah should be well armed. David hereby showed his
authority over and concern for the armies of Israel, and set himself to
rectify the errors of the former reign. But we find that the companies
which had now come to David to Ziklag were armed with bows (1 Chron.
xii. 2); therefore, 2. Some understand it either of some musical
instrument called a bow (to which he would have the mournful ditties
sung) or of the elegy itself: He bade them teach the children of Judah
Kesheth, the bow, that is, this song, which was so entitled for the
sake of Jonathan's bow, the achievements of which are here celebrated.
Moses commanded Israel to learn his song (Deut. xxxi. 19), so David
his. Probably he bade the Levites teach them. It is written in the book
of Jasher, there it was kept upon record, and thence transcribed into
this history. That book was probably a collection of state-poems; what
is said to be written in that book (Josh. x. 13) is also poetical, a
fragment of an historical poem. Even songs would be forgotten and lost
if they were not committed to writing, that best conservatory of
knowledge.
II. The elegy itself. It is not a divine hymn, nor given by inspiration
of God to be used in divine service, nor is there any mention of God in
it; but it is a human composition, and therefore was inserted, not in
the book of Psalms (which, being of divine original, is preserved), but
in the book of Jasher, which, being only a collection of common poems,
is long since lost. This elegy proves David to have been,
1. A man of an excellent spirit, in four things:--
(1.) He was very generous to Saul, his sworn enemy. Saul was his
father-in-law, his sovereign, and the anointed of the Lord; and
therefore, though he had done him a great deal of wrong, David does not
wreak his revenge upon his memory when he is in his grave; but like a
good man, and a man of honour, [1.] He conceals his faults; and, though
there was no preventing their appearance in his history, yet they
should not appear in this elegy. Charity teaches us to make the best we
can of every body and to say nothing of those of whom we can say no
good, especially when they are gone. De mortuis nil nisi bonum--Say
nothing but good concerning the dead. We ought to deny ourselves the
satisfaction of making personal reflections upon those who have been
injurious to us, much more drawing their character thence, as if every
man must of necessity be a bad man that has done ill by us. Let the
corrupt part of the memory be buried with the corrupt part of the
man--earth to earth, ashes to ashes; let the blemish be hidden and a
veil drawn over the deformity. [2.] He celebrates that which was
praiseworthy in him. He does not commend him for that which he was not,
says nothing of his piety or fidelity. Those funeral commendations
which are gathered out of the spoils of truth are not at all to the
praise of those on whom they are bestowed, but very much the dispraise
of those who unjustly misplace them. But he has this to say in honour
of Saul himself, First, That he was anointed with oil (v. 21), the
sacred oil, which signified his elevation to, and qualification for,
the government. Whatever he was otherwise, the crown of the anointing
oil of his God was upon him, as is said of the high priest (Lev. xxi.
12), and on that account he was to be honoured, because God, the
fountain of honour, had honoured him. Secondly, That he was a man of
war, a mighty man (v. 19-21), that he had often been victorious over
the enemies of Israel and vexed them whithersoever he turned, 1 Sam.
xiv. 47. His sword returned not empty, but satiated with blood and
spoil, v. 22. His disgrace and fall at last must not make his former
successes and services to be forgotten. Though his sun set under a
cloud, time was when it shone brightly. Thirdly, That take him with
Jonathan he was a man of a very agreeable temper, that recommended
himself to the affections of his subjects (v. 23): Saul and Jonathan
were lovely and pleasant. Jonathan was always so, and Saul was so as
long as he concurred with him. Take them together, and in the pursuit
of the enemy, never were men more bold, more brave; they were swifter
than eagles and stronger than lions. Observe, Those that were most
fierce and fiery in the camp were no less sweet and lovely in the
court, as amiable to the subject as they were formidable to the foe; a
rare combination of softness and sharpness they had, which makes any
man's temper very happy. It may be understood of the harmony and
affection that for the most part subsisted between Saul and Jonathan:
they were lovely and pleasant one to another, Jonathan a dutiful son,
Saul an affectionate father; and therefore dear to each other in their
lives, and in their death they were not divided, but kept close
together in the stand they made against the Philistines, and fell
together in the same cause. Fourthly, That he had enriched his country
with the spoils of conquered nations, and introduced a more splendid
attire. When they had a king like the nations, they must have clothes
like the nations; and herein he was, in a particular manner, obliging
to his female subjects, v. 24. The daughters of Israel he clothed in
scarlet, which was their delight.
(2.) He was very grateful to Jonathan, his sworn friend. Besides the
tears he shed over him, and the encomiums he gives of him in common
with Saul, he mentions him with some marks of distinction (v. 25): O
Jonathan! thou wast slain in thy high places! which (compared with v.
19) intimates that he meant him by the beauty of Israel, which, he
there says, was slain upon the high places. He laments Jonathan as his
particular friend (v. 26): My brother, Jonathan; not so much because of
what he would have been to him if he had lived, very serviceable no
doubt in his advancement to the throne and instrumental to prevent
those long struggles which, for want of his assistance, he had with the
house of Saul (had this been the only ground of his grief it would have
been selfish), but he lamented him for what he had been: "Very pleasant
hast thou been unto me; but that pleasantness is now over, and I am
distressed for thee." He had reason to say that Jonathan's love to him
was wonderful; surely never was the like, for a man to love one who he
knew was to take the crown over his head, and to be so faithful to his
rival: this far surpassed the highest degree of conjugal affection and
constancy. See here, [1.] That nothing is more delightful in this world
than a true friend, that is wise and good, that kindly receives and
returns our affection, and is faithful to us in all our true interests.
[2.] That nothing is more distressful than the loss of such a friend;
it is parting with a piece of one's self. It is the vanity of this
world that what is most pleasant to us we are most liable to be
distressed in. The more we love the more we grieve.
(3.) He was deeply concerned for the honour of God; for this is what he
has an eye to when he fears lest the daughters of the uncircumcised,
that are out of covenant with God, should triumph over Israel, and the
God of Israel, v. 20. Good men are touched in a very sensible part by
the reproaches of those that reproach God.
(4.) He was deeply concerned for the public welfare. It was the beauty
of Israel that was slain (v. 19) and the honour of the public that was
disgraced: The mighty have fallen (this is three times lamented, (v.
19, 25, 27), and so the strength of the people is weakened. Public
losses are most laid to heart by men of public spirit. David hoped God
would make him instrumental to repair those losses and yet laments
them.
2. A man of a fine imagination, as well as a wise and holy man. The
expressions are all excellent, and calculated to work upon the
passions. (1.) The embargo he would fain lay upon Fame is elegant (v.
20): Tell it not in Gath. It grieved him to the heart to think that it
would be proclaimed in the cities of the Philistines, and that they
would insult over Israel upon it, and the more in remembrance of the
triumphs of Israel over them formerly, when they sang, Saul has slain
his thousands; for this would now be retorted. (2.) The curse he
entails on the mountains of Gilboa, the theatre on which this tragedy
was acted: Let there be no dew upon you, nor fields of offerings, v.
21. This is a poetical strain, like that of Job, Let the day perish
wherein I was born. Not as if David wished that any part of the land of
Israel might be barren, but, to express his sorrow for the thing, he
speaks with a seeming indignation at the place. Observe, [1.] How the
fruitfulness of the earth depends upon heaven. The worst thing he could
wish to the mountains of Gilboa was barrenness and unprofitableness to
man: those are miserable that are useless. It was the curse Christ
pronounced on the fig-tree, Never fruit grow on thee more, and that
took effect--the fig-tree withered away: this, on the mountains of
Gilboa, did not. But, when he wished them barren, he wished there might
be no rain upon them; and, if the heavens be brass, the earth will soon
be iron. [2.] How the fruitfulness of the earth must therefore be
devoted to heaven, which is intimated in his calling the fruitful
fields fields of offerings. Those fruits of their land that were
offered to God were the crown and glory of it: and therefore the
failure of the offerings is the saddest consequent of the failure of
the corn. See Joel i. 9. To want that wherewith we should honour God is
worse than to want that wherewith we should sustain ourselves. This is
the reproach David fastens upon the mountains of Gilboa, which, having
been stained with royal blood, thereby forfeited celestial dews. In
this elegy Saul had a more honourable interment than that which the men
of Jabesh-Gilead gave him.
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S E C O N D S A M U E L
CHAP. II.
David had paid due respect to the memory of Saul his prince and
Jonathan his friend, and what he did was as much his praise as theirs;
he is now considering what is to be done next. Saul is dead, now
therefore David arise. I. By direction from God he went up to Hebron,
and was there anointed king, ver. 1-4. II. He returned thanks to the
men of Jabesh-Gilead for burying Saul, ver. 5-7. III. Ishbosheth, the
son of Saul, is set up in opposition to him, ver. 8-11. IV. A warm
encounter happens between David's party and Ishbosheth's, in which, 1.
Twelve of each side engaged hand to hand and were all slain, ver.
12-16. 2. Saul's party was beaten, ver. 17. 3. Asahel, on David's side,
was slain by Abner, ver. 18-23. 4. Joab, at Abner's request, sounds a
retreat, ver. 24-28. 5. Abner makes the best of his way (ver. 29), and
the loss on both sides is computed, ver. 30-32. So that here we have an
account of a civil war in Israel, which, in process of time, ended in
the complete settlement of David on the throne.
David Made King at Hebron. (b. c. 1053.)
1 And it came to pass after this, that David enquired of the Lord,
saying, Shall I go up into any of the cities of Judah? And the Lord
said unto him, Go up. And David said, Whither shall I go up? And he
said, Unto Hebron. 2 So David went up thither, and his two wives
also, Ahinoam the Jezreelitess, and Abigail Nabal's wife the Carmelite.
3 And his men that were with him did David bring up, every man with
his household: and they dwelt in the cities of Hebron. 4 And the men
of Judah came, and there they anointed David king over the house of
Judah. And they told David, saying, That the men of Jabesh-gilead were
they that buried Saul. 5 And David sent messengers unto the men of
Jabesh-gilead, and said unto them, Blessed be ye of the Lord, that ye
have shewed this kindness unto your lord, even unto Saul, and have
buried him. 6 And now the Lord shew kindness and truth unto you: and
I also will requite you this kindness, because ye have done this thing.
7 Therefore now let your hands be strengthened, and be ye valiant:
for your master Saul is dead, and also the house of Judah have anointed
me king over them.
When Saul and Jonathan were dead, though David knew himself anointed to
be king, and now saw his way very clear, yet he did not immediately
send messengers through all the coasts of Israel to summon all people
to come in and swear allegiance to him, upon pain of death, but
proceeded leisurely; for he that believeth doth not make haste, but
waits God's time for the accomplishment of God's promises. Many had
come in to his assistance from several tribes while he continued at
Ziklag, as we find (1 Chron. xii. 1-22), and with such a force he might
have come in by conquest. But he that will rule with meekness will not
rise with violence. Observe here,
I. The direction he sought and had from God in this critical juncture,
v. 1. He doubted not of success, yet he used proper means, both divine
and human. Assurance of hope in God's promise will be so far from
slackening that it will quicken pious endeavours. If I be elected to
the crown of life, it does not follow, Then I will do nothing; but,
Then I will do all that he directs me, and follow the guidance of him
who chose me. This good use David made of his election, and so will all
whom God has chosen. 1. David, according to the precept, acknowledged
God in his way. He enquired of the Lord by the breast-plate of
judgment, which Abiathar brought to him. We must apply to God not only
when we are in distress, but even when the world smiles upon us and
second causes work in favour of us. His enquiry was, Shall I go up to
any of the cities of Judah? Shall I stir hence? Though Ziklag be in
ruins, he will not quit it without direction from God. "If I stir
hence, Shall I go to one of the cities of Judah?" not limiting God to
them (if God should so direct him, he would go to any of the cities of
Israel), but thus expressing his prudence (in the cities of Judah he
would find most friends), and his modesty--he would look no further at
present than his own tribe. In all our motions and removals it is
comfortable to see God going before us; and we may, if by faith and
prayer we set him before us. 2. God, according to the promise, directed
his path, bade him go up, told him whither, unto Hebron, a priest's
city, one of the cities of refuge, so it was to David, and an
intimation that God himself would be to him a little sanctuary. The
sepulchres of the patriarchs, adjoining to Hebron, would remind him of
the ancient promise, on which God had caused him to hope. God sent him
not to Bethlehem, his own city, because that was little among the
thousands of Judah (Mic. v. 2), but to Hebron, a more considerable
place, and which perhaps was then as the county-town of that tribe.
II. The care he took of his family and friends in his removal to
Hebron. 1. He took his wives with him (v. 2), that, as they had been
companions with him in tribulation, they might be so in the kingdom. It
does not appear that as yet he had any children; his first was born in
Hebron, ch. iii. 2. 2. He took his friends and followers with him, v.
3. They had accompanied him in his wanderings, and therefore, when he
gained a settlement, they settled with him. Thus, if we suffer with
Christ, we shall reign with him, 2 Tim. ii. 12. Nay, Christ does more
for his good soldiers than David could do for his; David found lodging
for them--They dwelt in the cities of Hebron, and adjacent towns; but
to those who continue with Christ in his temptations he appoints a
kingdom, and will feast them at his own table, Luke xxii. 29, 30.
III. The honour done him by the men of Judah: They anointed him king
over the house of Judah, v. 4. The tribe of Judah had often stood by
itself more than any other of the tribes. In Saul's time it was
numbered by itself as a distinct body (1 Sam. xv. 4) and those of this
tribe had been accustomed to act separately. They did so now; yet they
did it for themselves only; they did not pretend to anoint him king
over all Israel (as Judg. ix. 22), but only over the house of Judah.
The rest of the tribes might do as they pleased, but, as for them and
their house, they would be ruled by him whom God had chosen. See how
David rose gradually; he was first anointed king in reversion, then in
possession of one tribe only, and at last of all the tribes. Thus the
kingdom of the Messiah, the Son of David, is set up by degrees; he is
Lord of all by divine designation, but we see not yet all things put
under him, Heb. ii. 8. David's reigning at first over the house of
Judah only was a tacit intimation of Providence that his kingdom would
in a short time be reduced to that again, as it was when the ten tribes
revolted from his grandson; and it would be an encouragement to the
godly kings of Judah that David himself at first reigned over Judah
only.
IV. The respectful message he sent to the men of Jabesh-Gilead, to
return them thanks for their kindness to Saul. Still he studies to
honour the memory of his predecessor, and thereby to show that he was
far from aiming at the crown from any principle of ambition or enmity
to Saul, but purely because he was called of God to it. It was told him
that the men of Jabesh-Gilead buried Saul, perhaps by some that thought
he would be displeased at them as over-officious. But he was far from
that. 1. He commends them for it, v. 5. According as our obligations
were to love and honour any while they lived, we ought to show respect
to their remains (that is, their bodies, names, and families) when they
are dead. "Saul was your lord," says David, "and therefore you did well
to show him this kindness and do him this honour." 2. He prays to God
to bless them for it, and to recompense it to them: Blessed are you,
and blessed may you be of the Lord, who will deal kindly with those in
a particular manner that dealt kindly with the dead, as it is in Ruth
i. 8. Due respect and affection shown to the bodies, names, and
families of those that are dead, in conscience towards God, is a piece
of charity which shall in no wise lose its reward: The Lord show
kindness and truth to you (v. 6), that is, kindness according to the
promise. What kindness God shows is in truth, what one may trust to. 3.
He promises to make them amends for it: I also will requite you. He
does not turn them over to God for a recompence that he may excuse
himself from rewarding them. Good wishes are good things, and instances
of gratitude, but they are too cheap to be rested in where there is an
ability to do more. 4. He prudently takes this opportunity to gain them
to his interest, v. 7. They had paid their last respects to Saul, and
he would have them to be the last: "The house of Judah have anointed me
king, and it will be your wisdom to concur with them and in that to be
valiant." We must not so dote on the dead, how much soever we have
valued them, as to neglect or despise the blessings we have in those
that survive, whom God has raised up to us in their stead.
A Civil War in Israel. (b. c. 1053.)
8 But Abner the son of Ner, captain of Saul's host, took Ishbosheth the
son of Saul, and brought him over to Mahanaim; 9 And made him king
over Gilead, and over the Ashurites, and over Jezreel, and over
Ephraim, and over Benjamin, and over all Israel. 10 Ishbosheth Saul's
son was forty years old when he began to reign over Israel, and reigned
two years. But the house of Judah followed David. 11 And the time
that David was king in Hebron over the house of Judah was seven years
and six months. 12 And Abner the son of Ner, and the servants of
Ishbosheth the son of Saul, went out from Mahanaim to Gibeon. 13 And
Joab the son of Zeruiah, and the servants of David, went out, and met
together by the pool of Gibeon: and they sat down, the one on the one
side of the pool, and the other on the other side of the pool. 14 And
Abner said to Joab, Let the young men now arise, and play before us.
And Joab said, Let them arise. 15 Then there arose and went over by
number twelve of Benjamin, which pertained to Ishbosheth the son of
Saul, and twelve of the servants of David. 16 And they caught every
one his fellow by the head, and thrust his sword in his fellow's side;
so they fell down together: wherefore that place was called
Helkath-hazzurim, which is in Gibeon. 17 And there was a very sore
battle that day; and Abner was beaten, and the men of Israel, before
the servants of David.
Here is, I. A rivalship between two kings--David, whom God made king,
and Ishbosheth, whom Abner made king. One would have thought, when Saul
was slain, and all his sons that had sense and spirit enough to take
the field with him, David would come to the throne without any
opposition, since all Israel knew, not only how he had signalized
himself, but how manifestly God had designated him to it; but such a
spirit of contradiction is there, in the devices of men, to the
counsels of God, that such a weak and silly thing as Ishbosheth, who
was not thought fit to go with his father to the battle, shall yet be
thought fit to succeed him in the government, rather than David shall
come peaceably to it. Herein David's kingdom was typical of the
Messiah's, against which the heathens rage and the rulers take counsel,
Ps. ii. 1, 2. 1. Abner was the person who set up Ishbosheth in
competition with David, perhaps in his zeal for the lineal succession
(since they must have a king like the nations, in this they must be
like them, that the crown must descend from father to son), or rather
in his affection to his own family and relations (for he was Saul's
uncle), and because he had no other way to secure to himself the post
of honour he was in, as captain of the host. See how much mischief the
pride and ambition of one man may be the occasion of. Ishbosheth would
never have set up himself if Abner had not set him up, and made a tool
of him to serve his own purposes. 2. Mahanaim, the place where he first
made his claim, was on the other side Jordan, where it was thought
David had the least interest, and being at a distance from his forces
they might have time to strengthen themselves. But having set up his
standard there, the unthinking people of all the tribes of Israel (that
is, the generality of them) submitted to him (v. 9), and Judah only was
entirely for David. This was a further trial of the faith of David in
the promise of God, and of his patience, whether he could wait God's
time for the performance of that promise. 3. Some difficulty there is
about the time of the continuance of this competition. David reigned
about seven years over Judah only (v. 11), and yet (v. 10) Ishbosheth
reigned over Israel but two years: before those two years, or after, or
both, it was in general for the house of Saul (ch. iii. 6), and not any
particular person of that house, that Abner declared. Or these two
years he reigned before the war broke out (v. 12), which continued
long, even the remaining five years, ch. iii. 1.
II. An encounter between their two armies.
1. It does not appear that either side brought their whole force into
the field, for the slaughter was but small, v. 30, 31. We may wonder,
(1.) That the men of Judah did not appear and act more vigorously for
David, to reduce all the nation into obedience to him; but, it is
likely, David would not suffer them to act offensively, choosing rather
to wait till the thing would do itself or rather till God would do it
for him, without the effusion of Israelitish blood; for to him, as a
type of Christ, that was very precious, Ps. lxxii. 14. Even those that
were his adversaries he looked upon as his subjects, and would treat
them accordingly. (2.) That the men of Israel could in a manner stand
neuter, and sit down tamely under Ishbosheth, for so many years,
especially considering what characters many of the tribes displayed at
this time (as we find, 1 Chron. xii. 23, &c.): Wise men, mighty men,
men of valour, expert in war, and not of double heart, and yet for
seven years together, for aught that appears, most of them seemed
indifferent in whose hand the public administration was. Divine
Providence serves its own purposes by the stupidity of men at some
times and the activity of the same persons at other times; they are
unlike themselves, and yet the motions of Providence are uniform.
2. In this battle Abner was the aggressor. David sat still to see how
the matter would fall, but the house of Saul, and Abner at the head of
it, gave the challenge, and they went by the worst. Therefore go not
forth hastily to strive, nor be forward to begin quarrels, lest thou
know not what to do in the end thereof, Prov. xxv. 8. A fool's lips and
hands enter into contention.
3. The seat of the war was Gibeon. Abner chose it because it was in the
lot of Benjamin, where Saul had the most friends; yet, since he offered
battle, Joab, David's general, would not decline it, but there joined
issue with him, and met him by the pool of Gibeon, v. 13. David's
cause, being built upon God's promise, feared not the disadvantages of
the ground. The pool between them gave both sides time to deliberate.
4. The engagement was at first proposed by Abner, and accepted by Joab,
to be between twelve and twelve of a side. (1.) It should seem this
trial of skill began in sport. Abner made the motion (v. 14): Let the
young men arise and play before us, as gladiators. Perhaps Saul had
used his men to these barbarous pastimes, like a tyrant indeed, and
Abner had learnt of him to make a jest of wounds and death and divert
himself with the scenes of blood and horror. He meant, "Let them fight
before us," when he said, "Let them play before us." Fools thus make a
mock at sin. but he is unworthy the name of a man that can be thus
prodigal of human blood, that can thus throw about firebrands, arrows,
and death, and say, Am not I in sport? Prov. xxvi. 18, 19. Joab, having
been bred up under David, had so much wisdom as not to make such a
proposal, yet had not resolution enough to resist and gainsay it when
another made it; for he stood upon a point of honour, and thought it a
blemish to his reputation to refuse a challenge, and therefore said,
Let them arise; not that he was fond of the sport, or expected that the
duels would be decisive, but he would not be hectored by his
antagonist. How many precious lives have thus been sacrificed to the
caprices of proud men! Twelve of each side were accordingly called out
as champions to enter the lists, a double jury of life and death, not
of others', but their own; and the champions on Abner's side seem to
have been most forward, for they took the field first (v. 15), having
perhaps been bred up in a foolish ambition thus to serve the humour of
their commander-in-chief. But, (2.) However it began, it ended in blood
(v. 16): They thrust every man his sword into his fellow's side
(spurred on by honour, not by enmity); so they fell down together, that
is, all the twenty-four were slain, such an equal match were they for
one another, and so resolute, that neither side would either beg or
give quarter; they did as it were by agreement (says Josephus) dispatch
one another with mutual wounds. Those that strike at other men's lives
often throw away their own and death only conquers and rides in
triumph. The wonderful obstinacy of both sides was remembered in the
name given to the place: Helkath-hazzurim--the field of rocky men, men
that were not only strong in body, but of firm and unshaken constancy,
that stirred not at the sight of death. Yet the stout-hearted were
spoiled, and slept their sleep, Ps. lxxvi. 5. Poor honour for men to
purchase at so vast an expense! Those that lose their lives for Christ
shall find them.
5. The whole army at length engaged, and Abner's forces were routed, v.
17. The former was a drawn battle, in which all were killed on both
sides, and therefore they must put it upon another trial, in which (as
it often happens) those that gave the challenge went away with loss.
David had God on his side; his side therefore was victorious.
Asahel Slain by Abner. (b. c. 1053.)
18 And there were three sons of Zeruiah there, Joab, and Abishai, and
Asahel: and Asahel was as light of foot as a wild roe. 19 And Asahel
pursued after Abner; and in going he turned not to the right hand nor
to the left from following Abner. 20 Then Abner looked behind him,
and said, Art thou Asahel? And he answered, I am. 21 And Abner said
to him, Turn thee aside to thy right hand or to thy left, and lay thee
hold on one of the young men, and take thee his armour. But Asahel
would not turn aside from following of him. 22 And Abner said again
to Asahel, Turn thee aside from following me: wherefore should I smite
thee to the ground? how then should I hold up my face to Joab thy
brother? 23 Howbeit he refused to turn aside: wherefore Abner with
the hinder end of the spear smote him under the fifth rib, that the
spear came out behind him; and he fell down there, and died in the same
place: and it came to pass, that as many as came to the place where
Asahel fell down and died stood still. 24 Joab also and Abishai
pursued after Abner: and the sun went down when they were come to the
hill of Ammah, that lieth before Giah by the way of the wilderness of
Gibeon.
We have here the contest between Abner and Asahel. Asahel, the brother
of Joab and cousin-german to David, was one of the principal commanders
of David's forces, and was famous for swiftness in running: he was as
light of foot as a wild roe (v. 18); this he got the name of by swift
pursuing, not swift flying. Yet, we may suppose, he was not comparable
to Abner as a skilful experienced soldier; we must therefore observe,
I. How rash he was in aiming to make Abner his prisoner. He pursued
after him, and no other, v. 19. Proud of his relation to David and
Joab, his own swiftness, and the success of his party, no less a trophy
of victory would now serve the young warrior than Abner himself, either
slain or bound, which he thought would put an end to the war and
effectually open David's way to the throne. This made him very eager in
the pursuit, and careless of the opportunities he had of seizing others
in his way, on his right hand and on his left; his eye was on Abner
only. The design was brave, had he been par negotio--equal to its
accomplishment: but let not the swift man glory in his swiftness, any
more than the strong man in his strength; magnis excidit ausis--he
perished in an attempt too vast for him.
II. How generous Abner was in giving him notice of the danger he
exposed himself to, and advising him not to meddle to his own hurt, 2
Chron. xxv. 19. 1. He bade him content himself with a less prey (v.
21): "Lay hold of one of the young men, plunder him and make him thy
prisoner, meddle with thy match, but pretend not to one who is so much
superior to thee." It is wisdom in all contests to compare our own
strength with that of our adversaries, and to take heed of being
partial to ourselves in making the comparison, lest we prove in the
issue enemies to ourselves, Luke xiv. 31. 2. He begged of him not to
put him upon the necessity of slaying him in his own defence, which he
was very loth to do, but must do rather than be slain by him, v. 22.
Abner, it seems, either loved Joab or feared him; for he was very loth
to incur his displeasure, which he would certainly do if he slew
Asahel. It is commendable for enemies to be thus respectful one to
another. Abner's care how he should lift up his face to Joab gives
cause to suspect that he really believed David would have the kingdom
at last, according to the divine designation, and then, in opposing
him, he acted against his conscience.
III. How fatal Asahel's rashness was to him. He refused to turn aside,
thinking that Abner spoke so courteously because he feared him; but
what came of it? Abner, as soon as he came up to him, gave him his
death's wound with a back stroke (v. 23): He smote him with the hinder
end of his spear, from which he feared no danger. This was a pass which
Asahel was not acquainted with, nor had learned to stand upon his guard
against; but Abner, perhaps, had formerly used it, and done execution
with it; and here it did effectual execution. Asahel died immediately
of the wound. See here, 1. How death often comes upon us by ways that
we least suspect. Who would fear the hand of a flying enemy or the
butt-end of a spear? yet from these Asahel receives his death's wound.
2. How we are often betrayed by the accomplishments we are proud of.
Asahel's swiftness, which he presumed so much upon, did him no
kindness, but forwarded his fate, and with it he ran upon his death,
instead of running from it. Asahel's fall was not only Abner's security
from him, but put a full stop to the conqueror's pursuit and gave Abner
time to rally again; for all that came to the place stood still, only
Joab and Abishai, instead of being disheartened, were exasperated by
it, pursued Abner with so much the more fury (v. 24), and overtook him
at last about sunset, when the approaching night would oblige them to
retire.
25 And the children of Benjamin gathered themselves together after
Abner, and became one troop, and stood on the top of an hill. 26 Then
Abner called to Joab, and said, Shall the sword devour for ever?
knowest thou not that it will be bitterness in the latter end? how long
shall it be then, ere thou bid the people return from following their
brethren? 27 And Joab said, As God liveth, unless thou hadst spoken,
surely then in the morning the people had gone up every one from
following his brother. 28 So Joab blew a trumpet, and all the people
stood still, and pursued after Israel no more, neither fought they any
more. 29 And Abner and his men walked all that night through the
plain, and passed over Jordan, and went through all Bithron, and they
came to Mahanaim. 30 And Joab returned from following Abner: and when
he had gathered all the people together, there lacked of David's
servants nineteen men and Asahel. 31 But the servants of David had
smitten of Benjamin, and of Abner's men, so that three hundred and
threescore men died. 32 And they took up Asahel, and buried him in
the sepulchre of his father, which was in Bethlehem. And Joab and his
men went all night, and they came to Hebron at break of day.
Here, I. Abner, being conquered, meanly begs for a cessation of arms.
He rallied the remains of his forces on the top of a hill (v. 25), as
if he would have made head again, but becomes a humble supplicant to
Joab for a little breathing-time, v. 26. He that was most forward to
fight was the first that had enough of it. He that made a jest of
bloodshed (Let the young men arise and play before us, v. 14) is now
shocked at it, when he finds himself on the losing side, and the sword
he made so light of drawing threatening to touch himself. Observe how
his note is changed. Then it was but playing with the sword; now, Shall
the sword devour for ever? It had devoured but one day, yet to him it
seemed forever, because it went against him; and very willing he is now
that the sun should not go down upon the wrath. Now he can appeal to
Joab himself concerning the miserable consequences of a civil war:
Knowest thou not that it will be bitterness in the latter end? It will
be reflected upon with regret when the account comes to be made up;
for, whoever gets in a civil war, the community is sure to lose.
Perhaps he refers to the bitterness that there was in the tribes of
Israel, in the end of their war with Benjamin, when they wept sorely
for the desolations which they themselves had made, Judg. xxi. 2. Now
he begs of Joab to sound a retreat, and pleads that they were brethren,
who ought not thus to bite and devour one another. He that in the
morning would have Joab bid the people fall upon their brethren now
would have him bid them lay down their arms. See here, 1. How easy it
is for men to use reason when it makes for them who would not use it if
it made against them. If Abner had been the conqueror, we should not
have had him complaining of the voraciousness of the sword and the
miseries of a civil war, nor pleading that both sides were brethren;
but, finding himself beaten, all these reasonings are mustered up and
improved for the securing of his retreat and the saving of his
scattered troops from being cut off. 2. How the issue of things alters
men's minds. The same thing which looked pleasant in the morning at
night looked dismal. Those that are forward to enter into contention
will perhaps repent it before they have done with it, and therefore had
better leave it off before it be meddled with, as Solomon advises. It
is true of every sin (O that men would consider it in time!) that it
will be bitterness in the latter end. At the last it bites like a
serpent those on whom it fawned.
II. Joab, though a conqueror, generously grants it, and sounds a
retreat, knowing very well his master's mind and how averse he was to
the shedding of blood. He does indeed justly upbraid Abner with his
forwardness to engage, and lays the blame upon him that there had been
so much bloodshed as there was (v. 27): "Unless thou hadst spoken,"
that is, "hadst given orders to fight, hadst bidden the young men arise
and play before us, none of us would have struck a stroke, nor drawn a
sword against our brethren. Thou complainest that the sword devours,
but who first unsheathed it? Who began? Now thou wouldst have the
people parted, but remember who set them on to fight. We should have
retired in the morning if thou hadst not given the challenge." Those
that are forward to make mischief are commonly the first to complain of
it. This might have served to excuse Joab if he had pushed on his
victory, and made a full end of Abner's forces; but like one that
pitied the mistake of his adversaries, and scorned to make an army of
Israelites pay dearly for the folly of their commander, he very
honourably, by sound of trumpet, put a stop to the pursuit (v. 28) and
suffered Abner to make an orderly retreat. It is good husbandry to be
sparing of blood. As the soldiers were here very obsequious to the
general's orders, so he, no doubt, observed the instructions of his
prince, who sought the welfare of all Israel and therefore not the hurt
of any.
III. The armies being separated, both retired to the places whence they
came, and both marched in the night, Abner to Mahanaim, on the other
side Jordan (v. 29), and Joab to Hebron, where David was, v. 32. The
slain on both sides are computed. On David's side only nineteen men
were missing, besides Asahel (v. 30), who was worth more than all; on
Abner's side 360, v. 31. In civil wars formerly great slaughters had
been made (as Judg. xii. 6, 20, 44), in comparison with which this was
nothing. It is to be hoped that they had grown wiser and more moderate.
Asahel's funeral is here mentioned; the rest they buried in the field
of battle, but he was carried to Bethlehem, and buried in the sepulchre
of his father, v. 32. Thus are distinctions made between the dust of
some and that of others; but in the resurrection no other difference
will be made but that between godly and ungodly, which will remain for
ever.
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S E C O N D S A M U E L
CHAP. III.
The battle between Joab and Abner did not end the controversy between
the two houses of Saul and David, but it is in this chapter working
towards a period. Here is, I. The gradual advance of David's interest,
ver. 1. II. The building up of his family, ver. 2-5. III. Abner's
quarrel with Ish-bosheth, and his treaty with David, ver. 6-12. IV. The
preliminaries settled, ver. 13-16. V. Abner's undertaking and attempt
to bring Israel over to David, ver. 17-21. VI. The treacherous murder
of Abner by Joab, when he was carrying on this matter, ver. 22-27. VII.
David's great concern and trouble for the death of Abner, ver. 28-39.
David's Wives and Children. (b. c. 1048.)
1 Now there was long war between the house of Saul and the house of
David: but David waxed stronger and stronger, and the house of Saul
waxed weaker and weaker. 2 And unto David were sons born in Hebron:
and his firstborn was Amnon, of Ahinoam the Jezreelitess; 3 And his
second, Chileab, of Abigail the wife of Nabal the Carmelite; and the
third, Absalom the son of Maacah the daughter of Talmai king of Geshur;
4 And the fourth, Adonijah the son of Haggith; and the fifth,
Shephatiah the son of Abital; 5 And the sixth, Ithream, by Eglah
David's wife. These were born to David in Hebron. 6 And it came to
pass, while there was war between the house of Saul and the house of
David, that Abner made himself strong for the house of Saul.
Here is, I. The struggle that David had with the house of Saul before
his settlement in the throne was completed, v. 1. 1. Both sides
contested. Saul's house, though beheaded and diminished, would not fall
tamely. It is not strange between them, but one would wonder it should
be a long war, when David's house had right on its side, and therefore
God on its side; but, though truth and equity will triumph at last, God
made for wise and holy ends prolonged the conflict. The length of this
war tried the faith and patience of David, and made his establishment
at last the more welcome to him. 2. David's side got ground. The house
of Saul waxed weaker and weaker, lost places, lost men, sunk in its
reputation, grew less considerable, and was foiled in every engagement.
But the house of David grew stronger and stronger. Many deserted the
declining cause of Saul's house, and prudently came into David's
interest, being convinced that he would certainly win the day. The
contest between grace and corruption in the hearts of believers, who
are sanctified but in part, may fitly be compared to this recorded
here. There is a long war between them, the flesh lusted against the
spirit and the spirit against the flesh; but, as the work of
sanctification is carried on, corruption, like the house of Saul, grows
weaker and weaker; while grace, like the house of David, grows stronger
and stronger, till it come to a perfect man, and judgment be brought
forth unto victory.
II. The increase of his own house. Here is an account of six sons he
had by six several wives, in the seven years he reigned in Hebron.
Perhaps this is here mentioned as that which strengthened David's
interest. Every child, whose welfare was embarked in the common safety,
was a fresh security given to the commonwealth for his care of it. He
that has his quiver filled with these arrows shall speak with his enemy
in the gate, Ps. cxxvii. 5. As the death of Saul's sons weakened his
interest, so the birth of David's strengthened his. 1. It was David's
fault thus to multiply wives, contrary to the law (Deut. xvii. 17), and
it was a bad example to his successors. 2. It does not appear that in
these seven years he had above one son by each of these wives; some
have had as numerous a progeny, and with much more honour and comfort,
by one wife. 3. We read not that any of these sons came to be famous
(three of them were infamous, Amnon, Absalom, and Adonijah); we have
therefore reason to rejoice with trembling in the building up of our
families. 4. His son by Abigail is called Chileab (v. 3), whereas (1
Chron. iii. 1) he is called Daniel. Bishop Patrick mentions the reason
which the Hebrew doctors give for these names, that his first name was
Daniel--God has judged me (namely, against Nabal), but David's enemies
reproached him, and said, "It is Nabal's son, and not David's," to
confute which calumny Providence so ordered it that, as he grew up, he
became, in his countenance and features, extremely like David, and
resembled him more than any of his children, upon which he gave him the
name of Chileab, which signifies, like his father, or the father's
picture. 5. Absalom's mother is said to be the daughter of Talmai king
of Geshur, a heathen prince. Perhaps David thereby hoped to strengthen
his interest, but the issue of the marriage was one that proved his
grief and shame. 6. The last is called David's wife, which therefore,
some think, was Michal, his first and most rightful wife, called here
by another name; and, though she had no child after she mocked David,
she might have had before.
Thus was David's house strengthened; but it was Abner that made himself
strong for the house of Saul, which is mentioned (v. 6) to show that,
if he failed them, they would fall of course.
Abner Deserts to David. (b. c. 1048.)
7 And Saul had a concubine, whose name was Rizpah, the daughter of
Aiah: and Ishbosheth said to Abner, Wherefore hast thou gone in unto my
father's concubine? 8 Then was Abner very wroth for the words of
Ishbosheth, and said, Am I a dog's head, which against Judah do shew
kindness this day unto the house of Saul thy father, to his brethren,
and to his friends, and have not delivered thee into the hand of David,
that thou chargest me to day with a fault concerning this woman? 9 So
do God to Abner, and more also, except, as the Lord hath sworn to
David, even so I do to him; 10 To translate the kingdom from the
house of Saul, and to set up the throne of David over Israel and over
Judah, from Dan even to Beer-sheba. 11 And he could not answer Abner
a word again, because he feared him. 12 And Abner sent messengers to
David on his behalf, saying, Whose is the land? saying also, Make thy
league with me, and, behold, my hand shall be with thee, to bring about
all Israel unto thee. 13 And he said, Well; I will make a league with
thee: but one thing I require of thee, that is, Thou shalt not see my
face, except thou first bring Michal Saul's daughter, when thou comest
to see my face. 14 And David sent messengers to Ishbosheth Saul's
son, saying, Deliver me my wife Michal, which I espoused to me for an
hundred foreskins of the Philistines. 15 And Ishbosheth sent, and
took her from her husband, even from Phaltiel the son of Laish. 16
And her husband went with her along weeping behind her to Bahurim. Then
said Abner unto him, Go, return. And he returned. 17 And Abner had
communication with the elders of Israel, saying, Ye sought for David in
times past to be king over you: 18 Now then do it: for the Lord hath
spoken of David, saying, By the hand of my servant David I will save my
people Israel out of the hand of the Philistines, and out of the hand
of all their enemies. 19 And Abner also spake in the ears of
Benjamin: and Abner went also to speak in the ears of David in Hebron
all that seemed good to Israel, and that seemed good to the whole house
of Benjamin. 20 So Abner came to David to Hebron, and twenty men with
him. And David made Abner and the men that were with him a feast. 21
And Abner said unto David, I will arise and go, and will gather all
Israel unto my lord the king, that they may make a league with thee,
and that thou mayest reign over all that thine heart desireth. And
David sent Abner away; and he went in peace.
Here, I. Abner breaks with Ish-bosheth, and deserts his interest, upon
a little provocation which Ish-bosheth unadvisedly gave him. God can
serve his own purposes by the sins and follies of men. 1. Ish-bosheth
accused Abner of no less a crime than debauching one of his father's
concubines, v. 7. Whether it was so or no does not appear, nor what
ground he had for the suspicion: but, however it was, it would have
been Ish-bosheth's prudence to be silent, considering how much it was
his interest not to disoblige Abner. If the thing was false, and his
jealousy groundless, it was very disingenuous and ungrateful to
entertain unjust surmises of one who had ventured his all for him, and
was certainly the best friend he had in the world. 2. Abner resented
the charge very strongly. Whether he was guilty of the fault concerning
this woman or no he does not say (v. 8), but we suspect he was guilty,
for he does not expressly deny it; and, though he was, he lets
Ish-bosheth know, (1.) That he scorned to be reproached with it by him,
and would not take reproof at his hands. "What!" says Abner, "Am I a
dog's head, a vile and contemptible animal, that thou exposest me thus?
v. 8. Is this my recompence for the kindness I have shown to thee and
thy father's house, and the good services I have done you?" He
magnifies the service with this, that it was against Judah, the tribe
on which the crown was settled, and which would certainly have it at
last, so that, in supporting the house of Saul, he acted both against
his conscience and against his interest, for which he deserved a better
requital than this: and yet, perhaps, he would not have been so zealous
for the house of Saul if he had not thereby gratified his own ambition
and hoped to find his own account in it. Note, Proud men will not bear
to be reproved, especially by those whom they think they have obliged.
(2.) That he would certainly be revenged on him, v. 9, 10. With the
utmost degree of arrogance and insolence he lets him know that, as he
had raised him up, so he could pull him down again and would do it. He
knew that God had sworn to David to give him the kingdom, and yet
opposed it with all his might from a principle of ambition; but now he
complies with it from a principle of revenge, under colour of some
regard to the will of God, which was but a pretence. Those that are
slaves to their lusts have many masters, which drive, some one way and
some another, and, according as they make head, men are violently
hurried into self-contradictions. Abner's ambition made him zealous for
Ish-bosheth, and now his revenge made him as zealous for David. If he
had sincerely regarded God's promise to David, and acted with an eye to
that, he would have been steady and uniform in his counsels, and acted
in consistency with himself. But, while Abner serves his own lusts, God
by him serves his own purposes, makes even his wrath and revenge to
praise him, and ordains strength to David by it. Lastly, See how
Ish-bosheth was thunder-struck by Abner's insolence: He could not
answer him again, v. 11. If Ish-bosheth had had the spirit of a man,
especially of a prince, he might have answered him that his merits were
the aggravation of his crimes, that he would not be served by so base a
man, and doubted not but to do well enough without him. But he was
conscious to himself of his own weakness, and therefore said not a
word, lest he should make bad worse. His heart failed him, and he now
became, as David had foretold concerning his enemies, like a bowing
wall and a tottering fence, Ps. lxii. 3.
II. Abner treats with David. We must suppose that he began to grow
weary of Ish-bosheth's cause, and sought an opportunity to desert it,
or else, however he might threaten Ish-bosheth with it, for the
quashing of the charge against himself, he would not have made good his
angry words so soon as he did, v. 12. He sent messengers to David, to
tell him that he was at his service. "Whose is the land? Is it not
thine? For thou hast the best title to the government and the best
interest in the people's affections." Note, God can find out ways to
make those serviceable to the kingdom of Christ who yet have no sincere
affection for it and who have vigorously set themselves against it.
Enemies are sometimes made a footstool, not only to be trodden upon,
but to ascend by. The earth helped the woman.
III. David enters into a treaty with Abner, but upon condition that he
shall procure him the restitution of Michal his wife, v. 13. Hereby, 1.
David showed the sincerity of his conjugal affection to his first and
most rightful wife; neither her marrying another, nor his, had
alienated him from her. Many waters could not quench that love. 2. He
testified his respect to the house of Saul. So far was he from
trampling upon it, now that it was fallen, that even in his elevation
he valued himself not a little on his relation to it. He cannot be
pleased with the honours of the throne unless he have Michal, Saul's
daughter, to share with him in them, so far is he from bearing any
malice to the family of his enemy. Abner sent him word that he must
apply to Ish-bosheth, which he did (v. 14), pleading that he had
purchased her at a dear rate, and she was wrongfully taken from him.
Ish-bosheth durst not deny his demand, now that he had not Abner to
stand by him, but took her from Phaltiel, to whom Saul had married her
(v. 15), and Abner conducted her to David, not doubting but that then
he should be doubly welcome when he brought him a wife in one hand and
a crown in the other. Her latter husband was loth to part with her, and
followed her weeping (v. 16), but there was no remedy: he must thank
himself; for when he took her he knew that another had a right to her.
Usurpers must expect to resign. Let no man therefore set his heart on
that to which he is not entitled. If any disagreement has separated
husband and wife, as they expect the blessing of God let them be
reconciled, and come together again; let all former quarrels be
forgotten, and let them live together in love, according to God's holy
ordinance.
IV. Abner uses his interest with the elders of Israel to bring them
over to David, knowing that whichever way they went the common people
would follow of course. Now that it serves his own turn he can plead in
David's behalf that he was, 1. Israel's choice (v. 17): "You sought for
him in times past to be king over you, when he had signalized himself
in so many engagements with the Philistines and done you so much good
service; no man can pretend to greater personal merit than David nor to
less than Ish-bosheth. You have tried them both, Detur digniori--Give
the crown to him that best deserves it. Let David be your king." 2.
God's choice (v. 18): "The Lord hath spoken of David. Compare v. 9.
When God appointed Samuel to anoint him he did, in effect, promise that
by his hand he would save Israel; for for that end he was made king.
God having promised, by David's hand, to save Israel, it is both your
duty, in compliance with God's will, and your interest, in order to
your victories over your enemies, to submit to him; and it is the
greatest folly in the world to oppose him." Who would have expected
such reasonings as these out of Abner's mouth? But thus God will make
the enemies of his people to know and own that he has loved them, Rev.
iii. 9. He particularly applied to the men of Benjamin, those of his
own tribe, on whom he had the greatest influence, and whom he had drawn
in to appear for the house of Saul. He was the man that had deceived
them, and therefore he was concerned to undeceive them. Thus the
multitude are as they are managed.
V. David concludes the treaty with Abner; and he did wisely and well
therein; for, whatever induced Abner to it, it was a good work to put
an end to the war, and to settle the Lord's anointed on the throne; and
it was as lawful for David to make use of his agency as it is for a
poor man to receive alms from a Pharisee, who gives it in pride and
hypocrisy. Abner reported to David the sense of the people and the
success of his communications with them, v. 19. He came now, not as at
first privately, but with a retinue of twenty men, and David
entertained them with a feast (v. 20) in token of reconciliation and
joy and as a pledge of the agreement between them: it was a feast upon
a covenant, like that, Gen. xxvi. 30. If thy enemy hunger, feed him;
but, if he submit, feast him. Abner, pleased with his entertainment,
the prevention of his fall with Saul's house (which would have been
inevitable if he had not taken this course), and much more with the
prospect he had of preferment under David, undertakes in a little time
to perfect the revolution, and to bring all Israel into obedience to
David, v. 21. He tells David he shall reign over all that his heart
desired. He knew David's elevation took rise from God's appointment,
yet he insinuates that it sprang from his own ambition and desire of
rule; thus (as bad men often do) he measured that good man by himself.
However, David and he parted very good friends, and the affair between
them was well settled. Thus it behoves all who fear God and keep his
commandments to avoid strife, even with the wicked, to live at peace
with all men, and to show the world that they are children of the
light.
Joab Murders Abner; David's Reflections on Abner's Murder. (b. c. 1048.)
22 And, behold, the servants of David and Joab came from pursuing a
troop, and brought in a great spoil with them: but Abner was not with
David in Hebron; for he had sent him away, and he was gone in peace.
23 When Joab and all the host that was with him were come, they told
Joab, saying, Abner the son of Ner came to the king, and he hath sent
him away, and he is gone in peace. 24 Then Joab came to the king, and
said, What hast thou done? behold, Abner came unto thee; why is it that
thou hast sent him away, and he is quite gone? 25 Thou knowest Abner
the son of Ner, that he came to deceive thee, and to know thy going out
and thy coming in, and to know all that thou doest. 26 And when Joab
was come out from David, he sent messengers after Abner, which brought
him again from the well of Sirah: but David knew it not. 27 And when
Abner was returned to Hebron, Joab took him aside in the gate to speak
with him quietly, and smote him there under the fifth rib, that he
died, for the blood of Asahel his brother. 28 And afterward when
David heard it, he said, I and my kingdom are guiltless before the Lord
for ever from the blood of Abner the son of Ner: 29 Let it rest on
the head of Joab, and on all his father's house; and let there not fail
from the house of Joab one that hath an issue, or that is a leper, or
that leaneth on a staff, or that falleth on the sword, or that lacketh
bread. 30 So Joab and Abishai his brother slew Abner, because he had
slain their brother Asahel at Gibeon in the battle. 31 And David said
to Joab, and to all the people that were with him, Rend your clothes,
and gird you with sackcloth, and mourn before Abner. And king David
himself followed the bier. 32 And they buried Abner in Hebron: and
the king lifted up his voice, and wept at the grave of Abner; and all
the people wept. 33 And the king lamented over Abner, and said, Died
Abner as a fool dieth? 34 Thy hands were not bound, nor thy feet put
into fetters: as a man falleth before wicked men, so fellest thou. And
all the people wept again over him. 35 And when all the people came
to cause David to eat meat while it was yet day, David sware, saying,
So do God to me, and more also, if I taste bread, or ought else, till
the sun be down. 36 And all the people took notice of it, and it
pleased them: as whatsoever the king did pleased all the people. 37
For all the people and all Israel understood that day that it was not
of the king to slay Abner the son of Ner. 38 And the king said unto
his servants, Know ye not that there is a prince and a great man fallen
this day in Israel? 39 And I am this day weak, though anointed king;
and these men the sons of Zeruiah be too hard for me: the Lord shall
reward the doer of evil according to his wickedness.
We have here an account of the murder of Abner by Joab, and David's
deep resentment of it.
I. Joab very insolently fell foul upon David for treating with Abner.
He happened to be abroad upon service when Abner was with David,
pursuing a troop, either of Philistines or of Saul's party; but, upon
his return, he was informed that Abner was just gone (v. 22, 23), and
that a great many kind things had passed between David and him. He had
all the reason in the world to be satisfied of David's prudence and to
acquiesce in the measures he took, knowing him to be a wise and good
man himself and under a divine conduct in all his affairs; and yet, as
if he had the same sway in David's cause that Abner had in
Ish-bosheth's, he chides David, and reproaches him to his face as
impolitic (v. 24, 25): What hast thou done? As if David were
accountable to him for what he did: "Why hast thou sent him away, when
thou mightest have made him a prisoner? He came as a spy, and will
certainly betray thee." I know not whether to wonder more that Joab had
impudence enough to give such an affront to his prince or that David
had patience enough to take it. He does, in effect, call David a fool
when he tells him he knew Abner came to deceive him and yet he trusted
him. We find no answer that David gave him, not because he feared him,
as Ish-bosheth did Abner (v. 11), but because he despised him, or
because Joab had not so much good manners as to stay for an answer.
II. He very treacherously sent for Abner back, and, under colour of a
private conference with him, barbarously killed him with his own hand.
That he made use of David's name, under pretence of giving him some
further instructions, is intimated in that, but David knew it not, v.
26. Abner, designing no harm, feared none, but very innocently returned
to Hebron, and, when he found Joab waiting for him at the gate, turned
aside with him to speak with him privately, forgetting what he himself
had said when he slew Asahel, How shall I hold up my face to Joab thy
brother? (ch. ii. 22), and there Joab murdered him (v. 27), and it is
intimated (v. 30) that Abishai was privy to the design, and was aiding
and abetting, and would have come in to his brother's assistance if
there had been occasion; he is therefore charged as an accessary: Joab
and Abishai slew Abner, though perhaps he only knew it who is privy to
the thoughts and intents of men's hearts. Now in this, 1. It is certain
that the Lord was righteous. Abner had maliciously, and against the
convictions of his conscience, opposed David. He had now basely
deserted Ish-bosheth, and betrayed him, under pretence of regard to God
and Israel, but really from a principle of pride, and revenge, and
impatience of control. God will not therefore use so bad a man, though
David might, in so good a work as the uniting of Israel. Judgments are
prepared for such scorners as Abner was. But, 2. It is as certain that
Joab was unrighteous, and, in what he did, did wickedly. David was a
man after God's own heart, but could not have those about him, no, not
in places of the greatest trust, after his own heart. Many a good
prince, and a good master, has been forced to employ bad men. (1.) Even
the pretence for doing this was very unjust. Abner had indeed slain his
brother Asahel, and Joab and Abishai pretended herein to be the
avengers of his blood (v. 27, 30); but Abner slew Asahel in an open
war, wherein Abner indeed had given the challenge, but Joab himself had
accepted it and had slain many of Abner's friends. He did it likewise
in his own defence, and not till he had given him fair warning (which
he would not take), and he did it with reluctancy; but Joab here shed
the blood of war in peace, 1 Kings ii. 5. (2.) That which we have
reason to think was at the bottom of Joab's enmity to Abner made it
much worse. Joab was now general of David's forces; but, if Abner
should come into his interest, he would possibly be preferred before
him, being a senior officer, and more experienced in the art of war.
This Joab was jealous of, and could better bear the guilt of blood than
the thoughts of a rival. (3.) He did it treacherously, and under
pretence of speaking peaceably to him, Deut. xxvii. 24. Had he
challenged him, he would have done like a soldier; but to assassinate
him was done villainously and like a coward. His words were softer than
oil, yet were they drawn swords, Ps. lv. 21. Thus he basely slew Amasa,
ch. xx. 9, 10. (4.) The doing of it was a great affront and injury to
David, who was now in treaty with Abner, as Joab knew. Abner was now
actually in his master's service, so that, through his side, he struck
at David himself. (5.) It was a great aggravation of the murder that he
did it in the gate, openly and avowedly, as one that was not ashamed,
nor could blush. The gate was the place of judgment and the place of
concourse, to that he did it in defiance of justice, both the just
sentence of the magistrates and the just resentment of the crowd, as
one that neither feared God nor regarded men, but thought himself above
all control: and Hebron was a Levites' city and a city of refuge.
III. David laid deeply to heart and in many ways expressed his
detestation of this execrable villany.
1. He washed his hands from the guilt of Abner's blood. Lest any should
suspect that Joab had some secret intimation from David to do as he did
(and the rather because he went so long unpunished), he here solemnly
appeals to God concerning his innocency: I and my kingdom are guiltless
(and my kingdom is so because I am so) before the Lord for ever, v. 28.
It is a comfort to be able to say, when any bad thing is done, that we
had no hand in it. We have not shed this blood, Deut. xxi. 7. However
we may be censured or suspected, our hearts shall not reproach us.
2. He entailed the curse for it upon Joab and his family (v. 29): "Let
it rest on the head of Joab. Let the blood cry against him, and let
divine vengeance follow him. Let the iniquity be visited upon his
children and children's children, in some hereditary disease or other.
The longer the punishment is delayed, the longer let it last when it
shall come. Let his posterity be stigmatized, blemished with an issue
or a leprosy, which will shut them out from society; let them be
beggars, or cripples, or come to some untimely end, that it may be
said, He is one of Joab's race." This intimates that the guilt of blood
brings a curse upon families; if men do not avenge it, God will, and
will lay up the iniquity for the children. But methinks a resolute
punishment of the murderer himself would better have become David than
this passionate imprecation of God's judgments upon his posterity.
3. He called upon all about him, even Joab himself, to lament the death
of Abner (v. 31): Rend your clothes and mourn before Abner, that is,
before the hearse of Abner, as Abraham is said to mourn before his dead
(Gen. xxiii. 2, 3), and he gives a reason why they should attend his
funeral with sincere and solemn mourning (v. 38), because there is a
prince and a great man fallen this day in Israel. His alliance to Saul,
his place as general, his interest, and the great services he had
formerly done, were enough to denominate him a prince and a great man.
When he could not call him a saint or a good man, he said nothing of
that, but what was true he gave him the praise of, though he had been
his enemy, that he was a prince and a great man. "Such a man has fallen
in Israel, and fallen this day, just when he was doing the best deed he
ever did in his life, this day, when he was likely to be so serviceable
to the public peace and welfare and could so ill be spared." (1.) Let
them all lament it. The humbling change death puts all men under is to
be lamented, especially as affecting princes and great men. Alas! alas!
(see Rev. xviii. 10) how mean, how little, are those made by death who
made themselves the terror of the mighty in the land of the living! But
we are especially obliged to lament the fall of useful men in the midst
of their usefulness and when there is most need of them. A public loss
must be every man's grief, for every man shares in it. Thus David took
care that honour should be done to the memory of a man of merit, to
animate others. (2.) Let Joab, in a particular manner, lament it, which
he has less heart but more reason to do than any of them. If he could
be brought to do it sincerely, it would be an expression of repentance
for his sin in slaying him. If he did it in show only, as it is likely
he did, yet it was a sort of penance imposed upon him, and a present
commutation of the punishment. If he do not as yet expiate the murder
with his blood, let him do something towards it with tears. This,
perhaps, Joab submitted to with no great reluctancy, now he had gained
his point. Now that he is on the bier, no matter in what pomp he lies.
Sit divus, modo non sit vivus--Let him be canonized, so that he be but
killed.
4. David himself followed the corpse as chief mourner, and made a
funeral oration at the grave. He attended the bier (v. 31) and wept at
the grave, v. 32. Though Abner had been his enemy, and might possibly
have proved no very firm friend, yet because he had been a man of
bravery in the field, and might have done great service in the public
counsels at this critical juncture, all former quarrels are forgotten
and David is a true mourner for his fall. What he said over the grave
fetched fresh floods of tears from the eyes of all that were present,
when they thought they had already paid the debt in full (v. 33, 34):
Died Abner as a fool dieth? (1.) He speaks as one vexed that Abner was
fooled out of his life, that so great a man as he, so famed for conduct
and courage, should be imposed upon by a colour of friendship, slain by
surprise, and so die as a fool dies. The wisest and stoutest of men
have no fence against treachery. To see Abner, who thought himself the
main hinge on which the great affairs of Israel turned, so considerable
as himself to be able to turn the scale of a trembling government, his
head full of great projects and great prospects, to see him made a fool
of by a base rival, and falling on a sudden a sacrifice to his ambition
and jealousy--this stains the pride of all glory, and should put one
out of conceit with worldly grandeur. Put not your trust in princes,
Ps. cxlvi. 3, 4. And let us therefore make that sure which we cannot be
fooled out of. A man may have his life, and all that is dear to him,
taken from him, and not be able to prevent it with all his wisdom,
care, and integrity; but there is that which no thief can break through
to steal. See here how much more we are beholden to God's providence
than to our own prudence for the continuance of our lives and comforts.
Were it not for the hold God has of the consciences of bad men, how
soon would the weak and innocent become an easy prey to the strong and
merciless and the wisest die as fools! Or, (2.) He speaks as one
boasting that Abner did not fool himself out of his life: "Died Abner
as a fool dies? No, he did not, not as a criminal, a traitor or felon,
that forfeits his life into the hands of public justice; his hands were
not pinioned, nor his feet fettered, as those of malefactors are: Abner
falls not before just men, by a judicial sentence; but as a man, an
innocent man, falleth before wicked men, thieves and robbers, so
fellest thou." Died Abner as Nabal died? so the LXX. reads it. Nabal
died as he lived, like himself, like a sot; but Abner's fate was such
as might have been the fate of the wisest and best man in the world.
Abner did not throw away his life as Asahel did, who wilfully ran upon
the spear, after fair warning, but he was struck by surprise. Note, It
is a sad thing to die like a fool, as those do that in any way shorten
their own days, and much more those that make no provision for another
world.
5. He fasted all that day, and would by no means be persuaded to eat
any thing till night, v. 35. It was then the custom of great mourners
to refrain for the time from bodily refreshments, as ch. i. 12; 1 Sam.
xxxi. 13. How incongruous is it then to turn the house of mourning into
a house of feasting! This respect which David paid to Abner was very
pleasing to the people and satisfied them that he was not, in the
least, accessory to the murder (v. 36, 37), of which he was solicitous
to avoid the suspicion, lest Joab's villany should make him odious, as
that of Simeon and Levi did Jacob, Gen. xxxiv. 30. On this occasion it
is said, Whatever the king did pleased all the people. This intimates,
(1.) His good affection to them. He studied to please them in every
thing and carefully avoided what might be disobliging. (2.) Their good
opinion of him. They thought every thing he did well done. Such a
mutual willingness to please, and easiness to be pleased, will make
every relation comfortable.
6. He bewailed it that he could not with safety do justice on the
murderers, v. 30. He was weak, his kingdom was newly planted, and a
little shake would overthrow it. Joab's family had a great interest,
were bold and daring, and to make them his enemies now might be of bad
consequence. These sons of Zeruiah were too hard for him, too big for
the law to take hold of; and therefore, though by man, by the
magistrate, the blood of a murderer should be shed (Gen. ix. 6), David
bears the sword in vain, and contents himself, as a private person, to
leave them to the judgment of God: The Lord shall reward the doer of
evil according to his wickedness. Now this is a diminution, (1.) To
David's greatness. He is anointed king, and yet is kept in awe by his
own subjects, and some of them are too hard for him. Who would be fond
of power when a man may have the name of it, and must be accountable
for it, and yet be hampered in the use of it? (2.) To David's goodness.
He ought to have done his duty, and trusted God with the issue. Fiat
justitia, ruat coelum--Let justice be done, though the heavens should
fall asunder. If the law had had its course against Joab, perhaps the
murder of Ishbosheth, Amnon, and others, would have been prevented. It
was carnal policy and cruel pity that spared Joab. Righteousness
supports the throne and will never shake it. Yet it was only a reprieve
that David gave to Joab; on his death-bed he left it to Solomon (who
could the better wield the sword of justice because he had no occasion
to draw the sword of war) to avenge the blood of Abner. Evil pursues
sinners, and will overtake them at last. David preferred Abner's son
Jaasiel, 1 Chron. xxvii. 21.
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S E C O N D S A M U E L
CHAP. IV.
When Abner was slain David was at a loss for a friend to perfect the
reduction of those tribes that were yet in Ish-bosheth's interest.
Which way to adopt for the accomplishment of it he could not tell; but
here Providence brings it about by the removal of Ish-bosheth. I. Two
of his own servants slew him, and brought his head to David, ver. 1-8.
II. David, instead of rewarding them, put them to death for what they
had done, ver. 9-12.
Ish-bosheth Slain by His Servants. (b. c. 1048.)
1 And when Saul's son heard that Abner was dead in Hebron, his hands
were feeble, and all the Israelites were troubled. 2 And Saul's son
had two men that were captains of bands: the name of the one was
Baanah, and the name of the other Rechab, the sons of Rimmon a
Beerothite, of the children of Benjamin: (for Beeroth also was reckoned
to Benjamin: 3 And the Beerothites fled to Gittaim, and were
sojourners there until this day.) 4 And Jonathan, Saul's son, had a
son that was lame of his feet. He was five years old when the tidings
came of Saul and Jonathan out of Jezreel, and his nurse took him up,
and fled: and it came to pass, as she made haste to flee, that he fell,
and became lame. And his name was Mephibosheth. 5 And the sons of
Rimmon the Beerothite, Rechab and Baanah, went, and came about the heat
of the day to the house of Ishbosheth, who lay on a bed at noon. 6
And they came thither into the midst of the house, as though they would
have fetched wheat; and they smote him under the fifth rib: and Rechab
and Baanah his brother escaped. 7 For when they came into the house,
he lay on his bed in his bedchamber, and they smote him, and slew him,
and beheaded him, and took his head, and gat them away through the
plain all night. 8 And they brought the head of Ishbosheth unto David
to Hebron, and said to the king, Behold the head of Ishbosheth the son
of Saul thine enemy, which sought thy life; and the Lord hath avenged
my lord the king this day of Saul, and of his seed.
Here is, I. The weakness of Saul's house. Still it grew weaker and
weaker. 1. As for Ishbosheth, who was in possession of the throne, his
hands were feeble, v. 1. All the strength they ever had was from
Abner's support, and now that he was dead he had no spirit left in him.
Though Abner had, in a passion, deserted his interest, yet he hoped, by
his means, to make good terms with David; but now even this hope fails
him, and he sees himself forsaken by his friends and at the mercy of
his enemies. All the Israelites that adhered to him were troubled and
at a loss what to do, whether to proceed in their treaty with David or
no. 2. As for Mephibosheth, who in the right of his father Jonathan had
a prior title, his feet were lame, and he was unfit for any service, v.
4. He was but five years old when his father and grandfather were
killed. His nurse, hearing of the Philistines' victory, was
apprehensive that, in pursuit of it, they would immediately send a
party to Saul's house, to cut off all that pertained to it, and would
especially aim at her young master, who was now next heir to the crown.
Under the apprehension of this, she fled with the child in her arms, to
secure it either in some secret place where he could not be found, or
in some strong place where he could not be got at; and, making more
haste than good speed, she fell with the child, and by the fall some
bone was broken or put out, and not well set, so that he was lame of it
as long as he lived, and unfit either for court or camp. See what sad
accidents children are liable to in their infancy, the effect of which
may be felt by them, to their great uneasiness, all their days. Even
the children of princes and great men, the children of good men, for
such a one Jonathan was, children that are well tended, and have nurses
of their own to take care of them, yet are not always safe. What reason
have we to be thankful to God for the preservation of our limbs and
senses to us, through the many perils of the weak and helpless state of
infancy, and to own his goodness in giving his angels a charge
concerning us, to bear us up in their arms, out of which there is no
danger of falling, Ps. xci. 12.
II. The murder of Saul's son. We are here told,
1. Who were the murderers: Baanah and Rechab, v. 2, 3. They were own
brothers, as Simeon and Levi, and partners in iniquity. They were or
had been Ish-bosheth's own servants, employed under him, so much the
more base and treacherous was it in them to do him a mischief. They
were Benjamites, of his own tribe. They were of the city of Beeroth;
for some reason which we cannot now account for care is here taken to
let us know (in a parenthesis) that that city belonged to the lot of
Benjamin, so we find (Josh. xviii. 25), but that the inhabitants, upon
some occasion or other, perhaps upon the death of Saul, retired to
Gittaim, another city which lay not far off in the same tribe, and was
better fortified by nature, being situate (if we may depend upon Mr.
Fuller's map) between the two rocks Bozez and Seneh. There the
Beerothites were when this was written, and probably took root there,
and never returned to Beeroth again, which made Beeroth, that had been
one of the cities of the Gibeonites (Josh. ix. 17), to be forgotten,
and Gittaim to be famous long after, as we find, Neh. xi. 33.
2. How the murder was committed, v. 5-7. See here, (1.) The
slothfulness of Ish-bosheth. He lay upon his bed at noon. It does not
appear that the country was at any time of the year so hot as to oblige
the inhabitants to retire at noon, as we are told they do in Spain in
the heat of summer; but Ishbosheth was a sluggish man, loved his ease
and hated business: and when he should have been, at this critical
juncture, at the head of his forces in the field, or at the head of his
counsels in a treaty with David, he was lying upon his bed and
sleeping, for his hands were feeble (v. 1), and so were his head and
heart. When those difficulties dispirit us which should rather
invigorate us and sharpen our endeavours we betray both our crowns and
lives. Love not sleep, lest thou come to poverty and ruin. The idle
soul is an easy prey to the destroyer. (2.) The treachery of Baanah and
Rechab. They came into the house, under pretence of fetching wheat for
the victualling of their regiments; and such was the plainness of those
times that the king's corn-chamber and his bed-chamber lay near
together, which gave them an opportunity, when they were fetching
wheat, to murder him as he lay on the bed. We know not when and where
death will meet us. When we lie down to sleep we are not sure but that
we may sleep the sleep of death before we awake; nor do we know from
what unsuspected hand a fatal stroke may come. Ish-bosheth's own men,
who should have protected his life, took it away.
3. The murderers triumphed in what they had done. As if they had
performed some very glorious action, and the doing of it for David's
advantage was enough not only to justify it, but to sanctify it, they
made a present of Ish-bosheth's head to David (v. 8): Behold the head
of thy enemy, than which they thought nothing could be more acceptable
to him; yea, and they made themselves instruments of God's justice,
ministers to bear his sword, though they had no commission: The Lord
hath avenged thee this day of Saul and of his seed. Not that they had
any regard either to God or to David's honour; they aimed at nothing
but to make their own fortunes (as we say) and to get preferment in
David's court; but, to ingratiate themselves with him, they pretended a
concern for his life, a conviction of his title, and a zealous desire
to see him in full possession of the throne. Jehu pretended zeal for
the Lord of hosts when an ambition to set up himself and his own family
was the spring of his actions.
Ish-bosheth's Murderers Punished. (b. c. 1048.)
9 And David answered Rechab and Baanah his brother, the sons of Rimmon
the Beerothite, and said unto them, As the Lord liveth, who hath
redeemed my soul out of all adversity, 10 When one told me, saying,
Behold, Saul is dead, thinking to have brought good tidings, I took
hold of him, and slew him in Ziklag, who thought that I would have
given him a reward for his tidings: 11 How much more, when wicked men
have slain a righteous person in his own house upon his bed? shall I
not therefore now require his blood of your hand, and take you away
from the earth? 12 And David commanded his young men, and they slew
them, and cut off their hands and their feet, and hanged them up over
the pool in Hebron. But they took the head of Ishbosheth, and buried it
in the sepulchre of Abner in Hebron.
We have here justice done upon the murderers of Ish-bosheth.
I. Sentence passed upon them. There needed no evidence, their own
tongues witnessed against them; they were so far from denying the fact
that they gloried in it. David therefore shows them the heinousness of
the crime, and that blood called for blood from his hand, who was now
the chief magistrate, and was by office the avenger of blood. And,
perhaps, he was the more vigorous in the prosecution because for
reasons of state he had spared Joab: "Shall I not require the blood of
the slain at the hand of the slayers, and, since they cannot make
restitution, take theirs instead of it?" Observe, 1. How he aggravates
the crime, v. 11. Ish-bosheth was a righteous person, he had done them
no wrong, nor designed them any. As to himself, David was satisfied
that what opposition he gave him was not from malice, but mistake, from
an idea he had of his own title to the crown, and the influence of
others upon him, who urged him to put in for it. Note, Charity teaches
us to make the best, not only of our friends, but of our enemies, and
to think those may be righteous persons who yet, in some instances, do
us wrong. I must not presently judge a man a bad man because I think
him so to me. David owns Ish-bosheth an honest man, though he had
created him a great deal of trouble unjustly. The manner of it much
aggravated the crime. To slay him in his own house, which should have
been his castle, and upon his bed, when he was in no capacity of making
any opposition, this is treacherous and barbarous, and all that is
base, and that which the heart of every man who is not perfectly lost
to all honour and humanity will rise with indignation at the thought
of. Assassinating is confessedly the most odious and villainous way of
murdering. Cursed is he that smiteth his neighbour secretly. 2. He
quotes a precedent (v. 10): he had put him to death who had brought him
the tidings of the death of Saul, because he thought it would be good
tidings to David. Nothing is here said of that Amalekite's helping Saul
to kill himself, only of his bringing the tidings of his death, by
which it should seem that the story he told was upon enquiry found to
be false, and that he lied against his own head. "Now" (says David)
"did I treat him as a criminal, and not a favourite" (as he expected),
"who brought me Saul's crown, and shall those be held guiltless that
bring me Ish-bosheth's head?" 3. He ratifies the sentence with an oath
(v. 9): As the Lord liveth, who hath redeemed my soul out of all
adversity. He expresses himself thus resolutely, to prevent the making
of any intercession for the criminals by those about him, and thus
piously to intimate that his dependence was upon God for the putting of
him in possession of the promised throne, and that he would not be
beholden to any man to help him to it by any indirect or unlawful
practices. God had redeemed him from all adversity hitherto, helped him
over many a difficulty and through many a danger, and therefore he
would depend upon him to crown and complete his own work. He speaks of
his redemption from all adversity as a thing done, though he had many a
storm yet before him, because he knew that he who had delivered would
deliver. 4. Hereupon he signs a warrant for the execution of these men,
v. 12. This may seem severe, when they intended him a kindness in what
they did; but, (1.) He would thus show his detestation of the villany.
When he heard that the Lord smote Nabal, he gave thanks (1 Sam. xxv.
38, 39), for he is the God to whom vengeance belongeth; but, if wicked
men smite Ish-bosheth, they deserve to die for taking God's work out of
his hand. (2.) He would thus show his resentment of the great affront
they put upon him in expecting that he should patronize and reward it;
they could scarcely have done him a greater injury than thus to think
him altogether such a one as themselves, one that cared not what blood
he waded through to the crown.
II. Execution done. The murderers were put to death according to law,
and their hands and feet were hung up; not their whole bodies, the law
forbade that; but only their hands and feet, in terrorem--to frighten
others, to be monuments of David's justice, and to make that to be
taken notice of which would recommend him to the esteem of the people,
as a man fit to rule, and that aimed not at his own preferment, nor had
any enmity to the house of Saul, but only and sincerely designed the
public welfare. But what a confusion was this to the two murderers!
What a horrid disappointment! And such those will meet with who think
to serve the interests of the Son of David by any immoral practices, by
war and persecution, fraud and rapine, who, under colour of religion,
murder princes, break solemn contracts, lay countries waste, hate their
brethren, and cast them out, and say, Let the Lord be glorified, kill
them, and think they do God good service. However men may canonize such
methods of serving the church and the catholic cause, Christ will let
them know, another day, that Christianity was not intended to destroy
humanity; and those who thus think to merit heaven shall not escape the
damnation of hell.
__________________________________________________________________
S E C O N D S A M U E L
CHAP. V.
How far Abner's deserting the house of Saul, his murder, and the murder
of Ish-bosheth, might contribute to the perfecting of the revolution,
and the establishing of David as king over all Israel, does not appear;
but, it should seem, that happy change followed presently thereupon,
which in this chapter we have an account of. Here is, I. David anointed
king by all the tribes, ver. 1-5. II. Making himself master of the
strong-hold of Zion, ver. 6-10. III. Building himself a house and
strengthening himself in his kingdom, ver. 11, 12. IV. His children
that were born after this, ver. 13-16. V. His victories over the
Philistines, ver. 17-25.
David King over All Israel. (b. c. 1048.)
1 Then came all the tribes of Israel to David unto Hebron, and spake,
saying, Behold, we are thy bone and thy flesh. 2 Also in time past,
when Saul was king over us, thou wast he that leddest out and
broughtest in Israel: and the Lord said to thee, Thou shalt feed my
people Israel, and thou shalt be a captain over Israel. 3 So all the
elders of Israel came to the king to Hebron; and king David made a
league with them in Hebron before the Lord: and they anointed David
king over Israel. 4 David was thirty years old when he began to
reign, and he reigned forty years. 5 In Hebron he reigned over Judah
seven years and six months: and in Jerusalem he reigned thirty and
three years over all Israel and Judah.
Here is, I. The humble address of all the tribes to David, beseeching
him to take upon him the government (for they were now as sheep having
no shepherd), and owning him for their king. Though David might by no
means approve the murder of Ish-bosheth, yet he might improve the
advantages he gained thereby, and accept the applications made to him
thereupon. Judah had submitted to David as their king above seven years
ago, and their ease and happiness, under his administration, encouraged
the rest of the tribes to make their court to him. What numbers came
from each tribe, with what zeal and sincerity they came, and how they
were entertained for three days at Hebron, when they were all of one
heart to make David king, we have a full account, 1 Chron. xii. 23-40.
Here we have only the heads of their address, containing the grounds
they went upon in making David king. 1. Their relation to him was some
inducement: "We are thy bone and thy flesh (v. 1), not only thou art
our bone and our flesh, not a stranger, unqualified by the law to be
king (Deut. xvii. 15), but we are thine," that is, "we know that thou
considerest us as thy bone and thy flesh, and hast as tender a concern
for us as a man has for his own body, which Saul and his house had not.
We are thy bone and thy flesh, and therefore thou wilt be as glad as we
shall be to put an end to this long civil war; and thou wilt take pity
on us, protect us, and do thy utmost for our welfare." Those who take
Christ for their king may thus plead with him: "We are thy bone and thy
flesh, thou hast made thyself in all things like unto thy brethren
(Heb. ii. 17); therefore be thou our ruler, and let this ruin be under
thy hand," Isa. iii. 6. 2. His former good services to the public were
a further inducement (v. 2): "When Saul was king he was but the cypher,
thou wast the figure, thou wast he that leddest out Israel to battle,
and broughtest them in in triumph; and therefore who so fit now to fill
the vacant throne?" He that is faithful in a little deserves to be
entrusted with more. Former good offices done for us should be
gratefully remembered by us when there is occasion. 3. The divine
appointment was the greatest inducement of all: The Lord said, Thou
shalt feed my people Israel, that is, thou shalt rule them; for princes
are to feed their people as shepherds, in every thing consulting the
subjects' benefit, feeding them and not fleecing them. "And thou shalt
be not only a king to govern in peace, but a captain to preside in war,
and be exposed to all the toils and perils of the camp." Since God has
said so, now at length, when need drives them to it, they are persuaded
to say so too.
II. The public and solemn inauguration of David, v. 3. A convention of
the states was called; all the elders of Israel came to him; the
contract was settled, the pacta conventa--covenants, sworn to, and
subscribed on both sides. He obliged himself to protect them as their
judge in peace and captain in war; and they obliged themselves to obey
him. He made a league with them to which God was a witness: it was
before the Lord. Hereupon he was, for the third time, anointed king.
His advances were gradual, that his faith might be tried and that he
might gain experience. And thus his kingdom typified that of the
Messiah, which was to come to its height by degrees; for we see not yet
all things put under him (Heb. ii. 8), but we shall see it, 1 Cor. xv.
25.
III. A general account of his reign and age. He was thirty years old
when he began to reign, upon the death of Saul, v. 4. At that age the
Levites were at first appointed to begin their administration, Num. iv.
3. About that age the Son of David entered upon his public ministry,
Luke iii. 23. Then men come to their full maturity of strength and
judgment. He reigned, in all, forty years and six months, of which
seven years and a half in Hebron and thirty-three years in Jerusalem,
v. 5. Hebron had been famous, Josh. xiv. 15. It was a priest's city.
But Jerusalem was to be more so, and to be the holy city. Great kings
affected to raise cities of their own, Gen. x. 11, 36, 32-35. David did
so, and Jerusalem was the city of David. It is a name famous to the end
of the Bible (Rev. xxi.), where we read of a new Jerusalem.
David Takes Mount Sion. (b. c. 1047.)
6 And the king and his men went to Jerusalem unto the Jebusites, the
inhabitants of the land: which spake unto David, saying, Except thou
take away the blind and the lame, thou shalt not come in hither:
thinking, David cannot come in hither. 7 Nevertheless David took the
strong hold of Zion: the same is the city of David. 8 And David said
on that day, Whosoever getteth up to the gutter, and smiteth the
Jebusites, and the lame and the blind, that are hated of David's soul,
he shall be chief and captain. Wherefore they said, The blind and the
lame shall not come into the house. 9 So David dwelt in the fort, and
called it the city of David. And David built round about from Millo and
inward. 10 And David went on, and grew great, and the Lord God of
hosts was with him.
If Salem, the place of which Melchizedec was king, was Jerusalem (as
seems probable from Ps. lxxvi. 2), it was famous in Abraham's time.
Joshua, in his time, found it the chief city of the south part of
Canaan, Josh. x. 1-3. It fell to Benjamin's lot (Josh. xviii. 28), but
joined close to Judah's, Josh. xv. 8. The children of Judah had taken
it (Judg. i. 8), but the children of Benjamin suffered the Jebusites to
dwell among them (Judg. i. 21), and they grew so upon them that it
became a city of Jebusites, Judg. xix. 11. Now the very first exploit
David did, after he was anointed king over all Israel, was to gain
Jerusalem out of the hand of the Jebusites, which, because it belonged
to Benjamin, he could not well attempt till that tribe, which long
adhered to Saul's house (1 Chron. xii. 29), submitted to him. Here we
have,
I. The Jebusites' defiance of David and his forces. They said, Except
thou take away the blind and the lame, thou shalt not come in hither,
v. 6. They sent David this provoking message, because, as it is said
afterwards, on another occasion, they could not believe that ever an
enemy would enter into the gates of Jerusalem, Lam. iv. 12. They
confided either, 1. In the protection of their gods, which David, in
contempt, had called the blind and the lame, for they have eyes and see
not, feet and walk not. "But," say they, "these are the guardians of
our city, and except thou take these away (which thou canst never do)
thou canst not come in hither." Some think they were constellated
images of brass set up in the recess of the fort, and entrusted with
the custody of the place. They called their idols their Mauzzim, or
strong-holds (Dan. xi. 38) and as such relied on them. The name of the
Lord is our strong tower, and his arm is strong, his eyes are piercing.
Or, 2. In the strength of their fortifications, which they thought were
made so impregnable by nature or art, or both, that the blind and the
lame were sufficient to defend them against the most powerful
assailant. The strong-hold of Zion they especially depended on, as that
which could not be forced. Probably they set blind and lame people,
invalids or maimed soldiers, to make their appearance upon the walls,
in scorn of David and his men, judging them an equal match for him.
Though there remain but wounded men among them, yet they should serve
to beat back the besiegers. Compare Jer. xxxvii. 10. Note, The enemies
of God's people are often very confident of their own strength and most
secure when their day to fall draws nigh.
II. David's success against the Jebusites. Their pride and insolence,
instead of daunting him, animated him, and when he made a general
assault he gave this order to his men: "He that smiteth the Jebusites,
let him also throw down into the ditch, or gutter, the lame and the
blind, which are set upon the wall to affront us and our God." It is
probable they had themselves spoken blasphemous things, and were
therefore hated of David's soul. Thus v. 8 may be read; we fetch our
reading of it from 1 Chron. xi. 6, which speaks only of smiting the
Jebusites, but nothing of the blind and the lame. The Jebusites had
said that if these images of theirs did not protect them the blind and
the lame should not come into the house, that is, they would never
again trust their palladium (so Mr. Gregory understands it) nor pay the
respect they had paid to their images; and David, having gained the
fort, said so too, that these images, which could not protect their
worshippers, should never have any place there more.
III. His fixing his royal seat in Sion. He himself dwelt in the fort
(the strength whereof, which had given him opposition, and was a terror
to him, now contributed to his safety), and he built houses round about
for his attendants and guards (v. 9) from Millo (the town-hall, or
state-house) and inward. He proceeded and prospered in all he set his
hand to, grew great in honour, strength, and wealth, more and more
honourable in the eyes of his subjects and formidable in the eyes of
his enemies; for the Lord God of hosts was with him. God has all
creatures at his command, makes what use he pleases of them, and serves
his own purposes by them; and he was with him, to direct, preserve, and
prosper him, Those that have the Lord of hosts for them need not fear
what hosts of men or devils can do against them. Those who grow great
must ascribe their advancement to the presence of God with them, and
give him the glory of it. The church is called Sion, and the city of
the living God. The Jebusites, Christ's enemies, must first be
conquered and dispossessed, the blind and the lame taken away, and then
Christ divides the spoil, sets up his throne there, and makes it his
residence by the Spirit.
David's Children. (b. c. 1046.)
11 And Hiram king of Tyre sent messengers to David, and cedar trees,
and carpenters, and masons: and they built David a house. 12 And
David perceived that the Lord had established him king over Israel, and
that he had exalted his kingdom for his people Israel's sake. 13 And
David took him more concubines and wives out of Jerusalem, after he was
come from Hebron: and there were yet sons and daughters born to David.
14 And these be the names of those that were born unto him in
Jerusalem; Shammua, and Shobab, and Nathan, and Solomon, 15 Ibhar
also, and Elishua, and Nepheg, and Japhia, 16 And Elishama, and
Eliada, and Eliphalet.
Here is, I. David's house built, a royal palace, fit for the reception
of the court he kept and the homage that was paid to him, v. 11. The
Jews were husbandmen and shepherds, and did not much addict themselves
either to merchandise or manufactures; and therefore Hiram, king of
Tyre, a wealthy prince, when he sent to congratulate David on his
accession to the throne, offered him workmen to build him a house.
David thankfully accepted the offer, and Hiram's workmen built David a
house to his mind. Many have excelled in arts and sciences who were
strangers to the covenants of promise. Yet David's house was never the
worse, nor the less fit to be dedicated to God, for being built by the
sons of the stranger. It is prophesied of the gospel church, The sons
of the strangers shall build up thy walls, and their kings shall
minister unto thee, Isa. lx. 10.
II. David's government settled and built up, v. 12. 1. His kingdom was
established, there was nothing to shake it, none to disturb his
possession or question his title. He that made him king established
him, because he was to be a type of Christ, with whom God's hand should
be established, and his covenant stand fast, Ps. lxxxix. 21-28. Saul
was made king, but not established; so Adam in innocency. David was
established king, so is the Son of David, with all who through him are
made to our God kings and priests. 2. It was exalted in the eyes both
of its friends and enemies. Never had the nation of Israel looked so
great or made such a figure as it began now to do. Thus it is promised
of Christ that he shall be higher than the kings of the earth, Ps.
lxxxix. 27. God has highly exalted him, Phil. ii. 9. 3. David
perceived, by the wonderful concurrence of providences to his
establishment and advancement, that God was with him. By this I know
that thou favourest me, Ps. xli. 11. Many have the favour of God and do
not perceive it, and so want the comfort of it: but to be exalted to
that and established in it, and to perceive it, is happiness enough. 4.
He owned that it was for his people Israel's sake that God had done
great things for him, that he might be a blessing to them and they
might be happy under his administration. God did not make Israel his
subjects for his sake, that he might be great, and rich, and absolute:
but he made him their king for their sake, that he might lead, and
guide, and protect them. Kings are ministers of God to their people for
good, Rom. xiii. 4.
III. David's family multiplied and increased. All the sons that were
born to him after he came to Jerusalem are here mentioned together,
eleven in all, besides the six that were born to him before in Hebron,
ch. iii. 2, 5. There the mothers are mentioned, not here; only, in
general, it is said that he took more concubines and wives, v. 13.
Shall we praise him for this? We praise him not; we justify him not;
nor can we scarcely excuse him. The bad example of the patriarchs might
make him think there was no harm in it, and he might hope it would
strengthen his interest, by multiplying his alliances, and increasing
the royal family. Happy is the man that has his quiver full of these
arrows. But one vine by the side of the house, with the blessing of
God, may send boughs to the sea and branches to the rivers. Adam, by
one wife, peopled the world, and Noah re-peopled it. David had many
wives, and yet that did not keep him from coveting his neighbour's wife
and defiling her; for men that have once broken the fence will wander
endlessly. Of David's concubines, see 2 Sam. xv. 16; xvi. 22; xix. 5.
Of his sons, see 1 Chron. iii. 1-9.
David Defeats the Philistines. (b. c. 1046.)
17 But when the Philistines heard that they had anointed David king
over Israel, all the Philistines came up to seek David; and David heard
of it, and went down to the hold. 18 The Philistines also came and
spread themselves in the valley of Rephaim. 19 And David enquired of
the Lord, saying, Shall I go up to the Philistines? wilt thou deliver
them into mine hand? And the Lord said unto David, Go up: for I will
doubtless deliver the Philistines into thine hand. 20 And David came
to Baal-perazim, and David smote them there, and said, The Lord hath
broken forth upon mine enemies before me, as the breach of waters.
Therefore he called the name of that place Baal-perazim. 21 And there
they left their images, and David and his men burned them. 22 And the
Philistines came up yet again, and spread themselves in the valley of
Rephaim. 23 And when David enquired of the Lord, he said, Thou shalt
not go up; but fetch a compass behind them, and come upon them over
against the mulberry trees. 24 And let it be, when thou hearest the
sound of a going in the tops of the mulberry trees, that then thou
shalt bestir thyself: for then shall the Lord go out before thee, to
smite the host of the Philistines. 25 And David did so, as the Lord
had commanded him; and smote the Philistines from Geba until thou come
to Gazer.
The particular service for which David was raised up was to save Israel
out of the hand of the Philistines, ch. iii. 18. This therefore divine
Providence, in the first place, gives him an opportunity of
accomplishing. Two great victories obtained over the Philistines we
have here an account of, by which David not only balanced the disgrace
and retrieved the loss Israel had sustained in the battle wherein Saul
was slain, but went far towards the total subduing of those vexatious
neighbours, the last remains of the devoted nations.
I. In both these actions the Philistines were the aggressors, stirred
first towards their own destruction, and pulled it on their own heads.
1. In the former they came up to seek David (v. 17), because they heard
that he was anointed king over Israel. He that under Saul had slain his
ten thousands, what would he do when he himself came to be king! They
therefore thought it was time to look about them, and try to crush his
government in its infancy, before it was well settled. Their success
against Saul, some years ago, perhaps encouraged them to make this
attack upon David; but they considered not that David had that presence
of God with him which Saul had forfeited and lost. The kingdom of the
Messiah, as soon as ever it was set up in the world, was thus
vigorously attacked by the powers of darkness, who, with the combined
force both of Jews and Gentiles, made head against it. The heathen
raged, and the kings of the earth set themselves to oppose it; but all
in vain, Ps. ii. 1, &c. The destruction will turn, as this did, upon
Satan's own kingdom. They took counsel together, but were broken in
pieces, Isa. viii. 9, 10. 2. In the latter they came up yet again,
hoping to recover what they had lost in the former engagement, and
their hearts being hardened to their destruction, v. 22. 3. In both
they spread themselves in the valley of Rephaim, which lay very near
Jerusalem. That city they hoped to make themselves masters of before
David had completed the fortifications of it. Jerusalem, from its
infancy, has been aimed at, and struck at, with a particular enmity.
Their spreading themselves intimates that they were very numerous and
that they made a very formidable appearance. We read of the church's
enemies going up on the breadth of the earth (Rev. xx. 9), but the
further they spread themselves the fairer mark they are to God's
arrows.
II. In both, David, though forward enough to go forth against them (for
as soon as he heard it he went down to the hold, to secure some
important and advantageous post, v. 17), yet entered not upon action
till he had enquired of the Lord by the breast-plate of judgment, v.
19, and again, v. 23. His enquiry was twofold:--1. Concerning his duty:
"Shall I go up? Shall I have a commission from heaven to engage them?"
One would think he needed not doubt this; what was he made king for,
but to fight the battles of the Lord and Israel? But a good man loves
to see God going before him in every step he takes. "Shall I go up
now?" It is to be done, but is it to be done at this time? In all thy
ways acknowledge him. And besides, though the Philistines were public
enemies, yet some of them had been his particular friends. Achish had
been kind to him in his distress, and had protected him. "Now," says
David, "ought not I, in remembrance of that, rather to make peace with
them than to make war with them?" "No," says God, "they are Israel's
enemies, and are doomed to destruction, and therefore scruple not, but
go up." 2. Concerning his success. His conscience asked the former
question, Shall I go up? His prudence asked this, Wilt thou deliver
them into my hand? Hereby he owns his dependence on God for victory,
that he could not conquer them unless God delivered them into his hand,
and refers his cause to the good pleasure of God: Wilt thou do it? Yea,
says God, I will doubtless do it. If God send us, he will bear us out
and stand by us. The assurance God has given us of victory over our
spiritual enemies, that he will tread Satan under our feet shortly,
should animate us in our spiritual conflicts. We do not fight at
uncertainty. David had now a great army at command and in good heart,
yet he relied more on God's promise than his own force.
III. In the former of these engagements David routed the army of the
Philistines by dint of sword (v. 20): He smote them; and when he had
done, 1. He gave his God the glory; he said, "The Lord has broken forth
upon my enemies before me. I could not have done it if he had not done
it before me; he opened the breach like the breach of waters in a dam,
which when once opened grows wider and wider." The principal part of
the work was God's doing; nay, he did all; what David did was not worth
speaking of; and therefore, Not unto us, but unto the Lord, give glory.
He hoped likewise that this breach, like that of waters, was as the
opening of the sluice, to let in a final desolation upon them; and, to
perpetuate the remembrance of it, he called the place Baal-perazim, the
master of the breaches, because, God having broken in upon their
forces, he soon had the mastery of them. Let posterity take notice of
it to God's honour. 2. He put their gods to shame. They brought the
images of their gods into the field as their protectors, in imitation
of the Israelites bringing the ark into their camp; but, being put to
flight, they could not stay to carry off their images, for they were a
burden to the weary beasts (Isa. xlvi. 1), and therefore they left them
to fall with the rest of their baggage into the hands of the conqueror.
Their images failed them, and gave them no assistance, and therefore
they left their images to shift for themselves. God can make men weary
of those things that they have been most fond of, and compel them to
desert what they dote upon, and cast even the idols of silver and gold
to the moles and the bats, Isa. ii. 20, 21. David and his men converted
to their own use the rest of the plunder, but the images they burnt, as
God had appointed (Deut. vii. 5): "You shall burn their graven images
with fire, in token of your detestation of idolatry, and lest they
should be a snare." Bishop Patrick well observes here that when the ark
fell into the Philistines' hands it consumed them, but, when these
images fell into the hands of Israel, they could not save themselves
from being consumed.
IV. In the latter of these engagements God gave David some sensible
tokens of his presence with him, bade him not fall upon them directly,
as he had done before, but fetch a compass behind them, v. 23. 1. God
appoints him to draw back, as Israel stood still to see the salvation
of the Lord. 2. He promised him to charge the enemy himself, by an
invisible host of angels, v. 24. "Thou shalt hear the sound of a going,
like the march of an army in the air, upon the tops of the mulberry
trees." Angels tread light, and he that can walk upon the clouds can,
when he pleases, walk on the tops of trees, or (as bishop Patrick
understands it) at the head of the mulberry-trees, that is, of the
wood, or hedge-row of those trees. "And, by that sign, thou shalt know
that the Lord goes out before thee; though thou see him not, yet thou
shalt hear him, and faith shall come and be confirmed by hearing. He
goes forth to smite the host of the Philistines." When David had
himself smitten them (v. 20), he ascribed it to God: The Lord has
broken forth upon my enemies, to reward him for which thankful
acknowledgment the next time God did it himself alone, without putting
him to any toil or peril. Those that own God in what he has done for
them will find him doing more. But observe, Though God promised to go
before him and smite the Philistines, yet David, when he heard the
sound of the going must bestir himself and be ready to pursue the
victory. Note, God's grace must quicken our endeavours. If God work in
us both to will and to do, it does not follow that we must sit still,
as those that have nothing to do, but we must therefore, work out our
own salvation with all possible care and diligence, Phil. ii. 12, 13.
The sound of the going was, (1.) A signal to David when to move; it is
comfortable going out when God goes before us. And, (2.) Perhaps it was
an alarm to the enemy, and put them into confusion. Hearing the march
of an army against their front, they retreated with precipitation, and
fell into David's army which lay behind them in their rear. Of those
whom God fights against it is said (Lev. xxvi. 36), The sound of a
shaken leaf shall chase them. (3.) The success of this is briefly set
down, v. 25. David observed his orders, waited till God moved, and
stirred them, but not till then. Thus he was trained up in a dependence
on God and his providence. God performed his promise, went before him,
and routed all the enemies' force, and David failed not to improve his
advantages; he smote the Philistines, even to the borders of their own
country. When the kingdom of the Messiah was to be set up, the apostles
that were to beat down the devil's kingdom must not attempt any thing
till they received the promise of the Spirit, who came with a sound
from heaven as of a rushing mighty wind (Acts ii. 2), which was
typified by this sound of the going on the tops of the mulberry trees;
and, when they heard that, they must bestir themselves, and did so;
they went forth conquering and to conquer.
__________________________________________________________________
S E C O N D S A M U E L
CHAP. VI.
The obscurity of the ark, during the reign of Saul, had been as great a
grievance to Israel as the insults of the Philistines. David, having
humbled the Philistines and mortified them in gratitude for that
favour, and in pursuance of his designs for the public welfare, is here
bringing up the ark to his own city, that it might be near him, and be
an ornament and strength to his new foundation. Here is, I. An attempt
to do it, which failed and miscarried. The design was well laid, ver.
1, 2. But, 1. They were guilty of an error in carrying it in a cart,
ver. 3-5. 2. They were punished for that error by the sudden death of
Uzzah (ver. 6, 7), which was a great terror to David (ver. 8, 9) and
put a stop to his proceedings, ver. 10, 11. II. The great joy and
satisfaction with which it was at last done, ver. 12-15. And, 1. The
good understanding between David and his people, ver. 17-19. 2. The
uneasiness between David and his wife upon that occasion, ver. 16,
20-23. And, when we consider that the ark was both the token of God's
presence and a type of Christ, we shall see that this story is very
instructive.
The Removal of the Ark. (b. c. 1045.)
1 Again, David gathered together all the chosen men of Israel, thirty
thousand. 2 And David arose, and went with all the people that were
with him from Baale of Judah, to bring up from thence the ark of God,
whose name is called by the name of the Lord of hosts that dwelleth
between the cherubims. 3 And they set the ark of God upon a new cart,
and brought it out of the house of Abinadab that was in Gibeah: and
Uzzah and Ahio, the sons of Abinadab, drave the new cart. 4 And they
brought it out of the house of Abinadab which was at Gibeah,
accompanying the ark of God: and Ahio went before the ark. 5 And
David and all the house of Israel played before the Lord on all manner
of instruments made of fir wood, even on harps, and on psalteries, and
on timbrels, and on cornets, and on cymbals.
We have not heard a word of the ark since it was lodged in
Kirjath-jearim, immediately after its return out of its captivity among
the Philistines (1 Sam. vii. 1, 2), except that, once, Saul called for
it, 1 Sam. xiv. 18. That which in former days had made so great a
figure is now thrown aside, as a neglected thing, for many years. And,
if now the ark was for so many years in a house, let it not seem
strange that we find the church so long in the wilderness, Rev. xii.
14. Perpetual visibility is no mark of the true church. God is
graciously present with the souls of his people even when they want the
external tokens of his presence. But now that David is settled in the
throne the honour of the ark begins to revive, and Israel's care of it
to flourish again, wherein also, no doubt, the good people among them
had been careful, but they lacked opportunity. See Phil. iv. 10.
I. Here is honourable mention made of the ark. Because it had not been
spoken of a great while, now that it is spoken of observe how it is
described (v. 2): it is the ark of God whose name is called by the name
of the Lord of hosts that dwelleth between the cherubim, or at which
the name, even the name of the Lord of hosts, was called upon, or upon
which the name of the Lord of hosts was called, or because of which the
name is proclaimed, the name of the Lord of hosts (that is, God was
greatly magnified in the miracles done before the ark), or the ark of
God, who is called the name (Lev. xxiv. 11, 16), the name of the Lord
of hosts, sitting on the cherubim upon it. Let us learn hence, 1. To
think and speak highly of God. He is the name above every name, the
Lord of hosts, that has all the creatures in heaven and earth at his
command, and receives homage from them all, and yet is pleased to dwell
between the cherubim, over the propitiatory or mercy-seat, graciously
manifesting himself to his people, reconciled in a Mediator, and ready
to do them good. 2. To think and speak honourably of holy ordinances,
which are to us, as the ark was to Israel, the tokens of God's presence
(Matt. xxviii. 2), and the means of our communion with him, Ps. xxvii.
4. It is the honour of the ark that it is the ark of God; he is jealous
for it, is magnified in it, his name is called upon it. The divine
institution puts a beauty and grandeur upon holy ordinances, which
otherwise have no form nor comeliness. Christ is our ark. In and by him
God manifests his favour and communicates his grace to us, and accepts
our adoration and addresses.
II. Here is an honourable attendance given to the ark upon the removal
of it. Now, at length, it is enquired after, David made the motion (1
Chron. xiii. 1-3), and the heads of the congregation agreed to it, v.
4. All the chosen men of Israel are called together to grace the
solemnity, to pay their respect to the ark, and to testify their joy in
its restoration. The nobility and gentry, elders and officers, came to
the number of 30,000 (v. 1), and the generality of the common people
besides (1 Chron. xiii. 5); for, some think, it was done at one of the
three great festivals. This would make a noble cavalcade, and would
help to inspire the young people of the nation, who perhaps had
scarcely heard of the ark, with a great veneration for it, for this was
certainly a treasure of inestimable value which the king himself and
all the great men waited upon, and were a guard to.
III. Here are great expressions of joy upon the removal of the ark, v.
5. David himself, and all that were with him that were musically
inclined, made use of such instruments as they had to excite and
express their rejoicing upon this occasion. It might well put them into
a transport of joy to see the ark rise out of obscurity and move
towards a public station. It is better to have the ark in a house than
not at all, better in a house than a captive in Dagon's temple; but it
is very desirable to have it in a tent pitched on purpose for it, where
the resort to it may be more free and open. As secret worship is better
the more secret it is, so public worship is better the more public it
is; and we have reason to rejoice when restraints are taken off, and
the ark of God finds welcome in the city of David, and has not only the
protection and support, but the countenance and encouragement, of the
civil powers; for joy of this they played before the Lord. Note, Public
joy must always be as before the Lord, with an eye to him and
terminating in him, and must not degenerate into that which is carnal
and sensual. Dr. Lightfoot supposes that, upon this occasion, David
penned the 68th Psalm, because it begins with that ancient prayer of
Moses at the removing of the ark, Let God arise, and let his enemies be
scattered; and notice is taken there (v. 25) of the singers and players
on instruments that attended, and (v. 27) of the princes of several of
the tribes; and perhaps those words in the last verse, O God, thou art
terrible out of thy holy places, were added upon occasion of the death
of Uzzah.
IV. Here is an error that they were guilty of in this matter, that they
carried the ark in a cart or carriage, whereas the priests should have
carried it upon their shoulders, v. 3. The Kohathites that had the
charge of the ark had no wagons assigned them, because their service
was to bear it upon their shoulders, Num. vii. 9. The ark was no such
heavy burden but that they might, among them, have carried it as far as
Mount Sion upon their shoulders, they needed not to put it in a cart
like a common thing. It was no excuse for them that the Philistines had
done so and were not punished for it; they knew no better, nor had they
any priests or Levites with them to undertake the carrying of it;
better carry it in a cart than that any of Dagon's priests should carry
it. Philistines may cart the ark with impunity; but, if Israelites do
so, they do it at their peril. And it mended the matter very little
that it was a new cart; old or new, it was not what God had appointed.
I wonder how so wise and good a man as David was, that conversed so
much with the law of God, came to be guilty of such an oversight. We
will charitably hope that it was because he was so extremely intent
upon the substance of the service that he forgot to take care of this
circumstance.
Uzzah Slain for Touching the Ark; The Ark in the House of Obed-edom. (b. c.
1045.)
6 And when they came to Nachon's threshingfloor, Uzzah put forth his
hand to the ark of God, and took hold of it; for the oxen shook it. 7
And the anger of the Lord was kindled against Uzzah; and God smote him
there for his error; and there he died by the ark of God. 8 And David
was displeased, because the Lord had made a breach upon Uzzah: and he
called the name of the place Perez-uzzah to this day. 9 And David was
afraid of the Lord that day, and said, How shall the ark of the Lord
come to me? 10 So David would not remove the ark of the Lord unto him
into the city of David: but David carried it aside into the house of
Obed-edom the Gittite. 11 And the ark of the Lord continued in the
house of Obed-edom the Gittite three months: and the Lord blessed
Obed-edom, and all his household.
We have here Uzzah struck dead for touching the ark, when it was upon
its journey towards the city of David, a sad providence, which damped
their mirth, stopped the progress of the ark, and for the present,
dispersed this great assembly, which had come together to attend it,
and sent them home in a fright.
I. Uzzah's offence seems very small. He and his brother Ahio, the sons
of Abinadab, in whose house the ark had long been lodged, having been
used to attend it, to show their willingness to prefer the public
benefit to their own private honour and advantage, undertook to drive
the cart in which the ark was carried, this being perhaps the last
service they were likely to do it; for others would be employed about
it when it came to the city of David. Ahio went before, to clear the
way, and, if need were, to lead the oxen. Uzzah followed close to the
side of the cart. It happened that the oxen shook it, v. 6. The critics
are not agreed about the signification of the original word: They
stumbled (so our margin); they kicked (so some), perhaps against the
goad with which Uzzah drove them; they stuck in the mire, by some. By
some accident or other the ark was in danger of being overthrown. Uzzah
thereupon laid hold of it, to save it from falling, we have reason to
think with a very good intention, to preserve the reputation of the ark
and to prevent a bad omen. Yet this was his crime. Uzzah was a Levite,
but priests only might touch the ark. The law was express concerning
the Kohathites, that, though they were to carry the ark by the staves,
yet they must not touch any holy thing, lest they die, Num. iv. 15.
Uzzah's long familiarity with the ark, and the constant attendance he
had given to it, might occasion his presumption, but would not excuse
it.
II. His punishment for this offence seems very great (v. 7): The anger
of the Lord was kindled against him (for in sacred things he is a
jealous God) and he smote him there for his rashness, as the word is,
and struck him dead upon the spot. There he sinned, and there he died,
by the ark of God; even the mercy-seat would not save him. Why was God
thus severe with him? 1. The touching of the ark was forbidden to the
Levites expressly under pain of death--lest they die; and God, by this
instance of severity, would show how he might justly have dealt with
our first parents, when they had eaten that which was forbidden under
the same penalty--lest you die. 2. God saw the presumption and
irreverence of Uzzah's heart. Perhaps he affected to show, before this
great assembly, how bold he could make with the ark, having been so
long acquainted with it. Familiarity, even with that which is most
awful, is apt to breed contempt. 3. David afterwards owned that Uzzah
died for an error they were all guilty of, which was carrying the ark
in a cart. Because it was not carried on the Levites' shoulders, the
Lord made that breach upon us, 1 Chron. xv. 13. But Uzzah was singled
out to be made an example, perhaps because he had been most forward in
advising that way of conveyance; however he had fallen into another
error, which was occasioned by that. Perhaps the ark was not covered,
as it should have been, with the covering of badgers' skins (Num. iv.
6), and that was a further provocation. 4. God would hereby strike an
awe upon the thousands of Israel, would convince them that the ark was
never the less venerable for its having been so long in mean
circumstances, and thus he would teach them to rejoice with trembling,
and always to treat holy things with reverence and holy fear. 5. God
would hereby teach us that a good intention will not justify a bad
action; it will not suffice to say of that which is ill done that it
was well meant. He will let us know that he can and will secure his
ark, and needs not any man's sin to help him to do it. 6. If it was so
great a crime for one to lay hold on the ark of the covenant that had
no right to do so, what is it for those to lay claim to the privileges
of the covenant that come not up to the terms of it? To the wicked God
says, What hast thou to do to take my covenant in thy mouth? Ps. l. 16.
Friend, how camest thou in hither? If the ark was so sacred, and not to
be touched irreverently, what is the blood of the covenant? Heb. x. 29.
III. David's feelings on the infliction of this stroke were keen, and
perhaps not altogether as they should have been. He should have humbled
himself under God's hand, confessed his error, acknowledged God's
righteousness, and deprecated the further tokens of his displeasure,
and then have gone on with the good work he had in hand. But we find,
1. He was displeased. It is not said because Uzzah had affronted God,
but because God had made a breach upon Uzzah (v. 8): David's anger was
kindled. It is the same word that is used for God's displeasure, v. 7.
Because God was angry, David was angry and out of humour. As if God
might not assert the honour of his ark, and frown upon one that touched
it rudely, without asking David leave. Shall mortal man pretend to be
more just than God, arraign his proceedings, or charge him with
iniquity? David did not now act like himself, like a man after God's
own heart. It is not for us to be displeased at any thing that God
does, how unpleasing soever it is to us. The death of Uzzah was indeed
an eclipse to the glory of a solemnity which David valued himself upon
more than any thing else, and might give birth to some speculations
among those that were disaffected to him, as if God were departing from
him too; but he ought nevertheless to have subscribed to the
righteousness and wisdom of God in it, and not to have been displeased
at it. When we lie under God's anger we must keep under our own. 2. He
was afraid, v. 9. It should seem he was afraid with amazement; for he
said, How shall the ark of the Lord come to me? As if God sought
advantages against all that were about him, and was so extremely tender
of his ark that there was no dealing with it; and therefore better for
him to keep it at a distance. Que procul a Jove, procul a fulmine--To
retire from Jove is to retire from the thunder-bolt. He should rather
have said, "Let the ark come to me, and I will take warning by this to
treat it with more reverence." Provoke me not (says God, Jer. xxv. 6)
and I will do you no hurt. Or this may be looked upon as a good use
which David made of this tremendous judgment. He did not say, "Surely
Uzzah was a sinner above all men, because he suffered such things," but
is concerned for himself, as one conscious, not only of his own
unworthiness of God's favour, but his obnoxiousness to God's
displeasure. "God might justly strike me dead as he did Uzzah. My flesh
trembles for fear of thee," Ps. cxix. 120. This God intends in his
judgments, that others may hear and fear. David therefore will not
bring the ark into his own city (v. 10) till he is better prepared for
its reception. 3. He took care to perpetuate the remembrance of this
stroke by a new name he gave to the place: Perez-uzzah, the breach of
Uzzah, v. 8. He had been lately triumphing in the breach made upon his
enemies, and called the place Baal-perazim, a place of breaches. But
here is a breach upon his friends. When we see one breach, we should
consider that we know not where the next will be. The memorial of this
stroke would be a warning to posterity to take heed of all rashness and
irreverence in dealing about holy things; for God will be sanctified in
those that come nigh unto him. 4. He lodged the ark in a good house,
the house of Obed-edom a Levite, which happened to be near the place
where this disaster happened, and there, (1.) It was kindly entertained
and welcomed, and continued there three months, v. 10, 11. Obed-edom
knew what slaughter the ark had made among the Philistines that
imprisoned it and the Bethshemites that looked into it. He saw Uzzah
struck dead for touching it, and perceived that David himself was
afraid of meddling with it; yet he cheerfully invites it to his own
house, and opens his doors to it without fear, knowing it was a savour
of death unto death only to those that treated it ill. "O the courage,"
says bishop Hall, "of an honest and faithful heart! nothing can make
God otherwise than amiable to his own people: even his very justice is
lovely." (2.) It paid well for its entertainment: The Lord blessed
Obed-edom and all his household. The same hand that punished Uzzah's
proud presumption rewarded Obed-edom's humble boldness, and made the
ark to him a savour of life unto life. Let none think the worse of the
gospel for the judgements inflicted on those that reject it, but set in
opposition to them the blessings it brings to those that duly receive
it. None ever had, nor ever shall have, reason to say that it is in
vain to serve God. Let masters of families be encouraged to keep up
religion in their families, and to serve God and the interests of his
kingdom with their houses and estates, for that is the way to bring a
blessing upon all they have. The ark is a guest which none shall lose
by that bid it welcome. Josephus says that, whereas before Obed-edom
was poor, on a sudden, in these three months, his estate increased, to
the envy of his neighbours. Piety is the best friend to prosperity. In
wisdom's left hand are riches and honour. His household shared in the
blessing. It is good living in a family that entertains the ark, for
all about it will fare the better for it.
Michal Despises David. (b. c. 1045.)
12 And it was told king David, saying, The Lord hath blessed the house
of Obed-edom, and all that pertaineth unto him, because of the ark of
God. So David went and brought up the ark of God from the house of
Obed-edom into the city of David with gladness. 13 And it was so,
that when they that bare the ark of the Lord had gone six paces, he
sacrificed oxen and fatlings. 14 And David danced before the Lord
with all his might; and David was girded with a linen ephod. 15 So
David and all the house of Israel brought up the ark of the Lord with
shouting, and with the sound of the trumpet. 16 And as the ark of the
Lord came into the city of David, Michal Saul's daughter looked through
a window, and saw king David leaping and dancing before the Lord; and
she despised him in her heart. 17 And they brought in the ark of the
Lord, and set it in his place, in the midst of the tabernacle that
David had pitched for it: and David offered burnt offerings and peace
offerings before the Lord. 18 And as soon as David had made an end of
offering burnt offerings and peace offerings, he blessed the people in
the name of the Lord of hosts. 19 And he dealt among all the people,
even among the whole multitude of Israel, as well to the women as men,
to every one a cake of bread, and a good piece of flesh, and a flagon
of wine. So all the people departed every one to his house.
We have here the second attempt to bring the ark home to the city of
David; and this succeeded, though the former miscarried.
I. It should seem the blessing with which the house of Obed-edom was
blessed for the ark's sake was a great inducement to David to bring it
forward; for when that was told him (v. 12) he hastened to fetch it to
him. For, 1. It was an evidence that God was reconciled to them, and
his anger was turned away. As David could read God's frowns upon them
all in Uzzah's stroke, so he could read God's favour to them all in
Obed-edom's prosperity; and, if God be at peace with them, they can
cheerfully go on with their design. 2. It was an evidence that the ark
was not such a burdensome stone as it was taken to be, but, on the
contrary, happy was the man that had it near him. Christ is indeed a
stone of stumbling, and a rock of offence, to those that are
disobedient; but to those who believe he is a corner-stone, elect,
precious, 1 Pet. ii. 6-8. When David heard that Obed-edom had such joy
of the ark, then he would have it in his own city. Note, The experience
others have had of the gains of godliness should encourage us to be
religious. Is the ark a blessing to others' houses? let us bid it
welcome to ours; we may have it, and the blessing of it, without
fetching it from our neighbours.
II. Let us see how David managed the matter now. 1. He rectified the
former error. He did not put the ark in a cart now, but ordered those
whose business it was to carry it on their shoulders. This is implied
here (v. 13) and expressed 1 Chron. xv. 15. Then we make a good use of
the judgments of God on ourselves and others when we are awakened by
them to reform and amend whatever has been amiss. 2. At their first
setting out he offered sacrifices to God (v. 13) by way of atonement
for their former errors and in a thankful acknowledgment of the
blessings bestowed on the house of Obed-edom. Then we are likely to
speed in our enterprises when we begin with God and give diligence to
make our peace with him, When we attend upon God in holy ordinances our
eye must be to the great sacrifice, to which we owe it that we are
taken into covenant and communion with God, Ps. l. 5. 3. He himself
attended the solemnity with the highest expressions of joy that could
be (v. 14): He danced before the Lord with all his might; he leaped for
joy, as one transported with the occasion, and the more because of the
disappointment he met with the last time. It is a pleasure to a good
man to see his errors rectified and himself in the way of his duty. His
dancing, I suppose, was not artificial, by any certain rule or measure,
nor do we find that any danced with him; but it was a natural
expression of his great joy and exultation of mind. He did it with all
his might; so we should perform all our religious services, as those
that are intent upon them and desire to do them in the best manner. All
our might is little enough to be employed in holy duties: the work
deserves it all. On this occasion David laid aside his imperial purple,
and put on a plain linen ephod, which was light and convenient for
dancing, and was used in religious exercises by those who were no
priests, for Samuel wore one, 1 Sam. ii. 18. That great prince thought
it no disparagement to him to appear in the habit of a minister to the
ark. 4. All the people triumphed in this advancement of the ark (v.
15): They brought it up into the royal city with shouting, and with
sound of trumpet, so expressing their own joy in loud acclamations, and
giving notice to all about them to rejoice with them. The public and
free administration of ordinances, not only under the protection, but
under the smiles, of the civil powers, is just matter of rejoicing to
any people. 5. the ark was safely brought to, and honourably deposited
in, the place prepared for it, v. 17. They set it in the midst of the
tabernacle, or tent, which David had pitched for it; not the tabernacle
which Moses reared, for that was at Gibeon (2 Chron. i. 13), and, we
may suppose, being made of cloth, in so many hundred years it had gone
to decay and was not fit to be removed; but this was a tent set up on
purpose to receive the ark. He would not bring it into a private house,
no, not his own, lest it should seem to be too much engrossed, and
people's resort to it, to pray before it, should be less free; yet he
would not build a house for it, lest that should supersede the building
of a more stately temple in due time, and therefore, for the present,
he placed it within curtains, under a canopy, in imitation of Moses's
tabernacle. As soon as ever it was lodged, he offered burnt-offerings
and peace-offerings, in thankfulness to God that the business was now
done without any more errors or breaches, and in supplication to God
for the continuance of his favour. Note, All our joys must be
sanctified both with praises and prayers; for with such sacrifices God
is well pleased. Now, it should seem, he penned the 132nd Psalm. 6. The
people were then dismissed with great satisfaction. He sent them away,
(1.) With a gracious prayer: He blessed them in the name of the Lord of
hosts (v. 18), having not only a particular interest in heaven as a
prophet, but an authority over them as a prince; for the less is
blessed of the better, Heb. vii. 7. He prayed to God to bless them, and
particularly to reward them for the honour and respect they had now
shown to his ark, assuring them they should be no losers by their
journey, but the blessing of God upon their affairs at home would more
than bear their charges. He testified his desire for their welfare by
this prayer for them, and let them know they had a king that loved
them. (2.) With a generous treat; for so it was, rather than a
distribution of alms. The great men, it is probable, he entertained at
his own house, but to the multitude of Israel, men and women (and
children, says Josephus), he dealt to every one a cake of bread (a
spice-cake, so some), a good piece of flesh--a handsome decent piece
(so some)--a part of the peace-offerings (so Josephus), that they might
feast with him upon the sacrifice, and a flagon, or bottle, of wine, v.
19. Probably he ordered this provision to be made for them at their
respective quarters, and this he did, [1.] In token of his joy and
gratitude to God. When the heart is enlarged in cheerfulness the hand
should be opened in liberality. The feast of Purim was observed with
sending portions one to another, Esth. ix. 22. As those to whom God is
merciful ought to show mercy in forgiving, so those to whom God is
bountiful ought to exercise bounty in giving. [2.] To recommend himself
to the people, and confirm his interest in them; for every one is a
friend to him that giveth gifts. Those that cared not for his prayers
would love him for his generosity; and this would encourage them to
attend him another time if he saw cause to call them together.
David Expostulates with Michal. (b. c. 1045.)
20 Then David returned to bless his household. And Michal the daughter
of Saul came out to meet David, and said, How glorious was the king of
Israel to day, who uncovered himself to day in the eyes of the
handmaids of his servants, as one of the vain fellows shamelessly
uncovereth himself! 21 And David said unto Michal, It was before the
Lord, which chose me before thy father, and before all his house, to
appoint me ruler over the people of the Lord, over Israel: therefore
will I play before the Lord. 22 And I will yet be more vile than
thus, and will be base in mine own sight: and of the maidservants which
thou hast spoken of, of them shall I be had in honour. 23 Therefore
Michal the daughter of Saul had no child unto the day of her death.
David, having dismissed the congregation with a blessing, returned to
bless his household (v. 20), that is, to pray with them and for them,
and to offer up his family thanksgiving for this national mercy.
Ministers must not think that their public performances will excuse
them from their family-worship; but when they have, with their
instructions and prayers, blessed the solemn assemblies, they must
return in the same manner to bless their households, for with them they
are in a particular manner charged. David, though he had prophets, and
priests, and Levites, about him, to be his chaplains, yet did not
devolve the work upon them, but himself blessed his household. It is
angels' work to worship God, and therefore surely that can be no
disparagement to the greatest of men.
Never did David return to his house with so much pleasure and
satisfaction as he did now that he had got the ark into his
neighbourhood; and yet even this joyful day concluded with some
uneasiness, occasioned by the pride and peevishness of his wife. Even
the palaces of princes are not exempt from domestic troubles. David had
pleased all the multitude of Israel, but Michal was not pleased with
his dancing before the ark. For this, when he was at a distance, she
scorned him, and when he came home she scolded him. She was not
displeased at his generosity to the people, nor did she grudge the
entertainment he gave them; but she thought he degraded himself too
much in dancing before the ark. It was not her covetousness, but her
pride, that made her fret.
I. When she saw David in the street dancing before the Lord she
despised him in her heart, v. 16. She thought this mighty zeal of his
for the ark of God, and the transport of joy he was in upon its coming
home to him, was but a foolish thing, and unbecoming so great a
soldier, and statesman, and monarch, as he was. It would have been
enough for him to encourage the devotion of others, but she looked upon
it as a thing below him to appear so very devout himself. "What a fool"
(thinks she) "does my husband make of himself now! How fond is he of
this ark, that might as well have lain still where it had lain for so
many years! Much devotion has almost made him mad." Note, The exercises
of religion appear very mean in the eyes of those that have little or
no religion themselves.
II. When he came home in the very best disposition she began to upbraid
him, and was so full of disdain and indignation that she could not
contain till she had him in private, but went out to meet him with her
reproaches. Observe,
1. How she taunted him (v. 20): "How glorious was the king of Israel
to-day! What a figure didst thou make to-day in the midst of the mob!
How unbecoming thy post and character!" Her contempt of him and his
devotion began in the heart, but out of the abundance of that the mouth
spoke. That which displeased her was his affection to the ark, which
she wished he had no greater kindness for than she had: but she basely
represents his conduct, in dancing before the ark, as lewd and
immodest; and, while really she was displeased at it as a diminution to
his honour, she pretended to dislike it as a reproach to his virtue,
that he uncovered himself in the eyes of the maid-servants, as no man
would have done but one of the vain fellows that cared not how much he
shamed himself. We have no reason to think that this was true in fact.
David, no doubt, observed decorum, and governed his zeal with
discretion. But it is common for those that reproach religion thus to
put false colours upon it and lay it under the most odious characters.
To have abused any man thus for his pious zeal would have been very
profane, but to abuse her own husband thus, whom she ought to have
reverenced, and one whose prudence and virtue were above the reach of
malice itself to disparage, one who had shown such affection for her
that he would not accept a crown unless he might have her restored to
him (ch. iii. 13), was a most base and wicked thing, and showed her to
have more of Saul's daughter in her than of David's wife or Jonathan's
sister.
2. How he replied to her reproach. He did not upbraid her with her
treacherous departure from him to embrace the bosom of a stranger. He
had forgiven that, and therefore had forgotten it, though, it may be,
his own conscience, on this occasion, upbraided him with his folly in
receiving her again (for that is said to pollute the land, Jer. iii.
1), but he justifies himself in what he did.
(1.) He designed thereby to honour God (v. 21): It was before the Lord,
and with an eye to him. Whatever invidious construction she was pleased
to put upon it, he had the testimony of his conscience for him that he
sincerely aimed at the glory of God, for whom he thought he could never
do enough. Here he reminds her indeed of the setting aside of her
father's house, to make way for him to the throne, that she might not
think herself the most proper judge of propriety: "God chose me before
thy father, and appointed me to be ruler over Israel, and now I am the
fountain of honour; and, if the expressions of a warm devotion to God
were looked upon as mean and unfashionable in thy father's court, yet I
will play before the Lord, and thereby bring them into reputation
again. And, if this be to be vile (v. 22), I will be yet more vile."
Note, [1.] We should be afraid of censuring the devotion of others
though it may not agree with our sentiments, because, for aught that we
know, the heart may be upright in it, and who are we that we should
despise those whom God has accepted? [2.] If we can approve ourselves
to God in what we do in religion, and do it as before the Lord, we need
not value the censures and reproaches of men. If we appear right in
God's eyes, no matter how mean we appear in the eyes of the world. [3.]
The more we are vilified for well-doing the more resolute we should be
in it, and hold our religion the faster, and bind it the closer to us,
for the endeavours of Satan's agents to shake us and to shame us out of
it. I will be yet more vile.
(2.) He designed thereby to humble himself: "I will be base in my own
sight, and will think nothing too mean to stoop to for the honour of
God." In the throne of judgment, and in the field of battle, none shall
do more to support the grandeur and authority of a prince than David
shall; but in acts of devotion he lays aside the thought of majesty,
humbles himself to the dust before the Lord, joins in with the meanest
services done in honour of the ark, and thinks all this no diminution
to him. The greatest of men is less than the least of the ordinances of
Jesus Christ.
(3.) He doubted not but even this would turn to his reputation among
those whose reproach Michal pretended to fear: Of the maid-servants
shall I be had in honour. The common people would be so far from
thinking the worse of him for these pious condescensions that they
would esteem and honour him so much the more. Those that are truly
pious are sometimes manifested in the consciences even of those that
speak ill of them, 2 Cor. v. 11. Let us never be driven from our duty
by the fear of reproach; for to be steady and resolute in it will
perhaps turn to our reputation more than we think it will. Piety will
have its praise. Let us not then be indifferent in it, nor afraid or
ashamed to own it.
David was contented thus to justify himself, and did not any further
animadvert upon Michal's insolence; but God punished her for it,
writing her for ever childless from this time forward, v. 23. She
unjustly reproached David for his devotion, and therefore God justly
put her under the perpetual reproach of barrenness. Those that honour
God he will honour; but those that despise him, and his servants and
service, shall be lightly esteemed.
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S E C O N D S A M U E L
CHAP. VII.
Still the ark is David's care as well as his joy. In this chapter we
have, I. His consultation with Nathan about building a house for it; he
signifies his purpose to do it (ver. 1, 2) and Nathan approves his
purpose, ver. 3. II. His communion with God about it. 1. A gracious
message God sent him about it, accepting his purpose, countermanding
the performance, and promising him an entail of blessings upon his
family, ver. 4-17. 2. A very humble prayer which David offered up to
God in return to that gracious message, thankfully accepting God's
promises to him, and earnestly praying for the performance of them,
ver. 18-29. And, in both these, there is an eye to the Messiah and his
kingdom.
David's Care of the Ark. (b. c. 1042.)
1 And it came to pass, when the king sat in his house, and the Lord had
given him rest round about from all his enemies; 2 That the king said
unto Nathan the prophet, See now, I dwell in a house of cedar, but the
ark of God dwelleth within curtains. 3 And Nathan said to the king,
Go, do all that is in thine heart; for the Lord is with thee.
Here is, I. David at rest. He sat in his house (v. 1), quiet and
undisturbed, having no occasion to take the field: The Lord had given
him rest round about, from all those that were enemies to his
settlement in the throne, and he set himself to enjoy that rest. Though
he was a man of war, he was for peace (Ps. cxx. 7) and did not delight
in war. He had not been long at rest, nor was it long before he was
again engaged in war; but at present he enjoyed a calm, and he was in
his element when he was sitting in his house, meditating in the law of
God.
II. David's thought of building a temple for the honour of God. He had
built a palace for himself and a city for his servants; and now he
thinks of building a habitation for the ark. 1. Thus he would make a
grateful return for the honours God put upon him. Note, When God, in
his providence, has remarkably done much for us, it should put us upon
contriving what we may do for him and his glory. What shall I render
unto the Lord? 2. Thus he would improve the present calm, and make a
good use of the rest God had given him. Now that he was not called out
to serve God and Israel in the high places of the field, he would
employ his thoughts, and time, and estate, in serving him another way,
and not indulge himself in ease, much less in luxury. When God, in his
providence, gives us rest, and finds us little to do of worldly
business, we must do so much the more for God and our souls. How
different were the thoughts of David when he sat in his palace from
Nebuchadnezzar's when he walked in his! Dan. iv. 29, 30. That proud man
thought of nothing but the might of his own power, and the honour of
his own majesty; this humble soul is full of contrivance how to glorify
God, and give honour to him. And how God resisteth the proud, and
giveth grace and glory to the humble, the event showed. David
considered (v. 2) the stateliness of his own habitation (I dwell in a
house of cedar) and compared with that the meanness of the habitation
of the ark (the ark dwells within curtains), and thought this
incongruous, that he should dwell in a palace and the ark in a tent.
David had been uneasy till he found out a place for the ark (Ps.
cxxxii. 4, 5), and now he is uneasy till he finds out a better place.
Gracious grateful souls, (1.) Never think they can do enough for God,
but, when they have done much, are still projecting to do more and
devising liberal things. (2.) They cannot enjoy their own
accommodations while they see the church of God in distress and under a
cloud. David can take little pleasure in a house of cedar for himself,
unless the ark have one. Those who stretched themselves upon beds of
ivory, and were not grieved for the affliction of Joseph, though they
had David's music, had not David's spirit (Amos vi. 4, 6) nor those who
dwelt in their ceiled houses while God's house lay waste.
III. His communicating this thought to Nathan the prophet. He told him,
as a friend and confidant, whom he used to advise with. Could not David
have gone about it himself? Was it not a good work? Was not he himself
a prophet? Yes, but in the multitude of counsellors there is safety.
David told him, that by him he might know the mind of God. It was
certainly a good work, but it was uncertain whether it was the will of
God that David should have the doing of it.
IV. Nathan's approbation of it: Go, do all that is in thy heart; for
the Lord is with thee, v. 3. We do not find that David told him that he
purposed to build a temple, only that it was a trouble to him that
there was not one built, from which Nathan easily gathered what was in
his heart, and bade him go on and prosper. Note, We ought to do all we
can to encourage and promote the good purposes and designs of others,
and put in a good word, as we have opportunity, to forward a good work.
Nathan spoke this, not in God's name, but as from himself; not as a
prophet, but as a wise and good man; it was agreeable to the revealed
will of God, which requires that all in their places should lay out
themselves for the advancement of religion and the service of God,
though it seems his secret will was otherwise, that David should not do
this. It was Christ's prerogative always to speak the mind of God,
which he perfectly knew. Other prophets spoke it only when the spirit
of prophecy was upon them; but, if in any thing they mistook (as
Samuel, 1 Sam. xvi. 6, and Nathan here) God soon rectified the mistake.
God's Covenant with David. (b. c. 1042.)
4 And it came to pass that night, that the word of the Lord came unto
Nathan, saying, 5 Go and tell my servant David, Thus saith the Lord,
Shalt thou build me a house for me to dwell in? 6 Whereas I have not
dwelt in any house since the time that I brought up the children of
Israel out of Egypt, even to this day, but have walked in a tent and in
a tabernacle. 7 In all the places wherein I have walked with all the
children of Israel spake I a word with any of the tribes of Israel,
whom I commanded to feed my people Israel, saying, Why build ye not me
a house of cedar? 8 Now therefore so shalt thou say unto my servant
David, Thus saith the Lord of hosts, I took thee from the sheepcote,
from following the sheep, to be ruler over my people, over Israel: 9
And I was with thee whithersoever thou wentest, and have cut off all
thine enemies out of thy sight, and have made thee a great name, like
unto the name of the great men that are in the earth. 10 Moreover I
will appoint a place for my people Israel, and will plant them, that
they may dwell in a place of their own, and move no more; neither shall
the children of wickedness afflict them any more, as beforetime, 11
And as since the time that I commanded judges to be over my people
Israel, and have caused thee to rest from all thine enemies. Also the
Lord telleth thee that he will make thee an house. 12 And when thy
days be fulfilled, and thou shalt sleep with thy fathers, I will set up
thy seed after thee, which shall proceed out of thy bowels, and I will
establish his kingdom. 13 He shall build a house for my name, and I
will stablish the throne of his kingdom for ever. 14 I will be his
father, and he shall be my son. If he commit iniquity, I will chasten
him with the rod of men, and with the stripes of the children of men:
15 But my mercy shall not depart away from him, as I took it from Saul,
whom I put away before thee. 16 And thine house and thy kingdom shall
be established for ever before thee: thy throne shall be established
for ever. 17 According to all these words, and according to all this
vision, so did Nathan speak unto David.
We have here a full revelation of God's favour to David and the kind
intentions of that favour, the notices and assurances of which God sent
him by Nathan the prophet, whom he entrusted to deliver this long
message to him. The design of it is to take him off from his purpose of
building the temple and it was therefore sent, 1. By the same hand that
had given him encouragement to do it, lest, if it had been sent by any
other, Nathan should be despised and insulted and David should be
perplexed, being encouraged by one prophet and discouraged by another.
2. The same night, that Nathan might not continue long in an error nor
David have his head any further filled with thoughts of that which he
must never bring to pass. God might have said this to David himself
immediately, but he chose to send it by Nathan, to support the honour
of his prophets, and to preserve in David a regard to them. Though he
be the head, they must be the eyes by which he must see the visions of
the Almighty, and the tongue by which he must hear the word of God. He
that delivered this long message to Nathan assisted his memory to
retain it, that he might deliver it fully (he being resolved to deliver
it faithfully) as he received it of the Lord. Now in this message,
I. David's purpose to build God a house is superseded. God took notice
of that purpose, for he knows what is in man; and he was well pleased
with it, as appears 1 Kings viii. 18, Thou didst well that it was in
thy heart; yet he forbade him to go on with his purpose (v. 5): "Shalt
thou build me a house? No, thou shalt not (as it is explained in the
parallel place, 1 Chron. xvii. 4); there is other work appointed for
thee to do, which must be done first." David is a man of war, and he
must enlarge the borders of Israel, by carrying on their conquests.
David is a sweet psalmist, and he must prepare psalms for the use of
the temple when it is built, and settle the courses of the Levites; but
his son's genius will better suit for building the house, and he will
have a better treasure to bear the charge of it, and therefore let it
be reserved for him to do. As every man hath received the gift, so let
him minister. The building of a temple was to be a work of time, and
preparation made for it; but it was a thing that had never been spoken
of till now. God tells him, 1. That hitherto he had never had a house
built for him (v. 6), a tabernacle had served hitherto, and it might
serve awhile longer. God regards not outward pomp in his service; his
presence was as surely with his people when the ark was in a tent as
when it was in a temple. David was uneasy that the ark was in curtains
(a mean and movable habitation), but God never complained of it as any
uneasiness to him. He did not dwell, but walk, and yet fainted not, nor
was weary. Christ, like the ark, when here on earth walked in a tent or
tabernacle, for he went about doing good, and dwelt not in any house of
his own, till he ascended on high, to the mansions above, in his
Father's house, and there he sat down. The church, like the ark, in
this world is ambulatory, dwells in a tent, because its present state
is both pastoral and military; its continuing city is to come. David,
in his psalms, often calls the tabernacle a temple (as Ps. v. 7; xxvii.
4; xxix. 9; lxv. 4; cxxxviii. 2), because it answered the intention of
a temple, though it was made but of curtains. Wise and good men value
not the show, while they have the substance. David perhaps had more
true devotion, and sweeter communion with God, in a house of curtains,
than any of his successors in the house of cedar. 2. That he had never
given any orders or directions, or the least intimation, to any of the
sceptres of Israel, that is, to any of the judges, 1 Chron. xvii. 6
(for rulers are called sceptres, Ezek. xix. 14, the great Ruler is
called so, Num. xxiv. 17), concerning the building of the temple, v. 7.
That worship only is acceptable which is instituted; why should David
therefore design what God never ordained? Let him wait for a warrant,
and then let him do it. Better a tent of God's appointing than a temple
of his own inventing.
II. David is reminded of the great things God had done for him, to let
him know that he was a favourite of heaven, though he had not the
favour to be employed in this service, as also that God was not
indebted to him for his good intentions, but, whatever he did for God's
honour, God was beforehand with him, v. 8, 9. 1. He had raised him from
a very mean and low condition: He took him from the sheep-cote. It is
good for those who have come to great preferment to be often reminded
of their small beginnings, that they may always be humble and thankful.
2. He had given him success and victory over his enemies (v. 9): "I was
with thee whithersoever thou wentest, to protect thee when pursued, to
prosper thee when pursuing. I have cut off all thy enemies, that stood
in the way of thy advancement and settlement." 3. He had crowned him
not only with power and dominion in Israel, but with honour and
reputation among the nations about: I have made thee a great name. He
had become famous for his courage, conduct, and great achievements, and
was more talked of than any of the great men of his day. A great name
is what those who have it have great reason to be thankful for and may
improve to good purposes, but what those who have it not have no reason
to be ambitious of: a good name is more desirable. A man may pass
through the world very obscurely and yet very comfortably.
III. A happy establishment is promised to God's Israel, v. 10, 11. This
comes in in a parenthesis, before the promises made to David himself,
to let him understand that what God designed to do for him was for
Israel's sake, that they might be happy under his administration, and
to give him the satisfaction of foreseeing peace upon Israel, when it
was promised him that he should see his children's children, Ps.
cxxviii. 6. A good king cannot think himself happy unless his kingdom
be so. The promises that follow relate to his family and posterity;
these therefore, which speak of the settlement of Israel, intend the
happiness of his own reign. Two things are promised:--1. A quiet place:
I will appoint a place for my people Israel. It was appointed long ago,
yet they were disappointed, but now that appointment should be made
good. Canaan should be clearly their own without any ejection or
molestation. 2. A quiet enjoyment of that place: The children of
wickedness (meaning especially the Philistines, who had been so long a
plague to them) shall not afflict them any more; but, as in the time
that I caused judges to be over my people Israel, I will cause thee to
rest from all thy enemies (so v. 11 may be read), that is, "I will
continue and complete that rest; the land shall rest from war, as it
did under the judges."
IV. Blessings are entailed upon the family and posterity of David.
David had purposed to build God a house, and, in requital, God promises
to build him a house, v. 11. Whatever we do for God, or sincerely
design to do though Providence prevents our doing it, we shall in no
wise lose our reward. He had promised to make him a name (v. 9); here
he promises to make him a house, which should bear up that name. It
would be a great satisfaction to David, while he lived, to have the
inviolable assurance of a divine promise that his family should
flourish when he was dead. Next to the happiness of our souls, and the
church of God, we should desire the happiness of our seed, that those
who come of us may be praising God on earth when we are praising him in
heaven.
1. Some of these promises relate to Solomon, his immediate successor,
and to the royal line of Judah. (1.) That God would advance him to the
throne. Those words, when thy days be fulfilled, and thou shalt sleep
with thy fathers, intimate that David himself should come to his grave
in peace; and then I will set up thy seed. This favour was so much the
greater because it was more than God had done for Moses, or Joshua, or
any of the judges whom he called to feed his people. David's government
was the first that was entailed; for the promise made to Christ of the
kingdom was to reach to his spiritual seed. If children, then heirs.
(2.) That he would settle him in the throne: I will establish his
kingdom (v. 12), the throne of his kingdom, v. 13. His title shall be
clear and uncontested, his interest confirmed, and his administration
steady. (3.) That he would employ him in that good work of building the
temple, which David had only the satisfaction of designing: He shall
build a house for my name, v. 13. The work shall be done, though David
shall not have the doing of it. (4.) That he would take him into the
covenant of adoption (v. 14, 15): I will be his father, and he shall be
my son. We need no more to make us and ours happy than to have God to
be a Father to us and them; and all those to whom God is a Father he by
his grace makes his sons, by giving them the disposition of children.
If he be a careful, tender, bountiful Father to us, we must be
obedient, tractable, dutiful children to him. The promise here speaks
as unto sons. [1.] That his Father would correct him when there was
occasion; for what son is he whom the Father chasteneth not?
Afflictions are an article of the covenant, and are not only consistent
with, but flow from, God's fatherly love. "If he commit iniquity, as it
proved he did (1 Kings xi. 1), I will chasten him to bring him to
repentance, but it shall be with the rod of men, such a rod as men may
wield--I will not plead against him with the great power of God," Job
xxiii. 6. Or rather such a rod as men may bear--"I will consider his
frame, and correct him with all possible tenderness and compassion when
there is need, and no more than there is need of; it shall be with the
stripes, the touches (so the word is) of the children of men; not a
stroke, or wound, but a gentle touch." [2.] That yet he would not
disinherit him (v. 15): My mercy (and that is the inheritance of sons)
shall not depart from him. The revolt of the ten tribes from the house
of David was their correction for iniquity, but the constant adherence
of the other two to that family, which was a competent support of the
royal dignity, perpetuated the mercy of God to the seed of David,
according to this promise; though that family was cut short, yet it was
not cut off, as the house of Saul was. Never any other family swayed
the sceptre of Judah than that of David. This is that covenant of
royalty celebrated (Ps. lxxxix. 3, &c.) as typical of the covenant of
redemption and grace.
2. Others of them relate to Christ, who is often called David and the
Son of David, that Son of David to whom these promises pointed and in
whom they had their full accomplishment. He was of the seed of David,
Acts xiii. 23. To him God gave the throne of his father David (Luke i.
32), all power both in heaven and earth, and authority to execute
judgment. He was to build the gospel temple, a house for God's name,
Zech. vi. 12, 13. That promise, I will be his Father, and he shall be
my Son, is expressly applied to Christ by the apostle, Heb. i. 5. But
the establishing of his house, and his throne, and his kingdom, for
ever (v. 13, and again, and a third time v. 16. for ever), can be
applied to no other than Christ and his kingdom. David's house and
kingdom have long since come to an end; it is only the Messiah's
kingdom that is everlasting, and of the increase of his government and
peace there shall be no end. The supposition of committing iniquity
cannot indeed be applied to the Messiah himself, but it is applicable
(and very comfortable) to his spiritual seed. True believers have their
infirmities, for which they may expect to be corrected, but they shall
not be cast off. Every transgression in the covenant will not throw us
out of covenant. Now, (1.) This message Nathan faithfully delivered to
David (v. 17); though, in forbidding him to build the temple, he
contradicted his own words, yet he was not backward to do it when he
was better informed concerning the mind of God. (2.) These promises God
faithfully performed to David and his seed in due time. Though David
came short of making good his purpose to build God a house, yet God did
not come short of making good his promise to build him a house. Such is
the tenour of the covenant we are under; though there are many failures
in our performances, there are none in God's.
David's Prayer for God's Blessing. (b. c. 1042.)
18 Then went king David in, and sat before the Lord, and he said, Who
am I, O Lord God? and what is my house, that thou hast brought me
hitherto? 19 And this was yet a small thing in thy sight, O Lord God;
but thou hast spoken also of thy servant's house for a great while to
come. And is this the manner of man, O Lord God? 20 And what can
David say more unto thee? for thou, Lord God, knowest thy servant. 21
For thy word's sake, and according to thine own heart, hast thou done
all these great things, to make thy servant know them. 22 Wherefore
thou art great, O Lord God: for there is none like thee, neither is
there any God beside thee, according to all that we have heard with our
ears. 23 And what one nation in the earth is like thy people, even
like Israel, whom God went to redeem for a people to himself, and to
make him a name, and to do for you great things and terrible, for thy
land, before thy people, which thou redeemedst to thee from Egypt, from
the nations and their gods? 24 For thou hast confirmed to thyself thy
people Israel to be a people unto thee for ever: and thou, Lord, art
become their God. 25 And now, O Lord God, the word that thou hast
spoken concerning thy servant, and concerning his house, establish it
for ever, and do as thou hast said. 26 And let thy name be magnified
for ever, saying, The Lord of hosts is the God over Israel: and let the
house of thy servant David be established before thee. 27 For thou, O
Lord of hosts, God of Israel, hast revealed to thy servant, saying, I
will build thee a house: therefore hath thy servant found in his heart
to pray this prayer unto thee. 28 And now, O Lord God, thou art that
God, and thy words be true, and thou hast promised this goodness unto
thy servant: 29 Therefore now let it please thee to bless the house
of thy servant, that it may continue for ever before thee: for thou, O
Lord God, hast spoken it: and with thy blessing let the house of thy
servant be blessed for ever.
We have here the solemn address David made to God, in answer to the
gracious message God had sent him. We are not told what he said to
Nathan; no doubt he received him very kindly and respectfully as God's
messenger. But his answer to God he took himself, and did not send by
Nathan. When ministers deliver God's message to us, it is not to them,
but to God, that our hearts must reply; he understands the language of
the heart, and to him we may come boldly. David had no sooner received
the message than, while the impressions of it were fresh, he retired to
return an answer. Observe,
I. The place he retired to: He went in before the Lord, that is, into
the tabernacle where the ark was, which was the token of God's
presence; before that he presented himself. God's will now is that men
pray everywhere; but, wherever we pray, we must set ourselves as before
the Lord and set him before us.
II. The posture he put himself into: He sat before the Lord. 1. It
denotes the posture of his body. Kneeling or standing is certainly the
most proper gesture to be used in prayer; but the Jews, from this
instance, say, "It was allowed to the kings of the house of David to
sit in the temple, and to no other." But this will by no means justify
the ordinary use of that gesture in prayer, whatever may be allowed in
a case of necessity. David went in, and took his place before the Lord,
so it may be read; but, when he prayed, he stood up as the manner was.
Or he went in and continued before the Lord, staid some time silently
meditating, before he began his prayer, and then remained longer than
usual in the tabernacle. Or, 2. It may denote the frame of his spirit
at this time. He went in, and composed himself before the Lord; thus we
should do in all our approaches to God. O God, my heart is fixed, my
heart is fixed.
III. The prayer itself, which is full of the breathings of pious and
devout affection towards God.
1. He speaks very humbly of himself and his own merits. So he begins as
one astonished: Who am I, O Lord God! and what is my house? v. 18. God
had reminded him of the meanness of his original (v. 8) and he
subscribed to it; he had low thoughts, (1.) Of his personal merits: Who
am I? He was upon all accounts a very considerable and valuable man.
His endowments both of body and mind were extraordinary. His gifts and
graces were eminent. He was a man of honour, success, and usefulness,
the darling of his country and the dread of its enemies. Yet, when he
comes to speak of himself before God, he says, "Who am I? A man not
worth taking notice of." (2.) Of the merits of his family: What is my
house? His house was of the royal tribe, and descended from the prince
of that tribe; he was allied to the best families of the country, and
yet, like Gideon, thinks his family poor in Judah and himself the least
in his father's house, Judg. vi. 15. David thus humbled himself when
Saul's daughter was proposed to him for a wife (1 Sam. xviii. 18), but
now with much more reason. Note, It very well becomes the greatest and
best of men, even in the midst of the highest advancements, to have low
and mean thoughts of themselves; for the greatest of men are worms, the
best are sinners, and those that are highest advanced have nothing but
what they have received: "What am I, that thou hast brought me
hitherto, brought me to the kingdom, and to a settlement in it, and
rest from all my enemies?" It intimates that he could not have reached
this himself by his own management, if God had not brought him to it.
All our attainments must be looked upon as God's vouchsafements.
2. He speaks very highly and honourably of God's favours to him. (1.)
In what he had done for him: "Thou hast brought me hitherto, to this
great dignity and dominion. Hitherto thou hast helped me." Though we
should be left at uncertainty concerning further mercy, we have great
reason to be thankful for that which has been done for us hitherto,
Acts xxvi. 22. (2.) In what he had yet further promised him. God had
done great things for him already, and yet, as if those had been
nothing, he had promised to do much more, v. 19. Note, What God has
laid out upon his people is much, but what he has laid up for them is
infinitely more, Ps. xxxi. 19. The present graces and comforts of the
saints are invaluable gifts; and yet, as if these were too little for
God to bestow upon his children, he has spoken concerning them for a
great while to come, even as far as eternity itself reaches. Of this we
must own, as David here, [1.] That it is far beyond what we could
expect: Is this the manner of men? that is, First, Can man expect to be
so dealt with by his Maker? Is this the law of Adam? Note, Considering
what the character and condition of man are, it is very surprising and
amazing that God should deal with him as he does. Man is a mean
creature, and therefore under a law of distance--unprofitable to God,
and therefore under a law of disesteem and disregard--guilty and
obnoxious, and therefore under a law of death and damnation. But how
unlike are God's dealings with man to this law of Adam! He is brought
near to God, purchased at a high rate, taken into covenant and
communion with God; could this ever have been thought of? Secondly, Do
men usually deal thus with one another? No, the way of our God is far
above the manner of men. Though he be high, he has respect to the
lowly; and is this the manner of men? Though he is offended by us, he
beseeches us to be reconciled, waits to be gracious, multiplies his
pardons: and is this the manner of men? Some give another sense of
this, reading it thus: And this is the law of man, the Lord Jehovah,
that is, "This promise of one whose kingdom shall be established for
ever must be understood of one that is a man and yet the Lord Jehovah,
this must be the law of such a one. A Messiah from my loins must be
man, but, reigning for ever, must be God." [2.] That beyond this there
is nothing we can desire: "And what can David say more unto thee? v.
20. What can I ask or wish for more? Thou, Lord, knowest thy servant,
knowest what will make me happy, and what thou hast promised is enough
to do so." The promise of Christ includes all. If that man, the Lord
God, be ours, what can we ask or think of more? Eph. iii. 20. The
promises of the covenant of grace are framed by him that knows us, and
therefore knows how to adapt them to every branch of our necessity. He
knows us better than we know ourselves; and therefore let us be
satisfied with the provision he has made for us. What can we say more
for ourselves in our prayers than he has said for us in his promises?
3. He ascribes all to the free grace of God (v. 21), both the great
things he had done for him and the great things he had made known to
him. All was, (1.) For his word's sake, that is, for the sake of Christ
the eternal Word; it is all owing to his merit. Or, "That thou mayest
magnify thy word of promise above all thy name, in making it the stay
and store-house of thy people." (2.) According to thy own heart, thy
gracious counsels and designs, ex mero motu--of thy own good pleasure.
Even so, Father, because it seemed good in thy eyes. All that God does
for his people in his providences, and secures to them in his promises,
is for his pleasure and for his praise, the pleasure of his will and
the praise of his word.
4. He adores the greatness and glory of God (v. 22): Thou art great, O
Lord God! for there is none like thee. God's gracious condescension to
him, and the honour he had put upon him, did not at all abate his awful
veneration for the divine Majesty; for the nearer any are brought to
God the more they see of his glory, and the dearer we are in his eyes
the greater he should be in ours. And this we acknowledge concerning
God, that there is no being like him, nor any God besides him, and that
what we have seen with our eyes of his power and goodness is according
to all that we have heard with our ears, and the one half not told us.
5. He expresses a great esteem for the Israel of God, v. 23, 24. As
there was none among the gods to be compared with Jehovah, so none
among the nations to be compared with Israel, considering,
(1.) The works he had done for them. He went to redeem them, applied
himself to it as a great work, went about it with solemnity. Elohim
halecu, dii iveruni--Gods went, as if there was the same consultation
and concurrence of all the persons in the blessed Trinity about the
work of redemption that there was about the work of creation, when God
said, Let us make man. Whom those that were sent of God went to redeem;
so the Chaldee, meaning, I suppose, Moses and Aaron. The redemption of
Israel, as described here, was typical of our redemption by Christ in
that, [1.] They were redeemed from the nations and their gods; so are
we from all iniquity and all conformity to this present world. Christ
came to save his people from their sins. [2.] They were redeemed to be
a peculiar people unto God, purified and appropriated to himself, that
he might make himself a great name and do for them great things. The
honour of God, and the eternal happiness of the saints, are the two
things aimed at in their redemption.
(2.) The covenant he had made with them, v. 24. It was, [1.] Mutual:
"They to be a people to thee, and thou to be a God to them; all their
interests consecrated to thee, and all thy attributes engaged for
them." [2.] Immutable: "Thou hast confirmed them." He that makes the
covenant makes it sure and will make it good.
6. He concludes with humble petitions to God. (1.) He grounds his
petitions upon the message which God had sent him (v. 27): Thou hast
revealed this to thy servant, that is, "Thou hast of thy own good will
given me the promise that thou wilt build me a house, else I could
never have found in my heart to pray such a prayer as this. I durst not
have asked such great things if I had not been directed and encouraged
by thy promise to ask them. They are indeed too great for me to beg,
but not too great for thee to give. Thy servant has found in his heart
to pray this prayer;" so it is in the original, and the LXX. Many, when
they go to pray, have their hearts to seek, but David's heart was
found, that is, it was fixed, gathered in from its wanderings, and
entirely engaged to the duty and employed in it. That prayer which is
found in the tongue only will not please God; it must be found in the
heart; the heart must be lifted up and poured out before God. My son,
give God thy heart. (2.) He builds his faith and hopes to speed upon
the fidelity of God's promise (v. 25): "Thou art that God (thou art he,
even that God, the Lord of hosts, and God of Israel, or that God whose
words are true, that God whom one may depend upon); and thou hast
promised this goodness unto thy servant, which I am therefore bold to
pray for." (3.) Thence he fetches the matter of his prayer, and refers
to that as the guide of his prayers. [1.] He prays for the performance
of God's promise (v. 25): "Let the word be made good to me, on which
thou hast caused me to hope (Ps. cxix. 49) and do as thou hast said; I
desire no more, and I expect no less; so full is the promise, and so
firm." Thus we must turn God's promises into prayers, and then they
shall be turned into performances; for, with God, saying and doing are
not two things, as they often are with men. God will do as he hath
said. [2.] He prays for the glorifying of God's name (v. 26): Let thy
name be magnified for ever. This ought to be the summary and centre of
all our prayers, the Alpha and the Omega of them. Begin with Hallowed
be thy name, and end with Thine is the glory for ever. "Whether I be
magnified or no, let thy name be magnified." And he reckons that
nothing magnifies God's name more than this, to say, with suitable
affections, The Lord of hosts is the God over Israel. This bespeaks the
God of Israel gloriously great, that he is the Lord of hosts; and this
bespeaks the Lord of hosts gloriously good, that he is God over Israel.
In both, let his name be magnified for ever. Let all the creatures and
all the churches give him the glory of these two. David desired the
performance of God's promise for the honour, not of his own name, but
of God's. Thus the Son of David prayed, Father, glorify thy name (John
xii. 28), and (John xvii. 1), Glorify thy Son, that thy Son may also
glorify thee. [3.] He prays for his house, for to that the promise has
special reference, First, That it might be happy (v. 29): Let it please
thee to bless the house of thy servant; and again, with thy blessing.
"Let the house of thy servant be truly and eternally blessed. Those
whom thou blessest are blessed indeed." The care of good men is very
much concerning their families; and the best entail on their families
is that of the blessing of God. The repetition of this request is not a
vain repetition, but expressive of the value he had of the divine
blessing, and his earnest desire of it, as all in all to the happiness
of his family. Secondly, That the happiness of it might remain: "Let it
be established before thee (v. 26); let it continue for ever before
thee." v. 29. He prayed, 1. That the entail of the crown might not be
cut off, but remain in his family, that none of his might ever forfeit
it, but that they might walk before God, which would be their
establishment. 2. That his kingdom might have its perfection and
perpetuity in the kingdom of the Messiah. When Christ for ever sat down
on the right hand of God (Heb. x. 12), and received all possible
assurance that his seed and throne shall be as the days of heaven, this
prayer of David the son of Jesse for his seed was abundantly answered,
that it might continue before God for ever. See Ps. lxxii. 17. The
perpetuity of the Messiah's kingdom is the desire and faith of all good
people.
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S E C O N D S A M U E L
CHAP. VIII.
David having sought first the kingdom of God and the righteousness
thereof, settling the ark as soon as he was himself well settled, we
are here told how all other things were added to him. Here is an
account, I. Of his conquests. He triumphed, 1. Over the Philistines,
ver. 1. 2. Over the Moabites, ver. 2. 3. Over the king of Zobah, ver.
3, 4. 4. Over the Syrians, ver. 5-8, 13. 5. Over the Edomites, ver. 14.
II. Of the presents that were brought him and the wealth he got from
the nations he subdued, which he dedicated to God, ver. 9-12. III. Of
his court, the administration of his government (ver. 15), and his
chief officers, ver. 16-18. This gives us a general idea of the
prosperity of David's reign.
David's Conquests. (b. c. 1042.)
1 And after this it came to pass, that David smote the Philistines, and
subdued them: and David took Metheg-ammah out of the hand of the
Philistines. 2 And he smote Moab, and measured them with a line,
casting them down to the ground; even with two lines measured he to put
to death, and with one full line to keep alive. And so the Moabites
became David's servants, and brought gifts. 3 David smote also
Hadadezer, the son of Rehob, king of Zobah, as he went to recover his
border at the river Euphrates. 4 And David took from him a thousand
chariots, and seven hundred horsemen, and twenty thousand footmen: and
David houghed all the chariot horses, but reserved of them for a
hundred chariots. 5 And when the Syrians of Damascus came to succour
Hadadezer king of Zobah, David slew of the Syrians two and twenty
thousand men. 6 Then David put garrisons in Syria of Damascus: and
the Syrians became servants to David, and brought gifts. And the Lord
preserved David whithersoever he went. 7 And David took the shields
of gold that were on the servants of Hadadezer, and brought them to
Jerusalem. 8 And from Betah, and from Berothai, cities of Hadadezer,
king David took exceeding much brass.
God had given David rest from all his enemies that opposed him and made
head against him; and he having made a good use of that rest, has now
commission given him to make war upon them, and to act offensively for
the avenging of Israel's quarrels and the recovery of their rights; for
as yet they were not in full possession of that country to which by the
promise of God they were entitled.
I. He quite subdued the Philistines, v. 1. They had attacked him when
they thought him weak (ch. v. 17), and went by the worst then; but,
when he found himself strong, he attacked them, and made himself master
of their country. They had long been vexatious and oppressive to
Israel. Saul got no ground against them; but David completed Israel's
deliverance out of their hands, which Samson had begun long before,
Judg. xiii. 5. Metheg-ammah was Gath (the chief and royal city of the
Philistines) and the towns belonging to it, among which there was a
constant garrison kept by the Philistines on the hill Ammah (2 Sam. ii.
24), which was Metheg, a bridle (so it signifies) or curb upon the
people of Israel; this David took out of their hand and used it as a
curb upon them. Thus, when the strong man is disarmed, the armour
wherein he trusted is taken from him, and used against him, Luke xi.
22. And after the long and frequent struggles which the saints have had
with the powers of darkness, like Israel with the Philistines, the Son
of David shall tread them all under their feet and make the saints more
than conquerors.
II. He smote the Moabites, and made them tributaries to Israel, v. 2.
He divided the country into three parts, two of which he destroyed,
casting down the strong-holds, and putting all to the sword; the third
part he spared, to till the ground and be servants to Israel. Dr.
Lightfoot says, "He laid them on the ground and measured them with a
cord, who should be slain and who should live;" and this is called
meting out the valley of Succoth, Ps. lx. 6. The Jews say he used this
severity with the Moabites because they had slain his parents and
brethren, whom he put under the protection of the king of Moab during
his exile, 1 Sam. xxii. 3, 4. He did it in justice, because they had
been dangerous enemies to the Israel of God; and in policy, because, if
left in their strength, they still would have been so. But observe,
Though it was necessary that two-thirds should be cut off, yet the line
that was to keep alive, though it was but one, is ordered to be a full
line. Be sure to give that length enough; let the line of mercy be
stretched to the utmost in favorem vitæ--so as to favour life. Acts of
indemnity must be construed so as to enlarge the favour. Now Balaam's
prophecy was fulfilled, A sceptre shall arise out of Israel, and shall
smite the corners of Moab, to the utmost of which the fatal line
extended, Num. xxiv. 17. The Moabites continued tributaries to Israel
till after the death of Ahab, 2 Kings iii. 4, 5. Then they rebelled and
were never reduced.
III. He smote the Syrians or Aramites. Of them there were two distinct
kingdoms, as we find them spoken of in the title of the 60th Psalm:
Aram Naharaim,--Syria of the rivers, whose head city was Damascus
(famed for its rivers, 2 Kings v. 12), and Aram Zobah, which joined to
it, but extended to Euphrates. These were the two northern crowns. 1.
David began with the Syrians of Zobah, v. 3, 4. As he went to settle
his border at the river Euphrates (for so far the land conveyed by the
divine grant to Abraham and his seed did extend, Gen. xv. 18), the king
of Zobah opposed him, being himself possessed of those countries which
belonged to Israel; but David routed his forces, and took his chariots
and horsemen. The horsemen are here said to be 700, but 1 Chron. xviii.
4 they are said to be 7000. If they divided their horse by ten in a
company, as it is probable they did, the captains and companies were
700, but the horsemen were 7000. David houghed the horses, cut the
sinews of their hams, and so lamed them, and made them unserviceable,
at least in war, God having forbidden them to multiply horses, Deut.
xvii. 16. David reserved only 100 chariots out of 1000 for his own use:
for he placed his strength not in chariots nor horses, but in the
living God (Ps. xx. 7), and wrote it from his own observation that a
horse is a vain thing for safety, Ps. xxxiii. 16, 17. 2. The Syrians of
Damascus coming in to the relief of the king of Zobah fell with him.
22,000 were slain in the field, v. 5. So that it was easy for David to
make himself master of the country, and garrison it for himself, v. 6.
The enemies of God's church, that think to secure themselves, will
prove, in the end, to ruin themselves, by their confederacies with each
other. Associate yourselves, and you shall be broken in pieces, Isa.
viii. 9.
IV. In all these wars, 1. David was protected: The Lord preserved him
whithersoever he went. It seems, he went in person, and, in the cause
of God and Israel, jeoparded his own life in the high places of the
field; but God covered his head in the day of battle, which he often
speaks of, in his psalms, to the glory of God. 2. He was enriched. He
took the shields of gold which the servants of Hadadezer had in their
custody (v. 7) and much brass from several cities of Syria (v. 8),
which he was entitled to, not only jure belli--by the uncontrollable
right of the longest sword ("Get it, and take it"); but by commission
from heaven, and the ancient entail of these countries on the seed of
Abraham.
David Conquers Edom. (b. c. 1042.)
9 When Toi king of Hamath heard that David had smitten all the host of
Hadadezer, 10 Then Toi sent Joram his son unto king David, to salute
him, and to bless him, because he had fought against Hadadezer, and
smitten him: for Hadadezer had wars with Toi. And Joram brought with
him vessels of silver, and vessels of gold, and vessels of brass: 11
Which also king David did dedicate unto the Lord, with the silver and
gold that he had dedicated of all nations which he subdued; 12 Of
Syria, and of Moab, and of the children of Ammon, and of the
Philistines, and of Amalek, and of the spoil of Hadadezer, son of
Rehob, king of Zobah. 13 And David gat him a name when he returned
from smiting of the Syrians in the valley of salt, being eighteen
thousand men. 14 And he put garrisons in Edom; throughout all Edom
put he garrisons, and all they of Edom became David's servants. And the
Lord preserved David whithersoever he went.
Here is, 1. The court made to David by the king of Hamath, who, it
seems was at this time at war with the king of Zobah. He hearing of
David's success against his enemy, sent his own son ambassador to him
(v. 9, 10), to congratulate him on his victory, to return him thanks
for the favour he had done him in breaking the power of one he was in
fear of, and to beg his friendship. Thus he not only secured but
strengthened himself. And David lost nothing by taking this little
prince under his protection, any more than the old Romans did by the
like policy; for the wealth he had from the countries he conquered by
way of spoil he had from this by way of present or gratuity: Vessels of
silver and gold. Better get by composition than by compulsion. 2. The
offering David made to God of the spoils of the nations and all the
rich things that were brought him. He dedicated all to the Lord, v. 11,
12. This crowned all his victories, and made them far to out-shine
Alexander's or Caesar's, that they sought their own glory, but he aimed
at the glory of God. All the precious things he was master of were
dedicated things, that is, they were designed for the building of the
temple; and a good omen it was of kindness to the Gentiles in the
fulness of time, and of the making of God's house a house of prayer for
all people, that the temple was built of the spoils and presents of
Gentile nations, in allusion to which we find the kings of the earth
bringing their glory and honour into the new Jerusalem, Rev. xxi. 24.
Their gods of gold David burnt (2 Sam. v. 21), but their vessels of
gold he dedicated. Thus in the conquest of a soul, by the grace of the
Son of David, what stands in opposition to God must be destroyed, every
lust mortified and crucified, but what may glorify him must be
dedicated and the property of it altered. Even the merchandise and the
hire must be holiness to the Lord (Isa. xxiii. 18), the gain
consecrated to the Lord of the whole earth (Mic. iv. 13), and then it
is truly our own and that most comfortably. 3. The reputation he got,
in a particular manner, by his victory over the Syrians and their
allies the Edomites, who acted in conjunction with them, as appears by
comparing the title of the 60th Psalm, which was penned on this
occasion, with v. 13. He got himself a name for all that conduct and
courage which are the praise of a great and distinguished general.
Something extraordinary, it is likely, there was in that action, which
turned very much to his honour, yet he is careful to transfer the
honour to God, as appears by the psalm he penned on this occasion, v.
12. It is through God that we do valiantly. 4. His success against the
Edomites. They all became David's servants, v. 14. Now, and not till
now, Isaac's blessing was accomplished, by which Jacob was made Esau's
Lord (Gen. xxvii. 37-40) and the Edomites continued long tributary to
the kings of Judah, as the Moabites were to the kings of Israel, till,
in Joram's time, they revolted (2 Chron. xxi. 8) as Isaac had there
foretold that Esau should, in process of time, break the yoke from off
his neck. Thus David by his conquests, (1.) Secured peace to his son,
that he might have time to build the temple. And, (2.) Procured wealth
for his son, that he might have wherewith to build it. God employs his
servants variously, some in one employment, others in another, some in
the spiritual battles, others in the spiritual buildings; and one
prepares work for the other, that God may have the glory of all. All
David's victories were typical of the success of the gospel against the
kingdom of Satan, in which the Son of David rode forth, conquering and
to conquer, and he shall reign till he has brought down all opposing
rule, principality, and power: and he has, as David had (v. 2), a line
to kill and a line to save; for the same gospel is to some a savour of
life unto life, to others a savour of death unto death.
David's Administration of the Government of Israel. (b. c. 1042.)
15 And David reigned over all Israel; and David executed judgment and
justice unto all his people. 16 And Joab the son of Zeruiah was over
the host; and Jehoshaphat the son of Ahilud was recorder; 17 And
Zadok the son of Ahitub, and Ahimelech the son of Abiathar, were the
priests; and Seraiah was the scribe; 18 And Benaiah the son of
Jehoiada was over both the Cherethites and the Pelethites; and David's
sons were chief rulers.
David was not so engaged in his wars abroad as to neglect the
administration of the government at home.
I. His care extended itself to all the parts of his dominion: He
reigned over all Israel (v. 15); not only he had a right to reign over
all the tribes, but he did so; they were all safe under his protection,
and shared in the fruits of his good government.
II. He did justice with an unbiased unshaken hand: He executed judgment
unto all his people, neither did wrong nor denied or delayed right to
any. This intimates, 1. His industry and close application to business,
his easiness of access and readiness to admit all addresses and appeals
made to him. All his people, even the meanest, and those too of the
meanest tribes, were welcome to his council-board. 2. His impartiality
and the equity of his proceedings, in administering justice. He never
perverted justice through favour or affection, nor had respect of
persons in judgment. Herein he was a type of Christ, who was faithful
and true, and who doth in righteousness both judge and make war, Rev.
xix. 11. See Ps. lxxii. 1, 2.
III. He kept good order and good officers in his court. David being the
first king that had an established government (for Saul's reign was
short and unsettled) he had the modelling of the administration. In
Saul's time we read of no other great officer than Abner, that was
captain of the host. But David appointed more officers: Joab that was
general of the forces in the field, and Banaiah that was over the
Cherethites and Pelethites, who were either the city train-bands
(archers and slingers, so the Chaldee), or rather the life-guards, or
standing force, that attended the king's person, the pretorian band,
the militia. They were ready to do service at home, to assist in the
administering of justice, and to preserve the public peace. We find
them employed in proclaiming Solomon, 1 Kings i. 38. 2. Two
ecclesiastical officers: Zadok and Ahimelech were priests, that is,
they were most employed in the priests' work under Abiathar, the high
priest. 3. Two civil officers: one that was recorder, or remembrancer,
to put the king in mind of business in its season (he was prime
minister of state, yet not entrusted with the custody of the king's
conscience, as they say of our lord chancellor, but only of the king's
memory; let the king be put in mind of business and he would do it
himself); another that was scribe, or secretary of state, that drew up
public orders and despatches, and recorded judgments given. 4. David's
sons, as they grew up to be fit for business, were made chief rulers;
they had places of honour and trust assigned them, in the household, or
in the camp, or in the courts of justice, according as their genius led
them. They were chief about the king (so it is explained, 1 Chron.
xviii. 17), employed near him, that they might be under his eye. Our
Lord Jesus has appointed officers in his kingdom, for his honour and
the good of the community; when he ascended on high he gave these gifts
(Eph. iv. 8-11), to every man his work, Mark xiii. 34. David made his
sons chief rulers; but all believers, Christ's spiritual seed, are
better preferred, for they are made to our God kings and priests, Rev.
i. 6.
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S E C O N D S A M U E L
CHAP. IX.
The only thing recorded in this chapter is the kindness David showed to
Jonathan's seed for his sake. I. The kind enquiry he made after the
remains of the house of Saul, and his discovery of Mephibosheth, ver.
1-4. II. The kind reception he gave to Mephibosheth, when he was
brought to him, ver. 5-8. III. The kind provision he made for him and
his, ver. 9-13.
David's Kindness to Jonathan's Son. (b. c. 1039.)
1 And David said, Is there yet any that is left of the house of Saul,
that I may shew him kindness for Jonathan's sake? 2 And there was of
the house of Saul a servant whose name was Ziba. And when they had
called him unto David, the king said unto him, Art thou Ziba? And he
said, Thy servant is he. 3 And the king said, Is there not yet any of
the house of Saul, that I may shew the kindness of God unto him? And
Ziba said unto the king, Jonathan hath yet a son, which is lame on his
feet. 4 And the king said unto him, Where is he? And Ziba said unto
the king, Behold, he is in the house of Machir, the son of Ammiel, in
Lodebar. 5 Then king David sent, and fetched him out of the house of
Machir, the son of Ammiel, from Lodebar. 6 Now when Mephibosheth, the
son of Jonathan, the son of Saul, was come unto David, he fell on his
face, and did reverence. And David said, Mephibosheth. And he answered,
Behold thy servant! 7 And David said unto him, Fear not: for I will
surely shew thee kindness for Jonathan thy father's sake, and will
restore thee all the land of Saul thy father; and thou shalt eat bread
at my table continually. 8 And he bowed himself, and said, What is
thy servant, that thou shouldest look upon such a dead dog as I am?
Here is, I. David's enquiry after the remains of the ruined house of
Saul, v. 1. This was a great while after his accession to the throne,
for it should seem that Mephibosheth, who was but five years old when
Saul died, had now a son born, v. 12. David had too long forgotten his
obligations to Jonathan, but now, at length, they are brought to his
mind. It is good sometimes to bethink ourselves whether there be any
promises or engagements that we have neglected to make good; better do
it late than never. The compendium which Paul gives us of the life of
David is this (Acts xiii. 36), that he served his generation according
to the will of God, that is, he was a man that made it his business to
do good; witness this instance, where we may observe,
1. That he sought an opportunity to do good. He might perhaps have
satisfied his conscience with the performance of his promise to
Jonathan if he had been only ready, upon request or application made to
him by any of his seed, to help and succour them. But he does more, he
enquires of those about him first (v. 1), and, when he met with a
person that was likely to inform him, asked him particularly, Is there
any yet left of the house of Saul, that I may show him kindness? v. 3.
"Is there any, not only to whom I may do justice (Num. v. 8), but to
whom I may show kindness?" Note, Good men should seek opportunities of
doing good. The liberal deviseth liberal things, Isa. xxxii. 8. For,
the most proper objects of our kindness and charity are such as will
not be frequently met with without enquiry. The most necessitous are
the least clamorous.
2. Those he enquired after were the remains of the house of Saul, to
whom he would show kindness for Jonathan's sake: Is there any left of
the house of Saul? Saul had a very numerous family (1 Chron. viii. 33),
enough to replenish a country, and was yet so emptied that none of it
appeared; but it was a matter of enquiry, Is there any left? See how
the providence of God can empty full families; see how the sin of man
will do it. Saul's was a bloody house, no marvel it was thus reduced,
ch. xxi. 1. But, though God visited the iniquity of the father upon the
children, David would not. "Is there any left that I can show kindness
to, not for Saul's own sake, but for Jonathan's?" (1.) Saul was David's
sworn enemy, and yet he would show kindness to his house with all his
heart and was forward to do it. He does not say, "Is there any left of
the house of Saul, that I may find some way to take them off, and
prevent their giving disturbance to me or my successor?" It was against
Abimelech's mind that any one was left of the house of Gideon (Judg.
ix. 5), and against Athaliah's mind that any one was left of the seed
royal, 2 Chron. xxii. 10, 11. Those were usurped governments. David's
needed no such vile supports. He was desirous to show kindness to the
house of Saul, not only because he trusted in God and feared not what
they could do unto him, but because he was of a charitable disposition
and forgave what they had done to him. Note, We must evince the
sincerity of our forgiving those that have been any way unjust or
injurious to us by being ready, as we have opportunity, to show
kindness both to them and theirs. We must not only not avenge ourselves
upon them, but we must love them, and do them good (Matt. v. 44), and
not be backward to do any office of love and good-will to those that
have done us many an injury. 1 Pet. iii. 9,--but, contrari-wise,
blessing. This is the way to overcome evil, and to find mercy for
ourselves and ours, when we or they need it. (2.) Jonathan was David's
sworn friend, and therefore he would show kindness to his house. This
teaches us, [1.] To be mindful of our covenant. The kindness we have
promised we must conscientiously perform, though it should not be
claimed. God is faithful to us; let us not be unfaithful to one
another. [2.] To be mindful of our friendships, our old friendships.
Note, Kindness to our friends, even to them and theirs, is one of the
laws of our holy religion. He that has friends must show himself
friendly, Prov. xviii. 24. If Providence has raised us, and our friends
and their families are brought low, yet we must not forget former
acquaintance, but rather look upon that as giving us so much the fairer
opportunity of being kind to them: then our friends have most need of
us and we are in the best capacity to help them. Though there be not a
solemn league of friendship tying us to this constancy of love, yet
there is a sacred law of friendship no less obliging, that to him that
is in misery pity should be shown by his friend, Job vi. 14. A brother
is born for adversity. Friendship obliges us to take cognizance of the
families and surviving relations of those we have loved, who, when they
left us, left behind them their bodies, their names, and their
posterity, to be kind to.
3. The kindness he promised to show them he calls the kindness of God;
not only great kindness, but, (1.) Kindness in pursuance of the
covenant that was between him and Jonathan, to which God was a witness.
See 1 Sam. xx. 42. (2.) Kindness after God's example; for we must be
merciful as he is. He spares those whom he has advantage against, and
so must we. Jonathan's request to David was (1 Sam. xx. 14, 15), "Show
me the kindness of the Lord, that I die not, and the same to my seed."
The kindness of God is some greater instance of kindness than one can
ordinarily expect from men. (3.) It is kindness done after a godly
sort, and with an eye to God, and his honour and favour.
II. Information given him concerning Mephibosheth, the son of Jonathan.
Ziba was an old retainer to Saul's family, and knew the state of it. He
was sent for and examined, and informed the king that Jonathan's son
was living, but lame (how he came to be so we read before, ch. iv. 4),
and that he lived in obscurity, probably among his mother's relations
in Lo-debar in Gilead, on the other side Jordan, where he was
forgotten, as a dead man out of mind, but bore this obscurity the more
easily because he could remember little of the honour he fell from.
III. The bringing of him to court. The king sent (Ziba, it is likely)
to bring him up to Jerusalem with all convenient speed, v. 5. Thus he
eased Machir of his trouble, and perhaps recompensed him for what he
had laid out on Mephibosheth's account. This Machir appears to have
been a very generous free-hearted man, and to have entertained
Mephibosheth, not out of any disaffection to David or his government,
but in compassion to the reduced son of a prince, for afterwards we
find him kind to David himself when he fled from Absalom. He is named
(ch. xvii. 27) among those that furnished the king with what he wanted
at Mahanaim, though David, when he sent for Mephibosheth from him,
little thought that the time would come when he himself would gladly be
beholden to him: and perhaps Machir was then the more ready to help
David in recompence for his kindness to Mephibosheth. Therefore we
should be forward to give, because we know not but we ourselves may
some time be in want, Eccl. xi. 2. And he that watereth shall be
watered also himself, Prov. xi. 25. Now,
1. Mephibosheth presented himself to David with all the respect that
was due to his character. Lame as he was, he fell on his face, and did
homage, v. 6. David had thus made his honours to Mephibosheth's father,
Jonathan, when he was next to the throne (1 Sam. xx. 41, he bowed
himself to him three times), and now Mephibosheth, in like manner,
addresses him, when affairs are so completely reversed. Those who, when
they are in inferior relations, show respect, shall, when they come to
be advanced, have respect shown to them.
2. David received him with all the kindness that could be. (1.) He
spoke to him as one surprised, but pleased to see him. "Mephibosheth!
Why, is there such a man living?" He remembered his name, for it is
probable that he was born about the time of the intimacy between him
and Jonathan. (2.) He bade him not be afraid: Fear not, v. 7. It is
probable that the sight of David put him into some confusion, to free
him from which he assures him that he sent for him, not out of any
jealousy he had of him, nor with any bad design upon him, but to show
him kindness. Great men should not take a pleasure in the timorous
approaches of their inferiors (for the great God does not), but should
encourage them. (3.) He gives him, by grant from the crown, all the
land of Saul his father, that is, his paternal estate, which was
forfeited by Ishbosheth's rebellion and added to his own revenue. This
was a real favour, and more than giving him a kind word. True
friendship will be generous. (4.) Though he had thus given him a good
estate, sufficient to maintain him, yet for Jonathan's sake (whom
perhaps he saw some resemblance of in Mephibosheth's face), he will
take him to be a constant guest at his own table, where he will not
only be comfortably fed, but have company and attendance suitable to
his birth and quality. Though Mephibosheth was lame and unsightly, and
does not appear to have had any great fitness for business, yet, for
his good father's sake, David took him to be one of his family.
3. Mephibosheth accepts this kindness with great humility and
self-abasement. He was not one of those that take every favour as a
debt, and think every thing too little that their friends do for them;
but, on the contrary, speaks as one amazed at the grants David made him
(v. 8): What is thy servant, that thou shouldst look upon such a dead
dog as I am? How does he vilify himself! Though the son of a prince,
and the grandson of a king, yet his family being under guilt and wrath,
and himself poor and lame, he calls himself a dead dog before David.
Note, It is good to have the heart humble under humbling providences.
If, when divine Providence brings our condition down, divine grace
brings our spirits down with it, we shall be easy. And those who thus
humble themselves shall be exalted. How does he magnify David's
kindness! It would have been easy to lessen it if he had been so
disposed. Had David restored him his father's estate? It was but giving
him his own. Did he take him to his table? This was policy, that he
might have an eye upon him. But Mephibosheth considered all that David
said and did as very kind, and himself as less than the least of all
his favours. See 1 Sam. xviii. 18.
9 Then the king called to Ziba, Saul's servant, and said unto him, I
have given unto thy master's son all that pertained to Saul and to all
his house. 10 Thou therefore, and thy sons, and thy servants, shall
till the land for him, and thou shalt bring in the fruits, that thy
master's son may have food to eat: but Mephibosheth thy master's son
shall eat bread alway at my table. Now Ziba had fifteen sons and twenty
servants. 11 Then said Ziba unto the king, According to all that my
lord the king hath commanded his servant, so shall thy servant do. As
for Mephibosheth, said the king, he shall eat at my table, as one of
the king's sons. 12 And Mephibosheth had a young son, whose name was
Micha. And all that dwelt in the house of Ziba were servants unto
Mephibosheth. 13 So Mephibosheth dwelt in Jerusalem: for he did eat
continually at the king's table; and was lame on both his feet.
The matter is here settled concerning Mephibosheth. 1. This grant of
his father's estate is confirmed to him, and Ziba called to be a
witness to it (v. 9); and, it should seem, Saul had a very good estate,
for his father was a mighty man of substance (1 Sam. ix. 1), and he had
fields and vineyards to bestow, 1 Sam. xxii. 7. Be it ever so much,
Mephibosheth is now master of it all. 2. The management of the estate
is committed to Ziba, who knew what it was and how to make the most of
it, in whom, having been his father's servant, he might confide, and
who, having a numerous family of sons and servants, had hands
sufficient to be employed about it, v. 10. Thus Mephibosheth is made
very easy, having a good estate without care, and is in a fair way of
being very rich, having much coming in and little occasion to spend,
himself being kept at David's table. Yet he must have food to eat
besides his own bread, provisions for his son and servants; and Ziba's
sons and servants would come in for their share of his revenue, for
which reason perhaps their number is here mentioned, fifteen sons and
twenty servants, who would require nearly all there was; for as goods
are increased those are increased that eat them, and what good has the
owner thereof save the beholding of them with his eyes? Eccl. v. 11.
All that dwelt in the house of Ziba were servants to Mephibosheth (v.
12), that is, they all lived upon him, and made a prey of his estate,
under pretence of waiting on him and doing him service. The Jews have a
saying, "He that multiplies servants multiplies thieves." Ziba is now
pleased, for he loves wealth, and will have abundance. "As the king has
commanded, so will thy servant do, v. 11. Let me alone with the estate:
and as for Mephibosheth" (they seem to be Ziba's words), "if the king
please, he need not trouble the court, he shall eat at my table, and be
as well treated as one of the king's sons." But David will have him at
his own table, and Mephibosheth is as well pleased with his post as
Ziba with his. How unfaithful Ziba was to him we shall find afterwards,
ch. xvi. 3. Now because David was a type of Christ, his Lord and son,
his root and offspring, let his kindness to Mephibosheth serve to
illustrate the kindness and love of God our Saviour towards fallen man,
which yet he was under no obligation to, as David was to Jonathan. Man
was convicted of rebellion against God, and, like Saul's house, under a
sentence of rejection from him, was not only brought low and
impoverished, but lame and impotent, made so by the fall. The Son of
God enquires after this degenerate race, that enquired not after him,
comes to seek and save them. To those of them that humble themselves
before him, and commit themselves to him, he restores the forfeited
inheritance, he entitles them to a better paradise than that which Adam
lost, and takes them into communion with himself, sets them with his
children at his table, and feasts them with the dainties of heaven.
Lord, what is man, that thou shouldst thus magnify him!
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S E C O N D S A M U E L
CHAP. X.
This chapter gives us an account of a war David has with the Ammonites
and the Syrians their allies, with the occasion and success of it. I.
David sent a friendly embassy to Hanun king of the Ammonites, ver. 1,
2. II. He, upon a base surmise that it was ill intended, abused David's
ambassadors, ver. 3, 4. III. David resenting it (ver. 5), and the
Ammonites prepared for war against him, ver. 6. IV. David carried the
war into their country, sent against them. Joab and Abishai, who
addressed themselves to the battle with a great deal of conduct and
bravery, ver. 7-12. V. The Ammonites, and the Syrians their allies,
were totally routed, ver. 13, 14. VI. The forces of the Syrians, which
rallied again, were a second time defeated, ver. 15-19. Thus did David
advance his own reputation for gratitude, in returning kindness, and
for justice, in repaying injuries.
Hanun's Usage of David's Servants. (b. c. 1038.)
1 And it came to pass after this, that the king of the children of
Ammon died, and Hanun his son reigned in his stead. 2 Then said
David, I will shew kindness unto Hanun the son of Nahash, as his father
shewed kindness unto me. And David sent to comfort him by the hand of
his servants for his father. And David's servants came into the land of
the children of Ammon. 3 And the princes of the children of Ammon
said unto Hanun their lord, Thinkest thou that David doth honour thy
father, that he hath sent comforters unto thee? hath not David rather
sent his servants unto thee, to search the city, and to spy it out, and
to overthrow it? 4 Wherefore Hanun took David's servants, and shaved
off the one half of their beards, and cut off their garments in the
middle, even to their buttocks, and sent them away. 5 When they told
it unto David, he sent to meet them, because the men were greatly
ashamed: and the king said, Tarry at Jericho until your beards be
grown, and then return.
Here is, I. The great respect David paid to his neighbour, the king of
the Ammonites, v. 1, 2. 1. The inducement to it was some kindness he
had formerly received from Nahash the deceased king. He showed kindness
to me, says David (v. 2), and therefore (having lately had satisfaction
in showing kindness to Mephibosheth for his father's sake) he resolves
to show kindness to his son, and to keep up a friendly correspondence
with him. Thus the pleasure of doing one kind and generous action
should excite us to another. Nahash had been an enemy to Israel, a
cruel enemy (1 Sam. xi. 2), and yet had shown kindness to David,
perhaps only in contradiction to Saul, who was unkind to him: however,
if David receives kindness, he is not nice in examining the grounds and
principles of it, but resolves gratefully to return it. If a Pharisee
give alms in pride, though God will not reward him, yet he that
receives the alms ought to return thanks for it. God knows the heart,
but we do not. 2. The particular instance of respect was sending an
embassy to condole with him on his father's death, as is common among
princes in alliance with each other: David sent to comfort him. Note,
It is a comfort to children, when their parents are dead, to find that
their parents' friends are theirs, and that they intend to keep up an
acquaintance with them. It is a comfort to mourners to find that there
are those who mourn with them, are sensible of their loss and share
with them in it. It is a comfort to those who are honouring the memory
of their deceased relations to find there are others who likewise
honour it and who had a value for those whom they valued.
II. The great affront which Hanun the king of the Ammonites put upon
David in his ambassadors. 1. He hearkened to the spiteful suggestions
of his princes, who insinuated that David's ambassadors, under pretence
of being comforters, were sent as spies, v. 3. False men are ready to
think others as false as themselves; and those that bear ill-will to
their neighbours are resolved not to believe that their neighbours bear
any good-will to them. They would not thus have imagined that David
dissembled but that they were conscious to themselves that they could
have dissembled, to serve a turn. Unfounded suspicion argues a wicked
mind. Bishop Patrick's note on this is that "there is nothing so well
meant but it may be ill interpreted, and is wont to be so by men who
love nobody but themselves." Men of the greatest honour and virtue must
not think it strange if they be thus misrepresented. Charity thinketh
no evil. 2. Entertaining this vile suggestion, he basely abused David's
ambassadors, like a man of a sordid villainous spirit, that was fitter
to rake a kennel than to wear a crown. If he had any reason to suspect
that David's messengers came on a bad design, he would have done
prudently enough to be upon the reserve with them, and to dismiss them
as soon as he could; but it is plain he only sought an occasion to put
the utmost disgrace he could upon them, out of an antipathy to their
king and their country. They were themselves men of honour, and much
more so as they represented the prince that sent them; they and their
reputation were under the special protection of the law of nations;
they put a confidence in the Ammonites, and came among them unarmed;
yet Hanun used them like rogues and vagabonds, and worse, shaved off
the one half of their beards, and cut off their garments in the midst,
to expose them to the contempt and ridicule of his servants, that they
might make sport with them and that these men might seem vile.
III. David's tender concern for his servants that were thus abused. He
sent to meet them, and to let them know how much he interested himself
in their quarrel and how soon he would avenge it, and directed them to
stay at Jericho, a private place, where they would not have occasion to
come into company, till that half of their beards which was shaved off
had grown to such a length that the other half might be decently cut to
it, v. 5. The Jews wore their beards long, reckoning it an honour to
appear aged and grave; and therefore it was not fit that persons of
their rank and figure should appear at court unlike their neighbours.
Change of raiment, it is likely, they had with them, to put on, instead
of that which was cut off; but the loss of their beards would not be so
soon repaired; yet in time these would grow again, and all would be
well. Let us learn not to lay too much to heart unjust reproaches;
after awhile they will wear off of themselves, and turn only to the
shame of their authors, while the injured reputation in a little time
grows again, as these beards did. God will bring forth thy
righteousness as the light, therefore wait patiently for him, Ps.
xxxvii. 6, 7.
Some have thought that David, in the indignity he received from the
king of Ammon, was but well enough served for courting and
complimenting that pagan prince, whom he knew to be an inveterate enemy
to Israel, and might now remember how, when he would have put out the
right eyes of the men of Jabesh-Gilead, he designed that, as he did
this, for a reproach upon all Israel, 1 Sam. xi. 2. What better usage
could he expect from such a spiteful family and people? Why should he
covet the friendship of a people whom Israel must have so little to do
with as that an Ammonite might not enter into the congregation of the
Lord, even to the tenth generation? Deut. xxiii. 3.
The Ammonites and Syrians Defeated. (b. c. 1037.)
6 And when the children of Ammon saw that they stank before David, the
children of Ammon sent and hired the Syrians of Beth-rehob, and the
Syrians of Zoba, twenty thousand footmen, and of king Maacah a thousand
men, and of Ishtob twelve thousand men. 7 And when David heard of it,
he sent Joab, and all the host of the mighty men. 8 And the children
of Ammon came out, and put the battle in array at the entering in of
the gate: and the Syrians of Zoba, and of Rehob, and Ishtob, and
Maacah, were by themselves in the field. 9 When Joab saw that the
front of the battle was against him before and behind, he chose of all
the choice men of Israel, and put them in array against the Syrians:
10 And the rest of the people he delivered into the hand of Abishai his
brother, that he might put them in array against the children of Ammon.
11 And he said, If the Syrians be too strong for me, then thou shalt
help me: but if the children of Ammon be too strong for thee, then I
will come and help thee. 12 Be of good courage, and let us play the
men for our people, and for the cities of our God: and the Lord do that
which seemeth him good. 13 And Joab drew nigh, and the people that
were with him, unto the battle against the Syrians: and they fled
before him. 14 And when the children of Ammon saw that the Syrians
were fled, then fled they also before Abishai, and entered into the
city. So Joab returned from the children of Ammon, and came to
Jerusalem.
Here we have, I. The preparation which the Ammonites made for war, v.
6. They saw they had made themselves very odious to David and obnoxious
to his just displeasure. This they might easily have foreseen when they
abused his ambassadors, which was no other than a challenge to war, and
a bold defiance of him. Yet, it seems, they had not considered how
unable they were, with their thousands, to meet his; for now they found
themselves an unequal match, and were forced to hire forces of other
nations into their service. Thus sinners daringly provoke God, and
expose themselves to his wrath, and never consider that he is stronger
than they, 1 Cor. x. 22. The Ammonites gave the affront first, and they
were the first that raised forces to justify it. Had they humbled
themselves, and begged David's pardon, probably an honorary
satisfaction might have atoned for the offence. But, when they were
thus desperately resolved to stand by what they had done, they courted
their own ruin.
II. The speedy descent which David's forces made upon them, v. 7. When
David heard of their military preparations, he sent Joab with a great
army to attack them, v. 7. Those that are at war with the Son of David
not only give the provocation, but begin the war; for he waits to be
gracious, but they strengthen themselves against him, and therefore, if
they turn not, he will whet his sword, Ps. vii. 12. God has forces to
send against those that set his wrath at defiance (Isa. v. 19), which
will convince them, when it is too late, that none ever hardened his
heart against God and prospered. It was David's prudence to carry the
war into their country, and fight them at the entering in of the gate
of their capital city, Rabbah, as some think, or Medeba, a city in
their borders, before which they pitched to guard their coast, 1 Chron.
xix. 7. Such are the terrors and desolations of war that every good
prince will, in love to his people, keep it as much as may be at a
distance from them.
III. Preparations made on both sides for an engagement. 1. The enemy
disposed themselves into two bodies, one of Ammonites, which, being
their own, were posted at the gate of the city; the other of Syrians,
whom they had taken into their pay, and who were therefore posted at a
distance in the field, to charge the forces of Israel in the flank or
rear, while the Ammonites charged them in the front, v. 8. 2. Joab,
like a wise general, was soon aware of the design, and accordingly
divided his forces: the choicest men he took under his own command, to
fight the Syrians, whom probably he knew to be the better soldiers,
and, being hired men, better versed in the arts of war, v. 9. The rest
of the forces he put under the command of Abishai his brother, to
engage the Ammonites, v. 10. It should seem, Joab found the enemy so
well prepared to receive them that his conduct and courage were never
so tried as now.
IV. Joab's speech before the battle, v. 11, 12. It is not long, but
pertinent, and brave. 1. He prudently concerts the matter with Abishai
his brother, that the dividing of the forces might not be the weakening
of them, but that, which part soever was borne hard upon, the other
should come in to its assistance. He supposes the worst, that one of
them should be obliged to give back; and in that case, upon a signal
given, the other should send a detachment to relieve it. Note, Mutual
helpfulness is brotherly duty. If occasion be, thou shalt help me, and
I will help thee. Christ's soldiers should thus strengthen one
another's hands in their spiritual warfare. The strong must succour and
help the weak. Those that through grace are conquerors over temptation
must counsel, and comfort, and pray for, those that are tempted. When
thou art converted, strengthen thy brethren, Luke xxii. 32. The members
of the natural body help one another, 1 Cor. xii. 21. 2. He bravely
encourages himself, and his brother, and the rest of the officers and
soldiers, to do their utmost. Great dangers put an edge upon true
courage. When Joab saw the front of the battle was against him, both
before and behind, instead of giving orders to make an honourable
retreat, he animated his men to charge so much more furiously: Be of
good courage and let us play the men, not for pay and preferment, for
honour and fame, but for our people, and for the cities of our God, for
the public safety and welfare, in which the glory of God is so much
interested. God and our country was the word. "Let us be valiant, from
a principle of love to Israel, that are our people, descended from the
same stock, for whom we are employed, and in whose peace we shall have
peace; and from a principle of love to God, for they are his cities
that we are fighting in the defence of." The relation which any person
or thing stands in to God should endear it to us, and engage us to do
our utmost in its service. 3. He piously leaves the issue with God:
"When we have done our part, according to the duty of our place, let
the Lord do that which seemeth to him good." Let nothing be wanting in
us, whatever the success be; let God's work be done by us, and then
God's will be done concerning us. When we make conscience of doing our
duty we may, with the greatest satisfaction, leave the event with God,
not thinking that our valour binds him to prosper us, but that still he
may do as he pleases, yet hoping for his salvation in his own way and
time.
V. The victory Joab obtained over the confederate forces of Syria and
Ammon, v. 13, 14. He provided for the worst, and put the case that the
Syrians and Ammonites might prove too strong for him (v. 11), but he
proved too strong for them both. We do not hinder our success by
preparing for disappointment. The Syrians were first routed by Joab,
and then the Ammonites by Abishai; the Ammonites seem not to have
fought at all, but, upon the retreat of the Syrians, to have fled into
the city. It is a temptation to soldiers to fly when they have a city
at their backs to fly to. It is one thing when men may either fight or
fly and another thing when they must either fight or die.
15 And when the Syrians saw that they were smitten before Israel, they
gathered themselves together. 16 And Hadarezer sent, and brought out
the Syrians that were beyond the river: and they came to Helam; and
Shobach the captain of the host of Hadarezer went before them. 17 And
when it was told David, he gathered all Israel together, and passed
over Jordan, and came to Helam. And the Syrians set themselves in array
against David, and fought with him. 18 And the Syrians fled before
Israel; and David slew the men of seven hundred chariots of the
Syrians, and forty thousand horsemen, and smote Shobach the captain of
their host, who died there. 19 And when all the kings that were
servants to Hadarezer saw that they were smitten before Israel, they
made peace with Israel, and served them. So the Syrians feared to help
the children of Ammon any more.
Here is, 1. A new attempt of the Syrians to recover their lost honour
and to check the progress of David's victorious arms. The forces that
were lately dispersed rallied again, and gathered themselves together,
v. 15. Even the baffled cause will make head as long as there is any
life in it; the enemies of the Son of David do so, Matt, xxii. 34; Rev.
xix. 19. These, being conscious of their insufficiency, called in the
aid of their allies and dependencies on the other side of the river (v.
16), and, being thus recruited, they hoped to make their part good
against Israel, but they knew not the thoughts of the Lord, for he
gathered them as sheaves into the floor; see Mic. iv. 11-13. 2. The
defeat of this attempt by the vigilance and valour of David, who, upon
notice of their design, resolved not to stay till they attacked him,
but went in person at the head of his army over Jordan (v. 17), and, in
a pitched battle, routed the Syrians (v. 18), slew 7000 men, who
belonged to 700 chariots, and 40,000 other soldiers, horse and foot, as
appears by comparing 1 Chron. xix. 18. Their general was killed in the
battle, and David came home in triumph, no doubt. 3. The consequence of
this victory over the Syrians. (1.) David gained several tributaries,
v. 19. The kings, or petty princes, that had been subject to Hadarezer,
when they saw how powerful David was, very wisely made peace with
Israel, whom they found they could not make war with, and served them,
since they were able to give them protection. Thus the promise made to
Abraham (Gen. xv. 18), and repeated to Joshua (ch. i. 4), that the
borders of Israel should extend to the river Euphrates, was performed,
at length. (2.) The Ammonites lost their old allies: The Syrians feared
to help the children of Ammon, not because they had an unrighteous
cause (justifying a crime which was a breach of the law of nations),
but because they found it was an unsuccessful cause. It is dangerous
helping those that have God against them; for, when they fall, their
helpers will fall with them.
Jesus Christ, the Son of David, sent his ambassadors, his apostles and
ministers, after all his servants the prophets, to the Jewish church
and nation; but they treated them shamefully, as Hanun did David's
ambassadors, mocked them, abused them, slew them; and it was this that
filled the measure of their iniquity, and brought upon them ruin
without remedy (Matt. xxi. 35, 41; xxii. 7; compare 2 Chron. xxvi. 16);
for Christ takes the affronts and injuries done to his ministers as
done to himself and will avenge them accordingly.
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S E C O N D S A M U E L
CHAP. XI.
What David said of the mournful report of Saul's death may more fitly
be applied to the sad story of this chapter, the adultery and murder
David was guilty of.--"Tell it not in Gath, publish it not in the
streets of Ashkelon." We wish we could draw a veil over it, and that it
might never be known, might never be said, that David did such things
as are here recorded of him. But it cannot, it must not, be concealed.
The scripture is faithful in relating the faults even of those whom it
most applauds, which is an instance of the sincerity of the penmen, and
an evidence that it was not written to serve any party: and even such
stories as these "were written for our learning," that "he that thinks
he stands may take heed lest he fall," and that others' harms may be
our warnings. Many, no doubt, have been emboldened to sin, and hardened
in it, by this story, and to them it is a "savour of death unto death;"
but many have by it been awakened to a holy jealousy over themselves,
and constant watchfulness against sin, and to them it is a "savour of
life unto life." Those are very great sins, and greatly aggravated,
which here we find David guilty of. I. He committed adultery with
Bath-sheba, the wife of Uriah, ver. 1-5. II. He endeavoured to father
the spurious brood upon Uriah, ver. 6-13. III. When that project
failed, he plotted the death of Uriah by the sword of the children of
Ammon, and effected it, ver. 14-25. IV. He married Bath-sheba, ver. 26,
27. Is this David? Is this the man after God's own heart? How is his
behaviour changed, worse than it was before Ahimelech! How has this
gold become dim! Let him that readeth understand what the best of men
are when God leaves them to themselves.
David's Sin with Bath-sheba. (b. c. 1037.)
1 And it came to pass, after the year was expired, at the time when
kings go forth to battle, that David sent Joab, and his servants with
him, and all Israel; and they destroyed the children of Ammon, and
besieged Rabbah. But David tarried still at Jerusalem. 2 And it came
to pass in an eveningtide, that David arose from off his bed, and
walked upon the roof of the king's house: and from the roof he saw a
woman washing herself; and the woman was very beautiful to look upon.
3 And David sent and enquired after the woman. And one said, Is not
this Bathsheba, the daughter of Eliam, the wife of Uriah the Hittite?
4 And David sent messengers, and took her; and she came in unto him,
and he lay with her; for she was purified from her uncleanness: and she
returned unto her house. 5 And the woman conceived, and sent and told
David, and said, I am with child.
Here is, I. David's glory, in pursuing the war against the Ammonites,
v. 1. We cannot take that pleasure in viewing this great action which
hitherto we have taken in observing David's achievements, because the
beauty of it was stained and sullied by sin; otherwise we might take
notice of David's wisdom and bravery in following his blow. Having
routed the army of the Ammonites in the field, as soon as ever the
season of the year permitted he sent more forces to waste the country
and further to avenge the quarrel of his ambassadors. Rabbah, their
metropolis, made a stand, and held out a great while. To this city Joab
laid close siege, and it was at the time of this siege that David fell
into this sin.
II. David's shame, in being himself conquered, and led captive by his
own lust. The sin he was guilty of was adultery, against the letter of
the seventh commandment, and (in the judgment of the patriarchal age) a
heinous crime, and an iniquity to be punished by the judges (Job xxxi.
11), a sin which takes away the heart, and gets a man a wound and
dishonour, more than any other, and the reproach of which is not wiped
away.
1. Observe the occasions which led to this sin. (1.) Neglect of his
business. When he should have been abroad with his army in the field,
fighting the battles of the Lord, he devolved the care upon others, and
he himself tarried still at Jerusalem, v. 1. To the war with the
Syrians David went in person, ch. x. 17. Had he been now at his post at
the head of his forces, he would have been out of the way of this
temptation. When we are out of the way of our duty we are in the way of
temptation. (2.) Love of ease, and the indulgence of a slothful temper:
He came off his bed at evening-tide, v. 2. There he had dozed away the
afternoon in idleness, which he should have spent in some exercise for
his own improvement or the good of others. He used to pray, not only
morning and evening, but at noon, in the day of his trouble: it is to
be feared he had, this noon, omitted to do so. Idleness gives great
advantage to the tempter. Standing waters gather filth. The bed of
sloth often proves the bed of lust. (3.) A wandering eye: He saw a
woman washing herself, probably from some ceremonial pollution,
according to the law. The sin came in at the eye, as Eve's did. Perhaps
he sought to see her, at least he did not practise according to his own
prayer, Turn away my eyes from beholding vanity, and his son's caution
in a like case, Look not thou on the wine it is red. Either he had not,
like Job, made a covenant with his eyes, or, at this time, he had
forgotten it.
2. The steps of the sin. When he saw her, lust immediately conceived,
and, (1.) He enquired who she was (v. 3), perhaps intending only, if
she were unmarried, to take her to wife, as he had taken several; but,
if she were a wife, having no design upon her. (2.) The corrupt desire
growing more violent, though he was told she was a wife, and whose wife
she was, yet he sent messengers for her, and then, it may be, intended
only to please himself with her company and conversation. But, (3.)
When she came he lay with her, she too easily consenting, because he
was a great man, and famed for his goodness too. Surely (thinks she)
that can be no sin which such a man as David is the mover of. See how
the way of sin is down-hill; when men begin to do evil they cannot soon
stop themselves. The beginning of lust, as of strife, is like the
letting forth of water; it is therefore wisdom to leave it off before
it be meddled with. The foolish fly fires her wings, and fools away her
life at last, by playing about the candle.
3. The aggravations of the sin. (1.) He was now in years, fifty at
least, some think more, when those lusts which are more properly
youthful, one would think, should not have been violent in him, (2.) He
had many wives and concubines of his own; this is insisted on, ch. xii.
8. (3.) Uriah, whom he wronged, was one of his own worthies, a person
of honour and virtue, one that was now abroad in his service, hazarding
his life in the high places of the field for the honour and safety of
him and his kingdom, where he himself should have been. (4.)
Bath-sheba, whom he debauched, was a lady of good reputation, and, till
she was drawn by him and his influence into this wickedness, had no
doubt preserved her purity. Little did she think that ever she could
have done so bad a thing as to forsake the guide of her youth, and
forget the covenant of her God; nor perhaps could any one in the world
but David have prevailed against her. The adulterer not only wrongs and
ruins his own soul, but, as much as he can, another's soul too. (5.)
David was a king, whom God had entrusted with the sword of justice and
the execution of the law upon other criminals, particularly upon
adulterers, who were, by the law, to be put to death; for him therefore
to be guilty of those crimes himself was to make himself a pattern,
when he should have been a terror, to evil doers. With what face could
he rebuke or punish that in others which he was conscious to himself of
being guilty of? See Rom. ii. 22. Much more might be said to aggravate
the sin; and I can think but of one excuse for it, which is that it was
done but once; it was far from being his practice; it was by the
surprise of a temptation that he was drawn into it. He was not one of
those of whom the prophet complains that they were as fed horses,
neighing every one after his neighbour's wife (Jer. v. 8); but this
once God left him to himself, as he did Hezekiah, that he might know
what was in his heart, 2 Chron. xxxii. 31. Had he been told of it
before, he would have said, as Hazael, What! is thy servant a dog? But
by this instance we are taught what need we have to pray every day,
Father, in heaven, lead us not into temptation, and to watch, that we
enter not into it.
David's Contrivance to Hide His Crime; David's Contrivance Defeated. (b. c.
1037.)
6 And David sent to Joab, saying, Send me Uriah the Hittite. And Joab
sent Uriah to David. 7 And when Uriah was come unto him, David
demanded of him how Joab did, and how the people did, and how the war
prospered. 8 And David said to Uriah, Go down to thy house, and wash
thy feet. And Uriah departed out of the king's house, and there
followed him a mess of meat from the king. 9 But Uriah slept at the
door of the king's house with all the servants of his lord, and went
not down to his house. 10 And when they had told David, saying, Uriah
went not down unto his house, David said unto Uriah, Camest thou not
from thy journey? why then didst thou not go down unto thine house?
11 And Uriah said unto David, The ark, and Israel, and Judah, abide in
tents; and my lord Joab, and the servants of my lord, are encamped in
the open fields; shall I then go into mine house, to eat and to drink,
and to lie with my wife? as thou livest, and as thy soul liveth, I will
not do this thing. 12 And David said to Uriah, Tarry here to day
also, and to morrow I will let thee depart. So Uriah abode in Jerusalem
that day, and the morrow. 13 And when David had called him, he did
eat and drink before him; and he made him drunk: and at even he went
out to lie on his bed with the servants of his lord, but went not down
to his house.
Uriah, we may suppose, had now been absent from his wife some weeks,
making the campaign in the country of the Ammonites, and not intending
to return till the end of it. The situation of his wife would bring to
light the hidden works of darkness; and when Uriah, at his return,
should find how he had been abused, and by whom, it might well be
expected, 1. That he would prosecute his wife, according to law, and
have her stoned to death; for jealousy is the rage of a man, especially
a man of honour, and he that is thus injured will not spare in the day
of vengeance, Prov. vi. 34. This Bath-sheba was apprehensive of when
she sent to let David know she was with child, intimating that he was
concerned to protect her, and, it is likely, if he had not promised her
so to do (so wretchedly abusing his royal power), she would not have
consented to him. Hope of impunity is a great encouragement to
iniquity. 2. It might also be expected that since he could not
prosecute David by law for an offence of this nature he would take his
revenge another way, and raise a rebellion against him. There have been
instances of kings who by provocations of this nature, given to some of
their powerful subjects, have lost their crowns. To prevent this double
mischief, David endeavours to father the child which should be born
upon Uriah himself, and therefore sends for him home to stay a night or
two with his wife. Observe,
I. How the plot was laid. Uriah must come home from the army under
pretence of bringing David an account how the war prospered, and how
they went on with the siege of Rabbah, v. 7. Thus does he pretend a
more than ordinary concern for his army when that was the least thing
in his thoughts; if he had not had another turn to serve, an express of
much less figure than Uriah might have sufficed to bring him a report
of the state of the war. David, having had as much conference with
Uriah as he thought requisite to cover the design, sent him to his
house, and, that he might be the more pleasant there with the wife of
his youth, sent a dish of meat after him for their supper, v. 8. When
that project failed the first night, and Uriah, being weary of his
journey and more desirous of sleep than meat, lay all night in the
guard-chamber, the next night he made him drunk (v. 13), or made him
merry, tempted him to drink more than was fit, that he might forget his
vow (v. 11), and might be disposed to go home to his own bed, to which
perhaps, if David could have made him dead drunk, he would have ordered
him to be carried. It is a very wicked thing, upon any design
whatsoever, to make a person drunk. Woe to him that does so, Hab. ii.
15, 16. God will put a cup of trembling into the hands of those who put
into the hands of others the cup of drunkenness. Robbing a man of his
reason is worse than robbing him of his money, and drawing him into sin
worse than drawing him into any trouble whatsoever. Every good man,
especially every magistrate, should endeavour to prevent this sin, by
admonishing, restraining, and denying the glass to those whom they see
falling into excess; but to further it is to do the devil's work, to
officiate as factor for him.
II. How this plot was defeated by Uriah's firm resolution not to lie in
his own bed. Both nights he slept with the life-guard, and went not
down to his house, though, it is probable, his wife pressed him to do
it as much as David, v. 9, 12. Now, 1. Some think he suspected what was
done, being informed of his wife's attendance at court, and therefore
he would not go near her. But if he had had any suspicion of that kind,
surely he would have opened the letter that David sent by him to Joab.
2. Whether he suspected any thing or no, Providence put this resolution
into his heart, and kept him to it, for the discovering of David's sin,
and that the baffling of his design to conceal it might awaken David's
conscience to confess it and repent of it. 3. The reason he gave to
David for this strange instance of self-denial and mortification was
very noble, v. 11. While the army was encamped in the field, he would
not lie at ease in his own house. "The ark is in a tent," whether at
home, in the tent David had pitched for it, or abroad, with Joab in the
camp, is not certain. "Joab, and all the mighty men of Israel, lie hard
and uneasy, and much exposed to the weather and to the enemy; and shall
I go and take my ease and pleasure at my own house?" No, he protests he
will not do it. Now, (1.) This was in itself a generous resolution, and
showed Uriah to be a man of a public spirit, bold and hardy, and
mortified to the delights of sense. In times of public difficulty and
danger it does not become us to repose ourselves in security, or roll
ourselves in pleasure, or, with the king and Haman, to sit down to
drink when the city Shushan was perplexed, Esth. iii. 15. We should
voluntarily endure hardness when the church of God is constrained to
endure it. (2.) It might have been of use to awaken David's conscience,
and make his heart to smite him for what he had done. [1.] That he had
basely abused so brave a man as Uriah was, a man so heartily concerned
for him and his kingdom, and that acted for him and it with so much
vigour. [2.] That he was himself so unlike him. The consideration of
the public hardships and hazards kept Uriah from lawful pleasures, yet
could not keep David, though more nearly interested, from unlawful
ones. Uriah's severity to himself should have shamed David for his
indulgence of himself. The law was, When the host goeth forth against
the enemy then, in a special manner, keep thyself from every wicked
thing, Deut. xxiii. 9. Uriah outdid that law, but David violated it.
David Causes Uriah to Be Slain; David Informed of Uriah's Death. (b. c.
1037.)
14 And it came to pass in the morning, that David wrote a letter to
Joab, and sent it by the hand of Uriah. 15 And he wrote in the
letter, saying, Set ye Uriah in the forefront of the hottest battle,
and retire ye from him, that he may be smitten, and die. 16 And it
came to pass, when Joab observed the city, that he assigned Uriah unto
a place where he knew that valiant men were. 17 And the men of the
city went out, and fought with Joab: and there fell some of the people
of the servants of David; and Uriah the Hittite died also. 18 Then
Joab sent and told David all the things concerning the war; 19 And
charged the messenger, saying, When thou hast made an end of telling
the matters of the war unto the king, 20 And if so be that the king's
wrath arise, and he say unto thee, Wherefore approached ye so nigh unto
the city when ye did fight? knew ye not that they would shoot from the
wall? 21 Who smote Abimelech the son of Jerubbesheth? did not a woman
cast a piece of a millstone upon him from the wall, that he died in
Thebez? why went ye nigh the wall? then say thou, Thy servant Uriah the
Hittite is dead also. 22 So the messenger went, and came and shewed
David all that Joab had sent him for. 23 And the messenger said unto
David, Surely the men prevailed against us, and came out unto us into
the field, and we were upon them even unto the entering of the gate.
24 And the shooters shot from off the wall upon thy servants; and some
of the king's servants be dead, and thy servant Uriah the Hittite is
dead also. 25 Then David said unto the messenger, Thus shalt thou say
unto Joab, Let not this thing displease thee, for the sword devoureth
one as well as another: make thy battle more strong against the city,
and overthrow it: and encourage thou him. 26 And when the wife of
Uriah heard that Uriah her husband was dead, she mourned for her
husband. 27 And when the mourning was past, David sent and fetched
her to his house, and she became his wife, and bare him a son. But the
thing that David had done displeased the Lord.
When David's project of fathering the child upon Uriah himself failed,
so that, in process of time, Uriah would certainly know the wrong that
had been done him, to prevent the fruits of his revenge, the devil put
it into David's heart to take him off, and then neither he nor
Bath-sheba would be in any danger (what prosecution could there be when
there was no prosecutor?), suggesting further that, when Uriah was out
of the way, Bath-sheba might, if he pleased, be his own for ever.
Adulteries have often occasioned murders, and one wickedness must be
covered and secured with another. The beginnings of sin are therefore
to be dreaded; for who knows where they will end? It is resolved in
David's breast (which one would think could never possibly have
harboured so vile a thought) that Uriah must die. That innocent,
valiant, gallant man, who was ready to die for his prince's honour,
must die by his prince's hand. David has sinned, and Bath-sheba has
sinned, and both against him, and therefore he must die; David
determines he must. Is this the man whose heart smote him because he
had cut off Saul's skirt? Quantum mutatus ab illo!--But ah, how
changed! Is this he that executed judgment and justice to all his
people? How can he now do so unjust a thing? See how fleshly lusts war
against the soul, and what devastations they make in that war; how they
blink the eyes, harden the heart, sear the conscience, and deprive men
of all sense of honour and justice. Whoso committeth adultery with a
woman lacketh understanding and quite loses it; he that doth it
destroys his own soul, Prov. vi. 32. But, as the eye of the adulterer,
so the hand of the murderer seeks concealment, Job xxiv. 14, 15. Works
of darkness hate the light. When David bravely slew Goliath it was done
publicly, and he gloried in it; but, when he basely slew Uriah, it must
be done clandestinely, for he is ashamed of it, and well he may. Who
would do a thing that he dare not own? The devil, having as a poisonous
serpent, put it into David's heart to murder Uriah, as a subtle serpent
he puts it into his head how to do it. Not as Absalom slew Amnon, by
commanding his servants to assassinate him, nor as Ahab slew Naboth by
suborning witnesses to accuse him, but by exposing him to the enemy, a
way of doing it which, perhaps, would not seem so odious to conscience
and the world, because soldiers expose themselves of course. If Uriah
had not been in that dangerous post, another must; he has (as we say) a
chance for his life; if he fight stoutly, he may perhaps come off; and,
if he die, it is in the field of honour, where a soldier would choose
to die; and yet all this will not save it from being a wilful murder,
of malice prepense.
I. Orders are sent to Joab to set Uriah in the front of the hottest
battle, and then to desert him, and abandon him to the enemy, v. 14,
15. This was David's project to take off Uriah, and it succeeded, as he
designed. Many were the aggravations of this murder. 1. It was
deliberate. He took time to consider of it; and though he had time to
consider of it, for he wrote a letter about it, and though he had time
to have countermanded the order afterwards before it could be put in
execution, yet he persisted in it. 2. He sent the letter by Uriah
himself, than which nothing could be more base and barbarous, to make
him accessory to his own death. And what a paradox was it that he could
bear such a malice against him in whom yet he could repose such a
confidence as that he would carry letters which he must not know the
purport of. 3. Advantage must be taken of Uriah's own courage and zeal
for his king and country, which deserve the greatest praise and
recompence, to betray him the more easily to his fate. If he had not
been forward to expose himself, perhaps he was a man of such importance
that Joab could not have exposed him; and that this noble fire should
be designedly turned upon himself was a most detestable instance of
ingratitude. 4. Many must be involved in the guilt. Joab, the general,
to whom the blood of his soldiers, especially the worthies, ought to be
precious, must do it; he, and all that retire from Uriah when they
ought in conscience to support and second him, become guilty of his
death. 5. Uriah cannot thus die alone: the party he commands is in
danger of being cut off with him; and it proved so: some of the people,
even the servants of David (so they are called, to aggravate David's
sin in being so prodigal of their lives), fell with him, v. 17. Nay,
this wilful misconduct by which Uriah must be betrayed might be of
fatal consequence to the whole army, and might oblige them to raise the
siege. 6. It will be the triumph and joy of the Ammonites, the sworn
enemies of God and Israel; it will gratify them exceedingly. David
prayed for himself, that he might not fall into the hands of man, nor
flee from his enemies (ch. xxiv. 13, 14); yet he sells his servant
Uriah to the Ammonites, and not for any iniquity in his hand.
II. Joab executes these orders. In the next assault that is made upon
the city Uriah has the most dangerous post assigned him, is encouraged
to hope that if he be repulsed by the besieged he shall be relieved by
Joab, in dependence on which he marches on with resolution, but,
succours not coming on, the service proves too hot, and he is slain in
it, v. 16, 17. It was strange that Joab would do such a thing merely
upon a letter, without knowing the reason. But, 1. Perhaps he supposed
Uriah had been guilty of some great crime, to enquire into which David
had sent for him, and that, because he would not punish him openly, he
took this course with him to put him to death. 2. Joab had been guilty
of blood, and we may suppose it pleased him very well to see David
himself falling into the same guilt, and he was willing enough to serve
him in it, that he might continue to be favourable to him. It is common
for those who have done ill themselves to desire to be countenanced
therein by others doing ill likewise, especially by the sins of those
that are eminent in the profession of religion. Or, perhaps, David knew
that Joab had a pique against Uriah, and would gladly be avenged on
him; otherwise Joab, when he saw cause, knew how to dispute the king's
orders, as ch. xix. 5; xxiv. 3.
III. He sends an account of it to David. An express is despatched away
immediately with a report of this last disgrace and loss which they had
sustained, v. 18. And, to disguise the affair, 1. He supposes that
David would appear to be angry at his bad conduct, would ask why they
came so near the wall (v. 20), did they not know that Abimelech lost
his life by doing do? v. 21. We had the story (Judg. ix. 53), which
book, it is likely, was published as a part of the sacred history in
Samuel's time; and (be it noted to their praise, and for imitation)
even the soldiers were conversant with their bibles, and could readily
quote the scripture-story, and make use of it for admonition to
themselves not to run upon the same attempts which they found had been
fatal. 2. He slyly orders the messenger to soothe it with telling him
that Uriah the Hittite was dead also, which gave too broad an
intimation to the messenger, and by him to others, that David would be
secretly pleased to hear that; for murder will out. And, when men do
such base things, they must expect to be bantered and upbraided with
them, even by their inferiors. The messenger delivered his message
agreeably to orders, v. 22-24. He makes the besieged to sally out first
upon the besiegers (they came out unto us into the field), represents
the besiegers as doing their part with great bravery (we were upon them
even to the entering of the gate--we forced them to retire into the
city with precipitation), and so concludes with a slight mention of the
slaughter made among them by some shot from the wall: Some of the
king's servants are dead, and particularly Uriah the Hittite, an
officer of note, stood first in the list of the slain.
IV. David receives the account with a secret satisfaction, v. 25. Let
not Joab be displeased, for David is not. He blames not his conduct,
nor thinks they did wrong in approaching so near the wall; all is well
now that Uriah is put out of the way. This point being gained, he can
make light of the loss, and turn it off easily with an excuse: The
sword devours one as well as another; it was a chance of war, nothing
more common. He orders Joab to make the battle more strong next time,
while he, by his sin, was weakening it, and provoking God to blast the
undertaking.
V. He marries the widow in a little time. She submitted to the ceremony
of mourning for her husband as short a time as custom would admit (v.
26), and then David took her to his house as his wife, and she bore him
a son. Uriah's revenge was prevented by his death, but the birth of the
child so soon after the marriage published the crime. Sin will have
shame. Yet that was not the worst of it: The thing that David had done
displeased the Lord. The whole matter of Uriah (as it is called, 1
Kings xv. 5), the adultery, falsehood, murder, and this marriage at
last, it was all displeasing to the Lord. He had pleased himself, but
displeased God. Note, God sees and hates sin in his own people. Nay,
the nearer any are to God in profession the more displeasing to him
their sins are; for in them there is more ingratitude, treachery, and
reproach, than in the sins of others. Let none therefore encourage
themselves in sin by the example of David; for those that sin as he did
will fall under the displeasure of God as he did. Let us therefore
stand in awe and sin not, not sin after the similitude of his
transgression.
__________________________________________________________________
S E C O N D S A M U E L
CHAP. XII.
The foregoing chapter gave us the account of David's sin; this gives us
the account of his repentance. Though he fell, he was not utterly cast
down, but, by the grace of God, recovered himself, and found mercy with
God. Here is, I. His conviction, by a message Nathan brought him from
God, which was a parable that obliged him to condemn himself (ver.
1-6), and the application of the parable, in which Nathan charged him
with the sin (ver. 7-9) and pronounced sentence upon him,, ver. 10-12.
II. His repentance and remission, with a proviso, ver. 13, 14. III. The
sickness and death of the child, and his behaviour while it was sick
and when it was dead (ver. 15-23), in both which David gave evidence of
his repentance. IV. The birth of Solomon, and God's gracious message
concerning him, in which God gave an evidence of his reconciliation to
David, ver. 24, 25. V. The taking of Rabbah (ver. 26-31), which is
mentioned as a further instance that God did not deal with David
according to his sins.
Nathan's Parable; David's Repentance. (b. c. 1036.)
1 And the Lord sent Nathan unto David. And he came unto him, and said
unto him, There were two men in one city; the one rich, and the other
poor. 2 The rich man had exceeding many flocks and herds: 3 But the
poor man had nothing, save one little ewe lamb, which he had bought and
nourished up: and it grew up together with him, and with his children;
it did eat of his own meat, and drank of his own cup, and lay in his
bosom, and was unto him as a daughter. 4 And there came a traveller
unto the rich man, and he spared to take of his own flock and of his
own herd, to dress for the wayfaring man that was come unto him; but
took the poor man's lamb, and dressed it for the man that was come to
him. 5 And David's anger was greatly kindled against the man; and he
said to Nathan, As the Lord liveth, the man that hath done this thing
shall surely die: 6 And he shall restore the lamb fourfold, because
he did this thing, and because he had no pity. 7 And Nathan said to
David, Thou art the man. Thus saith the Lord God of Israel, I anointed
thee king over Israel, and I delivered thee out of the hand of Saul;
8 And I gave thee thy master's house, and thy master's wives into thy
bosom, and gave thee the house of Israel and of Judah; and if that had
been too little, I would moreover have given unto thee such and such
things. 9 Wherefore hast thou despised the commandment of the Lord,
to do evil in his sight? thou hast killed Uriah the Hittite with the
sword, and hast taken his wife to be thy wife, and hast slain him with
the sword of the children of Ammon. 10 Now therefore the sword shall
never depart from thine house; because thou hast despised me, and hast
taken the wife of Uriah the Hittite to be thy wife. 11 Thus saith the
Lord, Behold, I will raise up evil against thee out of thine own house,
and I will take thy wives before thine eyes, and give them unto thy
neighbour, and he shall lie with thy wives in the sight of this sun.
12 For thou didst it secretly: but I will do this thing before all
Israel, and before the sun. 13 And David said unto Nathan, I have
sinned against the Lord. And Nathan said unto David, The Lord also hath
put away thy sin; thou shalt not die. 14 Howbeit, because by this
deed thou hast given great occasion to the enemies of the Lord to
blaspheme, the child also that is born unto thee shall surely die.
It seems to have been a great while after David had been guilty of
adultery with Bath-sheba before he was brought to repentance for it.
For, when Nathan was sent to him, the child was born (v. 14), so that
it was about nine months that David lay under the guilt of that sin,
and, for aught that appears, unrepented of. What shall we think of
David's state all this while? Can we imagine that his heart never smote
him for it, or that he never lamented it in secret before God? I would
willingly hope that he did, and that Nathan was sent to him,
immediately upon the birth of the child, when the thing by that means
came to be publicly known and talked of, to draw from him an open
confession of the sin, to the glory of God, the admonition of others,
and that he might receive, by Nathan, absolution with certain
limitations. But, during these nine months, we may well suppose his
comforts and the exercises of his graces suspended, and his communion
with God interrupted; during all that time, it is certain, he penned no
psalms, his harp was out of tune, and his soul like a tree in winter,
that has life in the root only. Therefore, after Nathan had been with
him, he prays, Restore unto me the joy of thy salvation, and open thou
my lips, Ps. li. 12, 15. Let us observe,
I. The messenger God sent to him. We were told by the last words of the
foregoing chapter that the thing David had done displeased the Lord,
upon which, one would think, it should have followed that the Lord sent
enemies to invade him, terrors to take hold on him, and the messengers
of death to arrest him. No, he sent a prophet to him--Nathan, his
faithful friend and confidant, to instruct and counsel him, v. 1. David
did not send for Nathan (though he had never had so much occasion as he
had now for his confessor), but God sent Nathan to David. Note, Though
God may suffer his people to fall into sin, he will not suffer them to
lie still in it. He went on frowardly in the way of his heart, and if
left to himself, would have wandered endlessly, but (saith God) I have
seen his ways, and will heal him, Isa. lvii. 17, 18. He sends after us
before we seek after him, else we should certainly be lost. Nathan was
the prophet by whom God had sent him notice of his kind intentions
towards him (ch. vii. 4), and now, by the same hand, he sends him this
message of wrath. God's word in the mouth of his ministers must be
received, whether it speak terror or comfort. Nathan was obedient to
the heavenly vision, and went on God's errand to David. He did not say,
"David has sinned, I will not come near him." No; count him not an
enemy, but admonish him as a brother, 2 Thess. iii. 15. He did not say,
"David is a king, I dare not reprove him." No; if God sends him, he
sets his face like a flint, Isa. l. 7.
II. The message Nathan delivered to him, in order to his conviction.
1. He fetched a compass with a parable, which seemed to David as a
complaint made to him by Nathan against one of his subjects that had
wronged his poor neighbour, in order to his redressing the injury and
punishing the injurious. Nathan, it is likely, used to come to him upon
such errands, which made this the less suspected. It becomes those who
have interest in princes, and have free access to them, to intercede
for those that are wronged, that they may have justice done them. (1.)
Nathan represented to David a grievous injury which a rich man had done
to an honest neighbour that was not able to contend with him: The rich
man had many flocks and herds (v. 2); the poor man had one lamb only;
so unequally is the world divided; and yet infinite wisdom,
righteousness, and goodness, make the distribution, that the rich may
learn charity and the poor contentment. This poor man had but one lamb,
a ewe-lamb, a little ewe-lamb, having not wherewithal to buy or keep
more. But it was a cade--lamb (as we call it); it grew up with his
children, v. 3. He was fond of it, and it was familiar with him at all
times. The rich man, having occasion for a lamb to entertain a friend
with, took the poor man's lamb from him by violence and made use of
that (v. 4), either out of covetousness, because he grudged to make use
of his own, or rather out of luxury, because he fancied the lamb that
was thus tenderly kept, and ate and drank like a child, must needs be
more delicate food than any of his own and have a better relish. (2.)
In this he showed him the evil of the sin he had been guilty of in
defiling Bath-sheba. He had many wives and concubines, whom he kept at
a distance, as rich men keep their flocks in their fields. Had he had
but one, and had she been dear to him, as the ewe-lamb was to its
owner, had she been dear to him as the loving hind and the pleasant
roe, her breasts would have satisfied him at all times, and he would
have looked no further, Prov. v. 19. Marriage is a remedy against
fornication, but marrying many is not; for, when once the law of unity
is transgressed, the indulged lust will hardly stint itself. Uriah,
like the poor man, had only one wife, who was to him as his own soul,
and always lay in his bosom, for he had no other, he desired no other,
to lie there. The traveller or wayfaring man was, as bishop Patrick
explains it from the Jewish writers, the evil imagination, disposition,
or desire, which came into David's heart, which he might have satisfied
with some of his own, yet nothing would serve but Uriah's darling. They
observe that this evil disposition is called a traveller, for in the
beginning it is only so, but, in time, it becomes a guest, and, in
conclusion, is master of the house. For he that is called a traveller
in the beginning of the verse is called a man (ish--a husband) in the
close of it. Yet some observe that in David's breast lust was but as a
wayfaring man that tarries only for a night; it did not constantly
dwell and rule there. (3.) By this parable he drew from David a
sentence against himself. For David supposing it to be a case in fact,
and not doubting the truth of it when he had it from Nathan himself,
gave judgment immediately against the offender, and confirmed it with
an oath, v. 5, 6. [1.] That, for his injustice in taking away the lamb,
he should restore four-fold, according to the law (Exod. xxii. 1), four
sheep for a sheep. [2.] That for his tyranny and cruelty, and the
pleasure he took in abusing a poor man, he should be put to death. If a
poor man steal from a rich man, to satisfy his soul when he is hungry,
he shall make restitution, though it cost him all the substance of his
house, Prov. vi. 30, 31 (and Solomon there compares the sin of adultery
with that, v. 32); but if a rich man steal for stealing sake, not for
want but wantonness, merely that he may be imperious and vexatious, he
deserves to die for it, for to him the making of restitution is no
punishment, or next to none. If the sentence be thought too severe, it
must be imputed to the present roughness of David's temper, being under
guilt, and not having himself as yet received mercy.
2. He closed in with him, at length, in the application of the parable.
In beginning with a parable he showed his prudence, and great need
there is of prudence in giving reproofs. It is well managed if, as
here, the offender can be brought ere he is aware, to convict and
condemn himself. But here, in his application, he shows his
faithfulness, and deals as plainly and roundly with king David himself
as if he had been a common person. In plain terms, "Thou art the man
who hast done this wrong, and a much greater, to thy neighbour; and
therefore, by thy own sentence, thou deservest to die, and shalt be
judged out of thy own mouth. Did he deserve to die who took his
neighbour's lamb? and dost not thou who hast taken thy neighbour's
wife? Though he took the lamb, he did not cause the owner thereof to
lose his life, as thou hast done, and therefore much more art thou
worthy to die." Now he speaks immediately from God, and in his name. He
begins with, Thus saith the Lord God of Israel, a name sacred and
venerable to David, and which commanded his attention. Nathan now
speaks, not as a petitioner for a poor man, but as an ambassador from
the great God, with whom is no respect of persons.
(1.) God, by Nathan, reminds David of the great things he had done and
designed for him, anointing him to be king, and preserving him to the
kingdom (v. 7), giving him power over the house and household of his
predecessor, and of others that had been his masters, Nabal for one. He
had given him the house of Israel and Judah. The wealth of the kingdom
was at his service and every body was willing to oblige him. Nay, he
was ready to bestow any thing upon him to make him easy: I would have
given thee such and such things, v. 8. See how liberal God is in his
gifts; we are not straitened in him. Where he has given much, yet he
gives more. And God's bounty to us is a great aggravation of our
discontent and desire of forbidden fruit. It is ungrateful to covet
what God has prohibited, while we have liberty to pray for what God has
promised, and that is enough.
(2.) He charges him with a high contempt of the divine authority, in
the sins he had been guilty of: Wherefore hast thou (presuming upon thy
royal dignity and power) despised the commandment of the Lord? v. 9.
This is the spring and this is the malignity of sin, that it is making
light of the divine law and the law-maker; as if the obligation of it
were weak, the precepts of it trifling, and the threats not at all
formidable. Though no man ever wrote more honourably of the law of God
than David did, yet, in this instance, he is justly charged with a
contempt of it. His adultery with Bath-sheba, which began the mischief,
is not mentioned, perhaps because he was already convinced of that,
but, [1.] The murder of Uriah is twice mentioned: "Thou hast killed
Uriah with the sword, though not with thy sword, yet, which is equally
heinous, with thy pen, by ordering him to be set in the forefront of
the battle." Those that contrive wickedness and command it are as truly
guilty of it as those that execute it. It is repeated with an
aggravation: Thou hast slain him with the sword of the children of
Ammon, those uncircumcised enemies of God and Israel. [2.] The marrying
of Bath-sheba is likewise twice mentioned, because he thought there was
no harm in that (v. 9): Thou hast taken his wife to be thy wife, and
again, v. 10. To marry her whom he had before defiled, and whose
husband he had slain, was an affront upon the ordinance of marriage,
making that not only to palliate, but in a manner to consecrate, such
villanies. In all this he despised the word of the Lord (so it is in
the Hebrew), not only his commandment in general which forbade such
things, but the particular word of promise which God had, by Nathan,
sent to him some time before, that he would build him a house. If he
had had a due value and veneration for this sacred promise, he would
not thus have polluted his house with lust and blood.
(3.) He threatens an entail of judgements upon his family for this sin
(v. 10): "The sword shall never depart from thy house, not in thy time
nor afterwards, but, for the most part, thou and thy posterity shall be
engaged in war." Or it points at the slaughters that should be among
his children, Amnon, Absalom, and Adonijah, all falling by the sword.
God had promised that his mercy should not depart from him and his
house (ch. vii. 15), yet here threatens that the sword should not
depart. Can the mercy and the sword consist with each other? Yes, those
may lie under great and long afflictions who yet shall not be excluded
from the grace of the covenant. The reason given is, Because thou hast
despised me. Note, Those who despise the word and law of God despise
God himself and shall be lightly esteemed. It is particularly
threatened, [1.] That his children should be his grief: I will raise up
evil against thee out of thy own house. Sin brings trouble into a
family, and one sin is often made the punishment of another. [2.] That
his wives should be his shame, that by an unparalleled piece of villany
they should be publicly debauched before all Israel, v. 11, 12. It is
not said that this should be done by his own son, lest the
accomplishment should have been hindered by the prediction being too
plain; but it was done by Absalom, at the counsel of Ahithophel, ch.
xvi. 21, 22. He that defiled his neighbour's wife should have his own
defiled, for thus that sin used to be punished, as appears by Job's
imprecation, Job xxxi. 10, Then let my wife grind unto another, and
that threatening, Hos. iv. 14. The sin was secret, and industriously
concealed, but the punishment should be open, and industriously
proclaimed, to the shame of David, whose sin in the matter of Uriah,
though committed many years before, would then be called to mind and
commonly talked of upon that occasion. As face answers to face in a
glass, so does the punishment often answer to the sin; here is blood
for blood and uncleanness for uncleanness. And thus God would show how
much he hates sin, even in his own people, and that, wherever he find
it, he will not let it go unpunished.
3. David's penitent confession of his sin hereupon. He says not a word
to excuse himself or extenuate his sin, but freely owns it: I have
sinned against the Lord, v. 13. It is probable that he said more to
this purport; but this is enough to show that he was truly humbled by
what Nathan said, and submitted to the conviction. He owns his guilt--I
have sinned, and aggravates it--It was against the Lord: on this string
he harps in the psalm he penned on this occasion. Ps. li. 1, Against
thee, thee only, have I sinned.
4. His pardon declared, upon this penitent confession, but with a
proviso. When David said I have sinned, and Nathan perceived that he
was a true penitent,
(1.) He did, in God's name, assure him that his sin was forgiven: "The
Lord also has put away thy sin out of the sight of his avenging eye;
thou shalt not die," that is, "not die eternally, nor be for ever put
away from God, as thou wouldest have been if he had not put away the
sin." The obligation to punishment is hereby cancelled and vacated. He
shall not come into condemnation: that is the nature of forgiveness.
"Thy iniquity shall not be thy everlasting ruin. The sword shall not
depart from thy house, but, [1.] It shall not cut thee off, thou shalt
come to thy grave in peace." David deserved to die as an adulterer and
murderer, but God would not cut him off as he might justly have done.
[2.] "Though thou shalt all thy days be chastened of the Lord, yet thou
shalt not be condemned with the world." See how ready God is to forgive
sin. To this instance, perhaps, David refers, Ps. xxxii. 5, I said, I
will confess, and thou forgavest. Let not great sinners despair of
finding mercy with God if they truly repent; for who is a God like unto
him, pardoning iniquity?
(2.) Yet he pronounces a sentence of death upon the child, v. 14.
Behold the sovereignty of God! The guilty parent lives, and the
guiltless infant dies; but all souls are his, and he may, in what way
he pleases, glorify himself in his creatures. [1.] David had, by his
sin, wronged God in his honour; he had given occasion to the enemies of
the Lord to blaspheme. The wicked people of that generation, the
infidels, idolaters, and profane, would triumph in David's fall, and
speak ill of God and of his law, when they saw one guilty of such foul
enormities that professed such an honour both for him and it. "These
are your professors! This is he that prays and sings psalms, and is so
very devout! What good can there be in such exercises, if they will not
restrain men from adultery and murder?" They would say, "Was not Saul
rejected for a less matter? why then must David live and reign still?"
not considering that God sees not as man sees, but searches the heart.
To this day there are those who reproach God, and are hardened in sin,
through the example of David. Now, though it is true that none have any
just reason to speak ill of God, or of his word and ways, for David's
sake, and it is their sin that do so, yet he shall be reckoned with
that laid the stumbling-block in their way, and gave, though not cause,
yet colour, for the reproach. Note, There is this great evil in the
scandalous sins of those that profess religion, and relation to God,
that they furnish the enemies of God and religion with matter for
reproach and blasphemy, Rom. ii. 24. [2.] God will therefore vindicate
his honour by showing his displeasure against David for this sin, and
letting the world see that though he loves David he hates his sin; and
he chooses to do it by the death of the child. The landlord may
distrain on any part of the premises where he pleases. Perhaps the
diseases and deaths of infants were not so common in those days as they
are now, which might make this, as an unusual thing, the more evident
token of God's displeasure; according to the word he had often said,
that he would visit the sins of the fathers upon the children.
David's Humiliation; Birth of Solomon. (b. c. 1036.)
15 And Nathan departed unto his house. And the Lord struck the child
that Uriah's wife bare unto David, and it was very sick. 16 David
therefore besought God for the child; and David fasted, and went in,
and lay all night upon the earth. 17 And the elders of his house
arose, and went to him, to raise him up from the earth: but he would
not, neither did he eat bread with them. 18 And it came to pass on
the seventh day, that the child died. And the servants of David feared
to tell him that the child was dead: for they said, Behold, while the
child was yet alive, we spake unto him, and he would not hearken unto
our voice: how will he then vex himself, if we tell him that the child
is dead? 19 But when David saw that his servants whispered, David
perceived that the child was dead: therefore David said unto his
servants, Is the child dead? And they said, He is dead. 20 Then David
arose from the earth, and washed, and anointed himself, and changed his
apparel, and came into the house of the Lord, and worshipped: then he
came to his own house; and when he required, they set bread before him,
and he did eat. 21 Then said his servants unto him, What thing is
this that thou hast done? thou didst fast and weep for the child, while
it was alive; but when the child was dead, thou didst rise and eat
bread. 22 And he said, While the child was yet alive, I fasted and
wept: for I said, Who can tell whether God will be gracious to me, that
the child may live? 23 But now he is dead, wherefore should I fast?
can I bring him back again? I shall go to him, but he shall not return
to me. 24 And David comforted Bathsheba his wife, and went in unto
her, and lay with her: and she bare a son, and he called his name
Solomon: and the Lord loved him. 25 And he sent by the hand of Nathan
the prophet; and he called his name Jedidiah, because of the Lord.
Nathan, having delivered his message, staid not at court, but went
home, probably to pray for David, to whom he had been preaching. God,
in making use of him as an instrument to bring David to repentance, and
as the herald both of mercy and judgment, put an honour upon the
ministry, and magnified his word above all his name. David named one of
his sons by Bath-sheba Nathan, in honour of this prophet (1 Chron. iii.
5), and it was that son of whom Christ, the great prophet, lineally
descended, Lu. iii. 31. When Nathan retired, David, it is probable,
retired likewise, and penned the 51st Psalm, in which (though he had
been assured that his sin was pardoned) he prays earnestly for pardon,
and greatly laments his sin; for then will true penitents be ashamed of
what they have done when God is pacified towards them, Ezek. xvi. 63.
Here is, I. The child's illness: The Lord struck it, and it was very
sick, perhaps with convulsions, or some other dreadful distemper, v.
15. The diseases and death of infants that have not sinned after the
similitude of Adam's transgression, especially as they are sometimes
sadly circumstanced, are sensible proofs of the original sin in which
they are conceived.
II. David's humiliation under this token of God's displeasure, and the
intercession he made with God for the life of the child (v. 16, 17): He
fasted, and lay all night upon the earth, and would not suffer any of
his attendants either to feed him or help him up. This was an evidence
of the truth of his repentance. For, 1. Hereby it appeared that he was
willing to bear the shame of his sin, to have it ever before him, and
to be continually upbraided with it; for this child would be a
continual memorandum of it, both to himself and others, if he lived:
and therefore he was so far from desiring its death, as most in such
circumstances do, that he prayed earnestly for its life. True penitents
patiently bear the reproach of their youth, and of their youthful
lusts, Jer. xxxi. 19. 2. A very tender compassionate spirit appeared in
this, and great humanity, above what is commonly found in men,
especially men of war, towards little children, even their own; and
this was another sign of a broken contrite spirit. Those that are
penitent will be pitiful. 3. He discovered, in this, a great concern
for another world, which is an evidence of repentance. Nathan had told
him that certainly the child should die; yet, while it is in the reach
of prayer, he earnestly intercedes with God for it, chiefly (as we may
suppose) that its soul might be safe and happy in another world, and
that his sin might not come against the child, and that it might not
fare the worse for that in the future state. 4. He discovered, in this,
a holy dread of God and of his displeasure. He deprecated the death of
the child chiefly as it was a token of God's anger against him and his
house, and was inflicted in performance of a threatening; therefore he
prayed thus earnestly that, if it were the will of God, the child might
live, because that would be to him a token of God's being reconciled to
him. Lord, chasten me not in thy hot displeasure. Ps. vi. 1.
III. The death of the child: It died on the seventh day (v. 18), when
it was seven days old, and therefore not circumcised, which David might
perhaps interpret as a further token of God's displeasure, that it died
before it was brought under the seal of the covenant; yet he does not
therefore doubt of its being happy for the benefits of the covenant do
not depend upon the seals. David's servants, judging of him by
themselves, were afraid to tell him that the child was dead, concluding
that then he would disquiet himself most of all; so that he knew not
till he asked, v. 19.
IV. David's wonderful calmness and composure of mind when he understood
the child was dead. Observe,
1. What he did. (1.) He laid aside the expressions of his sorrow,
washed and anointed himself, and called for clean linen, that he might
decently appear before God in his house. (2.) He went up to the
tabernacle and worshipped, like Job when he heard of the death of his
children. He went to acknowledge the hand of God in the affliction, and
to humble himself under it, and to submit to his holy will in it, to
thank God that he himself was spared and his sin pardoned, and to pray
that God would not proceed in his controversy with him, nor stir up all
his wrath. Is any afflicted? Let him pray. Weeping must never hinder
worshipping. (3.) Then he went to his own house and refreshed himself,
as one who found benefit by his religion in the day of his affliction;
for, having worshipped, he did eat, and his countenance was no more
sad.
2. The reason he gave for what he did. His servants thought it strange
that he should afflict himself so for the sickness of the child and yet
take the death of it so easily, and asked him the reason of it (v. 21),
in answer to which he gives this plain account of his conduct, (1.)
That while the child was alive he thought it his duty to importune the
divine favour towards it, v. 22. Nathan had indeed said the child
should die, but, for aught that he knew, the threatening might be
conditional, as that concerning Hezekiah: upon his great humiliation
and earnest prayer, he that had so often heard the voice of his weeping
might be pleased to reverse the sentence, and spare the child: Who can
tell whether God will yet be gracious to me? God gives us leave to be
earnest with him in prayer for particular blessings, from a confidence
in his power and general mercy, though we have no particular promise to
build upon: we cannot be sure, yet let us pray, for who can tell but
God will be gracious to us, in this or that particular? When our
relations and friends have fallen sick, the prayer of faith has
prevailed much; while there is life there is hope, and, while there is
hope, there is room for prayer. (2.) That now the child was dead he
thought it as much his duty to be satisfied in the divine disposal
concerning it (v. 23): Now, wherefore should I fast? Two things checked
his grief:--[1.] I cannot bring him back again; and again, He shall not
return to me. Those that are dead are out of the reach of prayer; nor
can our tears profit them. We can neither weep nor pray them back to
this life. Wherefore then should we fast? To what purpose is this
waste? Yet David fasted and wept for Jonathan when he was dead, in
honour to him. [2.] I shall go to him. First, To him to the grave.
Note, The consideration of our own death should moderate our sorrow at
the death of our relations. It is the common lot; instead of mourning
for their death, we should think of our own: and, whatever loss we have
of them now, we shall die shortly, and go to them. Secondly, To him to
heaven, to a state of blessedness, which even the Old Testament saints
had some expectation of. Godly parents have great reason to hope
concerning their children that die in infancy that it is well with
their souls in the other world; for the promise is to us and to our
seed, which shall be performed to those that do not put a bar in their
own door, as infants do not. Favores sunt ampliandi--Favours received
should produce the hope of more. God calls those his children that are
born unto him; and, if they be his, he will save them. This may comfort
us when our children are removed from us by death, they are better
provided for, both in work and wealth, than they could have been in
this world. We shall be with them shortly, to part no more.
V. The birth of Solomon. Though David's marrying Bath-sheba had
displeased the Lord, yet he was not therefore commanded to divorce her;
so far from this that God gave him that son by her on whom the covenant
of royalty should be entailed. Bath-sheba, no doubt, was greatly
afflicted with the sense of her sin and the tokens of God's
displeasure. But, God having restored to David the joys of his
salvation, he comforted her with the same comforts with which he
himself was comforted of God (v. 24): He comforted Bath-sheba. And both
he and she had reason to be comforted in the tokens of God's
reconciliation to them, 1. Inasmuch as, by his providence, he gave them
a son, not as the former, who was given in anger and taken away in
wrath, but a child graciously given, and written among the living in
Jerusalem. They called him Solomon--peaceful, because his birth was a
token of God's being at peace with them, because of the prosperity
which was entailed upon him, and because he was to be a type of Christ,
the prince of peace. God had removed one son from them, but now gave
them another instead of him, like Seth instead of Abel, Gen. iv. 25.
Thus God often balances the griefs of his people with comforts in the
same thing wherein he hath afflicted them, setting the one over-against
the other. David had very patiently submitted to the will of God in the
death of the other child, and now God made up the loss of that,
abundantly to his advantage, in the birth of this. The way to have our
creature-comforts either continued or restored, or the loss of them
made up some other way, is cheerfully to resign them to God. 2.
Inasmuch as, by his grace, he particularly owned and favoured that son:
The Lord loved him (v. 24 and 25), ordered him, by the prophet Nathan,
to be called Jedidiah--Beloved of the Lord: though a seed of evil-doers
(for such David and Bath-sheba were), yet so well ordered was the
covenant, and the crown entailed by it, that it took away all
attainders and corruption of blood, signifying that those who were by
nature children of wrath and disobedience should, by the covenant of
grace, not only be reconciled, but made favourites. And, in this name,
he typified Jesus Christ, that blessed Jedidiah, the son of God's love,
concerning whom God declared again and again, This is my beloved Son,
in whom I am well pleased.
The Conquest of Rabbah. (b. c. 1036.)
26 And Joab fought against Rabbah of the children of Ammon, and took
the royal city. 27 And Joab sent messengers to David, and said, I
have fought against Rabbah, and have taken the city of waters. 28 Now
therefore gather the rest of the people together, and encamp against
the city, and take it: lest I take the city, and it be called after my
name. 29 And David gathered all the people together, and went to
Rabbah, and fought against it, and took it. 30 And he took their
king's crown from off his head, the weight whereof was a talent of gold
with the precious stones: and it was set on David's head. And he
brought forth the spoil of the city in great abundance. 31 And he
brought forth the people that were therein, and put them under saws,
and under harrows of iron, and under axes of iron, and made them pass
through the brickkiln: and thus did he unto all the cities of the
children of Ammon. So David and all the people returned unto Jerusalem.
We have here an account of the conquest of Rabbah, and other cities of
the Ammonites. Though this comes in here after the birth of David's
child, yet it is most probable that it was effected a good while
before, and soon after the death of Uriah, perhaps during the days of
Bath-sheba's mourning for him. Observe, 1. That God was very gracious
in giving David this great success against his enemies, notwithstanding
the sin he had been guilty of just at that time when he was engaged in
this war, and the wicked use he had made of the sword of the children
of Ammon in the murder of Uriah. Justly might he have made that sword,
thenceforward, a plague to David and his kingdom; yet he breaks it, and
makes David's sword victorious, even before he repents, that this
goodness of God might lead him to repentance. Good reason had David to
own that God dealt not with him according to his sins, Ps. ciii. 10. 2.
That Joab acted very honestly and honourably; for when he had taken the
city of waters, the royal city, where the palace was, and from which
the rest of the city was supplied with water (and therefore, upon the
cutting off of that, would be obliged speedily to surrender), he sent
to David to come in person to complete this great action, that he might
have the praise of it, v. 26-28. Herein he showed himself a faithful
servant, that sought his master's honour, and his own only in
subordination to his, and left an example to the servants of the Lord
Jesus, in every thing they do, to consult his honour. Not unto us, but
to thy name, give glory. 3. That David was both too haughty and too
severe upon this occasion, and neither so humble nor so tender as he
should have been. (1.) He seems to have been too fond of the crown of
the king of Ammon, v. 30. Because it was of extraordinary value, by
reason of the precious stones with which it was set, David would have
it set upon his head, though it would have been better to have cast it
at God's feet, and at this time to have put his own mouth in the dust,
under guilt. The heart that is truly humbled for sin is dead to worldly
glory and looks upon it with a holy contempt. (2.) He seems to have
been too harsh with his prisoners of war, v. 31. Taking the city by
storm, after it had obstinately held out against a long and expensive
siege, if he had put all whom he found in arms to the sword in the heat
of battle, it would have been severe enough; but to kill them
afterwards in cold blood, and by cruel tortures, with saws and harrows,
tearing them to pieces, did not become him who, when he entered upon
the government, promised to sing of mercy as well as judgment, Ps. ci.
1. Had he made examples of those only who had abused his ambassadors,
or advised or assisted in it, that being a violation of the law of
nations, it might have been looked upon as a piece of necessary justice
for terror to other nations; but to be thus severe with all the cities
of the children of Ammon (that is, the garrisons or soldiers of the
cities) was extremely rigorous, and a sign that David's heart was not
yet made soft by repentance, else the bowels of his compassion would
not have been thus shut up--a sign that he had not yet found mercy,
else he would have been more ready to show mercy.
__________________________________________________________________
S E C O N D S A M U E L
CHAP. XIII.
The righteous God had lately told David, by Nathan the prophet, that,
to chastise him for his son in the matter of Uriah, he would "raise up
evil against him out of his own house," (ch. xii. 11). And here, in the
very next chapter, we find the evil beginning to rise; henceforward he
was followed with one trouble after another, which made the latter part
of his reign less glorious and pleasant than the former part. Thus God
chastened him with the rod of men, yet assured him that his
"loving-kindness he would not utterly take away." Adultery and murder
were David's sins, and those sins among his children (Amnon defiling
his sister Tamar, and Absalom murdering his brother Amnon) were the
beginnings of his punishment, and the more grievous because he had
reason to fear that his bad example might help to bring them to these
wickednesses. In this chapter we have, I. Amnon ravishing Tamar,
assisted in his plot to do it by Jonadab his kinsman, and villainously
executing it, ver. 1-20. II. Absalom murdering Amnon for it, ver.
21-39. Both were great griefs to David, and the more because he was
unwittingly made accessory to both, by sending Tamar to Amnon and Amnon
to Absalom.
Amnon's Incest. (b. c. 1032.)
1 And it came to pass after this, that Absalom the son of David had a
fair sister, whose name was Tamar; and Amnon the son of David loved
her. 2 And Amnon was so vexed, that he fell sick for his sister
Tamar; for she was a virgin; and Amnon thought it hard for him to do
any thing to her. 3 But Amnon had a friend, whose name was Jonadab,
the son of Shimeah David's brother: and Jonadab was a very subtle man.
4 And he said unto him, Why art thou, being the king's son, lean from
day to day? wilt thou not tell me? And Amnon said unto him, I love
Tamar, my brother Absalom's sister. 5 And Jonadab said unto him, Lay
thee down on thy bed, and make thyself sick: and when thy father cometh
to see thee, say unto him, I pray thee, let my sister Tamar come, and
give me meat, and dress the meat in my sight, that I may see it, and
eat it at her hand. 6 So Amnon lay down, and made himself sick: and
when the king was come to see him, Amnon said unto the king, I pray
thee, let Tamar my sister come, and make me a couple of cakes in my
sight, that I may eat at her hand. 7 Then David sent home to Tamar,
saying, Go now to thy brother Amnon's house, and dress him meat. 8 So
Tamar went to her brother Amnon's house; and he was laid down. And she
took flour, and kneaded it, and made cakes in his sight, and did bake
the cakes. 9 And she took a pan, and poured them out before him; but
he refused to eat. And Amnon said, Have out all men from me. And they
went out every man from him. 10 And Amnon said unto Tamar, Bring the
meat into the chamber, that I may eat of thine hand. And Tamar took the
cakes which she had made, and brought them into the chamber to Amnon
her brother. 11 And when she had brought them unto him to eat, he
took hold of her, and said unto her, Come lie with me, my sister. 12
And she answered him, Nay, my brother, do not force me; for no such
thing ought to be done in Israel: do not thou this folly. 13 And I,
whither shall I cause my shame to go? and as for thee, thou shalt be as
one of the fools in Israel. Now therefore, I pray thee, speak unto the
king; for he will not withhold me from thee. 14 Howbeit he would not
hearken unto her voice: but, being stronger than she, forced her, and
lay with her. 15 Then Amnon hated her exceedingly; so that the hatred
wherewith he hated her was greater than the love wherewith he had loved
her. And Amnon said unto her, Arise, be gone. 16 And she said unto
him, There is no cause: this evil in sending me away is greater than
the other that thou didst unto me. But he would not hearken unto her.
17 Then he called his servant that ministered unto him, and said, Put
now this woman out from me, and bolt the door after her. 18 And she
had a garment of divers colours upon her: for with such robes were the
king's daughters that were virgins apparelled. Then his servant brought
her out, and bolted the door after her. 19 And Tamar put ashes on her
head, and rent her garment of divers colours that was on her, and laid
her hand on her head, and went on crying. 20 And Absalom her brother
said unto her, Hath Amnon thy brother been with thee? but hold now thy
peace, my sister: he is thy brother; regard not this thing. So Tamar
remained desolate in her brother Absalom's house.
We have here a particular account of the abominable wickedness of Amnon
in ravishing his sister, a subject not fit to be enlarged upon nor
indeed to be mentioned without blushing, that ever any man should be so
vile, especially that a son of David should be so. Amnon's character,
we have reason to think, was bad in other things; if he had not
forsaken God, he would never have been given up to these vile
affections. Godly parents have often been afflicted with wicked
children; grace does not run in the blood, but corruption does. We do
not find that David's children imitated him in his devotion; but his
false steps they trod in, and in those did much worse, and repented
not. Parents know not how fatal the consequences may be if in any
instance they give their children bad examples. Observe the steps of
Amnon's sin.
I. The devil, as an unclean spirit, put it into his heart to lust after
his sister Tamar. Beauty is a snare to many; it was so to her. She was
fair, and therefore Amnon coveted her, v. 1. Those that are peculiarly
handsome have no reason, on that account, to be proud, but great reason
to stand upon their watch. Amnon's lust was, 1. Unnatural in itself, to
lust after his sister, which even natural conscience startles at and
cannot think of without horror. Such a spirit of contradiction there is
in man's corrupt nature that still it desires forbidden fruit, and the
more strongly it is forbidden the more greedily it is desired. Can he
entertain the thought of betraying that virtue and honour of which, as
a brother, he ought to have been the protector? But what wickedness so
vile as not to find admittance into an unsanctified unguarded heart,
left to itself? 2. It was very uneasy to him. He was so vexed that he
could not gain an opportunity to solicit her chastity (for innocent
converse with her was not denied him) that he fell sick, v. 2. Fleshly
lusts are their own punishment, and not only war against the soul, but
against the body too, and are the rottenness of the bones. See what a
hard master sinners serve, and how heavy his yoke is.
II. The devil, as a subtle serpent, put it into his head how to compass
this wicked design. Amnon had a friend (so he called him, but he was
really an enemy to him), a kinsman, that had in him more of David's
blood (for he was his nephew) than of David's spirit, for he was a
subtle man, cunning to carry on any bad design, especially an intrigue
of this nature, v. 3.
1. He took notice that Amnon looked ill, and, being a subtle man,
concluded that he was love-sick (v. 4), and asks him, "Why art thou,
being the king's son, lean from day to day? Why dost thou pine, being
the king's eldest son, and heir to the crown. Being the king's son,"
(1.) "Thou hast the pleasures of the court to divert thee; take those
pleasures then, and with them drive away the sorrow, whatever it is."
Content and comfort are not always to be found in royal palaces. With
much more reason may we ask dejected and disconsolate saints why they,
who are the children of the King of kings and heirs of the crown of
life, are thus lean from day to day. (2.) "Thou hast the power of a
prince to command what thou wantest and wishest for; use that power
therefore, and gratify thyself. Pine not away for that which, lawful or
unlawful, thou, being the king's son, mayest have. Quicquid libet
licet--Your will is law." Thus Jezebel to Ahab in a like case (1 Kings
xxi. 7), Dost not thou govern Israel? The abuse of power is the most
dangerous temptation of the great.
2. Amnon having the impudence to own his wicked lust, miscalling it
love (I love Tamar), Jonadab put him in a way to compass his design, v.
5. Had he been what he pretended (Amnon's friend), he would have
startled at the mention of such horrid wickedness, would have laid
before him the evil of it, what an offence it was to God and what a
wrong to his own soul to entertain such a vile thought, of what fatal
consequence it would be to him to cherish and prosecute it; he would
have used his subtlety to divert Amnon from it, by recommending some
other person to him, whom he might lawfully marry. But he seems not at
all surprised at it, objects not either the unlawfulness or the
difficulty, the reproach or so much as his father's displeasure, but
puts him in the way to get Tamar to his bed-side, and then he might do
as he pleased. Note, The case of those is very miserable whose friends,
instead of admonishing and reproving them, flatter them and forward
them in their sinful ways, and are their counsellors and contrivers to
do wickedly. Amnon is already sick, but goes about; he must take upon
him to be so ill (and his thin looks will give colour enough to the
pretence) as not to be able to get up, and to have no appetite to any
thing but just that which pleases his fancy. Dainty meat is abhorred,
Job xxxiii. 20. The best dish from the king's table cannot please him;
but, if he can eat any thing, it must be from his sister Tamar's fair
hand. This is what he is advised to.
3. Amnon followed these directions, and thus got Tamar within his
reach: He made himself sick, v. 6. Thus he lieth in wait secretly, as a
lion in his den, to catch the poor, and to draw them into his net, Ps.
x. 8-10. David was always fond of his children, and concerned if any
thing ailed them; he no sooner hears that Amnon is sick than he comes
himself to visit him. Let parents learn hence to be tender of their
children and compassionate towards them. The sick child commonly the
mother comforteth (Isa. lxvi. 13), but let not the father be
unconcerned. We may suppose that when David came to see his sick son he
gave him good counsel to make a right use of his affliction, and prayed
with him, which yet did not alter his wicked purpose. At parting, the
indulgent father asks, "Is there any thing thou hast a mind to, that I
can procure for thee?" "Yes, Sir," says the dissembling son, "my
stomach is weak, and I know not of any thing I can eat, unless it be a
cake of my sister Tamar's making, and I cannot be satisfied that it is
so unless I see her make it, and it will do me the more good if I eat
it at her hand." David saw no reason to suspect any mischief intended.
God hid his heart from understanding in this matter. He therefore
immediately orders Tamar to go and attend her sick brother, v. 7. He
does it very innocently, but afterwards, no doubt, reflected upon it
with great regret. Tamar as innocently goes to her brother's chamber,
neither dreading any abuse (why should she from a brother, a sick
brother?) nor disdaining, in obedience to her father and love to her
brother (though but her half-brother), to be his nurse, v. 8, 9. Though
she was a king's daughter, a great beauty (v. 1), and well dressed (v.
18), yet she did not think it below her to knead cakes and bake them,
nor would she have done this now if she had not been used to it. Good
house-wifery is not a thing below the greatest ladies, nor ought they
to think it a disparagement to them. The virtuous woman, whose husband
sits among the elders, yet works willingly with her hands, Prov. xxxi.
13. Modern ages have not been destitute of such instances, nor is it so
unfashionable as some would make it. Preparing for the sick should be
more the care and delight of the ladies than preparing for the nice,
charity more than curiosity.
4. Having got her to him, he contrives to have her alone; for the
adulterer (much more so vile an adulterer as this) is in care that no
eye see him, Job xxiv. 15. The meat is ready, but he cannot eat while
he is looked at by those about him; they must all be turned out, v. 9.
The sick must be humoured, and think they have a privilege to command.
Tamar is willing to humour him; her chaste and virtuous soul has not
the least thought of that which his polluted breast is full of; and
therefore she makes no scruple of being alone with him in the inner
chamber, v. 10. And now the mask is thrown off, the meat is thrown by,
and the wicked wretch calls her sister, and yet impudently courts her
to come and lie with him, v. 11. It was a base affront to her virtue to
think it possible to persuade her to consent to such wickedness when he
knew her behaviour to be always exemplarily modest and virtuous. But it
is common for those that live in uncleanness to think others such as
themselves, at least tinder to their sparks.
III. The devil, as a strong tempter, deafens his ear to all the
reasonings with which she resisted his assaults and would have
persuaded him to desist. We may well imagine what a surprise and terror
it was to the young lady to be thus attacked, how she blushed and how
she trembled; yet, in this great confusion, nothing could be said more
pertinently, nor with greater strength of argument, than what she said
to him. 1. She calls him brother, reminding him of the nearness of the
relation, which made it unlawful for him to marry her, much more to
debauch her. It was expressly forbidden (Lev. xviii. 9) under a severe
penalty, Lev. xx. 17. Great care must be taken lest the love that
should be among relations degenerate into lust. 2. She entreats him not
to force her, which intimates that she would never consent to it in any
degree; and what satisfaction could he take in offering violence? 3.
She lays before him the great wickedness of it. It is folly; all sin is
so, especially uncleanness. It is wickedness of the worst kind. Such
abominations ought not to be committed in Israel, among the professing
people of God, that have better statutes than the heathen have. We are
Israelites; if we do such things, we are more inexcusable than others,
and our condemnation will be more intolerable, for we reproach the
Lord, and that worthy name by which we are called. 4. She represents to
him the shame of it, which perhaps might influence him more than the
sin of it: "For my part, whither shall I cause my shame to go? If it
should be concealed, yet I shall blush to think of it as long as I
live; and, if ever it be known, how shall I be able to look any of my
friends in the face? For thy part, thou shalt be as one of the fools in
Israel," that is, "Thou wilt be looked upon as an atrocious debauchee,
the worst of men; thou wilt lose thy interest in the esteem of all that
are wise and good, and so wilt be set aside as unfit to rule, though
the first-born; for Israel will never submit to the government of such
a fool." Prospect of shame, especially everlasting shame, should deter
us from sin. 5. To divert him from his wicked purpose at this time, and
(if possible) to get clear of him, she intimates to him that probably
the king, rather than he should die for love of her, would dispense
with the divine law and let him marry her: not as if she thought he had
such a dispensing power, or would pretend to it; but she was confident
that, upon notice given to the king by himself of this wicked desire,
which he would scarcely have believed from any one else, he would take
an effectual course to protect her from him. But all her arts and all
her arguments availed not. His proud spirit cannot bear a denial; but
her comfort, and honour, and all that was dear to her, must be
sacrificed to his brutish and outrageous lust, v. 14. It is to be
feared that Amnon, though young, had long lived a lewd life, which his
father either knew not or punished not; for a man could not, of a
sudden, arrive at such a pitch of wickedness as this. But is this his
love to Tamar? Is this the recompence he gives her for her readiness to
attend him in his sickness? Will he deal with his sister as with a
harlot? Base villain! God deliver all that are modest and virtuous from
such wicked and unreasonable men.
IV. The devil, as a tormentor and betrayer, immediately turns his love
of her into hatred (v. 15): He hated her with great hatred, greatly, so
it is in the margin, and grew as outrageous in his malice as he had
been in his lust.
1. He basely turned her out of doors by force; nay, as if he now
disdained to touch her with his own hands, he ordered his servant to
pull her out and bolt the door after her, v. 17. Now, (1.) The innocent
injured lady had reason to resent this as a great affront, and in some
respects (as she says, v. 16) worse than the former; for nothing could
have been done more barbarous and ill-natured, or more disgraceful to
her. Had he taken care to conceal what was done, her honour would have
been lost to herself only. Had he gone down on his knees and begged her
pardon, it might have been some little reparation. Had he given her
time to compose herself after the horrid confusion she was put into,
she might have kept her countenance when she went out, and so have kept
her counsel. But to dismiss her thus hurried, thus rudely, as if she
had done some wicked thing, obliged her, in her own defence, to
proclaim the wrong that had been done her. (2.) We may learn from it
both the malignity of sin (unbridled passions are as bad as unbridled
appetites) and the mischievous consequences of sin (at last, it bites
like a serpent); for here we find, [1.] That sins, sweet in the
commission, afterwards become odious and painful, and the sinner's own
conscience makes them so to himself. Amnon hated Tamar because she
would not consent to his wickedness, and so take part of the blame upon
herself, but to the last resisted it, and reasoned against it, and so
threw all the blame upon him. Had he hated the sin, and loathed himself
for it, we might have hoped he was penitent. Godly sorrow worketh
indignation, 2 Cor. vii. 11. But to hate the person he had abused
showed that his conscience was terrified, but his heart not at all
humbled. See what deceitful pleasures those of the flesh are, how soon
they pass away, and turn into loathing; see Ezek. xxiii. 17. [2.] That
sins, secret in the commission, afterwards become open and public, and
the sinners themselves often make them so. Their own tongues fall upon
them. The Jewish doctors say that, upon the occasion of this wickedness
of Amnon, a law was made that a young man and a young woman should
never be alone together; for, said they, if the king's daughter be so
used, what will become of the children of private men?
2. We must now leave the criminal to the terrors of his own guilty
conscience, and enquire what becomes of the poor victim. (1.) She
bitterly lamented the injury she had received, as it was a stain to her
honour, though no real blemish to her virtue. She tore her fine clothes
in token of her grief, and put ashes upon her head, to deform herself,
loathing her own beauty and ornaments, because they had occasioned
Amnon's unlawful love; and she went on crying for another's sin, v. 19.
(2.) She retired to her brother Absalom's house, because he was her own
brother, and there she lived in solitude and sorrow, in token of her
modesty and detestation of uncleanness. Absalom spoke kindly to her,
bade her pass by the injury for the present, designing himself to
revenge it, v. 20. It should seem by Absalom's question (Has Amnon been
with thee?) that Amnon was notorious for such lewd practices, so that
it was dangerous for a modest woman to be with him; this Absalom might
know, and yet Tamar be wholly ignorant of it.
The Plot Against Amnon. (b. c. 1032.)
21 But when king David heard of all these things, he was very wroth.
22 And Absalom spake unto his brother Amnon neither good nor bad: for
Absalom hated Amnon, because he had forced his sister Tamar. 23 And
it came to pass after two full years, that Absalom had sheepshearers in
Baal-hazor, which is beside Ephraim: and Absalom invited all the king's
sons. 24 And Absalom came to the king, and said, Behold now, thy
servant hath sheepshearers; let the king, I beseech thee, and his
servants go with thy servant. 25 And the king said to Absalom, Nay,
my son, let us not all now go, lest we be chargeable unto thee. And he
pressed him: howbeit he would not go, but blessed him. 26 Then said
Absalom, If not, I pray thee, let my brother Amnon go with us. And the
king said unto him, Why should he go with thee? 27 But Absalom
pressed him, that he let Amnon and all the king's sons go with him.
28 Now Absalom had commanded his servants, saying, Mark ye now when
Amnon's heart is merry with wine, and when I say unto you, Smite Amnon;
then kill him, fear not: have not I commanded you? be courageous, and
be valiant. 29 And the servants of Absalom did unto Amnon as Absalom
had commanded. Then all the king's sons arose, and every man gat him up
upon his mule, and fled.
What Solomon says of the beginning of strife is as true of the
beginning of all sin, it is as the letting forth of water; when once
the flood-gates are plucked up, an inundation follows; one mischief
begets another, and it is hard to say what shall be in the end thereof.
I. We are here told how David resented the tidings of Amnon's sin: He
was very wroth, v. 21. So he had reason to be, that his own son should
do such a wicked thing and draw him to be accessory to it. It would be
a reproach to him for not giving him a better education; it would be a
blot upon his family, the ruin of his daughter, a bad example to his
kingdom, and a wrong to his son's soul. But was it enough for him to be
angry? He ought to have punished his son for it, and have put him to
open shame; both as a father and as a king he had power to do it. But
the LXX. here adds these words: But he saddened not the spirit of his
son Amnon, because he loved him, because he was his first-born. He fell
into Eli's error, whose sons made themselves vile, and he frowned not
on them. If Amnon was dear to him, his punishing him would have been so
much the greater punishment to himself for his own uncleanness. But he
cannot bear the shame those must submit to who correct that in others
which they are conscious of in themselves, and therefore his anger must
serve instead of his justice; and this hardens sinners, Eccl. viii. 11.
II. How Absalom resented it. He resolves already to do the part of a
judge in Israel; and, since his father will not punish Amnon, he will,
from a principle, not of justice or zeal for virtue, but of revenge,
because he reckons himself affronted in the abuse done to his sister.
Their mother was daughter to a heathen prince (ch. iii. 3), which
perhaps they were upbraided with sometimes by their brethren, as
children of a stranger. As such a one Absalom thought his sister was
now treated; and, if Amnon thought her fit to be made his harlot, he
would think him fit to be made his slave. This enraged him, and nothing
less than the blood of Amnon will quench his rage. Here we have,
1. The design conceived: Absalom hated Amnon (v. 22), and he that
hateth his brother is a murderer already, and, like Cain, is of that
wicked one, 1 John iii. 12, 15. Absalom's hatred of his brother's crime
would have been commendable, and he might justly have prosecuted him
for it by a due course of law, for example to others, and the making of
some compensation to his injured sister; but to hate his person, and
design his death by assassination, was to put a great affront upon God,
by offering to repair the breach of his seventh commandment by the
violation of his sixth, as if they were not all alike sacred. But he
that said, Do not commit adultery, said also, Do not kill, James ii.
11.
2. The design concealed. He said nothing to Amnon of this matter,
either good or bad, appeared as if he did not know it, and maintained
towards him his usual civility, only waiting for a fair opportunity to
do him a mischief. That malice is the worst, (1.) Which is hidden
closely, and has no vent given to it. If Absalom had reasoned the
matter with Amnon, he might have convinced him of his sin and brought
him to repentance; but, saying nothing, Amnon's heart was hardened, and
his own more and more embittered against him; therefore rebuking our
neighbour is opposed to hating him in our hearts, Lev. xix. 17. Let
passion have vent and it will spend itself. (2.) Which is gilded over
with a show of friendship; so Absalom's was, his words smoother than
butter but war in his heart. See Prov. xxvi. 26. (3.) Which is
harboured long. Two full years Absalom nursed this root of bitterness,
v. 24. It may be, at first, he did not intend to kill his brother (for,
if he had, he might have had as fair an opportunity to do it as he had
at last), and only waited for an occasion to disgrace him or do him
some other mischief; but in time his hatred ripened to this, that he
would be no less than the death of him. If the sun going down once upon
the wrath gives such place to the devil (as is intimated, Eph. iv. 26,
27), what would the sunsets of two full years do?
3. The design laid. (1.) Absalom has a feast at his house in the
country, as Nabal had, on occasion of his sheep-shearing, v. 23.
Attentive as Absalom was to his person (ch. xiv. 26), and as high as he
looked, he knew the state of his flocks and looked well to his herds.
Those who have no other care about their estates in the country than
how to spend them in the town take a ready way to see the end of them.
When Absalom had sheep-shearers he would himself be with them. (2.) To
this feast he invites the king his father, and all the princes of the
blood (v. 24), not only that he might have this opportunity to pay his
respects to them, but that he might make himself the more respected
among his neighbours. Those that are akin to great folks are apt to
value themselves too much on their kindred. (3.) The king would not go
himself, because he would not put him to the expense of his
entertainment, v. 25. It seems Absalom had an estate in his own hands,
on which he lived like himself; the king had given it to him, but would
have him to be a good husband of it: in both these he is an example to
parents, when their children have grown up, to give them a competency
to live upon, according to their rank, and then to take care that they
do not live above it, especially that they be no way accessory to their
doing so. It is prudent for young house-keepers to begin as they can
hold out, and not to spend the wool upon the shearing of it. (4.)
Absalom got leave for Amnon, and all the rest of the king's sons, to
come and grace his table in the country, v. 26, 27. Absalom had so
effectually concealed his enmity to Amnon that David saw no reason to
suspect any design upon him in that particular invitation: "Let my
brother Amnon go;" but this would make the stroke more cutting to David
that he was himself drawn in to consent to that which gave the
opportunity for it, as before, v. 7. It seems, David's sons, though
grown up, continued to pay such a deference to their father as not to
go such a small journey as this without leave. Thus ought children,
even when they have become men and women, to honour their parents,
consult them, and do nothing material without their consent, much less
against their mind.
4. The design executed, v. 28, 29. (1.) Absalom's entertainment was
very plentiful; for he resolves that they shall all be merry with wine,
at least concludes that Amnon will be so, for he knew that he was apt
to drink to excess. But, (2.) The orders he gave to his servants
concerning Amnon, that they should mingle his blood with his wine, were
very barbarous. Had he challenged him, and, in reliance upon the
goodness of his cause and the justice of God, fought him himself,
though that would have been bad enough, yet it would have been more
honourable and excusable (our ancient law, in some cases, allowed trial
by battle); but to murder him, as he did, was to copy Cain's example,
only that the reason made a difference: Abel was slain for his
righteousness, Amnon for his wickedness. Observe the aggravations of
this sin:-- [1.] He would have Amnon slain when his heart was merry
with wine, and he was consequently least apprehensive of danger, least
able to resist it, and also least fit to go out of the world; as if his
malice aimed to destroy both soul and body, not giving him time to say,
Lord, have mercy upon me. What a dreadful surprise hath death been to
many, whose hearts have been overcharged with surfeiting and
drunkenness! [2.] His servants must be employed to do it, and so
involved in the guilt. He was to give the word of command--Smite Amnon;
and then they, in obedience to him, and, upon presumption that his
authority would bear them out, must kill him. What an impious defiance
does he bid to the divine law, when, though the command of God is
express, Thou shalt not kill, he bids them kill Amnon, with this
warrant, "Have not I commanded you? That is enough. Be courageous, and
fear neither God nor man." Those servants are ill taught who obey their
masters in contradiction to God, and those are wicked masters who have
taught them to do so. Those are too obsequious that will damn their
souls to please their masters, whose big words cannot secure them from
God's wrath. Masters must always command their servants as those that
know they also have a Master in heaven. [3.] He did it in the presence
of all the king's sons, of whom it is said (ch. viii. 18) that they
were chief rulers; so that it was an affront to public justice which
they had the administration of, and to the king his father whom they
represented, and a contempt of that sword which should have been a
terror to his evil deeds, while his evil deeds, on the contrary, were a
terror to those that bore it. [4.] There is reason to suspect that
Absalom did this, not only to revenge his sister's quarrel, but to make
way for himself to the throne, which he was ambitious of, and which he
would stand fair for if Amnon the eldest son was taken off. When the
word of command was given Absalom's servants failed not to execute it,
being buoyed up with an opinion that their master, being now next heir
to the crown (for Chileab was dead, as bishop Patrick thinks), would
save them from harm. Now the threatened sword is drawn in David's house
which should not depart from it. First, His eldest son falls by it,
himself being, by his wickedness, the cause of it, and his father, by
his connivance, accessory to it. Secondly, All his sons flee from it,
and come home in terror, not knowing how far their brother Absalom's
bloody design might extend. See what mischief sin makes in families.
Amnon's Death; Absalom's Flight. (b. c. 1032.)
30 And it came to pass, while they were in the way, that tidings came
to David, saying, Absalom hath slain all the king's sons, and there is
not one of them left. 31 Then the king arose, and tare his garments,
and lay on the earth; and all his servants stood by with their clothes
rent. 32 And Jonadab, the son of Shimeah David's brother, answered
and said, Let not my lord suppose that they have slain all the young
men the king's sons; for Amnon only is dead: for by the appointment of
Absalom this hath been determined from the day that he forced his
sister Tamar. 33 Now therefore let not my lord the king take the
thing to his heart, to think that all the king's sons are dead: for
Amnon only is dead. 34 But Absalom fled. And the young man that kept
the watch lifted up his eyes, and looked, and, behold, there came much
people by the way of the hill side behind him. 35 And Jonadab said
unto the king, Behold, the king's sons come: as thy servant said, so it
is. 36 And it came to pass, as soon as he had made an end of
speaking, that, behold, the king's sons came, and lifted up their voice
and wept: and the king also and all his servants wept very sore. 37
But Absalom fled, and went to Talmai, the son of Ammihud, king of
Geshur. And David mourned for his son every day. 38 So Absalom fled,
and went to Geshur, and was there three years. 39 And the soul of
king David longed to go forth unto Absalom: for he was comforted
concerning Amnon, seeing he was dead.
Here is, I. The fright that David was put into by a false report
brought to Jerusalem that Absalom had slain all the king's sons, v. 30.
It is common for fame to make bad worse; and the first news of such a
thing as this represents it as more dreadful than afterwards it proves.
Let us not therefore be afraid of evil tidings, while they want
confirmation, but, when we hear the worst, hope the best, at least hope
better. However, this false news gave as much affliction to David, for
the present, as if it had been true; he tore his garments, and lay on
the earth, while as yet it was only a flying story, v. 31. It was well
that David had grace; he had need enough of it, for he had strong
passions.
II. The rectifying of the mistake in two ways:--1. By the sly
suggestions of Jonadab, David's nephew, who could tell him, Amnon only
is dead, and not all the king's sons (v. 32, 33), and could tell him
too that it was done by the appointment of Absalom, and designed from
the day Amnon forced his sister Tamar. What a wicked man was he, if he
knew all this or had any cause to suspect it, that he did not make
David acquainted with it sooner, that means might be used to make up
the quarrel, or at least that David might not throw Amnon into the
mouth of danger by letting him go to Absalom's house. If we do not our
utmost to prevent mischief, we make ourselves accessory to it. If we
say, Behold, we knew it not; doth not he that pondereth the heart
consider whether we did or no? See Prov. xxiv. 11, 12. It is well if
Jonadab was not as guilty of Amnon's death as he was of his sin; such
friends do those prove who are hearkened to as counsellors to do
wickedly: he that would not be so kind as to prevent Amnon's sin would
not be so kind as to prevent his ruin, when, it should seem, he might
have done both. 2. By the safe return of all the king's sons except
Amnon. They and their attendants were speedily discovered by the watch
(v. 34, 35), and soon arrived, to show themselves alive, but to bring
the certain sad news that Absalom had murdered their brother Amnon. The
grief David had been in for that which was not made him the better able
to bear that which was, by giving him a sensible occasion, when he was
undeceived, to thank God that all his sons were not dead: yet that
Amnon was dead, and slain by his own brother is such a treacherous
barbarous manner, was enough to put the king and court, the king and
kingdom, into real mourning. Sorrow is never more reasonable than when
there is sin in the case.
III. Absalom's flight from justice: Absalom immediately fled, v. 34. He
was now as much afraid of the king's sons as they were of him; they
fled from his malice, he from their justice. No part of the land of
Israel could shelter him. The cities of refuge gave no protection to a
wilful murderer. Though David had let Amnon's incest go unpunished,
Absalom could not promise himself his pardon for this murder; so
express was the law in this case, and so well known David's justice,
and his dread of blood-guiltiness. He therefore made the best of his
way to his mother's relations, and was entertained by his grandfather
Talmai, king of Geshur (v. 37), and there he was protected three years
(v. 38), David not demanding him, and Talmai not thinking himself
obliged to send him back unless he were demanded.
IV. David's uneasiness for his absence. He mourned for Amnon a good
while (v. 37), but, he being past recall, time wore off that grief: he
was comforted concerning Amnon. It also wore off too much his
detestation of Absalom's sin; instead of loathing him as a murderer, he
longs to go forth to him, v. 39. At first he could not find in his
heart to do justice on him; now he can almost find in his heart to take
him into his favour again. This was David's infirmity. Something God
saw in his heart that made a difference, else we should have thought
that he, as much as Eli, honoured his sons more than God.
__________________________________________________________________
S E C O N D S A M U E L
CHAP. XIV.
How Absalom threw himself out of his royal father's protection and
favour we read in the foregoing chapter, which left him an exile,
outlawed, and proscribed; in this chapter we have the arts that were
used to bring him and his father together again, and how, at last, it
was done, which is here recorded to show the folly of David in sparing
him and indulging him in his wickedness, for which he was soon after
severely corrected by his unnatural rebellion. I. Joab, by bringing a
feigned issue (as the lawyers speak) to be tried before him, in the
case of a poor widow of Tekoah, gains from him a judgment in general,
That the case might be so as that the putting of a murderer to death
ought to be dispensed with, ver. 1-20. II. Upon the application of
this, he gains from him an order to bring Absalom back to Jerusalem,
while yet he was forbidden the court, ver. 21-24. III. After an account
of Absalom, his person, and family, we are told how at length he was
introduced by Joab into the king's presence, and the king was
thoroughly reconciled to him, ver. 25-33.
Joab's Stratagem in Absalom's Favour; The Art of Joab. (b. c. 1029.)
1 Now Joab the son of Zeruiah perceived that the king's heart was
toward Absalom. 2 And Joab sent to Tekoah, and fetched thence a wise
woman, and said unto her, I pray thee, feign thyself to be a mourner,
and put on now mourning apparel, and anoint not thyself with oil, but
be as a woman that had a long time mourned for the dead: 3 And come
to the king, and speak on this manner unto him. So Joab put the words
in her mouth. 4 And when the woman of Tekoah spake to the king, she
fell on her face to the ground, and did obeisance, and said, Help, O
king. 5 And the king said unto her, What aileth thee? And she
answered, I am indeed a widow woman, and mine husband is dead. 6 And
thy handmaid had two sons, and they two strove together in the field,
and there was none to part them, but the one smote the other, and slew
him. 7 And, behold, the whole family is risen against thine handmaid,
and they said, Deliver him that smote his brother, that we may kill
him, for the life of his brother whom he slew; and we will destroy the
heir also: and so they shall quench my coal which is left, and shall
not leave to my husband neither name nor remainder upon the earth. 8
And the king said unto the woman, Go to thine house, and I will give
charge concerning thee. 9 And the woman of Tekoah said unto the king,
My lord, O king, the iniquity be on me, and on my father's house: and
the king and his throne be guiltless. 10 And the king said, Whosoever
saith ought unto thee, bring him to me, and he shall not touch thee any
more. 11 Then said she, I pray thee, let the king remember the Lord
thy God, that thou wouldest not suffer the revengers of blood to
destroy any more, lest they destroy my son. And he said, As the Lord
liveth, there shall not one hair of thy son fall to the earth. 12
Then the woman said, Let thine handmaid, I pray thee, speak one word
unto my lord the king. And he said, Say on. 13 And the woman said,
Wherefore then hast thou thought such a thing against the people of
God? for the king doth speak this thing as one which is faulty, in that
the king doth not fetch home again his banished. 14 For we must needs
die, and are as water spilt on the ground, which cannot be gathered up
again; neither doth God respect any person: yet doth he devise means,
that his banished be not expelled from him. 15 Now therefore that I
am come to speak of this thing unto my lord the king, it is because the
people have made me afraid: and thy handmaid said, I will now speak
unto the king; it may be that the king will perform the request of his
handmaid. 16 For the king will hear, to deliver his handmaid out of
the hand of the man that would destroy me and my son together out of
the inheritance of God. 17 Then thine handmaid said, The word of my
lord the king shall now be comfortable: for as an angel of God, so is
my lord the king to discern good and bad: therefore the Lord thy God
will be with thee. 18 Then the king answered and said unto the woman,
Hide not from me, I pray thee, the thing that I shall ask thee. And the
woman said, Let my lord the king now speak. 19 And the king said, Is
not the hand of Joab with thee in all this? And the woman answered and
said, As thy soul liveth, my lord the king, none can turn to the right
hand or to the left from ought that my lord the king hath spoken: for
thy servant Joab, he bade me, and he put all these words in the mouth
of thine handmaid: 20 To fetch about this form of speech hath thy
servant Joab done this thing: and my lord is wise, according to the
wisdom of an angel of God, to know all things that are in the earth.
Here is, I. Joab's design to get Absalom recalled out of banishment,
his crime pardoned, and his attainder reversed, v. 1. Joab made himself
very busy in this affair. 1. As a courtier that was studious, by all
ways possible, to ingratiate himself with his prince and improve his
interest in his favour: He perceived that the king's heart was towards
Absalom, and that, the heat of his displeasure being over, he still
retained his old affection for him, and only wanted a friend to court
him to be reconciled, and to contrive for him how he might do it
without impeaching the honour of his justice. Joab, finding how David
stood affected, undertook this good office. 2. As a friend to Absalom,
for whom perhaps he had a particular kindness, whom at least he looked
upon as the rising sun, to whom it was his interest to recommend
himself. He plainly foresaw that his father would at length be
reconciled to him, and therefore thought he should make both his
friends if he were instrumental to bring it about. 3. As a statesman,
and one concerned for the public welfare. He knew how much Absalom was
the darling of the people, and, if David should die while he was in
banishment, it might occasion a civil war between those that were for
him and those that were against him; for it is probable that though all
Israel loved his person, yet they were much divided upon his case. 4.
As one who was himself a delinquent, by the murder of Abner. He was
conscious to himself of the guilt of blood, and that he was himself
obnoxious to public justice, and therefore whatever favour he could
procure to be shown to Absalom would corroborate his reprieve.
II. His contrivance to do it by laying somewhat of a parallel case
before the king, which was done so dexterously by the person he
employed that the king took it for a real case, and gave judgment upon
it, as he had done upon Nathan's parable; and, the judgment being in
favour of the criminal, the manager might, by that, discover his
sentiments so far as to venture upon the application of it, and to show
that it was the case of his own family, which, it is probable, she was
instructed not to proceed to if the king's judgment upon her case
should be severe.
1. The person he employed is not named, but she is said to be a woman
of Tekoah, one whom he knew to be fit for such an undertaking: and it
was requisite that the scene should be laid at a distance, that David
might not think it strange that he had not heard of the case before. It
is said, She was a wise woman, one that had a quicker wit and a readier
tongue than most of her neighbours, v. 2. The truth of the story would
be the less suspected when it came, as was supposed, from the person's
own mouth.
2. The character she put on was that of a disconsolate widow, v. 2.
Joab knew such a one would have an easy access to the king, who was
always ready to comfort the mourners, especially the mourning widows,
having himself mentioned it among the titles of God's honour that he is
a Judge of the widows, Ps. lxviii. 5. God's ear, no doubt, is more open
to the cries of the afflicted, and his heart too, than that of the most
merciful princes on earth can be.
3. It was a case of compassion which she had to represent to the king,
and a case in which she could have no relief but from the chancery in
the royal breast, the law (and consequently the judgment of all the
inferior courts) being against her. She tells the king that she had
buried her husband (v. 5),--that she had two sons that were the support
and comfort of her widowed state,--that these two (as young men are apt
to do) fell out and fought, and one of them unhappily killed the other
(v. 6),--that, for her part, she was desirous to protect the manslayer
(for, as Rebekah argued concerning her two sons, Why should she be
deprived of them both in one day? Gen. xxvii. 45), but though she, who
was nearest of kin to the slain, was willing to let fall the demands of
an avenger of blood, yet the other relations insisted upon it that the
surviving brother should be put to death according to law, not out of
any affection either to justice or to the memory of the slain brother,
but that, by destroying the heir (which they had the impudence to own
was the thing they aimed at), the inheritance might be theirs: and thus
they would cut off, (1.) Her comfort: "They shall quench my coal,
deprive me of the only support of my old age, and put a period to all
my joy in this world, which is reduced to this one coal." (2.) Her
husband's memory: "His family will be quite extinct, and they will
leave him neither name nor remainder," v. 7.
4. The king promised her his favour and a protection for her son.
Observe how she improved the king's compassionate concessions. (1.)
Upon the representation of her case he promised to consider of it and
to give orders about it, v. 8. This was encouraging, that he did not
dismiss her petition with "Currat lex--Let the law take its course;
blood calls for blood, and let it have what it calls for:" but he will
take time to enquire whether the allegations of her petition be true.
(2.) The woman was not content with this, but begged that he would
immediately give judgment in her favour; and if the matter of fact were
not as she represented it, and consequently a wrong judgment given upon
it, let her bear the blame, and free the king and his throne from
guilt, v. 9. Yet her saying this would not acquit the king if he should
pass sentence without taking due cognizance of the case. (3.) Being
thus pressed, he made a further promise that she should not be injured
nor insulted by her adversaries, but he would protect her from all
molestation, v. 10. Magistrates ought to be the patrons of oppressed
widows. (4.) Yet this does not content her, unless she can get her
son's pardon, and protection for him too. Parents are not easy, unless
their children be safe, safe for both worlds: "Let not the avenger of
blood destroy my son (v. 11), for I am undone if I lose him; as good
take my life as his. Therefore let the king remember the Lord thy God,"
that is, [1.] "Let him confirm this merciful sentence with an oath,
making mention of the Lord our God, by way of appeal to him, that the
sentence may be indisputable and irreversible; and then I shall be
easy." See Heb. vi. 17, 18. [2.] "Let him consider what good reason
there is for this merciful sentence, and then he himself will be
confirmed in it. Remember how gracious and merciful the Lord thy God
is, how he bears long with sinners and does not deal with them
according to their deserts, but is ready to forgive. Remember how the
Lord thy God spared Cain, who slew his brother, and protected him from
the avengers of blood, Gen. iv. 15. Remember how the Lord thy God
forgave thee the blood of Uriah, and let the king, that has found
mercy, show mercy." Note, Nothing is more proper, nor more powerful, to
engage us to every duty, especially to all acts of mercy and kindness,
than to remember the Lord our God. (5.) This importunate widow, by
pressing the matter thus closely, obtains at last a full pardon for her
son, ratified with an oath as she desired: As the Lord liveth, there
shall not one hair of thy son fall to the earth, that is, "I will
undertake he shall come to no damage upon this account." The Son of
David has assured all that put themselves under his protection that,
though they should be put to death for his sake, not a hair of their
head shall perish (Luke xxi. 16-18), though they should lose for him,
they shall not lose by him. Whether David did well this to undertake
the protection of a murderer, whom the cities of refuge would not
protect, I cannot say. But, as the matter of fact appeared to him,
there was not only great reason for compassion to the mother, but room
enough for a favourable judgment concerning the son: he had slain his
brother, but he hated him not in time past; it was upon a sudden
provocation, and, for aught that appeared, it might be done in his own
defence. He pleaded not this himself, but the judge must be of counsel
for the prisoner; and therefore, Let mercy at this time rejoice against
judgment.
5. The case being thus adjudged in favour of her son, it is now time to
apply it to the king's son, Absalom. The mask here begins to be thrown
off, and another scene opened. The king is surprised, but not at all
displeased, to find his humble petitioner, of a sudden, become his
reprover, his privy-counsellor, an advocate for the prince his son, and
the mouth of the people, undertaking to represent to him their
sentiments. She begs his pardon, and his patience, for what she had
further to say (v. 12), and has leave to say it, the king being very
well pleased with her wit and humour. (1.) She supposes Absalom's case
to be, in effect, the same with that which she had put as her son's;
and therefore, if the king would protect her son, though he had slain
his brother, much more ought he to protect his own, and to fetch home
his banished, v. 13. Mutato nomine, de te fabula narratur--Change but
the name, to you the tale belongs. She names not Absalom, nor needed
she to name him. David longed so much after him, and had him so much in
his thoughts, that he was soon aware whom she meant by his banished.
And in those two words were two arguments which the king's tender
spirit felt the force of: "He is banished, and has for three years
undergone the disgrace and terror, and all the inconveniences, of
banishment. Sufficient to such a one is this punishment. But he is thy
banished, thy own son, a piece of thyself, thy dear son, whom thou
lovest." It is true, Absalom's case differed very much from that which
she had put. Absalom did not slay his brother upon a hasty passion, but
maliciously, and upon an old grudge; not in the field, where there were
no witnesses, but at table, before all his guests. Absalom was not an
only son, as hers was; David had many more, and one lately born, more
likely to be his successor than Absalom, for he was called Jedidiah,
because God loved him. But David was himself too well affected to the
cause to be critical in his remarks upon the disparity of the cases,
and was more desirous than she could be to bring that favourable
judgment to his own son which he had given concerning hers. (2.) She
reasons upon it with the king, to persuade him to recall Absalom out of
banishment, give him his pardon, and take him into his favour again.
[1.] She pleads the interest which the people of Israel had in him.
"What is done against him is done against the people of God, who have
their eye upon him as heir of the crown, at least have their eye upon
the house of David in general, with which the covenant is made, and
which therefore they cannot tamely see the diminution and decay of by
the fall of so many of its branches in the flower of their age.
Therefore the king speaks as one that is faulty, for he will provide
that my husband's name and memory be not cut off, and yet takes no care
though his own be in danger, which is of more value and importance than
ten thousand of ours." [2.] She pleads man's mortality (v. 14): "We
must needs die. Death is appointed for us; we cannot avoid the thing
itself, nor defer it till another time. We are all under a fatal
necessity of dying; and, when we are dead, we are past recall, as water
spilt upon the ground; nay, even while we are alive, we are so, we have
lost our immortality, past retrieve. Amnon must have died, some time,
if Absalom had not killed him; and, if Absalom be now put to death for
killing him, that will not bring him to life again." This was poor
reasoning, and would serve against the punishment of any murderer: but,
it should seem, Amnon was a man little regarded by the people and his
death little lamented, and it was generally thought hard that so dear a
life as Absalom's should go for one so little valued as Amnon's. [3.]
She pleads God's mercy and his clemency towards poor guilty sinners:
"God does not take away the soul, or life, but devises means that his
banished, his children that have offended him, and are obnoxious to his
justice, as Absalom is to thine, be not for ever expelled from him," v.
14. Here are two great instances of the mercy of God to sinners,
properly urged as reasons for showing mercy:--First, The patience he
exercises towards them. His law is broken, yet he does not immediately
take away the life of those that break it, does not strike sinners
dead, as justly he might, in the act of sin, but bears with them, and
waits to be gracious. God's vengeance had suffered Absalom to live; why
then should not David's justice suffer him? Secondly, The provision he
has made for their restoration to his favour, that though by sin they
have banished themselves from him, yet they might not be expelled, or
cast off, for ever. Atonement might be made for sinners by sacrifice.
Lepers, and others ceremonially unclean, were banished, but provision
was made for their cleansing, that, though for a time excluded, they
might not be finally expelled. The state of sinners is a state of
banishment from God. Poor banished sinners are likely to be for ever
expelled from God if some course be not taken to prevent it. It is
against the mind of God that they should be so, for he is not willing
that any should perish. Infinite wisdom has devised proper means to
prevent it; so that it is the sinners' own fault if they be cast off.
This instance of God's good-will toward us all should incline us to be
merciful and compassionate one towards another, Matt. xviii. 32, 33.
6. She concludes her address with high compliments to the king, and
strong expressions of her assurance that he would do what was just and
kind both in the one case and in the other (v. 15-17); for, as if the
case had been real, still she pleads for herself and her son, yet
meaning Absalom. (1.) She would not have troubled the king thus but
that the people made her afraid. Understanding it of her own case, all
her neighbours made her apprehensive of the ruin she and her son were
upon the brink of, from the avengers of blood, the terror of which made
her thus bold in her application to the king himself. Understanding it
of Absalom's case, she gives the king to understand, what he did not
know before, that the nation was disgusted at his severity towards
Absalom to such a degree that she was really afraid it would occasion a
general mutiny or insurrection, for the preventing of which great
mischief she ventured to speak to the king himself. The fright she was
in must excuse her rudeness. (2.) She applied to him with a great
confidence in his wisdom and clemency: "I said, I will speak to the
king myself, and ask nobody to speak for me; for the king will hear
reason, even from so mean a creature as I am, will hear the cries of
the oppressed, and will not suffer the poorest of his subjects to be
destroyed out of the inheritance of God," that is, "driven out of the
land of Israel, to seek for shelter among the uncircumcised, as Absalom
is, whose case is so much the worse, that, being shut out of the
inheritance of God, he wants God's law and ordinances, which might help
to bring him to repentance, and is in danger of being infected with the
idolatry of the heathen among whom he sojourns, and of bringing home
the infection." To engage the king to grant her request, she expressed
a confident hope that his answer would be comfortable, and such as
angels bring (as bishop Patrick explains it), who are messengers of
divine mercy. What this woman says by way of compliment the prophet
says by way of promise (Zech. xii. 8), that, when the weak shall be as
David, the house of David shall be as the angel of the Lord. "And, in
order to this, the Lord thy God will be with thee, to assist thee in
this and every judgment thou givest." Great expectations are great
engagements, especially to persons of honour, to do their utmost not to
disappoint those that depend upon them.
7. The hand of Joab is suspected by the king, and acknowledged by the
woman, to be in all this, v. 18-20. (1.) The king soon suspected it.
For he could not think that such a woman as this would appeal to him,
in a matter of such moment, of her own accord; and he knew none so
likely to set her on as Joab, who was a politic man and a friend of
Absalom. (2.) The woman very honestly owned it: "Thy servant Joab bade
me. If it be well done, let him have the thanks; if ill, let him bear
the blame." Though she found it very agreeable to the king, yet she
would not take the praise of it to herself, but speaks the truth as it
was, and gives us an example to do likewise, and never to tell a lie
for the concealing of a well-managed scheme. Dare to be true; nothing
can need a lie.
Absalom's Recalled. (b. c. 1029.)
21 And the king said unto Joab, Behold now, I have done this thing: go
therefore, bring the young man Absalom again. 22 And Joab fell to the
ground on his face, and bowed himself, and thanked the king: and Joab
said, To day thy servant knoweth that I have found grace in thy sight,
my lord, O king, in that the king hath fulfilled the request of his
servant. 23 So Joab arose and went to Geshur, and brought Absalom to
Jerusalem. 24 And the king said, Let him turn to his own house, and
let him not see my face. So Absalom returned to his own house, and saw
not the king's face. 25 But in all Israel there was none to be so
much praised as Absalom for his beauty: from the sole of his foot even
to the crown of his head there was no blemish in him. 26 And when he
polled his head, (for it was at every year's end that he polled it:
because the hair was heavy on him, therefore he polled it:) he weighed
the hair of his head at two hundred shekels after the king's weight.
27 And unto Absalom there were born three sons, and one daughter, whose
name was Tamar: she was a woman of a fair countenance.
Observe here, I. Orders given for the bringing back of Absalom. The
errand on which the woman came to David was so agreeable, and her
management of it so very ingenious and surprising, that he was brought
into a peculiarly kind humour: Go (says he to Joab), bring the young
man Absalom again, v. 21. He was himself inclined to favour him, yet,
for the honour of his justice, he would not do it but upon intercession
made for him, which may illustrate the methods of divine grace. It is
true God has thought of compassion towards poor sinners, not willing
that any should perish, yet he is reconciled to them through a
Mediator, who intercedes with him on their behalf, and to whom he has
given these orders, Go, bring them again. God was in Christ reconciling
the world to himself, and he came to this land of our banishment to
bring us to God. Joab, having received these orders, 1. Returns thanks
to the king for doing him the honour to employ him in an affair so
universally grateful, v. 22. Joab took it as a kindness to himself, and
(some think) as an indication that he would never call him to an
account for the murder he had been guilty of. But, if he meant so, he
was mistaken, as we shall find, 1 Kings ii. 5, 6. 2. Delays not to
execute David's orders; he brought Absalom to Jerusalem, v. 23. I see
not how David can be justified in suspending the execution of the
ancient law (Gen. ix. 6), Whoso sheds man's blood, by man shall his
blood be shed, in which a righteous magistrate ought not to acknowledge
even his brethren, or know his own children. God's laws were never
designed to be like cobwebs, which catch the little flies, but suffer
the great ones to break through. God justly made Absalom, whom his
foolish pity spared, a scourge to him. But, though he allowed him to
return to his own house, he forbade him the court, and would not see
him himself, v. 24. He put him under this interdict, (1.) For his own
honour, that he might not seem to countenance so great a criminal, nor
to forgive him too easily. (2.) For Absalom's greater humiliation.
Perhaps he had heard something of his conduct when Joab went to fetch
him, which gave him too much reason to think that he was not truly
penitent; he therefore put him under this mark of his displeasure, that
he might be awakened to a sight of his sin and to sorrow for it, and
might make his peace with God, upon the first notice of which, no
doubt, David would be forward to receive him again into his favour.
II. Occasion taken hence to give an account of Absalom. Nothing is said
of his wisdom and piety. Though he was the son of such a devout father,
we read nothing of his devotion. Parents cannot give grace to their
children, though they give them ever so good an education. All that is
here said of him is, 1. That he was a very handsome man; there was not
his equal in all Israel for beauty, (v. 25), a poor commendation for a
man that had nothing else in him valuable. Handsome are those that
handsome do. Many a polluted deformed soul dwells in a fair and comely
body; witness Absalom's, that was polluted with blood, and deformed
with unnatural disaffection to his father and prince. In his body there
was no blemish, but in his mind nothing but wounds and bruises. Perhaps
his comeliness was one reason why his father was so fond of him and
protected him from justice. Those have reason to fear affliction in
their children who are better pleased with their beauty than with their
virtue. 2. That he had a very fine head of hair. Whether it was the
length, or colour, or extraordinary softness of it, something there was
which made it very valuable and very much an ornament to him, v. 26.
This notice is taken of his hair, not as the hair of a Nazarite (he was
far from that strictness), but as the hair of a beau. He let it grow
till it was a burden to him, and was heavy on him, nor would he cut it
as long as ever he could bear it; as pride feels no cold, so it feels
no heat, and that which feeds and gratifies it is not complained of,
though very uneasy. When he did poll it at certain times, for
ostentation he had it weighed, that it might be seen how much it
excelled other men's, and it weighed 200 shekels, which some reckon to
be three pounds and two ounces of our weight; and with the oil and
powder, especially if powdered (as Josephus says the fashion then was)
with gold-dust, bishop Patrick thinks it is not at all incredible that
it should weigh so much. This fine hair proved his halter, ch. xviii.
9. 3. That his family began to be built up. It is probable that it was
a good while before he had a child; and then it was that, despairing of
having one, he set up that pillar which is mentioned ch. xviii. 18, to
bear up his name; but afterwards he had three sons and one daughter, v.
27. Or perhaps these sons, while he was hatching his rebellion, were
all cut off by the righteous hand of God, and thereupon he set up that
monument.
Absalom's Return. (b. c. 1029.)
28 So Absalom dwelt two full years in Jerusalem, and saw not the king's
face. 29 Therefore Absalom sent for Joab, to have sent him to the
king; but he would not come to him: and when he sent again the second
time, he would not come. 30 Therefore he said unto his servants, See,
Joab's field is near mine, and he hath barley there; go and set it on
fire. And Absalom's servants set the field on fire. 31 Then Joab
arose, and came to Absalom unto his house, and said unto him, Wherefore
have thy servants set my field on fire? 32 And Absalom answered Joab,
Behold, I sent unto thee, saying, Come hither, that I may send thee to
the king, to say, Wherefore am I come from Geshur? it had been good for
me to have been there still: now therefore let me see the king's face;
and if there be any iniquity in me, let him kill me. 33 So Joab came
to the king, and told him: and when he had called for Absalom, he came
to the king, and bowed himself on his face to the ground before the
king: and the king kissed Absalom.
Three years Absalom had been an exile from his father-in-law, and now
two years a prisoner at large in his own house, and, in both, better
dealt with than he deserved; yet his spirit was still unhumbled, his
pride unmortified, and, instead of being thankful that his life is
spared, he thinks himself sorely wronged that he is not restored to all
his places at court. Had he truly repented of his sin, his distance
from the gaieties of the court, and his solitude and retirement in his
own house, especially being in Jerusalem the holy city, would have been
very agreeable to him. If a murderer must live, yet let him be for ever
a recluse. But Absalom could not bear this just and gentle
mortification. He longed to see the king's face, pretending it was
because he loved him, but really because he wanted an opportunity to
supplant him. He cannot do his father a mischief till he is reconciled
to him; this therefore is the first branch of his plot; this snake
cannot sting again till he be warmed in his father's bosom. He gained
this point, not by pretended submissions and promises of reformation,
but (would you think it?) by insults and injuries. 1. By his insolent
carriage towards Joab, he brought him to mediate for him. Once and
again he sent to Joab to come and speak with him, for he durst not go
to him; but Joab would not come (v. 29), probably because Absalom had
not owned the kindness he had done him in bringing him to Jerusalem so
gratefully as he thought he should have done; proud men take every
service done them for a debt. One would think that a person in
Absalom's circumstances should have sent to Joab a kindly message, and
offered him a large gratuity: courtiers expect noble presents. But,
instead of this, he bids his servants set Joab's corn-fields on fire
(v. 30), as spiteful a thing as he could do. Samson could not think of
a greater injury to do the Philistines than this. Strange that Absalom
should think, by doing Joab a mischief, to prevail with him to do him a
kindness, or to recommend himself to the favour of his prince or people
by showing himself so very malicious and ill-natured, and such an enemy
to the public good, for the fire might spread to the corn of others.
Yet by this means he brings Joab to him, v. 31. Thus God, by
afflictions, brings those to him that kept at a distance from him.
Absalom was obliged by the law to make restitution (Exod. xxii. 6), yet
we do not find either that he offered it or that Joab demanded it. Joab
(it might be) thought he could not justify his refusal to go and speak
with him; and therefore Absalom thought he could justify his taking
this way to fetch him. And now Joab (perhaps frightened at the
surprising boldness and fury of Absalom, and apprehensive that he had
made an interest in the people strong enough to bear him out in doing
the most daring things, else he would never have done this) not only
puts up with this injury, but goes on his errand to the king. See what
some men can do by threats, and carrying things with a high hand. 2. By
his insolent message (for I can call it no better) to the king, he
recovered his place at court, to see the king's face, that is, to
become a privy counsellor, Esth. i. 14. (1.) His message was haughty
and imperious, and very unbecoming either a son or a subject, v. 32. He
undervalued the favour that had been shown him in recalling him from
banishment, and restoring him to his own house, and that in Jerusalem:
Wherefore have I come from Geshur? He denies his own crimes, though
most notorious, and will not own that there was any iniquity in him,
insinuating that therefore he had been wronged in the rebuke he had
been under. He defies the king's justice: "Let him kill me, if he can
find in his heart," knowing he loved him too well to do it. (2.) Yet
with this message he carried his point, v. 33. David's strong affection
for him construed all this to be the language of a great respect to his
father, and an earnest desire of his favour, when alas! it was far
otherwise. See how easily wise and good men may be imposed upon by
their own children that design ill, especially when they are blindly
fond of them. Absalom, by the posture of his body, testified his
submission to his father: He bowed himself on his face to the ground;
and David, with a kiss, sealed his pardon. Did the bowels of a father
prevail to reconcile him to an impenitent son, and shall penitent
sinners question the compassion of him who is the Father of mercy? If
Ephraim bemoan himself, God soon bemoans him, with all the kind
expressions of a fatherly tenderness: He is a dear son, a pleasant
child, Jer. xxxi. 20.
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S E C O N D S A M U E L
CHAP. XV.
Absalom's name signifies "the peace of his father," yet he proves his
greatest trouble; so often are we disappointed in our expectations from
the creature. The sword entailed upon David's house had hitherto been
among his children, but now it begins to be drawn against himself, with
this aggravation, that he may thank himself for it, for, had he done
justice upon the murderer, he would have prevented the traitor. The
story of Absalom's rebellion begins with this chapter, but we must go
over three or four more before we see the end of it. In this chapter we
have, I. The arts Absalom used to insinuate himself into the people's
affections, ver. 1-6. II. His open avowal of his pretensions to the
crown at Hebron, whither he went under colour of a vow, and the strong
party that appeared for him there, ver. 7-12. III. The notice brought
of this to David, and his flight from Jerusalem thereupon, ver. 13-18.
In his flight we are told, 1. What passed between him and Ittai, ver.
19-22. 2. The concern of the country for him, ver. 23. 3. His
conference with Zadok, ver. 24-29. 4. His tears and prayers upon this
occasion, ver. 30-31. 5. Matters concerted by him with Hushai, ver.
32-37. Now the word of God was fulfilled, that he would "raise up evil
against him out of his own house," ch. xii. 11.
Absalom's Ambition. (b. c. 1027.)
1 And it came to pass after this, that Absalom prepared him chariots
and horses, and fifty men to run before him. 2 And Absalom rose up
early, and stood beside the way of the gate: and it was so, that when
any man that had a controversy came to the king for judgment, then
Absalom called unto him, and said, Of what city art thou? And he said,
Thy servant is of one of the tribes of Israel. 3 And Absalom said
unto him, See, thy matters are good and right; but there is no man
deputed of the king to hear thee. 4 Absalom said moreover, Oh that I
were made judge in the land, that every man which hath any suit or
cause might come unto me, and I would do him justice! 5 And it was
so, that when any man came nigh to him to do him obeisance, he put
forth his hand, and took him, and kissed him. 6 And on this manner
did Absalom to all Israel that came to the king for judgment: so
Absalom stole the hearts of the men of Israel.
Absalom is no sooner restored to his place at court than he aims to be
in the throne. He that was unhumbled under his troubles became
insufferably proud when they were over; and he cannot be content with
the honour of being the king's son, and the prospect of being his
successor, but he must be king now. His mother was a king's daughter;
on that perhaps he valued himself, and despised his father, who was but
the son of Jesse. She was the daughter of a heathen king, which made
him the less concerned for the peace of Israel. David, in this unhappy
issue of that marriage, smarted for his being unequally yoked with an
unbeliever. When Absalom was restored to the king's favour, if he had
had any sense of gratitude, he would have studied how to oblige his
father, and make him easy; but, on the contrary, he meditates how to
undermine him, by stealing the hearts of the people from him. Two
things recommend a man to popular esteem--greatness and goodness.
I. Absalom looks great, v. 1. He had learned of the king of Geshur
(what was not allowed to the kings of Israel) to multiply horses, which
made him look desirable, while his father, on his mule, looked
despicable. The people desired a king like the nations; and such a one
Absalom will be, appearing in pomp and magnificence, above what had
been seen in Jerusalem. Samuel had foretold that this would be the
manner of the king: He shall have chariots and horsemen, and some shall
run before his chariots (1 Sam. viii. 11); and this is Absalom's
manner. Fifty footmen (in rich liveries we may suppose) running before
him, to give notice of his approach, would highly gratify his pride and
the people's foolish fancy. David thinks that this parade is designed
only to grace his court, and connives at it. Those parents know not
what they do who indulge a proud humour in their children; for I have
seen more young people ruined by pride than by any one lust whatsoever.
II. Absalom will seem very good too, but with a very bad design. Had he
proved himself a good son and a good subject, and set himself to serve
his father's interest, he would have done his present duty, and shown
himself worthy of future honours, after his father's death. Those that
know how to obey well know how to rule. But to show how good a judge
and how good a king he will be is but to deceive himself and others.
Those are good indeed that are good in their own place, not that
pretend how good they would be in other people's places. But this is
all the goodness we find in Absalom.
1. He wishes that he were a judge in Israel, v. 4. He had all the pomp
and all the pleasure he could wish, lived as great and in as much ease
as any man could; yet this will not content him, unless he have power
too: O that I were a judge in Israel! He that should himself have been
judged to death for murder has the impudence to aim at being a judge of
others. We read not of Absalom's wisdom, virtue, or learning in the
laws, nor had he given any proofs of his love to justice, but the
contrary; yet he wishes he were judge. Note, Those are commonly most
ambitious of preferment that are least fit for it; the best qualified
are the most modest and self-diffident, while it is no better than the
spirit of an Absalom that says, O that I were a judge in Israel!
2. He takes a very bad course for the accomplishing of his wish. Had he
humbly petitioned his father to employ him in the administration of
justice, and studied to qualify himself for it (according to the rule,
Exod. xviii. 21), no doubt he would have been sure of the next judge's
place that fell; but this is too mean a post for his proud spirit. It
is below him to be subordinate, though to the king his father; he must
be supreme or nothing. He wants to be such a judge that every man who
has any cause shall come to him: in all causes, and over all persons,
he must preside, little thinking what a fatigue this would be to have
every man come to him. Moses himself could not bear it. Those know not
what power is that grasp at so much, so very much. To gain the power he
aims at, he endeavours to instil into the people's minds,
(1.) A bad opinion of the present administration, as if the affairs of
the kingdom were altogether neglected, and no care taken about them. He
got round him all he could that had business at the council-board,
enquired what their business was; and, [1.] Upon a slight and general
enquiry into their cause, he pronounced it good: Thy matters are right.
A fit man indeed to be a judge, who would give judgment upon hearing
one side only! For he has a bad cause indeed that cannot put a good
colour upon it, when he himself has the telling of the story. But, [2.]
He told them that it was to no purpose to appeal to the throne: "There
is no man deputed of the king to hear thee. The king is himself old,
and past business, or so taken up with his devotions that he never
minds business; his sons are so addicted to their pleasures that,
though they have the name of chief rulers, they take no care of the
affairs committed to them." He further seems to insinuate what a great
want there was of him while he was banished and confined, and how much
the public suffered by his exile; what his father said truly in Saul's
reign (Ps. lxxv. 3) he says falsely: The land and all the inhabitants
of it are dissolved, all will go to wreck and ruin, unless I bear up
the pillars of it. Every appellant shall be made to believe that he
will never have justice done him, unless Absalom be viceroy or
lord-justice. It is the way of turbulent, factious, aspiring men, to
reproach the government they are under. Presumptuous are they,
self-willed, and not afraid to speak evil of dignities, 2 Pet. ii. 10.
Even David himself, the best of kings, and his administration, could
not escape the worst of censures. Those that aim to usurp cry out of
grievances, and pretend to design nothing but the redress of them: as
Absalom here.
(2.) A good opinion of his own fitness to rule. That the people might
say, "O that Absalom were a judge!" (and they are apt enough to desire
changes), he recommends himself to them, [1.] As very diligent. He rose
up early, and appeared in public before the rest of the king's sons
were stirring, and he stood beside the way of the gate, where the
courts of judgment sat, as one mightily concerned to see justice done
and public business despatched. [2.] As very inquisitive and prying,
and desirous to be acquainted with every one's case. He would know of
what city every one was that came for judgment, that he might inform
himself concerning every part of the kingdom and the state of it, v. 2.
[3.] As very familiar and humble. If any Israelite offered to do
obeisance to him he took him and embraced him as a friend. No man's
conduct could be more condescending, while his heart was as proud as
Lucifer's. Ambitious projects are often carried on by a show of
humility, Col. ii. 23. He knew what a grace it puts upon greatness to
be affable and courteous, and how much it wins upon common people: had
he been sincere in it, it would have been his praise; but to fawn upon
the people that he might betray them was abominable hypocrisy. He
croucheth, and humbleth himself, to draw them into his net, Ps. x. 9,
10.
Absalom's Rebellion. (b. c. 1023.)
7 And it came to pass after forty years, that Absalom said unto the
king, I pray thee, let me go and pay my vow, which I have vowed unto
the Lord, in Hebron. 8 For thy servant vowed a vow while I abode at
Geshur in Syria, saying, If the Lord shall bring me again indeed to
Jerusalem, then I will serve the Lord. 9 And the king said unto him,
Go in peace. So he arose, and went to Hebron. 10 But Absalom sent
spies throughout all the tribes of Israel, saying, As soon as ye hear
the sound of the trumpet, then ye shall say, Absalom reigneth in
Hebron. 11 And with Absalom went two hundred men out of Jerusalem,
that were called; and they went in their simplicity, and they knew not
any thing. 12 And Absalom sent for Ahithophel the Gilonite, David's
counsellor, from his city, even from Giloh, while he offered
sacrifices. And the conspiracy was strong; for the people increased
continually with Absalom.
We have here the breaking out of Absalom's rebellion, which he had long
been contriving. It is said to be after forty years, v. 7. But whence
it is to be dated we are not told; not from David's beginning his
reign, for then it would fall in the last year of his life, which is
not probable; but either from his first anointing by Samuel seven years
before, or rather (I think) from the people's desiring a king, and the
first change of the government into a monarchy, which might be about
ten years before David began to reign; it is fitly dated thence, to
show that the same restless spirit was still working, and still they
were given to change: as fond now of a new man as then of a new model.
So it fell about the thirtieth year of David's reign. Absalom's plot
being now ripe for execution,
I. The place he chose for the rendezvous of his party was Hebron, the
place where he was born and where his father began his reign and
continued it several years, which would give some advantage to his
pretensions. Every one knew Hebron to be a royal city; and it lay in
the heart of Judah's lot, in which tribe, probably, he thought his
interest strong.
II. The pretence he had both to go thither and to invite his friends to
him there was to offer a sacrifice to God, in performance of a vow he
had made during his banishment, v. 7, 8. We have cause enough to
suspect that he had not made any such vow; it does not appear that he
was so religiously inclined. But he that stuck not at murder and
treason would not make conscience of a lie to serve his purpose. If he
said he had made such a vow, nobody could disprove him. Under this
pretence, 1. He got leave of his father to go to Hebron. David would be
well pleased to hear that his son, in his exile, was so desirous to
return to Jerusalem, not only his father's city, but the city of the
living God,--that he looked up to God, to bring him back,--that he had
vowed, if he were brought back, to serve the Lord, whose service he had
hitherto neglected,--and that now, being brought back, he remembered
his vow, and resolved to perform it. If he think fit to do it in
Hebron, rather than in Sion or Gibeon, the good king is so well pleased
with the thing itself that he will not object against his choice of the
place. See how willing tender parents are to believe the best
concerning their children, and, upon the least indication of good, to
hope, even concerning those that have been untoward, that they will
repent and reform. But how easy is it for children to take advantage of
their good parents' credulity, and to impose upon them with the show of
religion, while still they are what they were! David was overjoyed to
hear that Absalom inclined to serve the Lord, and therefore readily
gave him leave to go to Hebron, and to go thither with solemnity. 2. He
got a good number of sober substantial citizens to go along with him,
v. 11. There went 200 men, probably of the principal men of Jerusalem,
whom he invited to join with him in his feast upon his sacrifice; and
they went in their simplicity, not in the least suspecting that Absalom
had any bad design in this journey. He knew that it was to no purpose
to tempt them in to his plot: they were inviolably firm to David. But
he drew them in to accompany him, that the common people might think
that they were in his interest, and that David was deserted by some of
his best friends. Note, It is no new thing for very good men, and very
good things, to be made use of by designing men to put a colour upon
bad practices. When religion is made a stalking-horse, and sacrifice a
shoeing-horn, to sedition and usurpation it is not to be wondered at if
some that were well affected to religion, as these followers of Absalom
here, are imposed upon by the fallacy, and drawn in to give countenance
to that, with their names, which in their heart they abhor, not having
known the depths of Satan.
III. The project he laid was to get himself proclaimed king throughout
all the tribes of Israel upon a signal given, v. 10. Spies were sent
abroad, to be ready in every country to receive the notice with
satisfaction and acclamations of joy, and to make the people believe
that the news was both very true and very good, and that they were all
concerned to take up arms for their new king. Upon the sudden spreading
of this proclamation, "Absalom reigns in Hebron," some would conclude
that David was dead, others that he had resigned: and thus those that
were in the secret would draw in many to appear for Absalom, and to
come into his assistance, who, if they had rightly understood the
matter, would have abhorred the thought of it, but, being drawn in,
would adhere to him. See what artifices ambitious men use for the
compassing of their ends; and in matters of state, as well as in
matters of religion, let us not be forward to believe every spirit, but
try the spirits.
IV. The person he especially courted and relied upon in this affair was
Ahithophel, a politic thinking man, and one that had a clear head and a
great compass of thought, that had been David's counsellor, his guide
and his acquaintance (Ps. lv. 13), his familiar friend, in whom he
trusted, who did eat of his bread, Ps. xli. 9. But, upon some disgust
of David's against him, or his against David, he was banished, or
retired from public business, and lived privately in the country. How
should a man of such good principles as David, and a man of such
corrupt principles as Ahithophel, long agree? A fitter tool Absalom
could not find in all the kingdom than one that was so great a
statesman, and yet was disaffected to the present ministry. While
Absalom was offering his sacrifices, in performance of his pretended
vow, he sent for this man. So much was his heart on the projects of his
ambition that he could not stay to make an end of his devotion, which
showed what his eye was upon in all, and that it was but for a pretence
that he made long offerings.
V. The party that joined with him proved at last very considerable. The
people increased continually with Absalom, which made the conspiracy
strong and formidable. Every one whom he had complimented and caressed
(pronouncing his matters right and good, especially if afterwards the
cause went against him) not only came himself, but made all the
interest he could for him, so that he wanted not for numbers. The
majority is no certain rule to judge of equity by. All the world
wondered after the beast. Whether Absalom formed this design merely in
the height of his ambition and fondness to rule, or whether there was
not in it also malice against his father and revenge for his banishment
and confinement, though this punishment was so much less than he
deserved, does not appear. But, generally, that which aims at the crown
aims at the head that wears it.
David's Flight. (b. c. 1023.)
13 And there came a messenger to David, saying, The hearts of the men
of Israel are after Absalom. 14 And David said unto all his servants
that were with him at Jerusalem, Arise, and let us flee; for we shall
not else escape from Absalom: make speed to depart, lest he overtake us
suddenly, and bring evil upon us, and smite the city with the edge of
the sword. 15 And the king's servants said unto the king, Behold, thy
servants are ready to do whatsoever my lord the king shall appoint.
16 And the king went forth, and all his household after him. And the
king left ten women, which were concubines, to keep the house. 17 And
the king went forth, and all the people after him, and tarried in a
place that was far off. 18 And all his servants passed on beside him;
and all the Cherethites, and all the Pelethites, and all the Gittites,
six hundred men which came after him from Gath, passed on before the
king. 19 Then said the king to Ittai the Gittite, Wherefore goest
thou also with us? return to thy place, and abide with the king: for
thou art a stranger, and also an exile. 20 Whereas thou camest but
yesterday, should I this day make thee go up and down with us? seeing I
go whither I may, return thou, and take back thy brethren: mercy and
truth be with thee. 21 And Ittai answered the king, and said, As the
Lord liveth, and as my lord the king liveth, surely in what place my
lord the king shall be, whether in death or life, even there also will
thy servant be. 22 And David said to Ittai, Go and pass over. And
Ittai the Gittite passed over, and all his men, and all the little ones
that were with him. 23 And all the country wept with a loud voice,
and all the people passed over: the king also himself passed over the
brook Kidron, and all the people passed over, toward the way of the
wilderness.
Here is, I. The notice brought to David of Absalom's rebellion, v. 13.
The matter was bad enough, and yet it seems to have been made worse to
him (as such things commonly are) than really it was; for he was told
that the hearts of the men of Israel (that is, the generality of them,
at least the leading men) were after Absalom. But David was the more
apt to believe it because now he could call to mind the arts that
Absalom had used to inveigle them, and perhaps reflected upon it with
regret that he had not done more to counterwork him, and secure his own
interest, which he had been too confident of. Note, It is the wisdom of
princes to make sure of their subjects; for, if they have them, they
have their purses, and arms, and all, at their service.
II. The alarm this gave to David, and the resolutions he came to
thereupon. We may well imagine him in a manner thunderstruck, when he
heard that the son he loved so dearly, and had been so indulgent to,
was so unnaturally and ungratefully in arms against him. Well might he
say with Caesar, Kai su teknon--What, thou my son? Let not parents
raise their hopes too high from their children, lest they be
disappointed. David did not call a council, but, consulting only with
God and his own heart, determined immediately to quit Jerusalem, v. 14.
He took up this strange resolve, so disagreeable to his character as a
man of courage, either, 1. As a penitent, submitting to the rod, and
lying down under God's correcting hand. Conscience now reminded him of
his sin in the matter of Uriah, and the sentence he was under for it,
which was that evil should arise against him out of his own house.
"Now," thinks he, "the word of God begins to be fulfilled, and it is
not for me to contend with it or fight against it; God is righteous and
I submit." Before unrighteous Absalom he could justify himself and
stand it out; but before the righteous God he must condemn himself and
yield to his judgments. Thus he accepts the punishment of his iniquity.
Or, 2. As a politician. Jerusalem was a great city, but not tenable; it
should seem, by David's prayer (Ps. li. 18), that the walls of it were
not built up, much less was it regularly fortified. It was too large to
be garrisoned by so small a force as David had now with him, He had
reason to fear that the generality of the inhabitants were too well
affected to Absalom to be true to him. Should he fortify himself here,
he might lose the country, in which, especially among those that lay
furthest from Absalom's tampering, he hoped to have the most friends.
And he had such a kindness for Jerusalem that he was loth to make it
the seat of war, and expose it to the calamities of a siege; he will
rather quit it tamely to the rebels. Note, Good men, when they suffer
themselves, care not how few are involved with them in suffering.
III. His hasty flight from Jerusalem. His servants agreed to the
measures he took, faithfully adhered to him (v. 15), and assured him of
their inviolable allegiance, whereupon, 1. He went out of Jerusalem
himself on foot, while his son Absalom had chariots and horses. It is
not always the best man, nor the best cause, that makes the best
figure. See here, not only the servant, but the traitor, on horseback,
while the prince, the rightful prince, walks as a servant upon the
earth, Eccl. x. 7. Thus he chose to do, to abase himself so much the
more under God's hand, and in condescension to his friends and
followers, with whom he would walk, in token that he would live and die
with them. 2. He took his household with him, his wives and children,
that he might protect them in this day of danger, and that they might
be a comfort to him in this day of grief. Masters of families, in their
greatest frights, must not neglect their households. Ten women, that
were concubines, he left behind, to keep the house, thinking that the
weakness of their sex would secure them from murder, and their age and
relation to him would secure them from rape; but God overruled this for
the fulfilling of his word. 3. He took his life-guard with him, or band
of pensioners, the Cherethites and Pelethites, who were under the
command of Benaiah, and the Gittites, who were under the command of
Ittai, v. 18. These Gittites seem to have been, by birth, Philistines
of Gath, who came, a regiment of them, 600 in all, to enter themselves
in David's service, having known him at Gath, and being greatly in love
with him for his virtue and piety, and having embraced the Jews'
religion. David made them of his garde du corps--his body-guard, and
they adhered to him in his distress. The Son of David found not such
great faith in Israel as in a Roman centurion and a woman of Canaan. 4.
As many as would, of the people of Jerusalem, he took with him, and
made a halt at some distance from the city, to draw them up, v. 17. He
compelled none. Those whose hearts were with Absalom, to Absalom let
them go, and so shall their doom be: they will soon have enough of him.
Christ enlists none but volunteers.
IV. His discourse with Ittai the Gittite, who commanded the
Philistine-proselytes.
1. David dissuaded him from going along with him, v. 19, 20. Though he
and his men might be greatly serviceable to him yet, (1.) He would try
whether he was hearty for him, and not inclined to Absalom. He
therefore bids him return to his post in Jerusalem, and serve the new
king. If he was no more than a soldier of fortune (as we say), he would
be for that side which would pay and prefer him best; and to that side
let him go. (2.) If he was faithful to David, yet David would not have
him exposed to the fatigues and perils he now counted upon. David's
tender spirit cannot bear to think that a stranger and an exile, a
proselyte and a new convert, who ought, by all means possible, to be
encouraged and made easy, should, at his first coming, meet with such
hard usage: "Should I make thee go up and down with us? No, return with
thy brethren." Generous souls are more concerned at the share others
have in their troubles than at their own. Ittai shall therefore be
dismissed with a blessing: Mercy and truth be with thee, that is, God's
mercy and truth, mercy according to promise, the promise made to those
who renounce other gods and put themselves under the wings off the
divine Majesty. This is a very proper pious farewell, when we part with
a friend, "Mercy and truth be with thee, and then thou art safe, and
mayest be easy, wherever thou art." David's dependence was upon the
mercy and truth of God for comfort and happiness, both for himself and
his friends; see Ps. lxi. 7.
2. Ittai bravely resolved not to leave him, v. 21. Where David is,
whether in life or death, safe or in peril, there will this faithful
friend of his be; and he confirms this resolution with an oath, that he
might not be tempted to break it. Such a value has he for David, not
for the sake of his wealth and greatness (for then he would have
deserted him now that he saw him thus reduced), but for the sake of his
wisdom and goodness, which were still the same, that, whatever comes of
it, he will never leave him. Note, That is a friend indeed who loves at
all times, and will adhere to us in adversity. Thus should we cleave to
the Son of David with full purpose of heart that neither life nor death
shall separate us from his love.
V. The common people's sympathy with David in his affliction. When he
and his attendants passed over the brook Kidron (the very same brook
that Christ passed over when he entered upon his sufferings, John
xviii. 1), towards the way of the wilderness, which lay between
Jerusalem and Jericho, all the country wept with a loud voice, v. 23.
Cause enough there was for weeping, 1. To see a prince thus reduced,
one that had lived so great forced from his palace and in fear of his
life, with a small retinue seeking shelter in a desert, to see the city
of David, which he himself won, built, and fortified, made an unsafe
abode for David himself. It would move the compassion even of strangers
to see a man fallen thus low from such a height, and this by the
wickedness of his own son; a piteous case it was. Parents that are
abused and ruined by their own children merit the tender sympathy of
their friends as much as any of the sons or daughters of affliction.
Especially, 2. To see their own prince thus wronged, who had been so
great a blessing to their land, and had not done any thing to forfeit
the affections of his people; to see him in this distress, and
themselves unable to help him, might well draw floods of tears from
their eyes.
24 And lo Zadok also, and all the Levites were with him, bearing the
ark of the covenant of God: and they set down the ark of God; and
Abiathar went up, until all the people had done passing out of the
city. 25 And the king said unto Zadok, Carry back the ark of God into
the city: if I shall find favour in the eyes of the Lord, he will bring
me again, and shew me both it, and his habitation: 26 But if he thus
say, I have no delight in thee; behold, here am I, let him do to me as
seemeth good unto him. 27 The king said also unto Zadok the priest,
Art not thou a seer? return into the city in peace, and your two sons
with you, Ahimaaz thy son, and Jonathan the son of Abiathar. 28 See,
I will tarry in the plain of the wilderness, until there come word from
you to certify me. 29 Zadok therefore and Abiathar carried the ark of
God again to Jerusalem: and they tarried there. 30 And David went up
by the ascent of mount Olivet, and wept as he went up, and had his head
covered, and he went barefoot: and all the people that was with him
covered every man his head, and they went up, weeping as they went up.
Here we have, I. The fidelity of the priests and Levites and their firm
adherence to David and his interest. They knew David's great affection
to them and their office, notwithstanding his failings. The method
Absalom took to gain people's affections made no impression upon them;
he had little religion in him, and therefore they steadily adhered to
David. Zadok and Abiathar, and all the Levites, if he go, will
accompany him, and take the ark with them, that, by it, they may ask
counsel of God for him, v. 24. Note, Those that are friends to the ark
in their prosperity will find it a friend to them in their adversity.
Formerly David would not rest till he had found a resting-place for the
ark; and now, if the priests may have their mind, the ark shall not
rest till David return to his rest.
II. David's dismission of them back into the city, v. 25, 26. Abiathar
was high priest (1 Kings ii. 35), but Zadok was his assistant, and
attended the ark most closely, while Abiathar was active in public
business, v. 24. Therefore David directs his speech to Zadok, and an
excellent speech it is, and shows him to be in a very good frame under
his affliction, and that still he holds fast his integrity. 1. He is
very solicitous for the safety of the ark: "By all means carry the ark
back into the city, let not that be unsettled and exposed with me,
lodge that again in the tent pitched for it; surely Absalom, bad as he
is, will do that no harm." David's heart, like Eli's trembles for the
ark of God. Note, It argues a good principle to be more concerned for
the church's prosperity than for our own, to prefer Jerusalem before
our chief joy (Ps. cxxxvii. 6), the success of the gospel, and the
flourishing of the church, above our own wealth, credit, ease, and
safety, even when they are most in hazard. 2. He is very desirous to
return to the enjoyment of the privileges of God's house. He will
reckon it the greatest instance of God's favour to him if he may but
once more be brought back to see it and his habitation. This will be
more his joy than to be brought back to his own palace and throne
again. Note, Gracious souls measure their comforts and conveniences in
this world by the opportunity they give them of communion with God.
Hezekiah wished for the recovery of his health for this reason, that he
might go up to the house of the Lord, Isa. xxxviii. 22. 3. He is very
submissive to the holy will of God concerning the issue of this dark
dispensation. He hopes the best (v. 25), and hopes for it from the
favour of God, which he looks upon to be the fountain of all good: "If
God favour me so far, I shall be settled again as formerly." But he
provides for the worst: "If he deny me this favour--if he thus say, I
have no delight in thee--I know I deserve the continuance of his
displeasure; his holy will be done." See him here patiently awaiting
the event: "Behold, here am I, as a servant expecting orders;" and see
him willing to commit himself to God concerning it: "Let him do to me
as seemeth good to him. I have nothing to object. All is well that God
does." Observe with what satisfaction and holy complacency he speaks of
the divine disposal: not only, "He can do what he will," subscribing to
his power (Job ix. 12), or, "He has a right to do what he will,"
subscribing to his sovereignty (Job xxxiii. 13), or, "He will do what
he will," subscribing to his unchangeableness (Job xxiii. 13, 15), but,
"Let him to what he will," subscribing to his wisdom and goodness.
Note, It is our interest, as well as duty, cheerfully to acquiesce in
the will of God, whatever befals us. That we may not complain of what
is, let us see God's hand in all events; and, that we may not be afraid
of what shall be, let us see all events in God's hand.
III. The confidence David put in the priests that they would serve his
interest to the utmost of their power in his absence. He calls Zadok a
seer (v. 27), that is, a wise man, a man that can see into business and
discern time and judgment: "Thou hast thy eyes in thy head (Eccl. ii.
14), and therefore art capable of doing me service, especially by
sending me intelligence of the enemy's motions and resolutions." One
friend that is a seer, in such an exigency as this, was worth twenty
that were not so quick-sighted. For the settling of a private
correspondence with the priests in his absence, he appoints, 1. Whom
they should send to him--their two sons, Ahimaaz and Jonathan, whose
coat, it might be hoped, would be their protection, and of whose
prudence and faithfulness he had probably had experience. 2. Whither
they should send. He would encamp in the plain of the wilderness till
he heard from them (v. 28), and then would move according to the
information and advice they should send him. Hereupon they returned to
the city, to await the event. It was a pity that any disturbance should
be given to a state so happy as this was, when the prince and the
priests had such an entire affection for the confidence in each other.
IV. The melancholy posture that David and his men put themselves into,
when, at the beginning of their march, they went up the mount of
Olives, v. 30.
1. David himself, as a deep mourner, covered his head and face for
shame and blushing, went bare-foot, as a prisoner or a slave, for
mortification, and went weeping. Did it become a man of his reputation
for courage and greatness of spirit thus to cry like a child, only for
fear of an enemy at a distance, against whom he might easily have made
head, and perhaps with one bold stroke have routed him? Yes, it did not
ill become him, considering how much there was in this trouble, (1.) Of
the unkindness of his son. He could not but weep to think that one who
came out of his bowels, and had so often lain in his arms, should thus
lift up the heel against him. God himself is said to be grieved with
the rebellions of his own children (Ps. xcv. 10) and even broken with
their whorish heart, Ezek. vi. 9. (2.) There was much of the
displeasure of his God in it. This infused the wormwood and gall into
the affliction and misery, Lam. iii. 19. His sin was ever before him
(Ps. li. 3), but never so plain nor ever appearing so black as now. He
never wept thus when Saul hunted him: but a wounded conscience makes
troubles lie heavily, Ps. xxxviii. 4.
2. When David wept all his company wept likewise, being much affected
with his grief and willing to share in it. It is our duty to weep with
those that weep, especially our superiors, and those that are better
than we; for, if this be done in the green tree, what will be done in
the dry? We must weep with those that weep for sin. When Hezekiah
humbled himself for his sin all Jerusalem joined with him, 2 Chron.
xxxii. 26. To prevent suffering with sinners, let us sorrow with them.
David's Request to Hushai. (b. c. 1023.)
31 And one told David, saying, Ahithophel is among the conspirators
with Absalom. And David said, O Lord, I pray thee, turn the counsel of
Ahithophel into foolishness. 32 And it came to pass, that when David
was come to the top of the mount, where he worshipped God, behold,
Hushai the Archite came to meet him with his coat rent, and earth upon
his head: 33 Unto whom David said, If thou passest on with me, then
thou shalt be a burden unto me: 34 But if thou return to the city,
and say unto Absalom, I will be thy servant, O king; as I have been thy
father's servant hitherto, so will I now also be thy servant: then
mayest thou for me defeat the counsel of Ahithophel. 35 And hast thou
not there with thee Zadok and Abiathar the priests? therefore it shall
be, that what thing soever thou shalt hear out of the king's house,
thou shalt tell it to Zadok and Abiathar the priests. 36 Behold, they
have there with them their two sons, Ahimaaz Zadok's son, and Jonathan
Abiathar's son; and by them ye shall send unto me every thing that ye
can hear. 37 So Hushai David's friend came into the city, and Absalom
came into Jerusalem.
Nothing, it seems, appeared to David more threatening in Absalom's plot
than that Ahithophel was in it; for one good head, in such a design, is
worth a thousand good hands. Absalom was himself no politician, but he
had got one entirely in his interest that was, and would be the more
dangerous because he had been all along acquainted with David's
counsels and affairs; if therefore he can be baffled, Absalom is as
good as routed and the head of the conspiracy cut off. This David
endeavours to do.
I. By prayer. When he heard that Ahithophel was in the plot he lifted
up his heart to God in this short prayer: Lord, turn the counsel of
Ahithophel into foolishness, v. 31. He had not opportunity for a long
prayer, but he was not one of those that thought he should be heard for
his much speaking. It was a fervent prayer: "Lord, I pray thee, do
this." God is well pleased with the importunity of those that come to
him with their petitions. David is particular in this prayer; he names
the person whose counsels he prays against. God gives us leave, in
prayer, to be humbly and reverently free with him, and to mention the
particular care, and fear, and grief, that lies heavily upon us. David
prayed not against Ahithophel's person, but against his counsel, that
God would turn it into foolishness, that, though he was a wise man, he
might at this time give foolish counsel, or, if he gave wise counsel,
that it might be rejected as foolish, or, if it were followed, that by
some providence or other it might be defeated, and not attain the end.
David prayed this in a firm belief that God has all hearts in his hand,
and tongues too, that, when he pleases, he can take away the
understanding of the aged and make the judges fools, (Job xii. 17; Isa.
iii. 2, 3), and in hope that God would own and plead his just and
injured cause. Note, We may pray in faith, and should pray with
fervency, that God will turn that counsel into foolishness which is
taken against his people.
II. By policy. We must second our prayer with our endeavours, else we
tempt God. It is good service to countermine the policy of the church's
enemies. When David came to the top of the mount, he worshipped God, v.
32. Note, Weeping must not hinder worshipping, but quicken it rather.
Now he penned the third Psalm, as appears by the title; and some think
that his singing this was the worship he now paid to God. Just now
Providence brought Hushai to him. While he was yet speaking, God heard,
and sent him the person that should be instrumental to befool
Ahithophel. He came to condole with David on his present trouble, with
his coat rent and earth upon his head; but David, having a great deal
of confidence in his conduct and faithfulness, resolved to employ him
as a spy upon Absalom. He would not take him with him (v. 33), for he
had now more need of soldiers than counsellors, but sent him back to
Jerusalem, to wait for Absalom's arrival, as a deserter from David, and
to offer him his service, v. 34. Thus he might insinuate himself into
his counsels, and defeat Ahithophel, either by dissuading Absalom from
following his advice or by discovering it to David, that he might know
where to stand upon his guard. How this gross dissimulation, which
David put Hushai upon, can be justified, as a stratagem in war, I do
not see. The best that can be made of it is that Absalom, if he rebel
against his father, must stand upon his guard against all mankind, and,
if he will be deceived, let him be deceived. David recommended Hushai
to Zadok and Abiathar, as persons proper to be consulted with (v. 35),
and to their two sons, as trusty men to be sent on errands to David, v.
36. Hushai, thus instructed, came to Jerusalem (v. 37), whither also
Absalom soon after came with his forces. How soon do royal palaces and
royal cities change their masters! But we look for a kingdom which
cannot be thus shaken and in the possession of which we cannot be
disturbed.
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S E C O N D S A M U E L
CHAP. XVI.
In the close of the foregoing chapter we left David flying from
Jerusalem, and Absalom entering into it; in this chapter, I. We are to
follow David in his melancholy flight; and there we find him, 1.
Cheated by Ziba, ver. 1-4. 2. Cursed by Shimei, which he bears with
wonderful patience, ver. 5-14. II. We are to meet Absalom in his
triumphant entry; and there we find him, 1. Cheated by Hushai, ver.
15-19. 2. Counselled by Ahithophel to go in unto his father's
concubines, ver. 20-23.
Ziba's Calumny. (b. c. 1023.)
1 And when David was a little past the top of the hill, behold, Ziba
the servant of Mephibosheth met him, with a couple of asses saddled,
and upon them two hundred loaves of bread, and a hundred bunches of
raisins, and a hundred of summer fruits, and a bottle of wine. 2 And
the king said unto Ziba, What meanest thou by these? And Ziba said, The
asses be for the king's household to ride on; and the bread and summer
fruit for the young men to eat; and the wine, that such as be faint in
the wilderness may drink. 3 And the king said, And where is thy
master's son? And Ziba said unto the king, Behold, he abideth at
Jerusalem: for he said, To day shall the house of Israel restore me the
kingdom of my father. 4 Then said the king to Ziba, Behold, thine are
all that pertained unto Mephibosheth. And Ziba said, I humbly beseech
thee that I may find grace in thy sight, my lord, O king.
We read before how kind David was to Mephibosheth the son of Jonathan,
how he prudently entrusted his servant Ziba with the management of his
estate, while he generously entertained him at his own table, ch. ix.
10. This matter was well settled; but, it seems, Ziba is not content to
be manager, he longs to be master, of Mephibosheth's estate. Now, he
thinks, is his time to make himself so; if he can procure a grant of it
from the crown, whether David or Absalom get the better it is all one
to him, he hopes he shall secure his prey, which he promises himself by
fishing in troubled waters. In order hereunto, 1. He made David a
handsome present of provisions, which was the more welcome because it
came seasonably (v. 1), and with this he designed to incline him to
himself; for a man's gift maketh room for him, and bringeth him before
great men, Prov. xviii. 16. Nay, Whithersoever it turneth, it
prospereth, Prov. xvii. 8. David inferred from this that Ziba was a
very discreet and generous man, and well affected to him, when, in all,
he designed nothing but to make his own market and to get
Mephibosheth's estate settled upon himself. Shall the prospect of
advantage in this world make men generous to the rich? and shall not
the belief of an abundant recompence in the resurrection of the just
make us charitable to the poor? Luke xiv. 14. Ziba was very considerate
in the present he brought to David; it was what would do him some good
in his present distress, v. 2. Observe, The wine was intended for those
that were faint, not for the king's own drinking, or the courtiers; it
seems, they did not commonly use it, but it was for cordials for those
that were ready to perish, Prov. xxxi. 6. Blessed art thou, O land!
when thy princes use wine for strength, as David did, and not for
drunkenness, as Absalom did, ch. xiii. 28. See Eccl. x. 17. Whatever
Ziba intended in this present, God's providence sent it to David for
his support very graciously. God makes use of bad men for good purposes
to his people, and sends them meat by ravens. Having by his present
insinuated himself into David's affection, and gained credit with him,
the next thing he has to do for the compassing of his end is to incense
him against Mephibosheth, which he does by a false accusation,
representing him as ungratefully designing to raise himself by the
present broils, and to recover the crown to his own head, now that
David and his son were contending for it. David enquires for him as one
of his family, which gives Ziba occasion to tell this false story of
him, v. 3. What immense damages do masters often sustain by the lying
tongues of their servants! David knew Mephibosheth not to be an
ambitious man, but easy in his place, and well-affected to him and his
government; nor could he be so weak as to expect with his lame legs to
climb the ladder of preferment; yet David gives credit to the calumny,
and, without further enquiry or consideration, convicts Mephibosheth of
treason, seizes his lands as forfeited, and grants them to Ziba:
Behold, thine are all that pertained to Mephibosheth (v. 4), a rash
judgment, and which afterwards he was ashamed of, when the truth came
to light, ch. xix. 29. Princes cannot help it, but they will be
sometimes (as our law speaks) deceived in their grants; but they ought
to use all means possible to discover the truth and to guard against
malicious designing men, who would impose upon them, as Ziba did upon
David. Having by his wiles gained his point, Ziba secretly laughed at
the king's credulity, congratulated himself on his success, and
departed, with a great compliment upon the king, that he valued his
favour more than Mephibosheth's estate: "Let me find grace in thy
sight, O king! and I have enough." Great men ought always to be jealous
of flatterers, and remember that nature has given them two ears, that
they may hear both sides.
David Cursed by Shimei. (b. c. 1023.)
5 And when king David came to Bahurim, behold, thence came out a man of
the family of the house of Saul, whose name was Shimei, the son of
Gera: he came forth, and cursed still as he came. 6 And he cast
stones at David, and at all the servants of king David: and all the
people and all the mighty men were on his right hand and on his left.
7 And thus said Shimei when he cursed, Come out, come out, thou bloody
man, and thou man of Belial: 8 The Lord hath returned upon thee all
the blood of the house of Saul, in whose stead thou hast reigned; and
the Lord hath delivered the kingdom into the hand of Absalom thy son:
and, behold, thou art taken in thy mischief, because thou art a bloody
man. 9 Then said Abishai the son of Zeruiah unto the king, Why should
this dead dog curse my lord the king? let me go over, I pray thee, and
take off his head. 10 And the king said, What have I to do with you,
ye sons of Zeruiah? so let him curse, because the Lord hath said unto
him, Curse David. Who shall then say, Wherefore hast thou done so? 11
And David said to Abishai, and to all his servants, Behold, my son,
which came forth of my bowels, seeketh my life: how much more now may
this Benjamite do it? let him alone, and let him curse; for the Lord
hath bidden him. 12 It may be that the Lord will look on mine
affliction, and that the Lord will requite me good for his cursing this
day. 13 And as David and his men went by the way, Shimei went along
on the hill's side over against him, and cursed as he went, and threw
stones at him, and cast dust. 14 And the king, and all the people
that were with him, came weary, and refreshed themselves there.
We here find how David bore Shimei's curses much better than he had
borne Ziba's flatteries. By the latter he was brought to pass a wrong
judgment on another, by the former to pass a right judgment on himself.
The world's smiles are more dangerous than its frowns. Observe here,
I. How insolent and furious Shimei was, and how his malice took
occasion from David's present distress to be so much the more
outrageous. David, in his flight, had come to Bahurim, a city of
Benjamin in or near which this Shimei lived, who, being of the house of
Saul (with the fall of which all his hopes of preferment fell), had an
implacable enmity to David, unjustly looking upon him as the ruin of
Saul and his family only because, by the divine appointment, he
succeeded Saul. While David was in prosperity and power, Shimei hated
him as much as he did now, but he durst not then say anything against
him. God knows what is in the hearts of those that are disaffected to
him and his government, but earthly princes do not. Now he came forth,
and cursed David with all the bad words and wishes he could invent, v.
5. Observe,
1. Why he took this opportunity to give vent to his malice. (1.)
Because now he thought he might do it safely; yet, if David had thought
proper to resent the provocation, it would have cost Shimei his life.
(2.) Because now it would be most grievous to David, would add
affliction to his grief, and pour vinegar into his wounds. He complains
of those as most barbarous who talk to the grief of those whom God has
wounded, Ps. lxix. 26. So Shimei did, loading him with curses whom no
generous eye could look upon without compassion. (3.) Because now he
thought that Providence justified his reproaches, and that David's
present afflictions proved him to be as bad a man as he was willing to
represent him. Job's friends condemned him upon this false principle.
Those that are under the rebukes of a gracious God must not think it
strange if these bring upon them the reproaches of evil men. If once it
be said, God hath forsaken him, presently it follows, Persecute and
take him, Ps. lxxi. 11. But it is the character of a base spirit thus
to trample upon those that are down, and insult over them.
2. How his malice was expressed. See, (1.) What this wretched man did:
He cast stones at David (v. 6), as if his king had been a dog, or the
worst of criminals, whom all Israel must stone with stones till he die.
Perhaps he kept at such a distance that the stones he threw could not
reach David, nor any of his attendants, yet he showed what he would
have done if it had been in his power. He cast dust (v. 13), which,
probably, would blow into his own eyes, like the curses he threw,
which, being causeless, would return upon his own head. Thus, while his
malice made him odious, the impotency of it made him ridiculous and
contemptible. Those that fight against God cannot hurt him, though they
hate him. If thou sinnest, what doest thou against him? Job xxxv. 6. It
was an aggravation of his wickedness that David was attended with his
mighty men on his right hand and on his left, so that he was not in so
forlorn a condition as he thought (persecuted but not forsaken), and
that he continued to do it, and did it the more passionately, for
David's bearing it patiently. (2.) What he said. With the stones he
shot his arrows, even bitter words (v. 7, 8), in contempt of that law,
Thou shalt not curse the gods, Exod. xxii. 28. David was a man of
honour and conscience, and in great reputation for every thing that was
just and good; what could this foul mouth say against him? Why, truly,
what was done long since to the house of Saul was the only thing which
he could recollect, and with this he upbraided David because it was the
thing that he himself was a loser by. See how apt we are to judge of
men and their character by what they are to us, and to conclude that
those are certainly evil men that have ever so justly been, or that we
ever so unjustly think have been, instruments of evil to us. So partial
are we to ourselves that no rule can be more fallacious than this. No
man could be more innocent of the blood of the house of Saul than David
was. Once and again he spared Saul's life, while Saul sought his. When
Saul and his sons were slain by the Philistines, David and his men were
many miles off; and, when they heard it, they lamented it. From the
murder of Abner and Ish-bosheth he had sufficiently cleared himself;
and yet all the blood of the house of Saul must be laid at his door.
Innocency is no fence against malice and falsehood; nor are we to think
it strange if we be charged with that from which we have been most
careful to keep ourselves. It is well for us that men are not to be our
judges, but he whose judgment is according to truth. The blood of the
house of Saul is here most unjustly charged upon David, [1.] As that
which gave him his character, and denominated him a bloody man and a
man of Belial, v. 7. And, if a man of blood, no doubt a man of Belial,
that is, a child of the devil, who is called Belial (2 Cor. vi. 15),
and who was a murderer from the beginning. Bloody men are the worst of
men. [2.] As that which brought the present trouble upon him: "Now that
thou art dethroned, and driven out to the wilderness, the Lord has
returned upon thee the blood of the house of Saul." See how forward
malicious men are to press God's judgments into the service of their
own passion and revenge. If any who have, as they think, wronged them,
should come into trouble, the injury done to them must be made the
cause of the trouble. But we must take heed lest we wrong God by making
his providence thus to patronise our foolish and unjust resentments. As
the wrath of man works not the righteousness of God, so the
righteousness of God serves not the wrath of man. [3.] As that which
would now be his utter ruin; for he endeavours to make him despair of
ever recovering his throne again. Now they said, There is no help for
him in God (Ps. iii. 2), the Lord hath delivered the kingdom into the
hand of Absalom (not Mephibosheth--the house of Saul never dreamed of
making him king, as Ziba suggested), and thou art taken in thy
mischief, that is, "the mischief that will be thy destruction, and all
because thou art a bloody man." Thus Shimei cursed.
II. See how patient and submissive David was under this abuse. The sons
of Zeruiah, Abishai particularly, were forward to maintain David's
honour with their swords; they resented the affront keenly, as well
they might: Why should this dead dog be suffered to curse the king? v.
9. If David will but give them leave, they will put these lying cursing
lips to silence, and take off his head; for his throwing stones at the
king was an overt act, which abundantly proved that he compassed and
imagined his death. But the king would by no means suffer it: What have
I to do with you? So let him curse. Thus Christ rebuked the disciples,
who, in zeal for his honour, would have commanded fire from heaven on
the town that affronted him, Luke ix. 55. Let us see with what
considerations David quieted himself. 1. The chief thing that silenced
him was that he had deserved this affliction. This is not mentioned
indeed; for a man may truly repent, and yet needs not, upon all
occasions, proclaim his penitent reflections. Shimei unjustly upbraided
him with the blood of Saul: from that his conscience acquitted him,
but, at the same time, it charged him with the blood of Uriah. "The
reproach is too true" (thinks David), "though false as he means it."
Note, A humble tender spirit will turn reproaches into reproofs, and so
get good by them, instead of being provoked by them. 2. He observes the
hand of God in it: The Lord hath said unto him, Curse David (v. 10),
and again, So let him curse, for the Lord hath bidden him, v. 11. As it
was Shimei's sin, it was not from God, but from the devil and his own
wicked heart, nor did God's hand in it excuse or extenuate it, much
less justify it, any more than it did the sin of those who put Christ
to death, Acts ii. 23; iv. 28. But, as it was David's affliction, it
was from the Lord, one of the evils which he raised up against him.
David looked above the instrument of his trouble to the supreme
director, as Job, when the plunderers had stripped him, acknowledged,
The Lord hath taken away. Nothing more proper to quiet a gracious soul
under affliction than an eye to the hand of God in it. I opened not my
mouth, because thou didst it. The scourge of the tongue is God's rod.
3. He quiets himself under the less affliction with the consideration
of the greater (v. 11): My son seeks my life, much more may this
Benjamite. Note, Tribulation works patience in those that are
sanctified. The more we bear the better able we should be to bear still
more; what tries our patience should improve it. The more we are inured
to trouble the less we should be surprised at it, and not think it
strange. Marvel not that enemies are injurious, when even friends are
unkind; nor that friends are unkind, when even children are undutiful.
4. He comforts himself with hopes that God would, in some way or other,
bring good to him out of his affliction, would balance the trouble
itself, and recompense his patience under it: "The Lord will requite me
good for his cursing. If God bid Shimei grieve me, it is that he
himself may the more sensibly comfort me; surely he has mercy in store
for me, which he is preparing me for by this trial." We may depend upon
God as our pay-master, not only for our services, but for our
sufferings. Let them curse, but bless thou. David, at length, is housed
at Bahurim (v. 14), where he meets with refreshment, and is hidden from
this strife of tongues.
Hushai Deceives Absalom; Ahithophel's Wicked Counsel. (b. c. 1023.)
15 And Absalom, and all the people the men of Israel, came to
Jerusalem, and Ahithophel with him. 16 And it came to pass, when
Hushai the Archite, David's friend, was come unto Absalom, that Hushai
said unto Absalom, God save the king, God save the king. 17 And
Absalom said to Hushai, Is this thy kindness to thy friend? why wentest
thou not with thy friend? 18 And Hushai said unto Absalom, Nay; but
whom the Lord, and this people, and all the men of Israel, choose, his
will I be, and with him will I abide. 19 And again, whom should I
serve? should I not serve in the presence of his son? as I have served
in thy father's presence, so will I be in thy presence. 20 Then said
Absalom to Ahithophel, Give counsel among you what we shall do. 21
And Ahithophel said unto Absalom, Go in unto thy father's concubines,
which he hath left to keep the house; and all Israel shall hear that
thou art abhorred of thy father: then shall the hands of all that are
with thee be strong. 22 So they spread Absalom a tent upon the top of
the house; and Absalom went in unto his father's concubines in the
sight of all Israel. 23 And the counsel of Ahithophel, which he
counselled in those days, was as if a man had enquired at the oracle of
God: so was all the counsel of Ahithophel both with David and with
Absalom.
Absalom had notice sent him speedily by some of his friends at
Jerusalem that David had withdrawn, and with what a small retinue he
had gone; so that the coasts were clear, Absalom might take possession
of Jerusalem when he pleased. The gates were open, and there was none
to oppose him. Accordingly he came without delay (v. 15), extremely
elevated, no doubt, with this success at first, and that that in which,
when he formed his design, he probably apprehended the greatest
difficulty, was so easily and effectually done. Now that he is master
of Jerusalem he concludes all his own, the country will follow of
course. God suffers wicked men to prosper awhile in their wicked plots,
even beyond their expectation, that their disappointment may be the
more grievous and disgraceful. The most celebrated politicians of that
age were Ahithophel and Hushai. The former Absalom brings with him to
Jerusalem (v. 15), the other meets him there (v. 16), so that he cannot
but think himself sure of success, when he has both these to be his
counsellors; on them he relies, and consults not the ark, though he has
that with him. But miserable counsellors were they both; for,
I. Hushai would never counsel him to do wisely. He was really his
enemy, and designed to betray him, while he pretended to be in his
interest; so that Absalom could not have a more dangerous man about
him. 1. Hushai complimented him upon his accession to the throne, as if
he had been abundantly satisfied in this title, and well pleased that
he had come to the possession, v. 16. What arts of dissimulation are
those tempted to use who govern themselves by fleshly wisdom! and how
happy are those who have not known these depths of Satan, but have
their conversation in the world with simplicity and godly sincerity! 2.
Absalom was surprised to find him for him who was known to be David's
intimate friend and confidant. He asks him, Is this thy kindness to thy
friend? (v. 17), pleasing himself with this thought, that all would be
his, since Hushai was. He doubts not of his sincerity, but easily
believes what he wishes to be true, that David's best friends are so in
love with himself as to take the first opportunity to declare for him,
though the pride of his heart deceived him, Obad. 3. Hushai confirmed
him in the belief that he was hearty for him. For, though David is his
friend, yet he is for the king in possession, v. 18. Whom the people
choose, and Providence smiles upon, he will be faithful to; and he is
for the king in succession (v. 19), the rising sun. It was true, he
loved his father; but he had had his day, and it was over; and why
should he not love his successor as well? Thus he pretended to give
reasons for a resolution he abhorred the thought of.
II. Ahithophel counselled him to do wickedly, and so did as effectually
betray him as he did who was designedly false to him; for those that
advise men to sin certainly advise them to their hurt; and that
government which is founded in sin is founded in the sand.
1. It seems, Ahithophel was noted as a deep politician; his counsel was
as if a man had enquired at the oracle of God, v. 23. Such reputation
was he in for subtlety and sagacity in public affairs, such reaches had
he beyond other privy-counselors, such reasons would he give for his
advice, and such success generally his projects had, that all people,
good and bad, both David and Absalom, had a profound regard for his
sentiments, too much by far, when they regarded him as an oracle of
God; shall the prudence of any mortal compare with him who only is
wise? Let us observe from this account of Ahithophel's fame for policy,
(1.) That many excel in worldly wisdom who are utterly destitute of
heavenly grace, because those who set up for oracles themselves are apt
to despise the oracles of God. God has chosen the foolish things of the
world; and the greatest statesmen are seldom the greatest saints. (2.)
That frequently the greatest politicians act most foolishly for
themselves. Ahithophel was cried up for an oracle, and yet very
unwisely took part with Absalom, who was not only a usurper, but a rash
youth, never likely to come to good, whose fall, and the fall of all
that adhered to him, any one, with the tenth part of the policy that
Ahithophel pretended to, might foresee. Well, after all, honesty is the
best policy, and will be found so in the long run. But,
2. His policy in this case defeated its own aim. Observe,
(1.) The wicked counsel Ahithophel gave to Absalom. Finding that David
had left his concubines to keep the house, he advised him to lie with
them (v. 21), a very wicked thing. The divine law had made it a capital
crime, Lev. xx. 11. The apostle speaks of it as a piece of villany not
so much as named among the Gentiles, 1 Cor. v. 1. Reuben lost his
birthright for it. But Ahithophel advised Absalom to it as a public
thing, because it would give assurance to all Israel, [1.] That he was
in good earnest in his pretensions. No doubt he resolved to make
himself master of all that belonged to his predecessor when he began
with his concubines. [2.] That he was resolved never to make peace with
his father upon any terms; for by this he would render himself so
odious to his father that he would never be reconciled to him, which
perhaps the people were jealous of and that they must be sacrificed to
the reconciliation. Having drawn the sword, he did, by this
provocation, throw away the scabbard, which would strengthen the hands
of his party and keep them firmly to him. This was Ahithophel's cursed
policy, which bespoke him rather an oracle of devil than of God.
(2.) Absalom's compliance with this counsel. It entirely suited his
lewd and wicked mind, and he delayed not to put it in execution, v. 22.
When an unnatural rebellion was the opera, what fitter prologue could
there be to it than such unnatural lust? Thus was his wickedness all of
a piece, and such as a conscience not quite seared could not entertain
the thoughts of without the utmost horror. Nay, the client outdoes what
his counsel advises. Ahithophel advised him to do it, that all Israel
shall see it. A tent is accordingly spread on the top of the house for
the purpose; so impudently does he declare his sin as Sodom. Yet, in
this, the word of God was fulfilled in the letter of it: God had
threatened, by Nathan, that, for defiling Bath-sheba, David should have
his own wives publicly debauched (ch. xii. 11, 12), and some think that
Ahithophel, in advising it, designed to be revenged on David for the
injury done to Bath-sheba, who was his grand-daughter: for she was the
daughter of Eliam (ch. xi. 3), who was the son of Ahithophel, ch.
xxiii. 34. Job speaks of this as the just punishment of adultery (Let
my wife grind to another, Job xxxi. 9, 10), and the prophet, Hos. iv.
13, 14. What to think of these concubines, who submitted to this
wickedness, I know not; but how unrighteous soever Absalom and they
were, we must say, The Lord is righteous: nor shall any word of his
fall to the ground.
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S E C O N D S A M U E L
CHAP. XVII.
The contest between David and Absalom is now hasting towards a crisis.
It must be determined by the sword, and preparation is made accordingly
in this chapter. I. Absalom calls a council of war, in which Ahithophel
urges despatch (ver. 1-4), but Hushai recommends deliberation (ver.
5-13); and Hushai's counsel is agreed to (ver. 14), for vexation at
which Ahithophel hangs himself, ver. 23. II. Secret intelligence is
sent to David (but with much difficulty) of their proceedings, ver.
15-21. III. David marches to the other side Jordan (ver. 22-24), and
there his camp is victualled by some of his friends in that country,
ver. 27-29. IV. Absalom and his forces march after him into the land of
Gilead on the other side Jordan, ver. 25, 26. There we shall, in the
next chapter, find the cause decided by a battle: hitherto, every thing
has looked black upon poor David, but now the day of his deliverance
begins to dawn.
Hushai's Counsel. (b. c. 1023.)
1 Moreover Ahithophel said unto Absalom, Let me now choose out twelve
thousand men, and I will arise and pursue after David this night: 2
And I will come upon him while he is weary and weak handed, and will
make him afraid: and all the people that are with him shall flee; and I
will smite the king only: 3 And I will bring back all the people unto
thee: the man whom thou seekest is as if all returned: so all the
people shall be in peace. 4 And the saying pleased Absalom well, and
all the elders of Israel. 5 Then said Absalom, Call now Hushai the
Archite also, and let us hear likewise what he saith. 6 And when
Hushai was come to Absalom, Absalom spake unto him, saying, Ahithophel
hath spoken after this manner: shall we do after his saying? if not;
speak thou. 7 And Hushai said unto Absalom, The counsel that
Ahithophel hath given is not good at this time. 8 For, said Hushai,
thou knowest thy father and his men, that they be mighty men, and they
be chafed in their minds, as a bear robbed of her whelps in the field:
and thy father is a man of war, and will not lodge with the people. 9
Behold, he is hid now in some pit, or in some other place: and it will
come to pass, when some of them be overthrown at the first, that
whosoever heareth it will say, There is a slaughter among the people
that follow Absalom. 10 And he also that is valiant, whose heart is
as the heart of a lion, shall utterly melt: for all Israel knoweth that
thy father is a mighty man, and they which be with him are valiant men.
11 Therefore I counsel that all Israel be generally gathered unto
thee, from Dan even to Beer-sheba, as the sand that is by the sea for
multitude; and that thou go to battle in thine own person. 12 So
shall we come upon him in some place where he shall be found, and we
will light upon him as the dew falleth on the ground: and of him and of
all the men that are with him there shall not be left so much as one.
13 Moreover, if he be gotten into a city, then shall all Israel bring
ropes to that city, and we will draw it into the river, until there be
not one small stone found there. 14 And Absalom and all the men of
Israel said, The counsel of Hushai the Archite is better than the
counsel of Ahithophel. For the Lord had appointed to defeat the good
counsel of Ahithophel, to the intent that the Lord might bring evil
upon Absalom.
Absalom is now in peaceable possession of Jerusalem; the palace-royal
is his own, as are the thrones of judgment, even the thrones of the
house of David. His good father reigned in Hebron, and only over the
tribe of Judah, above seven years, and was not hasty to destroy his
rival; his government was built upon a divine promise, the performance
of which he was sure of in due time, and therefore he waited patiently
in the mean time. But the young man, Absalom, not only hastens from
Hebron to Jerusalem, but is impatient there till he has destroyed his
father, cannot be content with his throne till he has his life; for his
government is founded in iniquity, and therefore feels itself tottering
and thinks itself obliged to do every thing with violence. That so
profligate a wretch as Absalom should aim at the life of so good a
father is not so strange (there are here and there monsters in nature);
but that the body of the people of Israel, to whom David had been so
great a blessing in all respects, should join with him in his attempt,
is very amazing. But their fathers often mutinied against Moses. The
best of parents, and the best of princes will not think it strange if
they be made uneasy by those who should be their support and joy, when
they consider what sons and what subjects David himself had.
David and all that adhered to him must be cut off. This was resolved,
for aught that appears, nemine contradicente--unanimously. None durst
mention his personal merits, and the great services done to his
country, in opposition to this resolve, nor so much as ask, "Why, what
evil has he done to forfeit his crown, much less his head?" None durst
propose that his banishment should suffice, for the present, nor that
agents should be sent to treat with him to resign the crown, which,
having so tamely quitted the city, they might think he would easily be
persuaded to do. It was not long since that Absalom himself fled for a
crime, and David contented himself with his being an exile, though he
deserved death, nay, he mourned and longed for him; but so perfectly
void of all natural affection is this ungrateful Absalom that he
eagerly thirsts after his own father's blood. It is past dispute that
David must be destroyed; all the question is how he may be destroyed.
I. Ahithophel advises that he be pursued immediately, this very night,
with a flying army (which he himself undertakes the command of), that
the king only be smitten and his forces dispersed, and then the people
that were now for him would fall in with Absalom of course, and there
would not be such a long war as had been between the house of Saul and
David: The man whom thou seekest is as if all returned, v. 1-3. By this
it appears that Absalom had declared his design to be upon David's
life, and Ahithophel concurs with him in it. Smite the shepherd, and
the sheep will be scattered, and be an easy prey to the wolf. Thus he
contrives to include the war in a little compass, by fighting neither
with small nor great but the king of Israel only, and to conclude it in
a little time, by falling upon him immediately. Nothing could be more
fatal to David than the taking of these measures. It was too true that
he was weary and weak-handed, that a little thing would make him
afraid, else he would not have fled from his house upon the first alarm
of Absalom's rebellion; it was probable enough that upon a fierce
attack, especially in the night, the small force he had would be put
into confusion and disorder, and it would bean easy thing to smite the
king only, and then the business would be done, the whole nation would
be reduced, of course, and all the people, says he, shall be in peace.
See how a general ruin is called by usurpers a general peace; but thus
the devil's palace is in peace, while he, as a strong man armed, keeps
it. Compare with this the plot of Caiaphas (that second Ahithophel)
against the Son of David, to crush his interest by destroying him. Let
that one man die for the people, John xi. 50. Kill the heir, and the
inheritance shall be ours, Matt. xxi. 38. But the counsel of them both
was turned into foolishness. Yet the children of light may, in their
generation, learn wisdom from the children of this world. What our hand
finds to do let us do quickly, and with all our might. It is prudence
to be vigorous and expeditious, and not to lose time, particularly in
our spiritual warfare. If Satan flee from us, let us follow our blow.
Those that have quarrelled with crowned heads have generally observed
the decorum of declaring only against their evil counsellors, and
calling them to an account (The king himself can do no wrong, it is
they that do it); but Absalom's bare-faced villany strikes at the king
directly, nay, at the king only; for (would you think it?) this saying,
I will smite the king only, pleased Absalom well (v. 4), nor had he so
much sense of humor and virtue left him to pretend to startle at it or
even to be reluctant in this barbarous and monstrous resolution. What
good can stand before the heat of a furious ambition?
II. Hushai advises that they be not too hasty in pursuing David, but
take time to draw up all their force against him, and to overpower him
with numbers, as Ahithophel had advised to take him by surprise. Now
Hushai, in giving this counsel, really intended to serve David and his
interest, that he might have time to send him notice of his
proceedings, and that David might gain time to gather an army and to
remove into those countries beyond Jordan, in which, lying more remote,
Absalom had probably least interest. Nothing would be of greater
advantage to David in this juncture than time to turn himself in; that
he may have this, Hushai counsels Absalom to do nothing rashly, but to
proceed with caution and secure his success by securing his strength.
Now,
1. Absalom gave Hushai a fair invitation to advise him. All the elders
of Israel approved of Ahithophel's counsel, yet God overruled the heart
of Absalom not to proceed upon it, till he had consulted Hushai (v. 5):
Let us hear what he saith. Herein he thought he did wisely (two heads
are better than one), but God taketh the wise in their own craftiness.
See Mr. Poole's note on this.
2. Hushai gave very plausible reasons for what he said.
(1.) He argued against Ahithophel's counsel, and undertook to show the
danger of following his advice. It is with modesty, and all possible
deference to Ahithophel's settled reputation, that he begs leave to
differ from him, v. 7. He acknowledges that the counsel of Ahithophel
is usually the best, and such as may be relied on; but, with submission
to that noble peer, he is of opinion that his counsel is not good at
this time, and that it is by no means safe to venture so great a cause
as that in which they are now engaged upon so small a number, and such
a hasty sally, as Ahithophel advises, remembering the defeat of Israel
before Ai, Josh. vii. 4. It has often proved of bad consequence to
despise an enemy. See how plausibly Hushai reasoned. [1.] He insisted
much upon it that David was a great soldier, a man of great conduct,
courage, and experience; all knew and owned this, even Absalom himself:
"Thy father is a man of war (v. 8), a mighty man (v. 10), and not so
weary and weak-handed as Ahithophel imagines. His retiring from
Jerusalem must be imputed, not to his cowardice, but his prudence."
[2.] His attendants, though few, were mighty men (v. 8), valiant men
(v. 10), men of celebrated bravery and versed in all the arts of war.
Ahithophel, who perhaps had worn the gown more than the sword, would
find himself an unequal match for them. One of them would chase a
thousand. [3.] They were all exasperated against Absalom, who was the
author of all this mischief, were chafed in their minds, and would
fight with the utmost fury; so that, what with their courage, and what
with their rage, there would be no standing before them, especially for
such raw soldiers as Absalom's generally were. Thus did he represent
them as formidable as Ahithophel had made them despicable. [4.] He
suggested that probably David and some of his men would lie in ambush,
in some pit, or other close place, and fall upon Absalom's soldiers
before they were aware the terror of which would put them to flight;
and the defeat, though but of a small party, would dispirit all the
rest, especially their own consciences at the same time accusing them
of treason against one that, they were sure, was not only God's
anointed, but a man after his own heart, v. 9. "It will soon be given
out that there is a slaughter among Absalom's men, and then they will
all make the best of their way, and the heart of Ahithophel himself,
though now it seems like the heart of a lion, will utterly melt. In
short, he will not find it so easy a matter to deal with David and his
men as he thinks it is; and, if he be foiled, we shall all be routed."
(2.) He offered his own advice, and gave his reasons; and, [1.] He
counselled that which he knew would gratify Absalom's proud
vain-glorious humour, though it would not be really serviceable to his
interest. First, He advised that all Israel should be gathered
together, that is, the militia of all the tribes. His taking it for
granted that they are all for him, and giving him an opportunity to see
them all together under his command, would gratify him as much as any
thing. Secondly, He advises that Absalom go to battle in his own
person, as if he looked upon him to be a better soldier than
Ahithophel, more fit to give command and have the honour of the
victory, insinuating that Ahithophel had put a slight upon him in
offering to go without him. See how easy it is to betray proud men, by
applauding them, and feeding their pride. [2.] He counselled that which
seemed to secure the success, at last, infallibly, without running any
hazard. For, if they could raise such vast numbers as they promised
themselves, wherever they found David they could not fail to crush him.
First, If in the field, they should fall upon him, as the dew that
covers the face of the ground, and cut off all his men with him, v. 12.
Perhaps Absalom was better pleased with the design of cutting off all
the men that were with him, having a particular antipathy to some of
David's friends, than with Ahithophel's project of smiting the king
only. Thus Hushai gained his point by humouring his revenge, as well as
his pride. Secondly, If in a city, they need not fear conquering him,
for they should have hands enough, if occasion were, to draw the city
itself into its river with ropes, v. 13. This strange suggestion, how
impracticable soever, being new, served for an amusement, and
recommended itself by pleasing the fancy, for they would all smile at
the humour of it.
(3.) By all these arts, Hushai gained not only Absalom's approbation of
his advice, but the unanimous concurrence of this great counsel of war;
they all agreed that the counsel of Hushai was better than the counsel
of Ahithophel, v. 14. See here, [1.] How much the policy of man can do;
If Hushai had not been there, Ahithophel's counsel would certainly have
prevailed; and, though all had given their opinion, nothing could be
really more for Absalom's interest than that which he advised; yet
Hushai, with his management, brings them all over to his side, and none
of them are aware that he says all this in favour of David and his
interest, but all say as he says. See how the unthinking are imposed
upon by the designing part of mankind; what tools, what fools, great
men make of one another by their intrigues; and what tricks there are
often in courts and councils, which those are happiest that are least
conversant with. [2.] See how much more the providence of God can do.
Hushai managed the plot with dexterity, yet the success is ascribed to
God, and his agency on the minds of those concerned: The Lord had
appointed to defeat the good counsel of Ahithophel. Be it observed, to
the comfort of all that fear God, he turns all men's hearts as the
rivers of water, though they know not the thoughts of the Lord. He
stands in the congregation of the mighty, has an overruling hand in all
counsels and a negative voice in all resolves, and laughs at men's
projects against his anointed.
Information Sent to David. (b. c. 1023.)
15 Then said Hushai unto Zadok and to Abiathar the priests, Thus and
thus did Ahithophel counsel Absalom and the elders of Israel; and thus
and thus have I counselled. 16 Now therefore send quickly, and tell
David, saying, Lodge not this night in the plains of the wilderness,
but speedily pass over; lest the king be swallowed up, and all the
people that are with him. 17 Now Jonathan and Ahimaaz stayed by
En-rogel; for they might not be seen to come into the city: and a wench
went and told them; and they went and told king David. 18
Nevertheless a lad saw them, and told Absalom: but they went both of
them away quickly, and came to a man's house in Bahurim, which had a
well in his court; whither they went down. 19 And the woman took and
spread a covering over the well's mouth, and spread ground corn
thereon; and the thing was not known. 20 And when Absalom's servants
came to the woman to the house, they said, Where is Ahimaaz and
Jonathan? And the woman said unto them, They be gone over the brook of
water. And when they had sought and could not find them, they returned
to Jerusalem. 21 And it came to pass, after they were departed, that
they came up out of the well, and went and told king David, and said
unto David, Arise, and pass quickly over the water: for thus hath
Ahithophel counselled against you.
We must now leave David's enemies pleasing themselves with the thoughts
of a sure victory by following Hushai's counsel, and sending a summons,
no doubt, to all the tribes of Israel, to come to the general
rendezvous at a place appointed, pursuant to that counsel; and we next
find David's friends consulting how to get him notice of all this, that
he might steer his course accordingly. Hushai tells the priests what
had passed in council, v. 15. But, it should seem, he was not sure but
that yet Ahithophel's counsel might be followed, and was therefore
jealous lest, if he made not the best of his way, the king would be
swallowed up, and all the people that were with him, v. 16. Perhaps, as
he was called in to give advice (v. 5), so he was dismissed before they
came to that resolve (v. 14) in favour of his advice, or he feared they
might afterwards change their mind. However, it was good to provide
against the worst, and therefore to hasten those valuable lives out of
the reach of these destroyers. Such strict guards did Absalom set upon
all the avenues to Jerusalem that they had much ado to get this
necessary intelligence to David. 1. The young priests that were to be
the messengers were forced to retire secretly out of the city, by
En-rogel, which signifies, as some say, the fountain of a spy. Surely
it went ill with Jerusalem when two such faithful priests as they were
might not be seen to come into the city. 2. Instructions were sent to
them by a poor simple young woman, who probably went to that well under
pretence of fetching water, v. 17. If she carried the message by word
of mouth, there was danger of her making some mistake or blunder in it;
but Providence can make an ignorant girl a trusty messenger, and serve
its wise counsels by the foolish things of the world. 3. Yet, by the
vigilance of Absalom's spies, they were discovered, and information was
brought to Absalom of their motions: A lad saw them and told him, v.
18. 4. They, being aware that they were discovered, sheltered
themselves in a friend's house in Bahurim, where David had refreshed
himself but just before, ch. xvi. 14. There they were happily hidden in
a well, which now, in summer time, perhaps was dry, v. 18. The woman of
the house very ingeniously covered the mouth of the well with a cloth,
on which she spread corn to dry, so that the pursuers were not aware
that there was a well; else they would have searched it, v. 19. Thus
far the woman did well; but we know not how to justify her further
concealing them with a lie, v. 20. We must not do evil that good may
come of it. However, hereby the messengers were protected, and the
pursuers were defeated and returned to Absalom without their prey. It
was well that Absalom did not hereupon fall upon their two fathers,
Zadok and Abiathar, as Saul on Ahimelech for his kindness to David: but
God restrained him. Being thus preserved, they brought their
intelligence very faithfully to David (v. 21), with this advice of his
friends, that he should not delay to pass over Jordan, near to which,
it seems, he now was. There, as some think, he penned the 42nd and 43rd
Psalms, looking back upon Jerusalem from the land of Jordan, Ps. xlii.
6.
Ahithophel's Death; Absalom's Pursuit of David. (b. c. 1023.)
22 Then David arose, and all the people that were with him, and they
passed over Jordan: by the morning light there lacked not one of them
that was not gone over Jordan. 23 And when Ahithophel saw that his
counsel was not followed, he saddled his ass, and arose, and gat him
home to his house, to his city, and put his household in order, and
hanged himself, and died, and was buried in the sepulchre of his
father. 24 Then David came to Mahanaim. And Absalom passed over
Jordan, he and all the men of Israel with him. 25 And Absalom made
Amasa captain of the host instead of Joab: which Amasa was a man's son,
whose name was Ithra an Israelite, that went in to Abigail the daughter
of Nahash, sister to Zeruiah Joab's mother. 26 So Israel and Absalom
pitched in the land of Gilead. 27 And it came to pass, when David was
come to Mahanaim, that Shobi the son of Nahash of Rabbah of the
children of Ammon, and Machir the son of Ammiel of Lodebar, and
Barzillai the Gileadite of Rogelim, 28 Brought beds, and basons, and
earthen vessels, and wheat, and barley, and flour, and parched corn,
and beans, and lentiles, and parched pulse, 29 And honey, and butter,
and sheep, and cheese of kine, for David, and for the people that were
with him, to eat: for they said, The people is hungry, and weary, and
thirsty, in the wilderness.
Here is, I. The transporting of David and his forces over Jordan,
pursuant to the advice he had received from his friends at Jerusalem,
v. 22. He, and all that were with him, went over in the night, whether
in ferryboats, which probably always plied there, or through the fords,
does not appear. But special notice is taken of this, that there lacked
not one of them: none deserted him, though his distress was great, none
staid behind sick or weary, nor were any lost or cast away in passing
the river. Herein some make him a type of the Messiah, who said, in a
difficult day, Of all that thou hast given me have I lost none. Having
got over Jordan, he marched many miles forward to Mahanaim, a Levites'
city in the tribe of Gad, in the utmost border of that tribe, and not
far from Rabbah, the chief city of the Ammonites. This city, which
Ishbosheth had made his royal city (ch. ii. 8), David now made his
head-quarters, v. 24. And now he had time to raise an army wherewith to
oppose the rebels and give them a warm reception.
II. The death of Ahithophel, v. 23. He died by his own hands, felo de
se--a suicide. He hanged himself for vexation that his counsel was not
followed; for thereby, 1. He thought himself slighted, and an
intolerable slur cast upon his reputation for wisdom. His judgment
always used to sway at the counsel-board, but now another's opinion is
thought wiser and better than his. His proud heart cannot bear the
affront; it rises and swells, and the more he thinks of it the more
violent his resentments grow, till they bring him at last to this
desperate resolve not to live to see another preferred before him. All
men think him a wise man, but he thinks himself the only wise man; and
therefore to be avenged upon mankind for not thinking so too, he will
die, that wisdom may die with him. The world is not worthy of such an
oracle as he is, and therefore he will make them know the want of him.
See what real enemies those are to themselves that think too well of
themselves, and what mischiefs those run upon that are impatient of
contempt. That will break a proud man's heart that will not break a
humble man's sleep. 2. He thought himself endangered and his life
exposed. He concluded that, because his counsel was not followed,
Absalom's cause would certainly miscarry, and then, whoever would find
David's mercy, he concluded that he, who was the greatest criminal, and
had particularly advised him to lie with his father's concubines, must
be sacrificed to justice. To prevent therefore the shame and terror of
a public and solemn execution, he does justice upon himself, and, after
his reputation for wisdom, by this last act puts a far greater disgrace
upon himself than Absalom's privy-council had put upon him, and answers
his name Ahithophel, which signifies, the brother of a fool. Nothing
indicates so much folly as self-murder. Observe, How deliberately he
did it, and of malice prepense against himself; not in a heat, but he
went home to his city, to his house, to do it; and, which is strange,
took time to consider of it, and yet did it. And, to prove himself
compos mentis--in his senses, when he did it, he first put his
household in order, made his will as a man of sane memory and
understanding, settled his estate, balanced his accounts; yet he that
had sense and prudence enough to do this had not consideration enough
to revoke the sentence his pride and passion had passed upon his own
neck, nor so much as to suspend the execution of it till he saw the
event of Absalom's rebellion. Now herein we may see, (1.) Contempt
poured upon the wisdom of man. He that was more renowned for policy
than any man played the fool with himself more abundantly. Let not the
wise man glory in his wisdom, when he sees him that was so great an
oracle dying as a fool dies. (2.) Honour done to the justice of God.
When the wicked are thus snared in the work of their own hands, and
sunk in a pit of their own digging, the Lord is known by the judgment
which he executeth, and we must say, Higgaion, Selah; it is a thing to
be marked and meditated upon, Ps. vii. 15, 16. (3.) Prayer answered,
and an honest cause served even by its enemies. Now, as David had
prayed, Ahithophel's counsel was turned into foolishness to himself.
Dr. Lightfoot supposes that David penned the 55th Psalm upon occasion
of Ahithophel's being in the plot against him, and that he is the man
complained of (v. 13) that had been his equal, his guide, and his
acquaintance; and, if so, this was an immediate answer to his prayer
there (v. 15): Let death seize upon them, and let them go down quickly
into hell. Ahithophel's death was an advantage to David's interest; for
had he digested that affront (as those must resolve often to do that
will live in this world), and continued his post at Absalom's elbow, he
might have given him counsel afterwards that might have been of
pernicious consequence to David. It is well that that breath is stopped
and that head laid from which nothing could be expected but mischief.
It seems, it was not then usual to disgrace the dead bodies of
self-murderers, for Ahithophel was buried, we may suppose honourably
buried, in the sepulchre of his father, though he deserved no better
than the burial of an ass. See Eccl. viii. 10.
III. Absalom's pursuit of his father. He had now got all the men of
Israel with him, as Hushai advised, and he himself, at the head of
them, passed over Jordan, v. 24. Not content that he had driven his
good father to the utmost corner of his kingdom, he resolved to chase
him out of the world. He pitched in the land of Gilead with all his
forces, ready to give David battle, v. 26. Absalom made one Amasa his
general (v. 25), whose father was by birth Jether, an Ishmaelite (1
Chron. ii. 17), but by religion Ithra (as he is here called), an
Israelite; probably he was not only proselyted, but, having married a
near relation of David's, was, by some act of the state, naturalized,
and is therefore called an Israelite. His wife, Amasa's mother, was
Abigail, David's sister, whose other sister, Zeruiah, was Joab's mother
(1 Chron. ii. 16), so that Amasa was in the same relation to David that
Joab was. In honour to his family, even while he was in arms against
his father, Absalom made him commander-in-chief of all his forces.
Jesse is here called Nahash, for many had two names; or perhaps this
was his wife's name.
IV. The friends David met with in this distant country. Even Shobi, a
younger brother of the royal family of the Ammonites, was kind to him,
v. 27. It is probable that he had detested the indignity which his
brother Hanun had done to David's ambassadors, and for that had
received favours from David, which he now returned. Those that think
their prosperity most confirmed know not but, some time or other, they
may stand in need of the kindness of those that now lie at their mercy,
and may be glad to be beholden to them, which is a reason why we
should, as we have opportunity, do good to all men, for he that
watereth shall be watered also himself, when there is occasion. Machir,
the son of Ammiel, was he that maintained Mephibosheth (ch. ix. 4),
till David eased him of that charge, and is now repaid for it by that
generous man, who, it seems, was the common patron of distressed
princes. Barzillai we shall hear of again. These, compassionating David
and his men, now that they were weary with a long march, brought him
furniture for his house, beds and basins, and provision for his table,
wheat and barley, &c., v. 28, 29. He did not put them under
contribution, did not compel them to supply him, much less plunder
them; but in token of their dutiful affection to him, and their sincere
concern for him in his present straits, of their own good will they
brought in plenty of all that which he had occasion for. Let us learn
hence to be generous and open-handed, according as our ability is, to
all in distress, especially great men, to whom it is most grievous, and
good men, who deserve better treatment; and see how God sometimes makes
up to his people that comfort from strangers which they are
disappointed of in their own families.
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S E C O N D S A M U E L
CHAP. XVIII.
This chapter puts a period to Absalom's rebellion and life, and so
makes way for David to his throne again, whither the next chapter
brings him back in peace and triumph. We have here, I. David's
preparations to engage the rebels, ver. 1-5. II. The total defeat of
Absalom's party and their dispersion, ver. 6-8. III. The death of
Absalom, and his burial, ver. 9-18. IV. The bringing of the tidings to
David, who tarried at Mahanaim, ver. 19-32. V. His bitter lamentation
for Absalom, ver. 33.
Preparations for Battle. (b. c. 1023.)
1 And David numbered the people that were with him, and set captains of
thousands and captains of hundreds over them. 2 And David sent forth
a third part of the people under the hand of Joab, and a third part
under the hand of Abishai the son of Zeruiah, Joab's brother, and a
third part under the hand of Ittai the Gittite. And the king said unto
the people, I will surely go forth with you myself also. 3 But the
people answered, Thou shalt not go forth: for if we flee away, they
will not care for us; neither if half of us die, will they care for us:
but now thou art worth ten thousand of us: therefore now it is better
that thou succour us out of the city. 4 And the king said unto them,
What seemeth you best I will do. And the king stood by the gate side,
and all the people came out by hundreds and by thousands. 5 And the
king commanded Joab and Abishai and Ittai, saying, Deal gently for my
sake with the young man, even with Absalom. And all the people heard
when the king gave all the captains charge concerning Absalom. 6 So
the people went out into the field against Israel: and the battle was
in the wood of Ephraim; 7 Where the people of Israel were slain
before the servants of David, and there was there a great slaughter
that day of twenty thousand men. 8 For the battle was there scattered
over the face of all the country: and the wood devoured more people
that day than the sword devoured.
Which way David raised an army here, and what reinforcements were sent
him, we are not told; many, it is likely, from all the coasts of
Israel, at least from the neighbouring tribes, came in to his
assistance, so that, by degrees, he was able to make head against
Absalom, as Ahithophel foresaw. Now here we have,
I. His army numbered and marshalled, v. 1, 2. He had, no doubt,
committed his cause to God by prayer, for that was his relief in all
his afflictions; and then he took an account of his forces. Josephus
says they were, in all, but about 4000. These he divided into regiments
and companies, to each of which he appointed proper officers, and then
disposed them, as is usual, into the right wing, the left wing, and the
centre, two of which he committed to his two old experienced generals,
Joab and Abishai, and the third to his new friend Ittai. Good order and
good conduct may sometimes be as serviceable in an army as great
numbers. Wisdom teaches us to make the best of the strength we have,
and let it reach to the utmost.
II. Himself over-persuaded not to go in person to the battle. He was
Absalom's false friend that persuaded him to go, and served his pride
more than his prudence; David's true friends would not let him go,
remembering what they had been told of Ahithophel's design to smite the
king only. David showed his affection to them by being willing to
venture with them (v. 2), and they showed theirs to him by opposing it.
We must never reckon it an affront to be gain-said for our good, and by
those that therein consult our interest. 1. They would by no means have
him to expose himself, for (say they) thou art worth 10,000 of us. Thus
ought princes to be valued by their subjects, who, for their safety,
must be willing to expose themselves. 2. They would not so far gratify
the enemy, who would rejoice more in his fall than in the defeat of the
whole army. 3. He might be more serviceable to them by tarrying in the
city, with a reserve of his forces there, whence he might send them
recruits. That may be a post of real service which yet is not a post of
danger. The king acquiesced in their reasons, and changed his purpose
(v. 4): What seemeth to you best I will do. It is no piece of wisdom to
be stiff in our resolutions, but to be willing to hear reason, even
from our inferiors, and to be overruled by their advice when it appears
to be for our own good. Whether the people's prudence had an eye to it
or no, God's providence wisely ordered it, that David should not be in
the field of battle; for then his tenderness would certainly have
interposed to save the life of Absalom, whom God had determined to
destroy.
III. The charge he gave concerning Absalom, v. 5. When the army was
drawn out, rank and file, Josephus says, he encouraged them, and prayed
for them, but withal bade them all take heed of doing Absalom any hurt.
How does he render good for evil! Absalom would have David only
smitten. David would have Absalom only spared. What foils are these to
each other! Never was unnatural hatred to a father more strong than in
Absalom; nor was ever natural affection to a child more strong than in
David. Each did his utmost, and showed what man is capable of doing,
how bad it is possible for a child to be to the best of fathers and how
good it is possible for a father to be to the worst of children; as if
it were designed to be a resemblance of man's wickedness towards God
and God's mercy towards man, of which it is hard to say which is more
amazing. "Deal gently," says David, "by all means, with the young man,
even with Absalom, for my sake; he is a young man, rash and heady, and
his age must excuse him; he is mine, whom I love; if you love me, be
not severe with him." This charge supposes David's strong expectation
of success. Having a good cause and a good God, he doubts not but
Absalom would lie at their mercy, and therefore bids them deal gently
with him, spare his life and reserve him for his judgment.
Bishop Hall thus descants on this: "What means this ill-placed love?
This unjust mercy? Deal gently with a traitor? Of all traitors, with a
son? Of all sons, with an Absalom? That graceless darling of so good a
father? And all this, for thy sake, whose crown, whose blood, he hunts
after? For whose sake must he be pursued, if forborne for thine? Must
the cause of the quarrel be the motive of mercy? Even in the holiest
parents, nature may be guilty of an injurious tenderness, of a bloody
indulgence. But was not this done in type of that immeasurable mercy of
the true King and Redeemer of Israel, who prayed for his persecutors,
for his murderers, Father, forgive them? Deal gently with them for my
sake." When God sends and affliction to correct his children, it is
with this charge, "Deal gently with them for my sake;" for he knows our
frame.
IV. A complete victory gained over Absalom's forces. The battle was
fought in the wood of Ephraim (v. 6), so called from some memorable
action of the Ephraimites there, though it lay in the tribe of Gad.
David thought fit to meet the enemy with his forces at some distance,
before they came up to Mahanaim, lest he should bring that city into
trouble which had so kindly sheltered him. The cause shall be decided
by a pitched battle. Josephus represents the fight as very obstinate,
but the rebels were at length totally routed and 20,000 of them slain,
v. 7. Now they smarted justly for their treason against their lawful
prince, their uneasiness under so good a government, and their base
ingratitude to so good a governor; and they found what it was to take
up arms for a usurper, who with his kisses and caresses had wheedled
them into their own ruin. Now where are the rewards, the preferments,
the golden days, they promised themselves from him? Now they see what
it is to take counsel against the Lord and his anointed, and to think
of breaking his bands asunder. And that they might see that God fought
against them, 1. They are conquered by a few, an army, in all
probability, much inferior to theirs in number. 2. By that flight with
which they hoped to save themselves they destroyed themselves. The
wood, which they sought to for shelter, devoured more than the sword,
that they might see how, when they thought themselves safe from David's
men, and said, Surely the bitterness of death is past, yet the justice
of God pursued them and suffered them not to live. What refuge can
rebels find from divine vengeance? The pits and bogs, the stumps and
thickets, and, as the Chaldee paraphrase understands it, the wild
beasts of the wood, were probably the death of multitudes of the
dispersed distracted Israelites, besides the 20,000 that were slain
with the sword. God herein fought for David, and yet fought against
him; for all these that were slain were his own subjects, and the
common interest of his kingdom was weakened by the slaughter. The
Romans allowed no triumph for a victory in a civil war.
The Death of Absalom. (b. c. 1023.)
9 And Absalom met the servants of David. And Absalom rode upon a mule,
and the mule went under the thick boughs of a great oak, and his head
caught hold of the oak, and he was taken up between the heaven and the
earth; and the mule that was under him went away. 10 And a certain
man saw it, and told Joab, and said, Behold, I saw Absalom hanged in an
oak. 11 And Joab said unto the man that told him, And, behold, thou
sawest him, and why didst thou not smite him there to the ground? and I
would have given thee ten shekels of silver, and a girdle. 12 And the
man said unto Joab, Though I should receive a thousand shekels of
silver in mine hand, yet would I not put forth mine hand against the
king's son: for in our hearing the king charged thee and Abishai and
Ittai, saying, Beware that none touch the young man Absalom. 13
Otherwise I should have wrought falsehood against mine own life: for
there is no matter hid from the king, and thou thyself wouldest have
set thyself against me. 14 Then said Joab, I may not tarry thus with
thee. And he took three darts in his hand, and thrust them through the
heart of Absalom, while he was yet alive in the midst of the oak. 15
And ten young men that bare Joab's armour compassed about and smote
Absalom, and slew him. 16 And Joab blew the trumpet, and the people
returned from pursuing after Israel: for Joab held back the people.
17 And they took Absalom, and cast him into a great pit in the wood,
and laid a very great heap of stones upon him: and all Israel fled
every one to his tent. 18 Now Absalom in his lifetime had taken and
reared up for himself a pillar, which is in the king's dale: for he
said, I have no son to keep my name in remembrance: and he called the
pillar after his own name: and it is called unto this day, Absalom's
place.
Here is Absalom quite at a loss, at his wit's end first, and then at
his life's end. He that began the fight, big with the expectation of
triumphing over David himself, with whom, if he had had him in his
power, he would not have dealt gently, is now in the greatest
consternation, when he meets the servants of David, v. 9. Though they
were forbidden to meddle with him, he durst not look them in the face;
but, finding they were near him, he clapped spurs to his mule and made
the best of his way, through thick and thin, and so rode headlong upon
his own destruction. Thus he that fleeth from the fear shall fall into
the pit, and he that getteth up out of the pit shall be taken in the
snare, Jer. xlviii. 44. David is inclined to spare him, but divine
justice passes sentence upon him as a traitor, and sees it
executed--that he hang by the neck, be caught alive, be embowelled, and
his body dispose of disgracefully.
I. He is hanged by the neck. Riding furiously, neck or nothing, under
the thick boughs of a great oak which hung low and had never been
cropped, either the twisted branches, or some one forked bough of the
oak, caught hold of his head, either by his neck, or, as some think, by
his long hair, which had been so much his pride, and was now justly
made a halter for him, and there he hung, so astonished that he could
not use his hands to help himself or so entangled that his hands could
not help him, but the more he struggled the more he was embarrassed.
This set him up for a fair mark to the servants of David, and he had
the terror and shame of seeing himself thus exposed, while he could do
nothing for his own relief, neither fight nor fly. Observe concerning
this, 1. That his mule went away from under him, as if glad to get
clear of such a burden, and resign it to the ignominious tree. Thus the
whole creation groans under the burden of man's corruption, but shall
shortly be delivered from its load, Rom. viii. 21, 22. 2. That he hung
between heaven and earth, as unworthy of either, as abandoned of both;
earth would not keep him, heaven would not take him, hell therefore
opens her mouth to receive him. 3. That this was a very surprising
unusual thing. It was fit that it should be so, his crime being so
monstrous: if, in his flight, his mule had thrown him, and left him
half-dead upon the ground, till the servants of David had come up and
dispatched him, the same thing would have been done as effectually; but
that would have been too common a fate for so uncommon a criminal. God
will here, as in the case of those other rebels, Dathan and Abiram,
create a new thing, that it may be understood how much this man has
provoked the Lord, Num. xvi. 29, 30. Absalom is here hung up, in
terrorem--to frighten children from disobedience to their parents. See
Prov. xxx. 17.
II. He is caught alive by one of the servants of David, who goes
directly and tells Joab in what posture he found that archrebel, v. 10.
Thus was he set up for a spectacle, as well as a mark, that the
righteous might see him and laugh at him (Ps. lii. 6), while he had
this further vexation in his breast, that of all the friends he had
courted and confided in, and thought he had sure in his interest,
though he hung long enough to have been relieved, yet he had none at
hand to disentangle him. Joab chides the man for not dispatching him
(v. 11), telling him, if he had given that bold stroke, he would have
rewarded him with ten half-crowns and a girdle, that is, a captain's
commission, which perhaps was signified by the delivery of a belt or
girdle; see Isa. xxii. 21. But the man, though zealous enough against
Absalom, justified himself in not doing it: "Dispatch him!" says he,
"not for all the world: it would have cost my head: and thou thyself
wast witness to the king's charge concerning him (v. 12), and, for all
thy talk, wouldst have been my prosecutor if I had done it," v. 13.
Those that love the treason hate the traitor. Joab could not deny this,
nor blame the man for his caution, and therefore makes him no answer,
but breaks off the discourse, under colour of haste (v. 14): I may not
tarry thus with thee. Superiors should consider a reproof before they
give it, lest they be ashamed of it afterwards, and find themselves
unable to make it good.
III. He is (as I may say) embowelled and quartered, as traitors are, so
pitifully mangled is he as he hangs there, and receives his death in
such a manner as to see all its terrors and feel all its pain. 1. Joab
throws three darts into his body, which put him, no doubt, to exquisite
torment, while he is yet alive in the midst of the oak, v. 14. I know
not whether Joab can be justified in this direct disobedience to the
command of his sovereign; was this to deal gently with the young man?
Would David have suffered him to do it if he had been upon the spot?
Yet this may be said for him, that, while he broke the order of a too
indulgent father, he did real service both to his king and country, and
would have endangered welfare of both if he had not done it. Salus
populi suprema lex--The safety of the people is the supreme law. 2.
Joab's young men, ten of them, smite him, before he is dispatched, v.
15. They surrounded him, made a ring about him in triumph, and then
smote him and slew him. So let all they enemies perish, O Lord! Joab
hereupon sounds a retreat, v. 16. The danger is over, now that Absalom
is slain; the people will soon return to their allegiance to David, and
therefore no more blood shall be spilt; no prisoners are taken, to be
tried as traitors and made examples; let every man return to his tent;
they are all the king's subjects, all his good subjects again.
IV. His body is disposed of disgracefully (v. 17, 18): They cast it
into a great pit in the wood; they would not bring it to his father
(for that circumstance would but have added to his grief), nor would
they preserve it to be buried, according to his order, but threw it
into the next pit with indignation. Now where is the beauty he had been
so proud of and for which he had been so much admired? Where are his
aspiring projects, and the castles he had built in the air? His
thoughts perish, and he with them. And, to signify how heavy his
iniquity lay upon his bones, as the prophet speaks (Ezek. xxxii. 27),
they raised a great heap of stones upon him, to be a monument of his
villany, and to signify that he ought to have been stoned as a
rebellious son, Deut. xxi. 21. Travelers say that the place is taken
note of to this day, and that it is common for passengers to throw a
stone to this heap, with words to this purport: Cursed be the memory of
rebellious Absalom, and cursed for ever be all wicked children that
rise up in rebellion against their parents. To aggravate the ignominy
of Absalom's burial, the historian takes notice of a pillar he had
erected in the valley of Kidron, near Jerusalem, to be a monument for
himself, and keep his name in remembrance (v. 18), at the foot of
which, it is probable, he designed to be buried. What foolish
insignificant projects do proud men fill their heads with! And what
care do many people take about the disposal of their bodies, when they
are dead, that have no care at all what shall become of their precious
souls! Absalom had three sons (ch. xiv. 27), but, it seems, now he had
none; God had taken them away by death; and justly is a rebellious son
written childless. To make up the want, he erects this pillar for a
memorial; yet in this also Providence crosses him, and a rude heap of
stones shall be his monument, instead of this marble pillar. Thus those
that exalt themselves shall be abased. His care was to have his name
kept in remembrance, and it is so, to his everlasting dishonour. He
could not be content in the obscurity of the rest of David's sons, of
whom nothing is recorded but their names, but would be famous, and is
therefore justly made for ever infamous. The pillar shall bear his
name, but not to his credit; it was designed for Absalom's glory, but
proved Absalom's folly.
David's Grief for Absalom. (b. c. 1023.)
19 Then said Ahimaaz the son of Zadok, Let me now run, and bear the
king tidings, how that the Lord hath avenged him of his enemies. 20
And Joab said unto him, Thou shalt not bear tidings this day, but thou
shalt bear tidings another day: but this day thou shalt bear no
tidings, because the king's son is dead. 21 Then said Joab to Cushi,
Go tell the king what thou hast seen. And Cushi bowed himself unto
Joab, and ran. 22 Then said Ahimaaz the son of Zadok yet again to
Joab, But howsoever, let me, I pray thee, also run after Cushi. And
Joab said, Wherefore wilt thou run, my son, seeing that thou hast no
tidings ready? 23 But howsoever, said he, let me run. And he said
unto him, Run. Then Ahimaaz ran by the way of the plain, and overran
Cushi. 24 And David sat between the two gates: and the watchman went
up to the roof over the gate unto the wall, and lifted up his eyes, and
looked, and behold a man running alone. 25 And the watchman cried,
and told the king. And the king said, If he be alone, there is tidings
in his mouth. And he came apace, and drew near. 26 And the watchman
saw another man running: and the watchman called unto the porter, and
said, Behold another man running alone. And the king said, He also
bringeth tidings. 27 And the watchman said, Me thinketh the running
of the foremost is like the running of Ahimaaz the son of Zadok. And
the king said, He is a good man, and cometh with good tidings. 28 And
Ahimaaz called, and said unto the king, All is well. And he fell down
to the earth upon his face before the king, and said, Blessed be the
Lord thy God, which hath delivered up the men that lifted up their hand
against my lord the king. 29 And the king said, Is the young man
Absalom safe? And Ahimaaz answered, When Joab sent the king's servant,
and me thy servant, I saw a great tumult, but I knew not what it was.
30 And the king said unto him, Turn aside, and stand here. And he
turned aside, and stood still. 31 And, behold, Cushi came; and Cushi
said, Tidings, my lord the king: for the Lord hath avenged thee this
day of all them that rose up against thee. 32 And the king said unto
Cushi, Is the young man Absalom safe? And Cushi answered, The enemies
of my lord the king, and all that rise against thee to do thee hurt, be
as that young man is. 33 And the king was much moved, and went up to
the chamber over the gate, and wept: and as he went, thus he said, O my
son Absalom, my son, my son Absalom! would God I had died for thee, O
Absalom, my son, my son!
Absalom's business is done; and we are now told,
I. How David was informed of it. He staid behind at the city of
Mahanaim, some miles from the wood where the battle was, and in the
utmost border of the land. Absalom's scattered forces all made homeward
toward Jordan, which was the contrary way from Mahanaim, so that his
watchmen could not perceive how the battle went, till an express came
on purpose to bring advice of the issue, which the king sat in the gate
expecting to hear, v. 24.
1. Cushi was the man Joab ordered to carry the tidings (v. 21), an
Ethiopian, so his name signifies, and some think that he was so by
birth, a black that waited on Joab, probably one of the ten that had
helped to dispatch Absalom (v. 15) as some think, though it was
dangerous for one of those to bring the news to David, lest his fate
should be the same with theirs that reported to him Saul's death, and
Ish-bosheth's.
2. Ahimaaz, the young priest (one of those who brought David
intelligence of Absalom's motions, ch. xvii. 17), was very forward to
be the messenger of these tidings, so transported was he with joy that
this cloud was blown over; let him go and tell the king that the Lord
hath avenged him of his enemies, v. 19. This he desired, not so much in
hope of a reward (he was above that) as that he might have the pleasure
and satisfaction of bringing the king, whom he loved, this good news.
Joab knew David better than Ahimaaz did, and that the tidings of
Absalom's death, which must conclude the story, would spoil the
acceptableness of all the rest; and he loves Ahimaaz too well to let
him be the messenger of those tidings (v. 20); they are fitter to be
brought by a footman than by a priest. However, when Cushi was gone,
Ahimaaz begged hard for leave to run after him, and with great
importunity obtained it, v. 22, 23. One would wonder why he should be
so fond of this office, when another was employed in it. (1.) Perhaps
it was to show his swiftness; observing how heavily Cushi ran, and that
he took the worse way, though the nearest, he had a mind to show how
fast he could run, and that he could go the furthest way about and yet
beat Cushi. No great praise for a priest to be swift of foot, yet
perhaps Ahimaaz was proud of it. (2.) Perhaps it was in prudence and
tenderness to the king that he desired it. He knew he could get before
Cushi, and therefore was willing to prepare the king, by a vague and
general report, for the plain truth which Cushi was ordered to tell
him. If bad news must come, it is best that it come gradually, and will
be the better borne.
3. They are both discovered by the watchman on the gate of Mahanaim,
Ahimaaz first (v. 24), for, though Cushi had the lead, Ahimaaz soon
outran him; but presently after Cushi appeared, v. 26. (1.) When the
king hears of one running alone he concludes he is an express (v. 25):
If he be alone, there are tidings in his mouth; for if they had been
beaten, and were flying back from the enemy, there would have been
many. (2.) When he hears it is Ahimaaz he concludes he brings good
news, v. 27. Ahimaaz, it seems, was so famous for running that he was
known by it at a distance, and so eminently good that it is taken for
granted, if he be the messenger, the news must needs be good: He is a
good man, zealously affected to the king's interest, and would not
bring bad news. It is pity but the good tidings of the gospel should
always be brought by good men; and how welcome should the messengers be
to us for their message sake!
4. Ahimaaz is very forward to proclaim the victory (v. 28), cries at a
distance, "Peace, there is peace;" peace after war, which is doubly
welcome. "All is well, my lord O king! the danger is over, and we may
return, when the king pleases, to Jerusalem." And, when he comes near,
he tells him the news more particularly. "They are all cut off that
lifted up their hands against the king;" and, as became a priest, while
he gives the king the joy of it, he gives God the glory of it, the God
of peace and war, the God of salvation and victory: "Blessed be the
Lord thy God, that has done this for thee, as thy God, pursuant to the
promises made to uphold thy throne," ch. vii. 16. When he said this, he
fell down upon his face, not only in reverence to the king, but in
humble adoration of God, whose name he praised for this success. By
directing David thus to give God thanks for his victory, he prepared
him for the approaching news of its allay. The more our hearts are
fixed and enlarged in thanksgiving to God for our mercies the better
disposed we shall be to bear with patience the afflictions mixed with
them. Poor David is so much a father that he forgets he is a king, and
therefore cannot rejoice in the news of a victory, till he know whether
the young man Absalom be safe, for whom his heart seems to tremble,
almost as Eli's, in a similar case, for the ark of God. Ahimaaz soon
discerned, what Joab intimated to him, that the death of the king's son
would make the tidings of the day very unwelcome, and therefore in his
report left that matter doubtful; and, though he gave occasion to
suspect how it was, yet, that the thunderclap might not come too
suddenly upon the poor perplexed king, he refers him to the next
messenger, whom they saw coming, for a more particular account of it.
"When Joab sent the king's servant (namely, Cushi) and me thy servant,
to bring the news, I saw a great tumult, occasioned by something
extraordinary, as you will hear by and by; but I have nothing to say
about it. I have delivered that which was my message. Cushi is better
able to inform you than I am. I will not be the messenger of evil
tidings; nor will I pretend to know that which I cannot give a perfect
account of." He is therefore told to stand by till Cushi come (v. 30),
and now, we may suppose, he gives the king a more particular account of
the victory, which was the thing he came to bring the news of.
5. Cushi, the slow post, proves the sure one, and besides the
confirmation of the news of the victory which Ahimaaz had brought--The
Lord has avenged thee of all those that rose up against thee (v.
31)--he satisfied the king's enquiry concerning Absalom, v. 32. Is he
safe? says David. "Yes," says Cushi, "he is safe in his grave;" but he
tells the news so discreetly that, how unwelcome soever the message is,
the messenger can have no blame. He did not tell him plainly that
Absalom was hanged, and run through and buried under a heap of stones;
but only that his fate was what he desired might be the fate of all
that were traitors against the king, his crown and dignity: "The
enemies of my lord the king, whoever they are, and all that rise
against thee to do thee hurt, be as that young man is; I need wish them
no worse."
II. How David received the intelligence. He forgets all the joy of his
deliverance, and is quite overwhelmed with the sorrowful tidings of
Absalom's death, v. 33. As soon as he perceived by Cushi's reply that
Absalom was dead, he asked no more questions, but fell into a passion
of weeping, retired from company, and abandoned himself to sorrow; as
he was going up to his chamber he was overheard to say "O my son
Absalom! my son, my son Absalom! alas for thee! I lament thee. How hast
thou fallen! Would God I had died for thee, and that thou hadst
remained alive this day" (so the Chaldee adds) "O Absalom! my son, my
son!" I wish I could see reason to think that this arose from a concern
about Absalom's everlasting state, and that the reason why he wished he
had died for him was because he had good hopes of his own salvation,
and of Absalom's repentance if he had lived. It rather seems to have
been spoken inconsiderately, and in a passion, and it was his
infirmity. He is to be blamed, 1. For showing so great a fondness for a
graceless son only because he was handsome and witty, while he was
justly abandoned both of God and man. 2. For quarrelling, not only with
divine providence, in the disposals of which he ought silently to have
acquiesced, but with divine justice, the judgments of which he ought to
have adored and subscribed to. See how Bildad argues (Job viii. 3, 4),
If thy children have sinned against him, and he have cast them away in
their transgression, thou shouldst submit, for doth God pervert
judgment? See Lev. x. 3. 3. For opposing the justice of the nation,
which, as king, he was entrusted with the administration of, and which,
with other public interests, he ought to have preferred before any
natural affection. 4. For despising the mercy of his deliverance, and
the deliverance of his family and kingdom, from Absalom's wicked
designs, as if this were no mercy, nor worth giving thanks for, because
it cost the life of Absalom. 5. For indulging in a strong passion, and
speaking unadvisedly with his lips. He now forgot his own reasonings
upon the death of another child (Can I bring him back again?) and his
own resolution to keep his mouth as with a bridle when his heart was
hot within him, as well as his own practice at other times, when he
quieted himself as a child that was weaned from his mother. The best
men are not always in an equally good frame. What we over-loved we are
apt to over-grieve for: in each affection, therefore, it is wisdom to
have rule over our own spirits and to keep a strict guard upon
ourselves when that is removed from us which was very dear to us.
Losers think they may have leave to speak; but little said is soon
amended. The penitent patient sufferer sitteth alone and keepeth
silence (Lam. iii. 28), or rather, with Job, says, Blessed be the name
of the Lord.
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S E C O N D S A M U E L
CHAP. XIX.
We left David's army in triumph and yet David himself in tears: now
here we have, I. His return to himself, by the persuasion of Joab, ver.
1-8. II. His return to his kingdom from his present banishment. 1. The
men of Israel were forward of themselves to bring him back, ver. 9, 10.
2. The men of Judah were dealt with by David's agents to do it (ver.
11-14) and did it, ver. 15. III. At the king's coming over Jordan,
Shimei's treason is pardoned (ver. 16-23), Mephibosheth's failure is
excused (ver. 24-30), and Barzillai's kindness is thankfully owned, and
recompensed to his son, ver. 31-39. IV. The men of Israel quarrelled
with the men of Judah, for not calling them to the ceremony of the
king's restoration, which occasioned a new rebellion, an account of
which we have in the next chapter, ver. 40-43.
Joab's Reproof of David. (b. c. 1023.)
1 And it was told Joab, Behold, the king weepeth and mourneth for
Absalom. 2 And the victory that day was turned into mourning unto all
the people: for the people heard say that day how the king was grieved
for his son. 3 And the people gat them by stealth that day into the
city, as people being ashamed steal away when they flee in battle. 4
But the king covered his face, and the king cried with a loud voice, O
my son Absalom, O Absalom, my son, my son! 5 And Joab came into the
house to the king, and said, Thou hast shamed this day the faces of all
thy servants, which this day have saved thy life, and the lives of thy
sons and of thy daughters, and the lives of thy wives, and the lives of
thy concubines; 6 In that thou lovest thine enemies, and hatest thy
friends. For thou hast declared this day, that thou regardest neither
princes nor servants: for this day I perceive, that if Absalom had
lived, and all we had died this day, then it had pleased thee well. 7
Now therefore arise, go forth, and speak comfortably unto thy servants:
for I swear by the Lord, if thou go not forth, there will not tarry one
with thee this night: and that will be worse unto thee than all the
evil that befel thee from thy youth until now. 8 Then the king arose,
and sat in the gate. And they told unto all the people, saying, Behold,
the king doth sit in the gate. And all the people came before the king:
for Israel had fled every man to his tent.
Soon after the messengers had brought the news of the defeat and death
of Absalom to the court of Mahanaim, Joab and his victorious army
followed, to grace the king's triumphs and receive his further orders.
Now here we are told,
I. What a damp and disappointment it was to them to find the king in
tears for Absalom's death, which they construed as a token of
displeasure against them for what they had done, whereas they expected
him to have met them with joy and thanks for their good services: It
was told Joab, v. 1. The report of it ran through the army (v. 2), how
the king was grieved for his son. The people will take particular
notice what their princes say and do. The more eyes we have upon us,
and the greater our influence is, the more need we have to speak and
act wisely and to govern our passions strictly. When they came to the
city they found the king in close mourning, v. 4. He covered his face,
and would not so much as look up, nor take any notice of the generals
when they attended him. It could not but surprise them to find, 1. How
the king proclaimed his passion, of which he ought to have been
ashamed, and which he would have striven to smother and conceal if he
had consulted either his reputation for courage, which was lessened by
his mean submission to the tyranny of so absurd a passion, or his
interest in the people, which would be prejudiced by his
discountenancing what was done in zeal for his honour and the public
safety. Yet see how he avows his grief: He cries with a loud voice, O
my son Absalom! "My servants have all come home safe, but where is my
son? He is dead; and, dying in sin, I fear he is lost for ever. I
cannot now say, I shall go to him, for my soul shall not be gathered
with such sinners; what shall be done for thee, O Absalom! my son, my
son!" 2. How he prolonged his passion, even till the army had come up
to him, which must be some time after he received the first
intelligence. If he had contented himself with giving vent to his
passion for an hour or two when he first heard the news, it would have
been excusable, but to continue it thus for so bad a son as Absalom,
like Jacob for so good a son as Joseph, with a resolution to go to the
grave mourning and to stain his triumphs with his tears, was very
unwise and very unworthy. Now see how ill this was taken by the people.
They were loth to blame the king, for whatever he did used to please
them (ch. iii. 36), but they took it as a great mortification to them.
Their victory was turned into mourning, v. 2. They stole into the city
as men ashamed, v. 3. In compliment to their sovereign, they would not
rejoice in that which they perceived so afflictive to him, and yet they
could not but be uneasy that they were thus obliged to conceal their
joy. Superiors ought not to put such hardships as these on their
inferiors.
II. How plainly and vehemently Joab reproved David for this indiscreet
management of himself in this critical juncture. David never more
needed the hearts of his subjects than now, nor was ever more concerned
to secure his interest in their affections; and therefore whatever
tended to disoblige them now was the most impolitic thing he could do,
and the greatest wrong imaginable to his friends that adhered to him.
Joab therefore censures him, v. 5-7. He speaks a great deal of reason,
but not with the respect and deference which he owed to his prince. Is
is fit to say to a king, Thou art wicked? A plain case may be fairly
pleaded with those that are above us, and they may be reproved for what
they do amiss, but it must not be done with rudeness and insolence.
David did indeed need to be roused and alarmed; and Joab thought it no
time to dally with him. If superiors do that which is foolish, they
must neither think it strange nor take it ill if their inferiors tell
them of it, perhaps too bluntly. 1. Joab magnifies the services of
David's soldiers: "This day they have saved thy life, and therefore
deserve to be taken notice of, and have reason to resent it if they be
not." It is implied that Absalom, whom he honoured with his tears,
sought his ruin and the ruin of his family, while those whom by his
tears he puts a slight upon were such as preserved from ruin him and
all that was dear to him. Great mischiefs have arisen to princes from
the contempt of great merits. 2. He aggravates the discouragement David
had given them: "Thou hast shamed their faces; for, while they have
shown such a value for thy life, thou hast shown no value for theirs,
but preferrest a spoiled wicked youth, a false traitor to his king and
country, whom we are happily rid of, before all thy wise counsellors,
brave commanders, and loyal subjects. What can be more absurd than to
love thy enemies and hate thy friends?" 3. He advises him to present
himself immediately at the head of his troops, to smile upon them,
welcome them home, congratulate their success, and return them thanks
for their services. Even those that may be commanded yet expect to be
thanked when they do well, and ought to be. 4. He threatens him with
another rebellion if he would not do this, intimating that rather than
serve so ungrateful a prince he himself would head a revolt from him,
and then (so confident is Joab of his own interest in the people)
"there will not tarry with thee one man. If I go, they will go. Thou
hast now nothing to mourn for: but, if thou persist, I will give thee
something to mourn for (as Josephus expresses it) with a true and more
bitter mourning."
III. How prudently and mildly David took the reproof and counsel given
him, v. 8. He shook off his grief, anointed his head, and washed his
face, that he might not appear unto men to mourn, and then made his
appearance in public in the gate, which was as the guild-hall of the
city. Hither the people flocked to him to congratulate his and their
safety, and all was well. Note, When we are convinced of a fault, we
must amend, though we are told of it by our inferiors, and indecently,
or in heat and passion.
David's Return to the Jordan. (b. c. 1023.)
9 And all the people were at strife throughout all the tribes of
Israel, saying, The king saved us out of the hand of our enemies, and
he delivered us out of the hand of the Philistines; and now he is fled
out of the land for Absalom. 10 And Absalom, whom we anointed over
us, is dead in battle. Now therefore why speak ye not a word of
bringing the king back? 11 And king David sent to Zadok and to
Abiathar the priests, saying, Speak unto the elders of Judah, saying,
Why are ye the last to bring the king back to his house? seeing the
speech of all Israel is come to the king, even to his house. 12 Ye
are my brethren, ye are my bones and my flesh: wherefore then are ye
the last to bring back the king? 13 And say ye to Amasa, Art thou not
of my bone, and of my flesh? God do so to me, and more also, if thou be
not captain of the host before me continually in the room of Joab. 14
And he bowed the heart of all the men of Judah, even as the heart of
one man; so that they sent this word unto the king, Return thou, and
all thy servants. 15 So the king returned, and came to Jordan. And
Judah came to Gilgal, to go to meet the king, to conduct the king over
Jordan.
It is strange that David did not immediately upon the defeat and
dispersion of Absalom's forces march with all expedition back to
Jerusalem, to regain the possession of his capital city, while the
rebels were in confusion and before they could rally again. What
occasion was there to bring him back? Could not he himself go back with
the victorious army he had with him in Gilead? He could, no doubt; but,
1. He would go back as a prince, with the consent and unanimous
approbation of the people, and not as a conqueror forcing his way: he
would restore their liberties, and not take occasion to seize them, or
encroach upon them. 2. He would go back in peace and safety, and be
sure that he should meet with no difficulty or opposition in his
return, and therefore would be satisfied that the people were
well-affected to have him before he would stir. 3. He would go back in
honour, and like himself, and therefore would go back, not at the head
of his forces, but in the arms of his subjects; for the prince that has
wisdom and goodness enough to make himself his people's darling,
without doubt, looks greater and makes a much better figure than the
prince that has strength enough to make himself his people's terror. It
is resolved therefore that David must be brought back to Jerusalem his
own city, and his own house there, with some ceremony, and here we have
that matter concerted.
I. The men of Israel (that is, the ten tribes) were the first that
talked of it, v. 9, 10. The people were at strife about it; it was the
great subject of discourse and dispute throughout all the country. Some
perhaps opposed it: "Let him either come back himself or stay where he
is;" others appeared zealous for it, and reasoned as follows here, to
further the design, 1. That David had formerly helped them, had fought
their battles, subdued their enemies, and done them much service, and
therefore it was a shame that he should continue banished from their
country who had been so great a benefactor to it. Note, Good services
done to the public, though they may be forgotten for a while, yet will
be remembered again when men come to their right minds. 2. That Absalom
had now disappointed them. "We were foolishly sick of the cedar, and
chose the branch to reign over us; but we have had enough of him: he is
consumed, and we narrowly escaped being consumed with him. Let us
therefore return to our allegiance, and think of bringing the king
back." Perhaps this was all the strife among them, not a dispute
whether the king should be brought back or no (all agreed it was to be
done), but whose fault is was that it was not done. As is usual in such
cases, every one justified himself and blamed his neighbour. The people
laid the fault on the elders, and the elders on the people, and one
tribe upon another. Mutual excitements to the doing of a good work are
laudable, but not mutual accusations for the not doing of it; for
usually when public services are neglected all sides must share in the
blame; every one might do more than he does, in the reformation of
manners, the healing of divisions, and the like.
II. The men of Judah, by David's contrivance, were the first that did
it. It is strange that they, being David's own tribe, were not so
forward as the rest. David had intelligence of the good disposition of
all the rest towards him, but nothing from Judah, though he had always
been particularly careful of them. But we do not always find the most
kindness from those from whom we have most reason to expect it. Yet
David would not return till he knew the sense of his own tribe. Judah
was his lawgiver, Ps. lx. 7. That his way home might be the more clear,
1. He employed Zadok and Abiathar, the two chief priests, to treat with
the elders of Judah, and to excite them to give the king an invitation
back to his house, even to his house, which was the glory of their
tribe, v. 11, 12. No men more proper to negociate this affair than the
two priests, who were firm to David's interest, were prudent men, and
had great influence with the people. Perhaps the men of Judah were
remiss and careless, and did it not, because nobody put them on to do
it, and then it was proper to stir them up to it. Many will follow in a
good work who will not lead: it is a pity that they should continue
idle for want of being spoken to. Or perhaps they were so sensible of
the greatness of the provocation they had given to David, by joining
with Absalom, that they were afraid to bring him back, despairing of
his favour; he therefore warrants his agents to assure them of it, with
this reason: "You are my brethren, my bone and my flesh, and therefore
I cannot be severe with you." The Son of David has been pleased to call
us brethren, his bone and his flesh, which encourages us to hope that
we shall find favour with him. Or perhaps they were willing to see what
the rest of the tribes would do before they stirred, with which they
are here upbraided: "The speech of all Israel has come to the king to
invite him back, and shall Judah be the last, that should have been the
first? Where is now the celebrated bravery of that royal tribe? Where
is its loyalty?" Note, We should be stirred up to that which is great
and good by the examples both of our ancestors and of our neighbours,
and by the consideration of our rank. Let not the first in dignity be
last in duty. 2. He particularly courted into his interest Amasa, who
had been Absalom's general, but was his own nephew as well as Joab, v.
13. He owns him for his kinsman, and promises him that, if he will
appear for him now, he will make him captain-general of all his forces
in the room of Joab, will not only pardon him (which, it may be, Amasa
questioned), but prefer him. Sometimes there is nothing lost in
purchasing the friendship of one that has been an enemy. Amasa's
interest might do David good service at this juncture. But, if David
did wisely for himself in designating Amasa for this post (Joab having
now grown intolerably haughty), he did not do kindly by Amasa in
letting his design be known, for it occasioned his death by Joab's
hand, ch. xx. 10. 3. The point was hereby gained. He bowed the heart of
the men of Judah to pass a vote, nemine contradicente--unanimously, for
the recall of the king, v. 14. God's providence, by the priests'
persuasions and Amasa's interest, brought them to this resolve. David
stirred not till he received this invitation, and then he came as far
back as Jordan, at which river they were to meet him, v. 15. Our Lord
Jesus will rule in those that invite him to the throne in their hearts
and not till he be invited. He first bows the heart and makes it
willing in the day of his power, and then rules in the midst of his
enemies, Ps. cx. 2, 3.
David Pardons Shimei. (b. c. 1023.)
16 And Shimei the son of Gera, a Benjamite, which was of Bahurim,
hasted and came down with the men of Judah to meet king David. 17 And
there were a thousand men of Benjamin with him, and Ziba the servant of
the house of Saul, and his fifteen sons and his twenty servants with
him; and they went over Jordan before the king. 18 And there went
over a ferry boat to carry over the king's household, and to do what he
thought good. And Shimei the son of Gera fell down before the king, as
he was come over Jordan; 19 And said unto the king, Let not my lord
impute iniquity unto me, neither do thou remember that which thy
servant did perversely the day that my lord the king went out of
Jerusalem, that the king should take it to his heart. 20 For thy
servant doth know that I have sinned: therefore, behold, I am come the
first this day of all the house of Joseph to go down to meet my lord
the king. 21 But Abishai the son of Zeruiah answered and said, Shall
not Shimei be put to death for this, because he cursed the Lord's
anointed? 22 And David said, What have I to do with you, ye sons of
Zeruiah, that ye should this day be adversaries unto me? shall there
any man be put to death this day in Israel? for do not I know that I am
this day king over Israel? 23 Therefore the king said unto Shimei,
Thou shalt not die. And the king sware unto him.
Perhaps Jordan was never passed with so much solemnity, nor with so
many remarkable occurrences, as it was now, since Israel passed it
under Joshua. David, in his afflictive flight, remembered God
particularly from the land of Jordan (Ps. xlii. 6), and now that land,
more than any other, was graced with the glories of his return. David's
soldiers furnished themselves with accommodations for their passage
over this river, but, for his own family, a ferry-boat was sent on
purpose, v. 18. A fleet of boats, say some; a bridge of boats was made,
say others; the best convenience they had to serve him with. Two
remarkable persons met him on the banks of Jordan, both of whom had
abused him wretchedly when he was in his flight.
I. Ziba, who had abused him with his fair tongue, and by accusing his
master, had obtained from the king a grant of his estate, ch. xvi. 4. A
greater abuse he could not have done him, than, by imposing upon his
credulity, to draw him in to do a thing so unkind to the son of his
friend Jonathan. He comes now, with a retinue of sons and servants, to
meet the king (v. 17), that he may obtain the king's favour, and so
come off the better when Mephibosheth shall shortly undeceive him, and
clear himself, v. 26.
II. Shimei, who had abused him with his foul tongue, railed at him, and
cursed him, ch. xvi. 5. If David had been defeated, no doubt he would
have continued to trample upon him, and have gloried in what he had
done; but now that he sees him coming home in triumph, and returning to
his throne, he thinks it his interest to make his peace with him. Those
who now slight and abuse the Son of David would be glad to make their
peace too when he shall come in his glory; but it will be too late.
Shimei, to recommend himself to the king, 1. Came with good company,
with the men of Judah, as one in their interest. 2. He brought a
regiment of the men of Benjamin with him, 1000, of which perhaps he was
chiliarch, or commander-in-chief, offering his own and their service to
the king; or perhaps they were volunteers, whom by his interest he had
got together to meet the king, which was the more obliging because of
all the tribes of Israel there were none, except these and Judah, that
appeared to pay him this respect. 3. What he did he hastened to do; he
lost no time. Agree with thy adversary quickly, while thou art in the
way. Here is, (1.) The criminal's submission (v. 18-20): He fell down
before the king, as a penitent, as a supplicant; and, that he might be
thought sincere, he did it publicly before all David's servants, and
his friends the men of Judah, yea, and before his own thousand. The
offence was public, therefore the submission ought to be so. He owns
his crime: Thy servant doth know that I have sinned. He aggravates it:
I did perversely. He begs the king's pardon: Let not the king impute
iniquity to thy servant, that is, deal with me as I deserve. He
intimates that it was below the king's great and generous mind to take
it to his heart; and pleads his early return to his allegiance, that he
was the first of all the house of Joseph (that is, of Israel, who in
the beginning of David's reign had distinguished themselves from Judah
by their adherence to Ishbosheth, ch. ii. 10) that came to meet the
king. He came first, that by his example of duty the rest might be
induced, and by his experience of the king's clemency the rest might be
encouraged to follow. (2.) A motion made for judgment against him (v.
21): "Shall not Shimei be put to death as a traitor? Let him, of all
men, be made an example." This motion was made by Abishai, who would
have ventured his life to have been the death of Shimei when he was
cursing, ch. xvi. 9. David did not think fit to have it done then,
because his judicial power was cut short; but, now that it was
restored, why should not the law have its course? Abishai herein
consulted what he supposed to be David's feelings more than his true
interest. Princes have need to arm themselves against temptations to
severity. (3.) His discharge by the king's order, v. 22, 23. He
rejected Abishai's motion with displeasure: What have I to do with you,
you sons of Zeruiah? The less we have to do with those who are of an
angry revengeful spirit, and who put us upon doing what is harsh and
rigorous, the better. He looks upon these prosecutors as adversaries to
him, though they pretended friendship and zeal for his honour. Those
who advise us to what is wrong are really Satans, adversaries to us.
[1.] They were adversaries to his inclination, which was to clemency.
He knew that he was this day king in Israel, restored to, and
re-established in, his kingdom, and therefore his honour inclined him
to forgive. It is the glory of kings to forgive those that humble and
surrender themselves: Satis est prostrasse leoni--it suffices the lion
that he has laid his victim prostrate. His joy inclined him to forgive.
The pleasantness of his spirit on this great occasion forbade the
entrance of any thing that was sour and peevish: joyful days should be
forgiving days. Yet this was not all; his experience of God's mercy in
restoring him to his kingdom, his exclusion from which he attributed to
his sin, inclined him to show mercy to Shimei. Those that are forgiven
must forgive. David had severely revenged the abuses done to his
ambassadors by the Ammonites (ch. xii. 31), but easily passes by the
abuse done to himself by an Israelite. That was an affront to Israel in
general, and touched the honour of his crown and kingdom; this was
purely personal, and therefore (according to the usual disposition of
good men) he could the more easily forgive it. [2.] They were
adversaries to his interest. If he should put to death Shimei, who
cursed him, those would expect the same fate who had taken up arms and
actually levied war against him, which would drive them from him, while
he was endeavouring to draw them to him. Acts of severity are seldom
acts of policy. The throne is established by mercy. Shimei, hereupon,
had his pardon signed and sealed with an oath, yet being bound, no
doubt, to his good behaviour, and liable to be prosecuted if he
afterwards misbehaved; and thus he was reserved to be, in due time, as
much a monument of the justice of the government as he was now of its
clemency, and in both of its prudence.
24 And Mephibosheth the son of Saul came down to meet the king, and had
neither dressed his feet, nor trimmed his beard, nor washed his
clothes, from the day the king departed until the day he came again in
peace. 25 And it came to pass, when he was come to Jerusalem to meet
the king, that the king said unto him, Wherefore wentest not thou with
me, Mephibosheth? 26 And he answered, My lord, O king, my servant
deceived me: for thy servant said, I will saddle me an ass, that I may
ride thereon, and go to the king; because thy servant is lame. 27 And
he hath slandered thy servant unto my lord the king; but my lord the
king is as an angel of God: do therefore what is good in thine eyes.
28 For all of my father's house were but dead men before my lord the
king: yet didst thou set thy servant among them that did eat at thine
own table. What right therefore have I yet to cry any more unto the
king? 29 And the king said unto him, Why speakest thou any more of
thy matters? I have said, Thou and Ziba divide the land. 30 And
Mephibosheth said unto the king, Yea, let him take all, forasmuch as my
lord the king is come again in peace unto his own house.
The day of David's return was a day of bringing to remembrance, a day
of account, in which what had passed in his flight was called over
again; among other things, after the case of Shimei, that of
Mephibosheth comes to be enquired into, and he himself brings it on.
I. He went down in the crowd to meet the king (v. 24), and as a proof
of the sincerity of his joy in the king's return, we are here told what
a true mourner he was for the king's banishment. During that melancholy
time, when one of the greatest glories of Israel had departed,
Mephibosheth continued in a very melancholy state. He was never
trimmed, nor put on clean linen, but wholly neglected himself, as one
abandoned to grief for the king's affliction and the kingdom's misery.
In times of public calamity we ought to abridge our enjoyments in the
delights of sense, in conformity to the season. There are times when
God calls to weeping and mourning, and we must comply with the call.
II. When the king came to Jerusalem (since he could not sooner have an
opportunity) he made his appearance before him (v. 25); and when the
king asked him why he, being one of his family, had staid behind, and
not accompanied him in his exile, he opened his case fully to the king.
1. He complained of Ziba, his servant who should have been his friend,
but had been in two ways his enemy; for, first, he had hindered him
from going along with the king, by taking the ass himself which he was
ordered to make ready for his master (v. 26), basely taking advantage
of his lameness and his inability to help himself; and, secondly, he
had accused him to David of a design to usurp the government, v. 27.
How much mischief is it in the power of a wicked servant to do to the
best master! 2. He gratefully acknowledged the king's great kindness to
him when he and all his father's house lay at the king's mercy, v. 28.
When he might justly have been dealt with as a rebel, he was treated as
a friend, as a child: Thou didst set thy servant among those that did
eat at thy own table. This shows that Ziba's suggestion was improbable;
for could Mephibosheth be so foolish as to aim higher when he lived so
easily, so happily as he did? And could he be so very disingenuous as
to design any harm to David, of whose great kindness to him he was thus
sensible? (3.) He referred his cause to the king's pleasure (Do what is
good in thy eyes with me and my estate), depending on the king's
wisdom, and his ability to discern between truth and falsehood (My lord
the king is as an angel from God), and disclaiming all pretensions of
his own merit: "So much kindness I have received above what I deserved,
and what right have I to cry any more unto the king? Why should I
trouble the king with my complaints when I have already been so
troublesome to him? Why should I think any thing hard that is put upon
me when I hitherto been so kindly treated?" We were all as dead men
before God; yet he has not only spared us, but taken us to sit at his
table. How little reason then have we to complain of any trouble we are
in, and how much reason to take all well that God does!
III. David hereupon recalls the sequestration of Mephibosheth's estate;
being deceived in his grant, he revokes it, and confirms his former
settlement of it: "I have said, Thou and Ziba divide the land (v. 29),
that is, Let it be as I first ordered it (ch. ix. 10); the property
shall still be vested in thee, but Ziba shall have occupancy: he shall
till the land, paying thee a rent." Thus Mephibosheth is where he was;
no harm is done, only Ziba goes away unpunished for his false and
malicious information against his master. David either feared him too
much, or loved him too well, to do justice upon him according to that
law, Deut. xix. 18, 19; and he was now in the humour of forgiving and
resolved to make every body easy.
IV. Mephibosheth drowns all he cares about his estate in his joy for
the king's return (v. 30): "Yea, let him take all, the presence and
favour of the king shall be to me instead of all." A good man can
contentedly bear his own private losses and disappointments, while he
see Israel in peace, and the throne of the Son of David exalted and
established. Let Ziba take all, so that David may be in peace.
Mephibosheth Meets David. (b. c. 1023.)
31 And Barzillai the Gileadite came down from Rogelim, and went over
Jordan with the king, to conduct him over Jordan. 32 Now Barzillai
was a very aged man, even fourscore years old: and he had provided the
king of sustenance while he lay at Mahanaim; for he was a very great
man. 33 And the king said unto Barzillai, Come thou over with me, and
I will feed thee with me in Jerusalem. 34 And Barzillai said unto the
king, How long have I to live, that I should go up with the king unto
Jerusalem? 35 I am this day fourscore years old: and can I discern
between good and evil? can thy servant taste what I eat or what I
drink? can I hear any more the voice of singing men and singing women?
wherefore then should thy servant be yet a burden unto my lord the
king? 36 Thy servant will go a little way over Jordan with the king:
and why should the king recompense it me with such a reward? 37 Let
thy servant, I pray thee, turn back again, that I may die in mine own
city, and be buried by the grave of my father and of my mother. But
behold thy servant Chimham; let him go over with my lord the king; and
do to him what shall seem good unto thee. 38 And the king answered,
Chimham shall go over with me, and I will do to him that which shall
seem good unto thee: and whatsoever thou shalt require of me, that will
I do for thee. 39 And all the people went over Jordan. And when the
king was come over, the king kissed Barzillai, and blessed him; and he
returned unto his own place.
David had already graced the triumphs of his restoration with the
generous remission of the injuries that had been done to him; we have
him here gracing them with a no less generous reward of the kindnesses
that had been shown to him. Barzillai, the Gileadite, who had a noble
seat at Rogelim, not far from Mahanaim, was the man who, of all the
nobility and gentry of that country, had been most kind to David in his
distress. If Absalom had prevailed, it is likely he would have suffered
for his loyalty; but now he and his shall be no losers by it. Here is,
I. Barzillai's great respect to David, not only as a good man, but as
his righteous sovereign: He provided him with much sustenance, for
himself and his family, while he lay at Mahanaim, v. 32. God had given
him a large estate, for he was a very great man, and, it seems, he had
a large heart to do good with it: what else but that is a large estate
good for? To reduced greatness generosity obliges us, and to oppressed
goodness piety obliges us, to be in a particular manner kind, to the
utmost of our power. Barzillai, to show that he was not weary of David,
though he was so great a charge to him, attended him to Jordan, and
went over with him, v. 31. Let subjects learn hence to render tribute
to whom tribute is due and honour to whom honour, Rom. xiii. 7.
II. The kind invitation David gave to him to court (v. 33): Come thou
over with me. He invited him, 1. That he might have the pleasure of his
company and the benefit of his counsel; for we may suppose that he was
very wise and good, as well as very rich, otherwise he would not have
been called here a very great man; for it is what a man is, more than
what he has, that renders him truly great. 2. That he might have an
opportunity of returning his kindness: "I will feed thee with me; thou
shalt fare as sumptuously as I fare, and this at Jerusalem, the royal
and holy city." David did not take Barzillai's kindness to him as a
debt (he was not one of those arbitrary princes who think that whatever
their subjects have is theirs when they please), but accepted it and
rewarded it as a favour. We must always study to be grateful to our
friends, especially to those who have helped us in distress.
III. Barzillai's reply to this invitation, wherein,
1. He admires the king's generosity in making him this offer, lessening
his service, and magnifying the king's return for it: Why should the
king recompense it with such a reward? v. 36. Will the master thank
that servant who only does what was his duty to do? He though he had
done himself honour enough in doing the king any service. Thus, when
the saints shall be called to inherit the kingdom in consideration of
what they have done for Christ in this world, they will be amazed at
the disproportion between the service and the recompence. Matt. xxv.
37, Lord, when saw we thee hungry, and fed thee?
2. He declines accepting the invitation. He begs his majesty's pardon
for refusing so generous an offer: he should think himself very happy
in being near the king, but, (1.) He is old, and unfit to remove at
all, especially to court. He is old, and unfit for the business of the
court: "Why should I go up with the king to Jerusalem? I can do him no
service there, in the council, the camp, the treasury, or the courts of
justice; for how long have I to live? v. 34. Shall I think of going
into business, now that I am going out of this world?" He is old and
unfit for the diversions of the court, which will be ill-bestowed, and
even thrown away, upon one that can relish them so little, v. 35. As it
was in Moses's time, so it was in Barzillai's and it is not worse now,
that, if men be so strong that they come to fourscore years, their
strength then is labour and sorrow, Ps. xc. 10. These were then, and
are still, years of which men say they have no pleasure in them, Eccl.
xii. 1. Dainties are insipid when desire fails, and songs to the aged
ear are little better than those sung to a heavy heart, very
disagreeable: how should they be otherwise when the daughters of music
are brought low? Let those that are old learn of Barzillai to be dead
to the delights of sense; let grace second nature, and make a virtue of
the necessity. Nay, Barzillai, being old, thinks he shall be a burden
to the king, rather than any credit to him; and a good man would not go
any where to be burdensome, or, if he must be so, will rather be so to
his own house than to another's. (2.) He is dying, and must begin to
think of his long journey, his removal out of the world, v. 37. It is
good for us all, but it especially becomes old people to think and
speak much of dying. "Talk of going to court!" says Barzillai; "Let me
go home and die in my own city, the place of my father's sepulchre; let
me die by the grave of my father, that my bones may be quietly carried
to the place of their rest. The grave is ready for me, let me go and
get ready for it, go and die in my nest."
3. He desires the king to be kind to his son Chimham: Let him go over
with my lord the king, and have preferment at court. What favour is
done to him Barzillai will take as done to himself. Those that are old
must not grudge young people those delights which they themselves are
past the enjoyment of, nor confine them to their retirements. Barzillai
will go back himself, but he will not make Chimham go back with him;
though he could ill spare Chimham, yet, thinking it would gratify and
advance him, he is willing to do it.
IV. David's farewell to Barzillai. 1. He sends him back into his
country with a kiss and a blessing (v. 39), signifying that in
gratitude for his kindnesses he would love him and pray for him, and
with a promise that whatever request he should at any time make to him
he would be ready to oblige him (v. 38): Whatsoever thou shalt think
of, when thou comest home, to ask of me, that will I do for thee. What
is the chief excellency of power but this, that it gives men a capacity
of doing the more good? 2. He takes Chimham forward with him, and
leaves it to Barzillai to choose him his preferment. I will do to him
what shall seem good to thee, v. 38. And, it should seem, Barzillai,
who had experienced the innocency and safety of retirement, begged a
country seat for him near Jerusalem, but not in it; for, long after, we
read of a place near Beth-lehem, David's city, which is called the
habitation of Chimham, allotted to him, probably, not out of the
crown-lands or the forfeited estates, but out of David's paternal
estate.
Quarrel between Israel and Judah. (b. c. 1023.)
40 Then the king went on to Gilgal, and Chimham went on with him: and
all the people of Judah conducted the king, and also half the people of
Israel. 41 And, behold, all the men of Israel came to the king, and
said unto the king, Why have our brethren the men of Judah stolen thee
away, and have brought the king, and his household, and all David's men
with him, over Jordan? 42 And all the men of Judah answered the men
of Israel, Because the king is near of kin to us: wherefore then be ye
angry for this matter? have we eaten at all of the king's cost? or hath
he given us any gift? 43 And the men of Israel answered the men of
Judah, and said, We have ten parts in the king, and we have also more
right in David than ye: why then did ye despise us, that our advice
should not be first had in bringing back our king? And the words of the
men of Judah were fiercer than the words of the men of Israel.
David came over Jordan attended and assisted only by the men of Judah;
but when he had advanced as far as Gilgal, the first stage on this side
Jordan, half the people of Israel (that is, of their elders and great
men) had come to wait upon him, to kiss his hand, and congratulate him
on his return, but found they came too late to witness the solemnity of
his first entrance. This put them out of humour, and occasioned a
quarrel between them and the men of Judah, which was a damp to the joy
of the day, and the beginning of further mischief. Here is, 1. The
complaint which the men of Israel brought to the king against the men
of Judah (v. 41), that they had performed the ceremony of bringing the
king over Jordan, and not given them notice, that they might have come
to join in it. This reflected upon them, as if they were not so well
affected to the king and his restoration as the men of Judah were,
whereas the king himself knew that they had spoken of it before the men
of Judah thought of it, v. 11. It seemed likewise as if they intended
to monopolize the king's favours when he had come back, and to be
looked upon as his only friends. See what mischief comes from pride and
jealousy. 2. The excuse which the men of Judah made for themselves, v.
42. (1.) They plead relations to the king: "He is near of kin to us,
and therefore in a matter of mere ceremony, as this was, we may claim
precedency. It was into our country that he was to be brought, and
therefore who so fit as we to bring him?" (2.) They deny the insinuated
charge of self-seeking in what they had done: "Have we eaten at all of
the king's cost? No, we have all borne our own charges. Hath he given
us any gift? No, we have no design to engross the advantages of his
return; you have come time enough to share in them." Too many that
attend princes do so only for what they can get. 3. The men of Israel's
vindication of their charge, v. 43. They pleaded, "We have ten parts in
the king" (Judah having Simeon only, whose lot lay within his, to join
with him), "and therefore it is a slight upon us that our advice was
not asked about bringing back the king." See how uncertain the
multitude is. They were lately striving against the king, to drive him
out; now they are striving about him, which shall honour him most. A
good man and a good cause will thus recover their credit and interest,
though, for a time, they may seem to have lost them. See what is
commonly the origin of strife, nothing so much as impatience of
contempt or the least seeming slight. The men of Judah would have done
better if they had taken their brethren's advice and assistance; but,
since they did not, why should the men of Israel be so grievously
offended? If a good work be done, and well done, let us not be
displeased, nor the work disparaged, though we had no hand in it. 4.
The scripture takes notice, by way of blame, which of the contending
parties managed the cause with most passion: The words of the men of
Judah were fiercer than those of the men of Israel. Though we have
right and reason on our side, yet, if we express ourselves with
fierceness, God takes notice of it and is much displeased with it.
__________________________________________________________________
S E C O N D S A M U E L
CHAP. XX.
How do the clouds return after the rain! No sooner is one of David's
troubles over than another arises, as it were out of the ashes of the
former, wherein the threatening is fulfilled, that the sword should
never depart from his house. I. Before he reaches Jerusalem a new
rebellion is raised by Sheba, ver. 1, 2. II. His first work, when he
comes to Jerusalem, is to condemn his concubines to perpetual
imprisonment, ver. 3. III. Amass, whom he entrusts to raise an army
against Sheba, is too slow in his motions, which puts him into a
fright, ver. 4-6. IV. One of his generals barbarously murders the
other, when they are taking the field, ver. 7-13. V. Sheba is at length
shut up in the city of Abel (ver. 14, 15), but the citizens deliver him
up to Joab, and so his rebellion is crushed, ver. 16-22. The chapter
concludes with a short account of David's great officers, ver. 23-26.
Sheba's Rebellion. (b. c. 1023.)
1 And there happened to be there a man of Belial, whose name was Sheba,
the son of Bichri, a Benjamite: and he blew a trumpet, and said, We
have no part in David, neither have we inheritance in the son of Jesse:
every man to his tents, O Israel. 2 So every man of Israel went up
from after David, and followed Sheba the son of Bichri: but the men of
Judah clave unto their king, from Jordan even to Jerusalem. 3 And
David came to his house at Jerusalem; and the king took the ten women
his concubines, whom he had left to keep the house, and put them in
ward, and fed them, but went not in unto them. So they were shut up
unto the day of their death, living in widowhood.
David, in the midst of his triumphs, has here the affliction to see his
kingdom disturbed and his family disgraced.
I. His subjects revolting from him at the instigation of a man of
Belial, whom they followed when they forsook the man after God's own
heart. Observe, 1. That this happened immediately upon the crushing of
Absalom's rebellion. We must not think it strange, while we are in this
world, if the end of one trouble be the beginning of another: deep
sometimes calls unto deep. 2. That the people were now just returning
to their allegiance, when, of a sudden, they flew off from it. When a
reconciliation is newly made, it ought to be handled with great
tenderness and caution, lest the peace break again before it be
settled. A broken bone, when it is set, must have time to knot. 3. That
the ring-leader of this rebellion was Sheba, a Benjamite by birth (v.
1), who had his habitation in Mount Ephraim, v. 21. Shimei and he were
both of Saul's tribe, and both retained the ancient grudge of that
house. Against the kingdom of the Messiah there is an hereditary enmity
in the serpent's seed, and a succession of attempts to overthrow it
(Ps. ii. 1, 2); but he that sits in heaven laughs at them all. 4. That
the occasion of it was that foolish quarrel, which we read of in the
close of the foregoing chapter, between the elders of Israel and the
elders of Judah, about bringing the king back. It was a point of honour
that was disputed between them, which had most interest in David. "We
are more numerous," say the elders of Israel. "We are nearer akin to
him," say the elders of Judah. Now one would think David very safe and
happy when his subjects are striving which shall love him best, and be
most forward to show him respect; yet even that strife proves the
occasion of a rebellion. The men of Israel complained to David of the
slight which the men of Judah had put upon them. If he had now
countenanced their complaint, commended their zeal, and returned them
thanks for it, he might have confirmed them in his interest; but he
seemed partial to his own tribe: Their words prevailed above the words
of the men of Israel; as some read the last words of the foregoing
chapter. David inclined to justify them, and, when the men of Israel
perceived this, they flew off with indignation. "If the king will
suffer himself to be engrossed by the men of Judah, let him and them
make their best of one another, and we will set up one for ourselves.
We thought we had ten parts in David, but such an interest will not be
allowed us; the men of Judah tell us, in effect, we have no part in
him, and therefore we will have none, nor will we attend him any
further in his return to Jerusalem, nor own him for our king." This was
proclaimed by Sheba (v. 1), who probably was a man of note, and had
been active in Absalom's rebellion; the disgusted Israelites took the
hint, and went up from after David to follow Sheba (v. 2), that is, the
generality of them did so, only the men of Judah adhered to him. Learn
hence, (1.) That it is as impolitic for princes to be partial in their
attentions to their subjects as it is for parents to be so to their
children; both should carry it with an even hand. (2.) Those know not
what they do that make light of the affections of their inferiors, by
not countenancing and accepting it. Their hatred may be feared whose
love is despised. (3.) The beginning of strife is as the letting forth
of water; it is therefore wisdom to leave it off before it be meddled
with, Prov. xvii. 14. How great a matter doth a little of this fire
kindle! (4.) The perverting of words is the subverting of peace; and
much mischief is made by forcing invidious constructions upon what is
said and written and drawing consequences that were never intended. The
men of Judah said, The king is near of kin to us. "By this," say the
men of Israel, "you mean that we have no part in him;" whereas they
meant no such thing. (5.) People are very apt to run into extremes. We
have ten parts in David, said they; and, almost in the next breath, We
have no part in him. Today Hosanna, to-morrow Crucify.
II. His concubines imprisoned for life, and he himself under a
necessity of putting them in confinement, because they had been defiled
by Absalom, v. 3. David had multiplied wives, contrary to the law and
they proved a grief and shame to him. Those whom he had sinfully taken
pleasure in he was now, 1. Obliged, in duty, to put away, they being
rendered unclean to him by the vile uncleanness his son had committed
with them. Those whom he had loved must now be loathed. 2. Obliged, in
prudence, to shut up in privacy, not to be seen abroad for shame, lest
the sight of them should give occasion to people to speak of what
Absalom had done to them, which ought not to be so much as named, 1
Cor. v. 1. That that villany might be buried in obscurity. 3. Obliged,
in justice to shut up in prison, to punish them for their easy
submission to Absalom's lust, despairing perhaps of David's return, and
giving him up for gone. Let none expect to do ill and fare well.
Amasa's Death. (b. c. 1023.)
4 Then said the king to Amasa, Assemble me the men of Judah within
three days, and be thou here present. 5 So Amasa went to assemble the
men of Judah: but he tarried longer than the set time which he had
appointed him. 6 And David said to Abishai, Now shall Sheba the son
of Bichri do us more harm than did Absalom: take thou thy lord's
servants, and pursue after him, lest he get him fenced cities, and
escape us. 7 And there went out after him Joab's men, and the
Cherethites, and the Pelethites, and all the mighty men: and they went
out of Jerusalem, to pursue after Sheba the son of Bichri. 8 When
they were at the great stone which is in Gibeon, Amasa went before
them. And Joab's garment that he had put on was girded unto him, and
upon it a girdle with a sword fastened upon his loins in the sheath
thereof; and as he went forth it fell out. 9 And Joab said to Amasa,
Art thou in health, my brother? And Joab took Amasa by the beard with
the right hand to kiss him. 10 But Amasa took no heed to the sword
that was in Joab's hand: so he smote him therewith in the fifth rib,
and shed out his bowels to the ground, and struck him not again; and he
died. So Joab and Abishai his brother pursued after Sheba the son of
Bichri. 11 And one of Joab's men stood by him, and said, He that
favoureth Joab, and he that is for David, let him go after Joab. 12
And Amasa wallowed in blood in the midst of the highway. And when the
man saw that all the people stood still, he removed Amasa out of the
highway into the field, and cast a cloth upon him, when he saw that
every one that came by him stood still. 13 When he was removed out of
the highway, all the people went on after Joab, to pursue after Sheba
the son of Bichri.
We have here Amasa's fall just as he began to rise. He was nephew to
David (ch. xvii. 25), had been Absalom's general and commander-in-chief
of his rebellious army, but, that being routed, he came over into
David's interest, upon a promise that he should be general of his
forces instead of Joab. Sheba's rebellion gives David an occasion to
fulfil his promise sooner than he could wish, but Joab's envy and
emulation rendered its fulfillment of ill consequence both to him and
David.
I. Amasa has a commission to raise forces for the suppressing of
Sheba's rebellion, and is ordered to raise them with all possible
expedition, v. 4. It seems, the men of Judah, though forward to attend
the king's triumphs, were backward enough to fight his battles; else,
when they were all in a body attending him to Jerusalem, they might
immediately have pursued Sheba, and have crushed that cockatrice in the
egg. But most love a loyalty, as well as a religion, that is cheap and
easy. Many boast of their being akin to Christ that yet are very loth
to venture for him. Amasa is sent to assemble the men of Judah within
three days; but he finds them so backward and unready that he cannot do
it within the time appointed (v. 5), though the promotion of Amasa, who
had been their general under Absalom, was very obliging to them, and a
proof of the clemency of David's government.
II. Upon Amasa's delay, Abishai, the brother of Joab, is ordered to
take the guards and standing forces, and with them to pursue Sheba (v.
6, 7), for nothing could be of more dangerous consequence than to give
him time. David gives these orders to Abishai, because he resolves to
mortify Joab, and degrade him, not so much, I doubt, for the blood of
Abner, which he had shed basely, as for the blood of Absalom, which he
had shed justly and honourably. "Now (says bishop Hall) Joab smarteth
for a loyal disobedience. How slippery are the stations of earthly
honours and subject to continual mutability! Happy are those who are in
favour with him in whom there is no shadow of change." Joab, without
orders, though in disgrace, goes along with his brother, knowing he
might be serviceable to the public, or perhaps now meditating the
removal of his rival.
III. Joab, near Gibeon, meets with Amasa, and barbarously murders him,
v. 8-10. It should seem, the great stone in Gibeon was the place
appointed for the general rendezvous. There the rivals met; and Amasa,
relying upon his commission, went before, as general both of the
new-raised forces which he had got together, and of the veteran troops
which Abishai had brought in; but Joab there took an opportunity to
kill him with his own hand; and, 1. He did it subtilely, and with
contrivance, and not upon a sudden provocation. He girded his coat
about him, that it might not hang in his way, and girded his belt upon
his coat, that his sword might be the readier to his hand; he also put
his sword in a sheath too big for it, that, whenever he pleased, it
might, upon a little shake, fall out, as if it fell by accident, and so
he might take it into his hand, unsuspected, as if he were going to
return it into the scabbard, when he designed to sheath it in the
bowels of Amasa. The more there is of plot in a sin the worse it is. 2.
He did it treacherously, and under pretence of friendship, that Amasa
might not be upon his guard. He called him brother, for they were own
cousins, enquired of his welfare (Art thou in health?) and took him by
the beard, as one he was free with, to kiss him, while with the drawn
sword in his other hand he was aiming at his heart. Was this done like
a gentleman, like a soldier, like a general? No, but like a villain,
like a base coward. Just thus he slew Abner, and went unpunished for
it, which encouraged him to do the like again. 3. He did it impudently,
not in a corner, but at the head of his troops, and in their sight, as
one that was neither ashamed nor afraid to do it, that was so hardened
in blood and murders that he could neither blush nor tremble. 4. He did
it at one blow, gave the fatal push with a good-will, as we say, so
that he needed not strike him again; with such a strong and steady hand
he gave this one stroke that it was fatal. 5. He did it in contempt and
defiance of David and the commission he had given to Amasa; for that
commission was the only ground of his quarrel with him, so that David
was struck at through the side of Amasa, and was, in effect, told to
his face that Joab would be general, in spite of him. 6. He did it very
unseasonably, when they were going against a common enemy and were
concerned to be unanimous. This ill-timed quarrel might have scattered
their forces, or engaged them one against another, and so have made
them all an easy prey to Sheba. So contentedly could Joab sacrifice the
interest both of king and kingdom to his personal revenge.
IV. Joab immediately resumes his general's place, and takes care to
lead the army on in pursuit of Sheba, that, if possible, he might
prevent any prejudice to the common cause by what he had done. 1. He
leaves one of his men to make proclamation to the forces that were
coming up that they were still engaged in David's cause, but under
Joab's command, v. 11. He knew what an interest he had in the soldiery,
and how many favoured him rather than Amasa, who had been a traitor,
was now a turn-coat, and had never been successful; on this he boldly
relied, and called them all to follow him. What man of Judah would not
be for his old king and his old general? But one would wonder with what
face a murderer could pursue a traitor; and how, under such a heavy
load of guilt, he had courage to enter upon danger. Surely his
conscience was seared with a hot iron. 2. Care is taken to remove the
dead body out of the way, because at that they made a stand (as ch. ii.
23), and to cover it with a cloth, v. 12, 13. Wicked men think
themselves safe in their wickedness if they can but conceal it from the
eye of the world: if it be hidden, it is with them as if it were never
done. But the covering of blood with a cloth cannot stop its cry in
God's ear for vengeance, or make it the less loud. However, since this
was no time to arraign Joab for what he had done, and the common safety
called for expedition, it was prudent to remove that which retarded the
march of the army; and then they all went on after Joab, while David,
who no doubt had notice soon brought him of this tragedy, could not but
reflect upon it with regret that he had not formerly done justice upon
Joab for the death of Abner, and that he now had exposed Amasa by
preferring him. And perhaps his conscience reminded him of his
employing Joab in the murder of Uriah, which had helped to harden him
in cruelty.
Sheba Pursued. (b. c. 1023.)
14 And he went through all the tribes of Israel unto Abel, and to
Beth-maachah, and all the Berites: and they were gathered together, and
went also after him. 15 And they came and besieged him in Abel of
Beth-maachah, and they cast up a bank against the city, and it stood in
the trench: and all the people that were with Joab battered the wall,
to throw it down. 16 Then cried a wise woman out of the city, Hear,
hear; say, I pray you, unto Joab, Come near hither, that I may speak
with thee. 17 And when he was come near unto her, the woman said, Art
thou Joab? And he answered, I am he. Then she said unto him, Hear the
words of thine handmaid. And he answered, I do hear. 18 Then she
spake, saying, They were wont to speak in old time, saying, They shall
surely ask counsel at Abel: and so they ended the matter. 19 I am one
of them that are peaceable and faithful in Israel: thou seekest to
destroy a city and a mother in Israel: why wilt thou swallow up the
inheritance of the Lord? 20 And Joab answered and said, Far be it,
far be it from me, that I should swallow up or destroy. 21 The matter
is not so: but a man of mount Ephraim, Sheba the son of Bichri by name,
hath lifted up his hand against the king, even against David: deliver
him only, and I will depart from the city. And the woman said unto
Joab, Behold, his head shall be thrown to thee over the wall. 22 Then
the woman went unto all the people in her wisdom. And they cut off the
head of Sheba the son of Bichri, and cast it out to Joab. And he blew a
trumpet, and they retired from the city, every man to his tent. And
Joab returned to Jerusalem unto the king.
We have here the conclusion of Sheba's attempt.
I. The rebel, when he had rambled over all the tribes of Israel, and
found them not so willing, upon second thoughts, to follow him, as they
had been upon a sudden provocation to desert David (having only picked
up a few like himself, that sided with him), at length entered
Abel-Beth-maacah, a strong city in the north, in the lot of Naphtali,
where we find it placed, 2 Kings xv. 29. Here he took shelter, whether
by force or with consent does not appear; but his adherents were most
Berites, of Beeroth in Benjamin, v. 14. One bad man will find or make
more.
II. Joab drew up all his force against the city, besieged it, battered
the wall, and made it almost ready for a general storm, v. 15. Justly
is that place attacked with all this fury which dares harbour a
traitor; nor will that heart fare better which indulges those
rebellious lusts that will not have Christ to reign over them.
III. A discreet good woman of the city of Abel brings this matter, by
her prudent management, to a good issue, so as to satisfy Joab and yet
save the city. Here is,
1. Her treaty with Joab, and her capitulation with him, by which he is
engaged to raise the siege, upon condition that Sheba be delivered up.
It seems, none of all the men of Abel, none of the elders or
magistrates, offered to treat with Joab, no, not when they were reduced
to the last extremity. They were stupid and unconcerned for the public
safety, or they stood in awe of Sheba, or they despaired of gaining any
good terms with Joab, or they had not sense enough to manage the
treaty. But this one woman and her wisdom saved the city. Souls know no
difference of sexes. Though the man be the head, it does not therefore
follow that he has the monopoly of the brains, and therefore he ought
not, by any salique law, to have the monopoly of the crown. Many a
masculine heart, and more than masculine, has been found in a female
breast; nor is the treasure of wisdom the less valuable for being
lodged in the weaker vessel. In the treaty between this nameless
heroine and Joab,
(1.) She gains his audience and attention, v. 16, 17. We may suppose it
was the first time he had ever treated with a woman in martial affairs.
(2.) She reasons with him on behalf of her city, and very ingeniously.
[1.] That it was a city famous for wisdom (v. 18), as we translate it.
She pleads that this city had been long in such reputation for prudent
knowing men that it was the common referee of the country, and all
agreed to abide by the award of its elders. Their sentence was an
oracle; let them be consulted and the matter is ended, all sides will
acquiesce. Now shall such a city as this be laid in ashes and never
treated with? [2.] That the inhabitants were generally peaceable and
faithful in Israel, v. 19. She could speak, not for herself only, but
for all those whose cause she pleaded, that they were not of turbulent
and seditious spirits, but of known fidelity to their prince and
peaceableness with their fellow-subjects; they were neither seditious
nor litigious. [3.] That it was a mother in Israel, a guide and nurse
to the towns and country about; and that it was a part of the
inheritance of the Lord, a city of Israelites, not of heathen; and the
destruction of it would lessen and weaken that nation which God had
chosen for his heritage. [4.] That they expected him to offer them
peace before he made an attack upon the, according to that known law of
war, Deut. xx. 10. So the margin reads (v. 18): They plainly spoke in
the beginning (of the siege), saying, Surely they will ask of Abel,
that is, "The besiegers will demand the traitor, and will ask us to
surrender him; and if they do, we will soon come to an agreement, and
so end the matter." Thus she tacitly upbraids Joab for not offering
them peace, but hopes it is not too late to beg it.
(3.) Joab and Abel's advocate soon agree that Sheba's head shall be the
ransom of the city. Joab, though in a personal quarrel he had lately
swallowed up and destroyed Amasa, yet, when he acts as a general, will
by no means bear the imputation of delighting in bloodshed: "Far be it
from me that I should delight to swallow up or destroy, or design it
but when it is necessary for the public safety, v. 20. The matter is
not so. Our quarrel is not with your city; we would hazard our lives
for its protection. Our quarrel is only with the traitor that is
harboured among you; deliver him up, and we have done." A great deal of
mischief would be prevented if contending parties would but understand
one another. The city obstinately holds out, believing Joab aims at its
ruin. Joab furiously attacks it, believing the citizens all
confederates with Sheba. Whereas both were mistaken; let both sides be
undeceived, and the matter is soon accommodated. The single condition
of peace is the surrender of the traitor. It is so in God's dealing
with the soul, when it is besieged by conviction and distress: sin is
the traitor; the beloved lust is the rebel; part with that, cast away
the transgression, and all shall be well. No peace on any other terms.
Our wise woman immediately agrees to the proposal: Behold, his head
shall be thrown to thee presently.
2. Her treaty with the citizens. She went to them in her wisdom (and
perhaps she had as much need of it in dealing with them as in dealing
with Joab) and persuaded them to cut off Sheba's head, probably by some
public order of their government, and it was thrown over the wall to
Joab. He knew the traitor's face, and therefore looked no further,
intending not that any of his adherents should suffer. The public
safety was secured, and he felt no wish to gratify the public revenge.
Joab hereupon raised the siege, and marched back to Jerusalem, with the
trophies rather of peace than victory.
David's Court. (b. c. 1023.)
23 Now Joab was over all the host of Israel: and Benaiah the son of
Jehoiada was over the Cherethites and over the Pelethites: 24 And
Adoram was over the tribute: and Jehoshaphat the son of Ahilud was
recorder: 25 And Sheva was scribe: and Zadok and Abiathar were the
priests: 26 And Ira also the Jairite was a chief ruler about David.
Here is an account of the state of David's court after his restoration.
Joab retained the office of general, being too great to be displaced.
Benaiah, as before, was captain of the guards. Here is one new office
erected, which we had not (ch. viii. 16-18), that of treasurer, or one
over the tribute, for it was not till towards the latter end of his
time that David began to raise taxes. Adoram was long in this office,
but it cost him his life at last, 1 Kings xii. 18.
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S E C O N D S A M U E L
CHAP. XXI.
The date of the events of this chapter is uncertain. I incline to think
that they happened as they are here placed, after Absalom's and Sheba's
rebellion, and towards the latter end of David's reign. That the
battles with the Philistines, mentioned here, were long after the
Philistines were subdued, appears by comparing 1 Chron. xviii. 1 with
xx. 4. The numbering of the people was just before the fixing of the
place of the temple (as appears 1 Chron. xxii. 1), and that was towards
the close of David's life; and, it should seem, the people were
numbered just after the three years' famine for the Gibeonites, for
that which is threatened as "three" years' famine (1 Chron. xxi. 12) is
called "seven" years (2 Sam. xxiv. 12, 13), three more, with the year
current, added to those three. We have here, I. The Gibeonites avenged,
1. By a famine in the land, ver. 1. 2. By the putting of seven of
Saul's posterity to death (ver. 2-9), care, however, being taken of
their dead bodies, and of the bones of Saul, ver. 10-14. II. The giants
of the Philistines slain in several battles, ver. 15-22.
A Famine in Israel; The Gibeonites Avenged. (b. c. 1021.)
1 Then there was a famine in the days of David three years, year after
year; and David enquired of the Lord. And the Lord answered, It is for
Saul, and for his bloody house, because he slew the Gibeonites. 2 And
the king called the Gibeonites, and said unto them; (now the Gibeonites
were not of the children of Israel, but of the remnant of the Amorites;
and the children of Israel had sworn unto them: and Saul sought to slay
them in his zeal to the children of Israel and Judah.) 3 Wherefore
David said unto the Gibeonites, What shall I do for you? and wherewith
shall I make the atonement, that ye may bless the inheritance of the
Lord? 4 And the Gibeonites said unto him, We will have no silver nor
gold of Saul, nor of his house; neither for us shalt thou kill any man
in Israel. And he said, What ye shall say, that will I do for you. 5
And they answered the king, The man that consumed us, and that devised
against us that we should be destroyed from remaining in any of the
coasts of Israel, 6 Let seven men of his sons be delivered unto us,
and we will hang them up unto the Lord in Gibeah of Saul, whom the Lord
did choose. And the king said, I will give them. 7 But the king
spared Mephibosheth, the son of Jonathan the son of Saul, because of
the Lord's oath that was between them, between David and Jonathan the
son of Saul. 8 But the king took the two sons of Rizpah the daughter
of Aiah, whom she bare unto Saul, Armoni and Mephibosheth; and the five
sons of Michal the daughter of Saul, whom she brought up for Adriel the
son of Barzillai the Meholathite: 9 And he delivered them into the
hands of the Gibeonites, and they hanged them in the hill before the
Lord: and they fell all seven together, and were put to death in the
days of harvest, in the first days, in the beginning of barley harvest.
Here I. Were are told of the injury which Saul had, long before this,
done to the Gibeonites, which we had no account of in the history of
his reign, nor should we have heard of it here but that it came now to
be reckoned for. The Gibeonites were of the remnant of the Amorites (v.
2), who by a stratagem had made peace with Israel, and had the public
faith pledged to them by Joshua for their safety. We had the story
Josh. ix., where it was agreed (v. 23) that they should have their
lives secured, but be deprived of their lands and liberties, that they
and theirs should be tenants in villanage to Israel. It does not appear
that they had broken their part of the covenant, either by denying
their service or attempting to recover their lands or liberties; nor
was this pretended; but Saul, under colour of zeal for the honour of
Israel, that it might not be said that they had any of the natives
among them, aimed to root them out, and, in order to that, slew many of
them. Thus he would seem wiser than his predecessors the judges, and
more zealous for the public interest; and perhaps he designed it for an
instance of his royal prerogative and the power which as king he
assumed to rescind the former acts of government and to disannul the
most solemn leagues. It may be, he designed, by this severity towards
the Gibeonites, to atone for his clemency towards the Amalekites. Some
conjecture that he sought to cut off the Gibeonites at the same time
when he put away the witches (1 Sam. xxviii. 3), or perhaps many of
them were remarkably pious, and he sought to destroy them when he slew
the priests their masters. That which made this an exceedingly sinful
sin was that he not only shed innocent blood, but therein violated the
solemn oath by which the nation was bound to protect them. See what
brought ruin on Saul's house: it was a bloody house.
II. We find the nation of Israel chastised with a sore famine, long
after, for this sin of Saul. Observe, 1. Even in the land of Israel,
that fruitful land, and in the reign of David, that glorious reign,
there was a famine, not extreme (for then notice would sooner have been
taken of it and enquiry made into the cause of it), but great drought,
and scarcity of provisions, the consequence of it, for three years
together. If corn miss one year, commonly the next makes up the
deficiency; but, if it miss three years successively, it will be a sore
judgment; and the man of wisdom will by it hear God's voice crying to
the country to repent of the abuse of plenty. 2. David enquired of God
concerning it. Though he was himself a prophet, he must consult the
oracle, and know God's mind in his own appointed way. Note, When we are
under God's judgments we ought to enquire into the grounds of the
controversy. Lord, show me wherefore thou contendest with me. It is
strange that David did not sooner consult the oracle, not till the
third year; but perhaps, till then, he apprehended it not to be an
extraordinary judgment for some particular sin. Even good men are often
slack and remiss in doing their duty. We continue in ignorance, and
under mistake, because we delay to enquire. 3. God was ready in his
answer, though David was slow in his enquiries: It is for Saul. Note,
God's judgments often look a great way back, which obliges us to do so
when we are under his rebukes. It is not for us to object against the
people's smarting for the sin of their king (perhaps they were aiding
and abetting), nor against this generation's suffering for the sin of
the last God often visiteth the sins of the fathers upon the children,
and his judgments are a great deep. He gives not account of any of his
matters. Time does not wear out the guilt of sin; nor can we build
hopes of impunity upon the delay of judgments. There is no statute of
limitation to be pleaded against God's demands. Nullum tempus occurrit
Deo--God may punish when he pleases.
III. We have vengeance taken upon the house of Saul for the turning
away of God's wrath from the land, which, at present, smarted for his
sin.
1. David, probably by divine direction, referred it to the Gibeonites
themselves to prescribe what satisfaction should be given them for the
wrong that had been done them, v. 3. They had many years remained
silent, had not appealed to David, nor given the kingdom any
disturbance with their complaints or demands; and now, at length, God
speaks for them (I heard not, for thou wilt hear, Ps. xxxviii. 14, 15);
and they are recompensed for their patience with this honour, that they
are made judges in their own case, and have a blank given them to write
their demands on: What you shall say, that will I do (v. 4), that
atonement may be made, and that you may bless the inheritance of the
Lord, v. 3. It is sad for any family or nation to have the prayers of
oppressed innocency against them, and therefore the expense of a just
restitution is well bestowed for the retrieving of the blessing of
those that were ready to perish, Job xxix. 13. "My servant Job, whom
you have wronged, shall pray for you," says God, "and then I will be
reconciled to you, and not till then." Those understand not themselves
that value not the prayers of the poor and despised.
2. They desired that seven of Saul's posterity might be put to death,
and David granted their demand. (1.) They required no silver, nor gold,
v. 4. Note, Money is no satisfaction for blood, see Num. xxxv. 31-33.
It is the ancient law that blood calls for blood (Gen. ix. 6); and
those over-value money and under-value life, that sell the blood of
their relations for corruptible things, such as silver and gold. The
Gibeonites had now a fair opportunity to get a discharge from their
servitude, in compensation for the wrong done them, according to the
equity of that law (Exod. xxi. 26), If a man strike out his servant's
eye, he shall let him go free for his eye's sake. But they did not
insist on this; though the covenant was broken on the other side, it
should not be broken on theirs. They were Nethinim, given to God and
his people Israel, and they would not seem weary of the service. (2.)
They required no lives but of Saul's family. He had done them the
wrong, and therefore his children must pay for it. We sue the heirs for
the parents' debts. Men may not extend this principle so far as life,
Deut. xxiv. 16. The children in an ordinary course of law, shall never
be put to death for the parents. But this case of the Gibeonites was
altogether extraordinary. God had made himself an immediate party to
the cause and no doubt put it into the heart of the Gibeonites to make
this demand, for he owned what was done (v. 14), and his judgments are
not subject to the rules which men's judgments must be subject to. Let
parents take heed of sin, especially the sin of cruelty and oppression,
for their poor children's sake, who may be smarting for it by the just
hand of God when they themselves are in their graves. Guilt and a curse
are a bad entail upon a family. It should seem, Saul's posterity trod
in his steps, for it is called a bloody house; it was the spirit of the
family, and therefore they are justly reckoned with for his sin, as
well as for their own. (3.) They would not impose it upon David to do
this execution: Thou shalt not for us kill any man (v. 4), but we will
do it ourselves, we will hang them up unto the Lord (v. 6), that if
there were any hardship in it, they might bear the blame, and not David
or his house. By our old law, if a murderer had judgment given against
him upon an appeal, the relations that appealed had the executing of
him. (4.) They did not require this out of malice against Saul or his
family (had they been revengeful, they would have moved it themselves
long before), but out of love to the people of Israel, whom they saw
plagued for the injury done to them: "We will hang them up unto the
Lord (v. 6), to satisfy his justice, not to gratify any revenge of our
own--for the good of the public, not for our own reputation." (5.) The
nomination of the persons they left to David, who took care to secure
Mephibosheth for Jonathan's sake, that, while he was avenging the
breach of one oath, he might not himself break another (v. 7); but he
delivered up two of Saul's sons whom he had by a concubine, and five of
his grandsons, whom his daughter Merab bore to Adriel (1 Sam. xviii.
19), but his daughter Michal brought up, v. 8. Now Saul's treachery was
punished, in giving Merab to Adriel, when he had promised her to David,
with a design to provoke him. "It is a dangerous matter," says bishop
Hall upon this, "to offer injury to any of God's faithful ones; if
their meekness have easily remitted it, their God will not pass it over
without a severe retribution, though it may be long first." (6.) The
place, time, and manner, of their execution, all added to the solemnity
of their being sacrificed to divine justice. [1.] They were hanged up,
as anathemas, under a peculiar mark of God's displeasure; for the law
had said, He that is hanged is accursed of God, Deut. xxi. 23; Gal.
iii. 13. Christ being made a curse for us, and dying to satisfy for our
sins and to turn away the wrath of God, became obedient to this
ignominious death. [2.] They were hanged up in Gibeah of Saul (v. 6),
to show that it was for his sin that they died. They were hanged, as it
were, before their own door, to expiate the guilt of the house of Saul;
and thus God accomplished the ruin of that family, for the blood of the
priests, and their families, which, doubtless, now came in remembrance
before God, and inquisition was made for it, Ps. ix. 12. Yet the blood
of the Gibeonites only is mentioned, because that was shed in violation
of a sacred oath, which, though sworn long before, though obtained by a
wile, and the promise made to Canaanites, yet is thus severely reckoned
for. The despising of the oath, and breaking of the covenant, will be
recompensed on the head of those who thus profane God's sacred name,
Ezek. xvii. 18, 19. And thus God would show that with him rich and poor
meet together. Even royal blood must go to atone for the blood of the
Gibeonites, who were but the vassals for the congregation. [3.] They
were put to death in the days of harvest (v. 9), at the beginning of
harvest (v. 10), to show that they were thus sacrificed for the turning
sway of that wrath of God which had withheld from them their
harvest-mercies for some years past, and to obtain his favour in the
present harvest. Thus there is no way of appeasing God's anger but by
mortifying and crucifying our lusts and corruptions. In vain do we
expect mercy from God, unless we do justice upon our sins. Those
executions must not be complained of as cruel which have become
necessary to the public welfare. Better that seven of Saul's bloody
house be hanged than that all Israel be famished.
The Death of Saul's Sons. (b. c. 1021.)
10 And Rizpah the daughter of Aiah took sackcloth, and spread it for
her upon the rock, from the beginning of harvest until water dropped
upon them out of heaven, and suffered neither the birds of the air to
rest on them by day, nor the beasts of the field by night. 11 And it
was told David what Rizpah the daughter of Aiah, the concubine of Saul,
had done. 12 And David went and took the bones of Saul and the bones
of Jonathan his son from the men of Jabesh-gilead, which had stolen
them from the street of Beth-shan, where the Philistines had hanged
them, when the Philistines had slain Saul in Gilboa: 13 And he
brought up from thence the bones of Saul and the bones of Jonathan his
son; and they gathered the bones of them that were hanged. 14 And the
bones of Saul and Jonathan his son buried they in the country of
Benjamin in Zelah, in the sepulchre of Kish his father: and they
performed all that the king commanded. And after that God was intreated
for the land.
Here we have, I. Saul's sons not only hanged, but hanged in chains,
their dead bodies left hanging, and exposed, till the judgment ceased,
which their death was to turn away, by the sending of rain upon the
land. They died as sacrifices, and thus they were, in a manner, offered
up, not consumed all at once by fire, but gradually by the air. They
died as anathemas, and by this ignominious usage they were represented
as execrable, because iniquity was laid upon them. When our blessed
Saviour was made sin for us he was made a curse for us. But how shall
we reconcile this with the law which expressly required that those who
were hanged should be buried on the same day? Deut. xxi. 23. One of the
Jewish rabbin wishes this passage of story expunged, that the name of
God might be sanctified, which, he thinks, is dishonoured by his
acceptance of that which was a violation of his law: but this was an
extraordinary case, and did not fall within that law; nay, the very
reason for that law is a reason for this exception. He that is thus
left hanged is accursed; therefore ordinary malefactors must not be so
abused; but therefore these must, because they were sacrificed, not to
the justice of the nation, but for the crime of the nation (no less a
crime than the violation of the public faith) and for the deliverance
of the nation from no less a judgment than a general famine. Being thus
made as the off-scouring of all things, they were made a spectacle to
the world (1 Cor. iv. 9, 13), God appointing, or at least allowing it.
II. Their dead bodies watched by Rizpah, the mother of two of them, v.
10. It was a great affliction to her, now in her old age, to see her
two sons, who, we may suppose, had been a comfort to her, and were
likely to be the support of her declining years, cut off in this
dreadful manner. None know what sorrows they are reserved for. She may
not see them decently interred, but they shall be decently attended.
She attempts not to violate the sentence passed upon them, that they
should hang there till God sent rain; she neither steals nor forces
away their dead bodies, though the divine law might have been cited to
bear her out; but she patiently submits, pitches a tent of sackcloth
near the gibbets, where, with her servants and friends, she protects
the dead bodies from birds and beasts of prey. Thus, 1. She indulged
her grief, as mourners are too apt to do, to no good purpose. When
sorrow, in such cases, is in danger of growing excessive, we should
rather study how to divert and pacify it than how to humour and gratify
it. Why should we thus harden ourselves in sorrow? 2. She testified her
love. Thus she let the world know that her sons died, not for any sin
of their own, not as stubborn and rebellious sons, whose eye had
despised to obey their mother; if that had been the case, she would
have suffered the ravens of the valley to pick it out and the young
eagles to eat it, Prov. xxx. 17. But they died for their father's sin
and therefore her mind could not be alienated from them by their hard
fate. Though there is not remedy, but they must die, yet they shall die
pitied and lamented.
III. The solemn interment of their dead bodies, with the bones of Saul
and Jonathan, in the burying-place of their family. David was so far
from being displeased at what Rizpah had done that he was himself
stirred up by it to do honour to the house of Saul, and to these
branches of it among the rest; thus it appeared that it was not out of
any personal disgust to the family that he delivered them up, and that
he had not desired the woeful day, but that he was obliged to do it for
the public good. 1. He now bethought himself of removing the bodies of
Saul and Jonathan from the place where the men of Jabesh-Gilead had
decently, but privately and obscurely, interred them, under a tree, 1
Sam. xxxi. 12, 13. Though the shield of Saul was vilely cast away, as
if he had not been anointed with oil, yet let not royal dust be lost in
the graves of the common people. Humanity obliges us to respect human
bodies, especially of the great and good, in consideration both of what
they have been and what they are to be. 2. With them he buried the
bodies of those that were hanged; for, when God's anger was turned
away, they were no longer to be looked upon as a curse, v. 13, 14. When
water dropped upon them out of heaven (v. 10), that is, when God sent
rain to water the earth (which perhaps was not many days after they
were hung up), then they were taken down, for then it appeared that God
was entreated for the land. When justice is done on earth vengeance
from heaven ceases. Through Christ, who was hanged on a tree and so
made a curse for us, to expiate our guilt (though he was himself
guiltless), God is pacified, and is entreated for us: and it is said
(Acts xiii. 29) that when they had fulfilled all that was written of
him, in token of the completeness of the sacrifice and of God's
acceptance of it, they took him down from the tree and laid him in a
sepulchre.
The Giants Subdued. (b. c. 1020.)
15 Moreover the Philistines had yet war again with Israel; and David
went down, and his servants with him, and fought against the
Philistines: and David waxed faint. 16 And Ishbi-benob, which was of
the sons of the giant, the weight of whose spear weighed three hundred
shekels of brass in weight, he being girded with a new sword, thought
to have slain David. 17 But Abishai the son of Zeruiah succoured him,
and smote the Philistine, and killed him. Then the men of David sware
unto him, saying, Thou shalt go no more out with us to battle, that
thou quench not the light of Israel. 18 And it came to pass after
this, that there was again a battle with the Philistines at Gob: then
Sibbechai the Hushathite slew Saph, which was of the sons of the giant.
19 And there was again a battle in Gob with the Philistines, where
Elhanan the son of Jaare-oregim, a Bethlehemite, slew the brother of
Goliath the Gittite, the staff of whose spear was like a weaver's beam.
20 And there was yet a battle in Gath, where was a man of great
stature, that had on every hand six fingers, and on every foot six
toes, four and twenty in number; and he also was born to the giant.
21 And when he defied Israel, Jonathan the son of Shimea the brother of
David slew him. 22 These four were born to the giant in Gath, and
fell by the hand of David, and by the hand of his servants.
We have here the story of some conflicts with the Philistines, which
happened, as it should seem, in the latter end of David's reign. Though
he had so subdued them that they could not bring any great numbers into
the field, yet as long as they had any giants among them to be their
champions, they would never be quiet, but took all occasions to disturb
the peace of Israel, to challenge them, or make incursions upon them.
I. David himself was engaged with one of the giants. The Philistines
began the war yet again, v. 15. The enemies of God's Israel are
restless in their attempts against them. David, though old, desired not
a writ of ease from the public service, but he went down in person to
fight against the Philistines (Senescit, non segnescit--He grows old,
but not indolent), a sign that he fought not for his own glory (at this
age he was loaded with glory, and needed no more), but for the good of
his kingdom. But in this engagement we find him, 1. In distress and
danger. He thought he could bear the fatigues of war as well as he had
done formerly; his will was good, and he hoped he could do as at other
times. But he found himself deceived; age had cut his hair, and, after
a little toil, he waxed faint. His body could not keep pace with his
mind. The champion of the Philistines was soon aware of his advantage,
perceived that David's strength failed him, and, being himself strong
and well-armed, he thought to slay David; but God was not in his
thoughts, and therefore in that very day they all perished. The enemies
of God's people are often very strong, very subtle, and very sure of
success, like Isbi-benob, but there is no strength, nor counsel, nor
confidence against the Lord. 2. Wonderfully rescued by Abishai, who
came seasonably in to his relief, v. 17. Herein we must own Abishai's
courage and fidelity to his prince (to save whose life he bravely
ventured his own), but much more the good providence of God, which
brought him in to David's succour in the moment of his extremity. Such
a cause and such a champion, though distressed, shall not be deserted.
When Abishai succoured him, gave him a cordial, it may be, to relieve
his fainting spirits, or appeared as his second, he (namely, David, so
I understand it) smote the Philistine and killed him; for it is said
(v. 22) that David had himself a hand in slaying the giants. David
fainted, but he did not flee; though his strength failed him, he
bravely kept his ground, and then God sent him this help in the time of
need, which, though brought him by his junior and inferior, he
thankfully accepted, and, with a little recruiting, gained his point,
and came off a conqueror. Christ, in his agonies, was strengthened by
an angel. In spiritual conflicts, even strong saints sometimes wax
faint; then Satan attacks them furiously; but those that stand their
ground and resist him shall be relieved, and made more than conquerors.
3. David's servants hereupon resolved that he should never expose
himself thus any more. They had easily persuaded him not to fight
against Absalom (ch. xviii. 3), but against the Philistines he would
go, till, having had this narrow escape, it was resolved in council,
and confirmed with an oath, that the light of Israel (its guide and
glory, so David was) should never be put again into such hazard of
being blown out. The lives of those who are as valuable to their
country as David was ought to be preserved with a double care, both by
themselves and others.
II. The rest of the giants fell by the hand of David's servants. 1.
Saph was slain by Sibbechai, one of David's worthies, v. 18; 1 Chron.
xi. 29. 2. Another, who was brother to Goliath, was slain by Elhanan,
who is mentioned ch. xxiii. 24. 3. Another, who was of very unusual
bulk, who had more fingers and toes than other people (v. 20), and such
an unparalleled insolence that, though he had seen the fall of other
giants, yet he defied Israel, was slain by Jonathan the son of Shimea.
Shimea had one son named Jonadab (2 Sam. xiii. 3), whom I should have
taken for the same with this Jonathan, but that the former was noted
for subtlety, the latter for bravery. These giants were probably the
remains of the sons of Anak, who, though long feared, fell at last. Now
observe, (1.) It is folly for the strong man to glory in his strength.
David's servants were no bigger nor stronger than other men; yet thus,
by divine assistance, they mastered one giant after another. God
chooses by the weak things to confound the mighty. (2.) It is common
for those to go down slain to the pit who have been the terror of the
mighty in the land of the living, Ezek. xxxii. 27. (3.) The most
powerful enemies are often reserved for the last conflict. David began
his glory with the conquest of one giant, and here concludes it with
the conquest of four. Death is a Christian's last enemy, and a son of
Anak; but, through him that triumphed for us, we hope to be more than
conquerors at last, even over that enemy.
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S E C O N D S A M U E L
CHAP. XXII.
This chapter is a psalm, a psalm of praise; we find it afterwards
inserted among David's psalms (Ps. xviii.) with some little variation.
We have it here as it was first composed for his own closed and his own
harp; but there we have it as it was afterwards delivered to the chief
musician for the service of the church, a second edition with some
amendments; for, though it was calculated primarily for David's case,
yet it might indifferently serve the devotion of others, in giving
thanks for their deliverances; or it was intended that his people
should thus join with him in his thanksgivings, because, being a public
person, his deliverances were to be accounted public blessings and
called for public acknowledgments. The inspired historian, having
largely related David's deliverances in this and the foregoing book,
and one particularly in the close of the foregoing chapter, thought fit
to record this sacred poem as a memorial of all that had been before
related. Some think that David penned this psalm when he was old, upon
a general review of the mercies of his life and the many wonderful
preservations God had blessed him with, from first to last. We should
in our praises, look as far back as we can, and not suffer time to wear
out the sense of God's favours. Others think that he penned it when he
was young, upon occasion of some of his first deliverances, and kept it
by him for his use afterwards, and that, upon every new deliverance,
his practice was to sing this song. But the book of Psalms shows that
he varied as there was occasion, and confined not himself to one form.
Here is, I. The title of the psalm, ver. 1. II. The psalm itself, in
which, with a very warm devotion and very great fluency and copiousness
of expression, 1. He gives glory to God. 2. He takes comfort in him;
and he finds matter for both, (1.) In the experiences he had of God's
former favours. (2.) In the expectations he had of his further favours.
These are intermixed throughout the whole psalm.
David's Song of Praise. (b. c. 1020.)
1 And David spake unto the Lord the words of this song in the day that
the Lord had delivered him out of the hand of all his enemies, and out
of the hand of Saul:
Observe here, I. That it has often been the lot of God's people to have
many enemies, and to be in imminent danger of falling into their hands.
David was a man after God's heart, but not after men's heart: many were
those that hated him, and sought his ruin; Saul is particularly named,
either, 1. As distinguished from his enemies of the heathen nations.
Saul hated David, but David did not hate Saul, and therefore would not
reckon him among his enemies; or, rather, 2. As the chief of his
enemies, who was more malicious and powerful than any of them. Let not
those whom God loves marvel if the world hate them.
II. Those that trust God in the way of duty shall find him a present
help to them in their greatest dangers. David did so. God delivered him
out of the hand of Saul. He takes special notice of this. Remarkable
preservations should be mentioned in our praises with a particular
emphasis. He delivered him also out of the hand of all his enemies, one
after another, sometimes in one way, sometimes in another; and David,
from his own experience, has assured us that, though many are the
troubles of the righteous, yet the Lord delivers them out of them all,
Ps. xxxiv. 19. We shall never be delivered from all our enemies till we
get to heaven; and to that heavenly kingdom God will preserve all that
are his, 2 Tim. iv. 18.
III. Those that have received many signal mercies from God ought to
give him the glory of them. Every new mercy in our hand should put a
new song into our mouth, even praises to our God. Where there is a
grateful heart, out of the abundance of that the mouth will speak.
David spoke, not only to himself, for his own pleasure, not merely to
those about him, for their instruction, but to the Lord, for his
honour, the words of this song. Then we sing with grace when we sing to
the Lord. In distress he cried with his voice (Ps. cxlii. 1), therefore
with his voice he gave thanks. Thanksgiving to God is the sweetest
vocal music.
IV. We ought to be speedy in our thankful returns to God: In the day
that God delivered him he sang this song. While the mercy is fresh, and
our devout affections are most excited by it, let the thank-offering be
brought, that it may be kindled with the fire of those affections.
David's Thanksgiving. (b. c. 1020.)
2 And he said, The Lord is my rock, and my fortress, and my deliverer;
3 The God of my rock; in him will I trust: he is my shield, and the
horn of my salvation, my high tower, and my refuge, my saviour; thou
savest me from violence. 4 I will call on the Lord, who is worthy to
be praised: so shall I be saved from mine enemies. 5 When the waves
of death compassed me, the floods of ungodly men made me afraid; 6
The sorrows of hell compassed me about; the snares of death prevented
me; 7 In my distress I called upon the Lord, and cried to my God: and
he did hear my voice out of his temple, and my cry did enter into his
ears. 8 Then the earth shook and trembled; the foundations of heaven
moved and shook, because he was wroth. 9 There went up a smoke out of
his nostrils, and fire out of his mouth devoured: coals were kindled by
it. 10 He bowed the heavens also, and came down; and darkness was
under his feet. 11 And he rode upon a cherub, and did fly: and he was
seen upon the wings of the wind. 12 And he made darkness pavilions
round about him, dark waters, and thick clouds of the skies. 13
Through the brightness before him were coals of fire kindled. 14 The
Lord thundered from heaven, and the most High uttered his voice. 15
And he sent out arrows, and scattered them; lightning, and discomfited
them. 16 And the channels of the sea appeared, the foundations of the
world were discovered, at the rebuking of the Lord, at the blast of the
breath of his nostrils. 17 He sent from above, he took me; he drew me
out of many waters; 18 He delivered me from my strong enemy, and from
them that hated me: for they were too strong for me. 19 They
prevented me in the day of my calamity: but the Lord was my stay. 20
He brought me forth also into a large place: he delivered me, because
he delighted in me. 21 The Lord rewarded me according to my
righteousness: according to the cleanness of my hands hath he
recompensed me. 22 For I have kept the ways of the Lord, and have not
wickedly departed from my God. 23 For all his judgments were before
me: and as for his statutes, I did not depart from them. 24 I was
also upright before him, and have kept myself from mine iniquity. 25
Therefore the Lord hath recompensed me according to my righteousness;
according to my cleanness in his eye sight. 26 With the merciful thou
wilt shew thyself merciful, and with the upright man thou wilt shew
thyself upright. 27 With the pure thou wilt shew thyself pure; and
with the froward thou wilt shew thyself unsavoury. 28 And the
afflicted people thou wilt save: but thine eyes are upon the haughty,
that thou mayest bring them down. 29 For thou art my lamp, O Lord:
and the Lord will lighten my darkness. 30 For by thee I have run
through a troop: by my God have I leaped over a wall. 31 As for God,
his way is perfect; the word of the Lord is tried: he is a buckler to
all them that trust in him. 32 For who is God, save the Lord? and who
is a rock, save our God? 33 God is my strength and power: and he
maketh my way perfect. 34 He maketh my feet like hinds' feet: and
setteth me upon my high places. 35 He teacheth my hands to war; so
that a bow of steel is broken by mine arms. 36 Thou hast also given
me the shield of thy salvation: and thy gentleness hath made me great.
37 Thou hast enlarged my steps under me; so that my feet did not
slip. 38 I have pursued mine enemies, and destroyed them; and turned
not again until I had consumed them. 39 And I have consumed them, and
wounded them, that they could not arise: yea, they are fallen under my
feet. 40 For thou hast girded me with strength to battle: them that
rose up against me hast thou subdued under me. 41 Thou hast also
given me the necks of mine enemies, that I might destroy them that hate
me. 42 They looked, but there was none to save; even unto the Lord,
but he answered them not. 43 Then did I beat them as small as the
dust of the earth, I did stamp them as the mire of the street, and did
spread them abroad. 44 Thou also hast delivered me from the strivings
of my people, thou hast kept me to be head of the heathen: a people
which I knew not shall serve me. 45 Strangers shall submit themselves
unto me: as soon as they hear, they shall be obedient unto me. 46
Strangers shall fade away, and they shall be afraid out of their close
places. 47 The Lord liveth; and blessed be my rock; and exalted be
the God of the rock of my salvation. 48 It is God that avengeth me,
and that bringeth down the people under me, 49 And that bringeth me
forth from mine enemies: thou also hast lifted me up on high above them
that rose up against me: thou hast delivered me from the violent man.
50 Therefore I will give thanks unto thee, O Lord, among the heathen,
and I will sing praises unto thy name. 51 He is the tower of
salvation for his king: and sheweth mercy to his anointed, unto David,
and to his seed for evermore.
Let us observe, in this song of praise,
I. How David adores God, and gives him the glory of his infinite
perfections. There is none like him, nor any to be compared with him
(v. 32): Who is God, save the Lord? All others that are adored as
deities are counterfeits and pretenders. None is to be relied on but
he. Who is a rock, save our God? They are dead, but the Lord liveth, v.
47. They disappoint their worshippers when they most need them. But as
for God his way is perfect, v. 31. Men begin in kindness, but end
not-promise, but perform not; but God will finish his work, and his
word is tried, and what we may trust.
II. How he triumphs in the interest he has in this God, and his
relation to him, which he lays down as the foundation of all the
benefits he has received from him: He is my God; as such he cries to
him (v. 7), and cleaves to him (v. 22); "and, if my God, then my rock"
(v. 2), that is, "my strength and my power (v. 33), the rock under
which I take shelter (he who is to me as the shadow of a great rock in
a weary land), the rock on which I build my hope," v. 3. Whatever is my
strength and support, it is the God of my rock that makes it so; nay,
he is the God of the rock of my salvation (v. 47): my saving strength
is in him and from him. David often hid himself in a rock (1 Sam. xxiv.
2), but God was his chief hiding-place. "He is my fortress, in which I
am safe and think myself so--my high tower, or stronghold, in which I
am out of the reach of real evils--the tower of salvation (v. 51),
which can never be sealed nor battered, nor undermined. Salvation
itself saves me. Am I in distress? he is my deliverer--struck at, shot
at? he is my shield--pursued? he is my refuge--oppressed? he is my
saviour, that rescues me out of the hand of those that seek my ruin.
Nay, he is the horn of my salvation, by which I am strongly protected,
and my enemies are strongly pushed." Christ is spoken of as the horn of
salvation in the house of David, Luke i. 69. "Am I burdened, and ready
to sink? The Lord is my stay (v. 19), by whom I am supported. Am I in
the dark, benighted, at a loss? Thou art my lamp, O Lord! to show me my
way, and thou wilt dispel my darkness," v. 29. If we sincerely take the
Lord for our God, all this, and much more, he will be to us, all we
need and can desire.
III. What improvement he makes of his interest in God. If he be mine,
1. In him will I trust (v. 3), that is, "I will resign myself to his
direction, and then depend upon his power, and wisdom, and goodness, to
conduct me well." 2. On him I will call (v. 4), for he is worthy to be
praised. What we have found in God that is worthy to be praised should
engage us to pray to him and give glory to him. 3. To him will I give
thanks (v. 50), and that publicly. When he was among the heathen he
would neither be afraid nor ashamed to own his obligations to the God
of Israel.
IV. The full and large account he keeps for himself, and gives to
others, of the great and kind things God had done for him. This takes
up most of the song. He gives God the glory both of his deliverances
and of his successes, showing both the perils he was delivered from and
the power he was advanced to.
1. He magnifies the great salvations God had wrought for him. God
sometimes brings his people into very great difficulties and dangers,
that he may have the honour of saving them and they the comfort of
being saved by him. He owns, Thou hast saved me from violence (v. 3),
from my enemies (v. 4), from my strong enemy, meaning Saul, who, if God
had not succoured him, would have been too hard for him, v. 18. Thou
hast given me the shield of thy salvation, v. 36. To magnify the
salvation, he observes,
(1.) That the danger was very great and threatening out of which he was
delivered. Men rose up against him (v. 40, 49) that hated him (v. 41),
a violent man (v. 49) namely, Saul, who was malicious in his designs
against him and vigorous in his pursuit. This is expressed
figuratively, v. 5, 6. He was surrounded with death on every side,
threatened to be overwhelmed, and saw no way of escape. So violently
did the waves of death beat upon him, so strongly did the cords and
snares of death hold him, that he could not help himself, any more than
a man in the grave can. The floods of Belial, the wicked one, and his
wicked instruments, made him afraid; he trembled to see not only earth,
but death and hell, in arms against him.
(2.) That his deliverance was an answer to prayer, v. 7. He has here
left us a good example, when we are in distress, to cry unto God with
importunity, as children in a fright cry to their parents; and great
encouragement to do so, in that he found God ready to answer prayer out
of his temple in heaven, where he is continually served and adored.
(3.) That God appeared in a singular and extraordinary manner for him
and against his enemies. The expressions are borrowed from the descent
of the divine Majesty upon Mount Sinai, v. 8, 9, &c. We do not find
that in any of David's battles God fought for him with thunder (as in
Samuel's time), or with hail (as in Joshua's time), or with the stars
in their courses (as in Deborah's time); but these lofty metaphors are
used, [1.] To set forth the glory of God, which was manifested in his
deliverance. God's wisdom and power, his goodness and faithfulness, his
justice and holiness, and his sovereign dominion over all the creatures
and all the counsels of men, which appeared in favour of David, were as
clear and bright a discovery of God's glory to an eye of faith as such
miraculous interpositions would have been to an eye of sense. [2.] To
set forth God's displeasure against his enemies, God so espoused his
cause that he showed himself an enemy to all his enemies; his anger is
set forth by a smoke out of his nostrils, and fire out of his mouth (v.
9), coals kindled (v. 13), arrows, v. 15. Who knows the power and
terror of his wrath? [3.] To set forth the extraordinary confusion
which his enemies were put into, and the consternation that seized
them; as if the earth had trembled and the foundations of the world had
been discovered, v. 8, 16. Who can stand before God when he is angry?
[4.] To show how ready God was to help him: He rode upon a cherub and
did fly, v. 11. God hastened to his succour, and came to him with
seasonable relief, though he had seemed at a distance; yet he was a God
hiding himself (Isa. xiv. 15), for he made darkness his pavilion (v.
12), for the amazement of his enemies and the protection of his own
people.
(4.) That God manifested his particular favour and kindness to him in
these deliverances (v. 20): He delivered me, because he delighted in
me. The deliverance came not from common providence, but covenant-love;
he was herein treated as a favourite: so he perceived by the
communications of divine grace and comfort to his soul with these
deliverances, and the communion he had with God in them. Herein he was
a type of Christ, whom God upheld because he delighted in him, Isa.
xlii. 1, 2.
2. He magnifies the great successes God had crowned him with. He had
not only preserved but prospered him. He was blessed, (1.) With liberty
and enlargement. He was brought into a large place (v. 20), where he
had room to thrive, and his steps were enlarged under him, so that he
had room to stir (v. 37), being no longer straitened and confined. (2.)
With military skill, and strength, and swiftness. Though he was bred up
to the crook, he was well instructed in the arts of war and qualified
for the toils and perils of it. God, having called him to fight his
battles, qualified him for the service. He made him very ingenious (He
teacheth my hands to war, v. 35. And this ingenuity was as good as
strength, for it follows, "so that a bow of steel is broken by my
arms," not so much by main force as by dexterity), and very vigorous
and valiant. (Thou hast girded me with strength to battle, v. 40. He
gives God the glory of all his courage and ability for service), and
very expeditious: He maketh my feet swift like hinds feet (v. 34),
which is of great advantage both in charging and retreating. (3.) With
victory over his enemies, not only Saul and Absalom, but the
Philistines, Moabites, Ammonites, Syrians, and other neighbouring
nations, whom he subdued and made tributaries to Israel. His wonderful
victories are here described, v. 38-43. They were speedy victories (I
turned not again till I had consumed them, v. 38) and complete
victories. The enemies of Israel were wounded, destroyed, consumed,
fell under his feet, trampled upon, and disabled to rise, and their
necks lay at his mercy. They cried both to earth and heaven for help,
but in vain. There was none to save, none that durst appear for them.
God answered them, not for they were not on his side, nor did they cry
unto him till they were brought to the last extremity. Being thus
abandoned, they became an easy prey to David's righteous and victorious
sword, so that he beat them as small as the dust of the earth, which is
scattered by the wind and trodden on by every foot. (4.) With
advancement to honour and power. To this he was anointed before his
troubles began, and at length, post tot discrimina rerum--after all his
dangers and disasters, he gained his point. God made his way perfect
(v. 33), gave him success in all his undertakings, set him upon his
high places (v. 34), denoting both safety and dignity. God's
gentleness, his grace and tender mercy, made him great (v. 36), gave
him great wealth, and great authority, and a name like that of the
great men of the earth. He was kept to be the head of the heathen (v.
44); his signal preservations evinced that he was designed and reserved
for something great--to rule over all Israel, notwithstanding the
strivings of the people, and so that those whom he had not known should
serve him, many of the nations that lay remote. Thus he was lifted up
on high, as high as the throne, above those that rose up against him,
v. 49.
V. The comfortable reflections he makes upon his own integrity, which
God, by those wonderful deliverances, had graciously owned and
witnessed to, v. 21-25. He means especially his integrity with
reference to Saul and Ishbosheth, Absalom and Sheba, and those who
either opposed his coming to the crown or endeavoured to dethrone him.
They falsely accused him and misrepresented him, but he had the
testimony of this conscience for him that he was not an ambitious
aspiring man, a false and bloody man, as they called him,--that he had
never taken any indirect unlawful courses to secure or raise himself,
but in his whole conduct had kept in the way of his duty,--and that in
the whole course of his conversation he had, for the main, made
religion his business, so that he could take God's favours to him as
the rewards of his righteousness, not of debt, but of grace. God had
recompensed him, though not for his righteousness, as if that had
merited any thing at the hand of God, yet according to his
righteousness, which he was well pleased with, and had an eye to. His
conscience witnessed for him, 1. That he had made the word of God his
rule, and had kept to it, v. 23. Wherever he was, God's judgments were
before him as his guide; whithersoever he went, he took his religion
along with him, and though he was forced to depart from his country,
and sent, as it were, to serve other gods, yet as for God's statutes,
he did not depart from them, but kept the way of the Lord and walked in
it. 2. That he had carefully avoided the bye-paths of sin. He had not
wickedly departed from his God. He could not say but that he had taken
some false steps, but he had not deserted God, nor forsaken his way.
Sins of infirmity he could not acquit himself from, but the grace of
God had kept him from presumptuous sins. Though he had sometimes weakly
departed from his God. By this it appeared that he was upright before
God, or to God (in his sight, and with an eye to him), that he kept
himself from his own iniquity, not only from that particular sin of
killing Saul when it was in the power of his hand to do it, but, in
general, he was afraid of sin and watchful against it, and made
conscience of what he said and did. The matter of Uriah is an exception
(1 Kings xv. 5), like that in Hezekiah's character, 2 Chron. xxxii. 31.
Note, A careful abstaining from our own iniquity is one of the best
evidences of our own integrity; and the testimony of our conscience for
us that we have done so will be such a rejoicing as will not only
lessen the griefs of an afflicted state, but increase the comforts of a
prosperous state. David reflected with more comfort upon his victories
over his own iniquity than upon his conquest of Goliath and all the
hosts of the uncircumcised Philistines; and the witness of his own
heart to his uprightness was sweeter though more silent music than
theirs that sang, David has slain his ten thousands. If a great man be
a good man, his goodness will be much more his satisfaction than his
greatness. Let favour be shown to the upright and his uprightness will
sweeten it, will double it.
VI. The comfortable prospects he has of God's further favour. As he
looks back, so he looks forward, with pleasure, and assures himself of
the kindness God has in store for all the saints, for himself, and also
for his seed.
1. For all good people, v. 26-28. As God had dealt with him according
to his uprightness, so he will with all others. He takes occasion here
to lay down the established rules of God's procedure with the children
of men:--
(1.) That he will do good to those that are upright in their hearts. As
we are found towards God, he will be found towards us. [1.] God's mercy
and grace will be the joy of those that are merciful and gracious. Even
the merciful need mercy; and they shall obtain it. [2.] God's
uprightness, his justice and faithfulness, will be the joy of those
that are upright, just, and faithful, both towards God and man. [3.]
God's purity and holiness will be the joy of those that are pure and
holy, who therefore give thanks at the remembrance thereof. And, if any
of these good people be afflicted people, he will save them, either out
of their afflictions or by and after them. On the other hand,
(2.) That those who turn aside to crooked ways he will lead forth with
the workers of iniquity, as he says in another psalm. With the froward
he will wrestle; and those with whom God wrestles are sure to be
foiled. Woe unto him that strives with his Maker! God will walk
contrary to those that walk contrary to him and be displeased with
those that are displeased with him. As for the haughty, his eyes are
upon them, marking them out, as it were, to be brought down; for he
resists the proud.
2. For himself. He foresaw that his conquests and kingdom would be yet
further enlarged, v. 45, 46. Even the sons of the stranger, that would
hear the report of his victories and the tokens of God's presence with
him, would be possessed with a fear of him, would be forced to submit
to him, though feignedly, and would be obedient to him. The successes
which he had had he looked upon as earnests of more and means of more.
Who durst oppose him by whom so many had been overcome? Thus the Son of
David goes on conquering and to conquer, Rev. vi. 2. His gospel, which
has been victorious, shall be so more and more.
3. For his seed: He showeth mercy to his Messiah (v. 51), not only to
David himself, but to that seed of his for evermore. David was himself
anointed of God, not a usurper, but duly called to the government and
qualified for it; therefore he doubted not but God would show mercy to
him, that mercy which he had promised not to take from him nor from his
posterity (ch. vii. 15, 16); on that promise he depends, with an eye to
Christ, who alone is his seed for evermore, whose throne and kingdom
still continue, and will to the end, whereas the seed and lineage of
David are long since extinct. See Ps. lxxxix. 28, 29. Thus all his joys
and all his hopes terminate, as ours should, in the great Redeemer.
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S E C O N D S A M U E L
CHAP. XXIII.
The historian is now drawing towards a conclusion of David's reign, and
therefore gives us an account here, I. Of some of his last words, which
he spoke by inspiration, and which seem to have reference to his seed
that was to be for evermore, spoken of in the close of the foregoing
chapter, ver. 1-7. II. Of the great men, especially the military men,
that were employed under him, the first three (ver. 8-17), two of the
next three (ver. 18-23), and then the thirty, ver. 24-39.
David's Last Words. (b. c. 1015.)
1 Now these be the last words of David. David the son of Jesse said,
and the man who was raised up on high, the anointed of the God of
Jacob, and the sweet psalmist of Israel, said, 2 The Spirit of the
Lord spake by me, and his word was in my tongue. 3 The God of Israel
said, the Rock of Israel spake to me, He that ruleth over men must be
just, ruling in the fear of God. 4 And he shall be as the light of
the morning, when the sun riseth, even a morning without clouds; as the
tender grass springing out of the earth by clear shining after rain.
5 Although my house be not so with God; yet he hath made with me an
everlasting covenant, ordered in all things, and sure: for this is all
my salvation, and all my desire, although he make it not to grow. 6
But the sons of Belial shall be all of them as thorns thrust away,
because they cannot be taken with hands: 7 But the man that shall
touch them must be fenced with iron and the staff of a spear; and they
shall be utterly burned with fire in the same place.
We have here the last will and testament of king David, or a codicil
annexed to it, after he had settled the crown upon Solomon and his
treasures upon the temple which was to be built. The last words of
great and good men are thought worthy to be in a special manner
remarked and remembered. David would have those taken notice of, and
added either to his Psalms (as they are here to that in the foregoing
chapter) or to the chronicles of his reign. Those words especially in
v. 5, though recorded before, we may suppose he often repeated for his
own consolation, even to his last breath, and therefore they are called
his last words. When we find death approaching we should endeavor both
to honour God and to edify those about us with our last words. Let
those that have had long experience of God's goodness and the
pleasantness of wisdom, when they come to finish their course, leave a
record of that experience and bear their testimony to the truth of the
promise. We have upon record the last words of Jacob and Moses, and
here of David, designed, as those, for a legacy to those that were left
behind. We are here told,
I. Whose last will and testament this is. This is related either, or is
usual, by the testator himself, or rather, by the historian, v. 1. He
is described, 1. By the meanness of his original: He was the son of
Jesse. It is good for those who are advanced to be corner-stones and
top-stones to be reminded, and often to remind themselves, of the rock
out of which they were hewn. 2. The height of his elevation: He was
raised up on high, as one favoured of God, and designed for something
great, raised up as a prince, to sit higher than his neighbours, and as
a prophet, to see further; for, (1.) He was the anointed of the God of
Jacob, and so was serviceable to the people of God in their civil
interests, the protection of their country and the administration of
justice among them. (2.) He was the sweet psalmist of Israel, and so
was serviceable to them in their religious exercises. He penned the
psalms, set the tunes, appointed both the singers and the instruments
of music, by which the devotions of good people were much excited and
enlarged. Note, The singing of psalms is a sweet ordinance, very
agreeable to those that delight in praising God. It is reckoned among
the honours to which David was raised up that he was a psalmist: in
that he was as truly great as in his being the anointed of the God of
Jacob. Note, It is true preferment to be serviceable to the church in
acts of devotion and instrumental to promote the blessed work of prayer
and praise. Observe, Was David a prince? He was so for Jacob. Was he a
psalmist? He was so for Israel. Note, the dispensation of the Spirit is
given to every man to profit withal, and therefore, as every man has
received the gift, so let him minister the same.
II. What the purport of it is. It is an account of his communion with
God. Observe,
1. What God said to him both for his direction and for his
encouragement as a king, and to be in like manner, of use to his
successors. Pious persons take a pleasure in calling to mind what they
have heard from God, in recollecting his word, and revolving it in
their minds. Thus what God spoke once David heard twice, yea often. See
here,
(1.) Who spoke: The Spirit of the Lord, the God of Israel, and the Rock
of Israel, which some think is an intimation of the Trinity of persons
in the Godhead--the Father the God of Israel, the Son the Rock of
Israel, and the Spirit proceeding from the Father and the Son, who
spoke by the prophets, and particularly by David, and whose word was
not only in his heart, but in his tongue for the benefit of others.
David here avows his divine inspiration, that in his psalms, and in
this composition, The Spirit of God spoke by him. He, and other holy
men, spoke and wrote as they were moved by the Holy Ghost. This puts an
honour upon the book of Psalms, and recommends them to our use in our
devotions, that they are words which the Holy Ghost teaches.
(2.) What was spoken. Here seems to be a distinction made between what
the Spirit of God spoke by David, which includes all his psalms, and
what the Rock of Israel spoke to David, which concerned himself and his
family. Let ministers observe that those by whom God speaks to others
are concerned to hear and heed what he speaks to themselves. Those
whose office it is to teach others their duty must be sure to learn and
do their own. Now that which is here said (v. 3, 4) may be considered,
[1.] With application to David, and his royal family. And so here is,
First, The duty of magistrates enjoined them. When a king was spoken to
from God he was not to be complimented with the height of his dignity
and the extent of his power, but to be told his duty. "Must is for the
king," we say. Here is a must for the king: He must be just, ruling in
the fear of God; and so must all inferior magistrates in their places.
Let rulers remember that they rule over men--not over beasts which they
may enslave and abuse at pleasure, but over reasonable creatures and of
the same rank with themselves. They rule over men that have their
follies and infirmities, and therefore must be borne with. They rule
over men, but under God, and for him; and therefore, 1. They must be
just, both to those over whom they rule, in allowing them their rights
and properties, and between those over whom they rule, using their
power to right the injured against the injurious; see Deut. i. 16, 17.
It is not enough that they do no wrong, but they must not suffer wrong
to be done. 2. They must rule in the fear of God, that is, they must
themselves be possessed with a fear of God, by which they will be
effectually restrained from all acts of injustice and oppression.
Nehemiah was so (Neh. v. 15, So did not I, because of the fear of God),
and Joseph, Gen. xliii. 18. They must also endeavor to promote the fear
of God (that is, the practice of religion) among those over whom they
rule. The magistrate is to be the keeper of both tables, and to protect
both godliness and honesty. Secondly, Prosperity promised them if they
do, this duty. He that rules in the fear of God shall be as the light
of the morning, v. 4. Light is sweet and pleasant, and he that does his
duty shall have the comfort of it; his rejoicing will be the testimony
of his conscience. Light is bright, and a good prince is illustrious;
his justice and piety will be his honour. Light is a blessing, nor are
there any greater and more extensive blessings to the public than
princes that rule in the fear of God. As the light of the morning,
which is most welcome after the darkness of the night (so was David's
government after Saul's, Ps. lxxv. 3), which is increasing, shines more
and more to the perfect day, such is the growing lustre of a good
government. It is likewise compared to the tender grass, which the
earth produces for the service of man; it brings with it a harvest of
blessings. See Ps. lxxii. 6, 16, which were also some of the last words
of David, and seem to refer to those recorded here. [2.] With
application to Christ, the Son of David, and then it must all be taken
as a prophecy, and the original will bear it: There shall be a rule
among men, or over men, that shall be just, and shall rule in the fear
of God, that is, shall order the affairs of religion and divine worship
according to his Father's will; and he shall be as the light to the
morning, &c., for he is the light of the world, and as the tender
grass, for he is the branch of the Lord, and the fruit of the earth,
Isa. xi. 1-5; xxxii. 1, 2; Ps. lxxii. 2. God, by the Spirit, gave David
the foresight of this, to comfort him under the many calamities of his
family and the melancholy prospects he had of the degeneracy of his
seed.
2. What comfortable use he made of this which God spoke to him, and
what were his devout meditations on it, by way of reply, v. 5. It is
not unlike his meditation on occasion of such a message, 2 Sam. vii.
18, &c. That which goes before the Rock of Israel spoke to him; this
the Spirit of God spoke by him, and it is a most excellent confession
of his faith and hope in the everlasting covenant. Here is,
(1.) Trouble supposed: Although my house be not so with God, and
although he make it not to grow. David's family was not so with God as
is described (v. 3, 4), and as he could wish, not so good, not so
happy; it had not been so while he lived; he foresaw it would not be so
when he was gone, that his house would be neither so pious nor so
prosperous as one might have expected the offspring of such a father to
be. [1.] Not so with God. Note, We and ours are that really which we
are with God. This was what David's heart was upon concerning his
children, that they might be right with God, faithful to him and
zealous for him. But the children of godly parents are often neither so
holy nor so happy as might be expected. We must be made to know that it
is corruption, not grace, that runs in the blood, that the race is not
to the swift, but that God gives his Spirit as a free-agent. [2.] Not
made to grow, in number, in power; it is God that makes families to
grow or not to grow, Ps. cvii. 41. Good men have often the melancholy
prospect of a declining family. David's house was typical of the church
of Christ, which is his house, Heb. iii. 3. Suppose this be not so with
God as we could wish, suppose it be diminished, distressed, disgraced,
and weakened, by errors and corruptions, yea, almost extinct, yet God
has made a covenant with the church's head, the Son of David, that he
will preserve to him a seed, that the gates of hell shall never prevail
against his house. This our Saviour comforted himself with in his
sufferings, that the covenant with him stood firm, Isa. liii. 10-12.
(2.) Comfort ensured: Yet he hath made with me an everlasting covenant.
Whatever trouble a child of God may have the prospect of, still he has
some comfort or other to balance it with (2 Cor. iv. 8, 9), and there
is none like this of the Psalmist, which may be understood, [1.] Of the
covenant of royalty (in the type) which God made with David and his
seed, touching the kingdom, Ps. cxxxii. 11, 12. But, [2.] It must look
further, to the covenant of grace made with all believers, that God
will be, in Christ, to them a God, which was signified by the covenant
of royalty, and therefore the promises of the covenant are called the
sure mercies of David, Isa. lv. 3. It is this only that is the
everlasting covenant, and it cannot be imagined that David, who, in so
many of his psalms, speaks so clearly concerning Christ and the grace
of the gospel, should forget it in his last words. God has made a
covenant of grace with us in Jesus Christ, and we are here told, First,
That it is an everlasting covenant, from everlasting in the contrivance
and counsel of it, and to everlasting in the continuance and
consequences of it. Secondly, That it is ordered, well ordered in all
things, admirably well, to advance the glory of God and the honour of
the Mediator, together with the holiness and comfort of believers. It
is herein well ordered, that whatever is required in the covenant is
promised, and that every transgression in the covenant does not throw
us out of covenant, and that it puts our salvation, not in our own
keeping, but in the keeping of a Mediator. Thirdly, That it is sure,
and therefore sure because well ordered; the general offer of it is
sure; the promised mercies are sure on the performance of the
conditions. The particular application of it to true believers is sure;
it is sure to all the seed. Fourthly, That it is all our salvation.
Nothing but this will save us, and this is sufficient: it is this only
upon which our salvation depends. Fifthly, That therefore it must be
all our desire. Let me have an interest in this covenant and the
promises of it, and I have enough, I desire no more.
3. Here is the doom of the sons of Belial read, v. 6, 7. (1.) They
shall be thrust away as thorns--rejected, abandoned. They are like
thorns, not to be touched with hands, so passionate and furious that
they cannot be managed or dealt with by a wise and faithful reproof,
but must be restrained by law and the sword of justice (Ps. xxxii. 9);
and therefore, like thorns, (2.) They shall, at length, be utterly
burnt with fire in the same place, Heb. vi. 8. Now this is intended,
[1.] As a direction to magistrates to use their power for the punishing
and suppressing of wickedness. Let them thrust away the sons of Belial;
see Ps. ci. 8. Or, [2.] As a caution to magistrates, and particularly
to David's sons and successors, to see that they be not themselves sons
of Belial (as too many of them were), for then neither the dignity of
their place nor their relation to David would secure them from being
thrust away by the righteous judgments of God. Though men could not
deal with them, God would. Or, [3.] As a prediction of the ruin of all
the implacable enemies of Christ's kingdom. There are enemies without,
that openly oppose it and fight against it, and enemies within, that
secretly betray it and are false to it; both are sons of Belial,
children of the wicked one, of the serpent's seed; both are as thorns,
grievous and vexatious: but both shall be so thrust away as that Christ
will set up his kingdom in despite of their enmity, will go through
them (Isa. xxvii. 4), and will, in due time, bless his church with such
peace that there shall be no pricking brier nor grieving thorn. And
those that will not repent, to give glory to God, shall, in the
judgment-day (to which the Chaldee paraphrast refers this), be burnt
with unquenchable fire. See Luke xix. 27.
David's Mighty Men. (b. c. 1054.)
8 These be the names of the mighty men whom David had: The Tachmonite
that sat in the seat, chief among the captains; the same was Adino the
Eznite: he lift up his spear against eight hundred, whom he slew at one
time. 9 And after him was Eleazar the son of Dodo the Ahohite, one of
the three mighty men with David, when they defied the Philistines that
were there gathered together to battle, and the men of Israel were gone
away: 10 He arose, and smote the Philistines until his hand was
weary, and his hand clave unto the sword: and the Lord wrought a great
victory that day; and the people returned after him only to spoil. 11
And after him was Shammah the son of Agee the Hararite. And the
Philistines were gathered together into a troop, where was a piece of
ground full of lentiles: and the people fled from the Philistines. 12
But he stood in the midst of the ground, and defended it, and slew the
Philistines: and the Lord wrought a great victory. 13 And three of
the thirty chief went down, and came to David in the harvest time unto
the cave of Adullam: and the troop of the Philistines pitched in the
valley of Rephaim. 14 And David was then in a hold, and the garrison
of the Philistines was then in Bethlehem. 15 And David longed, and
said, Oh that one would give me drink of the water of the well of
Bethlehem, which is by the gate! 16 And the three mighty men brake
through the host of the Philistines, and drew water out of the well of
Bethlehem, that was by the gate, and took it, and brought it to David:
nevertheless he would not drink thereof, but poured it out unto the
Lord. 17 And he said, Be it far from me, O Lord, that I should do
this: is not this the blood of the men that went in jeopardy of their
lives? therefore he would not drink it. These things did these three
mighty men. 18 And Abishai, the brother of Joab, the son of Zeruiah,
was chief among three. And he lifted up his spear against three
hundred, and slew them, and had the name among three. 19 Was he not
most honourable of three? therefore he was their captain: howbeit he
attained not unto the first three. 20 And Benaiah the son of
Jehoiada, the son of a valiant man, of Kabzeel, who had done many acts,
he slew two lionlike men of Moab: he went down also and slew a lion in
the midst of a pit in time of snow: 21 And he slew an Egyptian, a
goodly man: and the Egyptian had a spear in his hand; but he went down
to him with a staff, and plucked the spear out of the Egyptian's hand,
and slew him with his own spear. 22 These things did Benaiah the son
of Jehoiada, and had the name among three mighty men. 23 He was more
honourable than the thirty, but he attained not to the first three. And
David set him over his guard. 24 Asahel the brother of Joab was one
of the thirty; Elhanan the son of Dodo of Bethlehem, 25 Shammah the
Harodite, Elika the Harodite, 26 Helez the Paltite, Ira the son of
Ikkesh the Tekoite, 27 Abiezer the Anethothite, Mebunnai the
Hushathite, 28 Zalmon the Ahohite, Maharai the Netophathite, 29
Heleb the son of Baanah, a Netophathite, Ittai the son of Ribai out of
Gibeah of the children of Benjamin, 30 Benaiah the Pirathonite,
Hiddai of the brooks of Gaash, 31 Abialbon the Arbathite, Azmaveth
the Barhumite, 32 Eliahba the Shaalbonite, of the sons of Jashen,
Jonathan, 33 Shammah the Hararite, Ahiam the son of Sharar the
Hararite, 34 Eliphelet the son of Ahasbai, the son of the
Maachathite, Eliam the son of Ahithophel the Gilonite, 35 Hezrai the
Carmelite, Paarai the Arbite, 36 Igal the son of Nathan of Zobah,
Bani the Gadite, 37 Zelek the Ammonite, Naharai the Beerothite,
armourbearer to Joab the son of Zeruiah, 38 Ira an Ithrite, Gareb an
Ithrite, 39 Uriah the Hittite: thirty and seven in all.
I. The catalogue which the historian has here left upon record of the
great soldiers that were in David's time is intended, 1. For the honour
of David, who trained them up in the arts of exercises of war, and set
them an example of conduct and courage. It is the reputation as well as
the advantage of a prince to be attended and served by such brave men
as are here described. 2. For the honour of those worthies themselves,
who were instrumental to bring David to the crown, settle and protect
him in the throne, and enlarge his conquests. Note, Those that in
public stations venture themselves, and lay out themselves, to serve
the interests of their country, are worthy of double honour, both to be
respected by those of their own age and to be remembered by posterity.
3. To excite those that come after to a generous emulation. 4. To show
how much religion contributes to the inspiring of men with true
courage. David, both by his psalms and by his offerings for the service
of the temple, greatly promoted piety among the grandees of the kingdom
(1 Chron. xxix. 6), and, when they became famous for piety, they became
famous for bravery.
II. Now these mighty men are here divided into three ranks:--
1. The first three, who had done the greatest exploits and thereby
gained the greatest reputation--Adino (v. 8), Eleazar (v. 9, 10), and
Shammah, v. 11, 12. I do not remember that we read of any of these, or
of their actions, any where in all the story of David but here and in
the parallel place, 1 Chron. xi. Many great and remarkable events are
passed by in the annals, which relate rather the blemishes than the
glories of David's reign, especially after his sin in the matter Uriah;
so that we may conclude his reign to have been really more illustrious
than it has appeared to us while reading the records of it. The
exploits of this brave triumvirate are here recorded. They signalized
themselves in the wars of Israel against their enemies, especially the
Philistines. (1.) Adino slew 800 at once with his spear. (2.) Eleazar
defied the Philistines, as they by Goliath, had defied Israel, but with
better success and greater bravery; for when the men of Israel had gone
away, he not only kept his ground, but arose, and smote the
Philistines, on whom God struck a terror equal to the courage with
which this great hero was inspired. His hand was weary, and yet it
clave to his sword; as long as he had any strength remaining he held
his weapon and followed his blow. Thus, in the service of God, we
should keep up the willingness and resolution of the spirit,
notwithstanding the weakness and weariness of the flesh--faint, yet
pursuing (Judg. viii. 4), the hand weary, yet not quitting the sword.
Now that Eleazar had beaten the enemy, the men of Israel, who had gone
away from the battle (v. 9), returned to spoil, v. 10. It is common for
those who quit the field, when any thing is to be done to hasten to it
when any thing is to be gotten. (3.) Shammah met with a party of the
enemy, that were foraging, and routed them, v. 11, 12. But observe,
both concerning this exploit and the former, it is here said, The Lord
wrought a great victory. Note, How great soever the bravery of the
instruments is, the praise of the achievement must be given to God.
These fought the battles, but God wrought the victory. Let not the
strong man then glory in his strength, nor in any of his military
operations, but let him that glories glory in the Lord.
2. The next three were distinguished from, and dignified above, the
thirty, but attained not to the first three, v. 23. All great men are
not of the same size. Many a bright and benign star there is which is
not of the first magnitude, and many a good ship not of the first rate.
Of this second triumvirate two only are named, Abishai and Benaiah,
whom we have often met with in the story of David, and who seem to have
been not inferior in serviceableness, though they were in dignity, to
the first three. Here is,
(1.) A brave action of these three in conjunction. They attended David
in his troubles, when he absconded, in the cave of Adullam (v. 13),
suffered with him, and therefore were afterwards preferred by him. When
David and his brave men who attended him, who had acted so vigorously
against the Philistines, were, by the iniquity of the times, in Saul's
reign, driven to shelter themselves from his rage in caves and strong
holds, no marvel that the Philistines pitched in the valley of Rephaim,
and put a garrison even in Bethlehem itself, v. 13, 14. If the church's
guides are so misled as to persecute some of her best friends and
champions, the common enemy will, no doubt, get advantage by it. If
David had had his liberty, Bethlehem would not have been now in the
Philistines' hands. But, being so, we are here told, [1.] How earnestly
David longed for the water of the well of Bethlehem. Some make it a
public-spirited wish, and that he meant, "O that we could drive the
garrison of the Philistines out of Bethlehem, and make that beloved
city of mine our own again!" the well being put for the city, as the
river often signifies the country it passes through. But if he meant
so, those about him did not understand him; therefore it seems rather
to be an instance of his weakness. It was harvest-time; the weather was
hot; he was thirsty; perhaps good water was scarce, and therefore he
earnestly wished, "O that I could but have one draught of the water of
the well of Bethlehem!" With the water of that well he had often
refreshed himself when he was a youth, and nothing now will serve him
but that, though it is almost impossible to come at it. He strangely
indulged a humour which he could give no reason for. Other water might
quench his thirst as well, but he had a fancy for that above any. It is
folly to entertain such fancies and greater folly to insist upon the
gratification of them. We ought to check our appetites when they go out
inordinately towards those things that really are more pleasant and
grateful than other things (Be not desirous of dainties), much more
when they are thus set upon such things as only please a humour. [2.]
How bravely his three mighty men, Abishai, Benaiah, and another not
named, ventured through the camp of the Philistines, upon the very
mouth of danger, and fetched water from the well of Bethlehem, without
David's knowledge, v. 16. When he wished for it he was far from
desiring that any of his men should venture their lives for it; but
those three did, to show, First, How much they valued their prince, and
with what pleasure they could run the greatest hardships in his
service. David, though anointed king, was as yet an exile, a poor
prince that had no external advantages to recommend him to the
affection and esteem of his attendants, nor was he in any capacity to
prefer or reward them; yet those three were thus zealous for his
satisfaction, firmly believing the time of recompence would come. Let
us be willing to venture in the cause of Christ, even when it is a
suffering cause, as those who are assured that it will prevail and that
we shall not lose by it at last. Were they so forward to expose
themselves upon the least hint of their prince's mind and so ambitious
to please him? And shall not we covet to approve ourselves to our Lord
Jesus by a ready compliance with every intimation of his will given us
by his word, Spirit and providence? Secondly, How little they feared
the Philistines. They were glad of an occasion to defy them. Whether
they broke through the host clandestinely, and with such art that the
Philistines did not discover them, or openly, and with such terror in
their looks that the Philistines durst not oppose them, is not certain;
it should seem, they forced their way, sword in hand. But see, [3.] How
self-denyingly David, when he had this far-fetched dear-bought water,
poured it out before the Lord, v. 17. First, Thus he would show the
tender regard he had to the lives of his soldiers, and how far he was
from being prodigal of their blood, Ps. lxxii. 14. In God's sight the
death of his saints is precious. Secondly, Thus he would testify his
sorrow for speaking that foolish word which occasioned those men to put
their lives in their hands. Great men should take heed what they say,
lest any bad use be made of it by those about them. Thirdly, Thus he
would prevent the like rashness in any of his men for the future.
Fourthly, Thus he would cross his own foolish fancy, and punish himself
for entertaining and indulging it, and show that he had sober thoughts
to correct his rash ones, and knew how to deny himself even in that
which he was most fond of. Such generous mortifications become the
wise, the great, and the good. Fifthly, Thus he would honour God and
give glory to him. The water purchased at this rate he thought too
precious for his own drinking and fit only to be poured out to God as a
drink-offering. If it was the blood of these men, it was God's due, for
the blood was always his. Sixthly, Bishop Patrick speaks of some who
think that David hereby showed that it was not material water he longed
for, but the Messiah, who had the water of life, who, he knew, should
be born at Bethlehem, which the Philistines therefore should not be
able to destroy. Seventhly, Did David look upon that water as very
precious which was got at the hazard of these men's blood, and shall
not we much more value those benefits for the purchasing of which our
blessed Saviour shed his blood? Let us not undervalue the blood of the
covenant, as those do that undervalue the blessings of the covenant.
(2.) The brave actions of two of them on other occasions. Abishai slew
300 men at once, v. 18, 19. Benaiah did many great things. [1.] He slew
two Moabites that were lion-like men, so bold and strong, so fierce and
furious. [2.] He slew an Egyptian, on what occasion it is not said; he
was well armed but Benaiah attacked him with no other weapon than a
walking staff, dexterously wrested his spear out of his hand, and slew
him with it, v. 21. For these and similar exploits David preferred him
to be captain of the life-guard or standing forces, v. 23.
3. Inferior to the second three, but of great note, were the thirty-one
here mentioned by name, v. 24, &c. Asahel is the first, who was slain
by Abner in the beginning of David's reign, but lost not his place in
this catalogue. Elhanan is the next, brother to Eleazar, one of the
first three, v. 9. The surnames here given them are taken, as it should
seem, from the places of their birth or habitation, as many surnames
with us originally were. From all parts of the nation, the most wise
and valiant were picked up to serve the king. Several of those who are
named we find captains of the twelve courses which David appointed, one
for each month in the year, 1 Chron. xxvii. Those that did worthily
were preferred according to their merits. One of them was the son of
Ahithophel (v. 34), the son famous in the camp as the father at the
council-board. But to find Uriah the Hittite bringing up the rear of
these worthies, as it revives the remembrance of David's sin, so it
aggravates it, that a man who deserved so well of his king and country
should be so ill treated. Joab is not mentioned among all these,
either, (1.) to be mentioned; the first, of the first three sat chief
among the captains, but Joab was over them as general. Or, (2.) Because
he was so bad that he did not deserve to be mentioned; for though he
was confessedly a great soldier, and one that had so much religion in
him as to dedicate of his spoils to the house of God (1 Chron. xxvi.
28), yet he lost as much honour by slaying two of David's friends as
ever he got by slaying his enemies.
Christ, the Son of David, has his worthies too, who like David's, are
influenced by his example, fight his battles against the spiritual
enemies of his kingdom, and in his strength are more than conquerors.
Christ's apostles were his immediate attendants, did and suffered great
things for him, and at length came to reign with him. They are
mentioned with honour in the New Testament, as these in the Old,
especially, Rev. xxi. 14. Nay, all the good soldiers of Jesus Christ
have their names better preserved than even these worthies have; for
they are written in heaven. This honour have all his saints.
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S E C O N D S A M U E L
CHAP. XXIV.
The last words of David, which we read in the chapter before, were
admirably good, but in this chapter we read of some of his last works,
which were none of the best; yet he repented, and did his first works
again, and so he finished well. We have here, I. His sin, which was
numbering the people in the pride of his heart, ver. 1-9. II. His
conviction of the sin, and repentance for it, ver. 10. III. The
judgment inflicted upon him for it, ver. 11-15. IV. The staying of the
judgment, ver. 16, 17. V. The erecting of an altar in token of God's
reconciliation to him and his people, ver. 18-25.
The People Numbered. (b. c. 1017.)
1 And again the anger of the Lord was kindled against Israel, and he
moved David against them to say, Go, number Israel and Judah. 2 For
the king said to Joab the captain of the host, which was with him, Go
now through all the tribes of Israel, from Dan even to Beer-sheba, and
number ye the people, that I may know the number of the people. 3 And
Joab said unto the king, Now the Lord thy God add unto the people, how
many soever they be, a hundredfold, and that the eyes of my lord the
king may see it: but why doth my lord the king delight in this thing?
4 Notwithstanding the king's word prevailed against Joab, and against
the captains of the host. And Joab and the captains of the host went
out from the presence of the king, to number the people of Israel. 5
And they passed over Jordan, and pitched in Aroer, on the right side of
the city that lieth in the midst of the river of Gad, and toward Jazer:
6 Then they came to Gilead, and to the land of Tahtim-hodshi; and
they came to Dan-jaan, and about to Zidon, 7 And came to the strong
hold of Tyre, and to all the cities of the Hivites, and of the
Canaanites: and they went out to the south of Judah, even to
Beer-sheba. 8 So when they had gone through all the land, they came
to Jerusalem at the end of nine months and twenty days. 9 And Joab
gave up the sum of the number of the people unto the king: and there
were in Israel eight hundred thousand valiant men that drew the sword;
and the men of Judah were five hundred thousand men.
Here we have,
I. The orders which David gave to Joab to number the people of Israel
and Judah, v. 1, 2. Two things here seem strange:--1. The sinfulness of
this. What harm was there in it? Did not Moses twice number the people
without any crime? Does not political arithmetic come in among the
other policies of a prince? Should not the shepherd know the number of
his sheep? Does not the Son of David know all his own by name? Might
not he make good use of this calculation? What evil has he done, if he
do this? Answer, It is certain that it was a sin, and a great sin; but
where the evil of it lay is not so certain. (1.) Some think the fault
was that he numbered those that were under twenty years old if they
were but of stature and strength able to bear arms, and that this was
the reason why this account was not enrolled, because it was illegal, 1
Chron. xxvii. 23, 24. (2.) Others think the fault was that he did not
require the half-shekel, which was to be paid for the service of the
sanctuary whenever the people were numbered, as a ransom for their
souls, Exod. xxx. 12. (3.) Others think that he did it with a design to
impose a tribute upon them for himself, to be put into his treasury,
and this by way of poll, so that when he knew their numbers he could
tell what it would amount to. But nothing of this appears, nor was
David ever a raiser of taxes. (4.) This was the fault, that he had no
orders from God to do it, nor was there any occasion for the doing of
it. It was a needless trouble both to himself and to his people. (5.)
Some think that it was an affront to the ancient promise which God made
to Abraham, that his seed should be innumerable as the dust of the
earth; it savoured of distrust of that promise, or a design to show
that it was not fulfilled in the letter of it. He would number those of
whom God had said that they could not be numbered. Those know not what
they do that go about to disprove the word of God. (6.) That which was
the worst thing in numbering the people was that David did it in the
pride of his heart, which was Hezekiah's sin in showing his treasures
to the ambassadors. [1.] It was a proud conceit of his own greatness in
having the command of so numerous a people, as if their increase, which
was to be ascribed purely to the blessing of God, had been owing to any
conduct of his own. [2.] It was a proud confidence in his own strength.
By publishing among the nations the number of his people, he thought to
appear the more formidable, and doubted not that, if he should have any
war, he should overpower his enemies with the multitude of his forces,
trusting in God only. God judges not of sin as we do. What appears to
us harmless, or at least but a small offence, may be a great sin in the
eye of God, who sees men's principles, and is a discerner of the
thoughts and intents of the heart. But his judgment, we are sure, is
according to truth.
2. The spring from which it is here said to arise is yet more strange,
v. 1. It is not strange that the anger of the Lord should be kindled
against Israel. There was cause enough for it. They were unthankful for
the blessings of David's government, and strangely drawn in to take
part with Absalom first and afterwards with Sheba. We have reason to
think that their peace and plenty made them secure and sensual, and
that God was therefore displeased with them. But that, in this
displeasure, he should move David to number the people is very strange.
We are sure that God is not the author of sin; he tempts no man: we are
told (1 Chron. xxi. 1) that Satan provoked David to number Israel.
Satan, as an enemy, suggested it for a sin, as he put it into the heart
of Judas to betray Christ. God, as righteous Judge, permitted it, with
a design, from this sin of David, to take an occasion to punish Israel
for other sins, for which he might justly have punished them without
this. But, as before he brought a famine upon them for the sin of Saul,
so now a pestilence for the sin of David, that princes may from these
instances learn, when the judgments of God are abroad, to suspect that
their sins are the ground of the controversy, and may therefore repent
and reform themselves, which should have a great influence upon
national repentance and reformation, and that people may learn to pray
for those in authority, that God would keep them from sin, because, if
they sin, the kingdom smarts.
II. The opposition which Joab made to these orders. Even he was aware
of David's folly and vain-glory in this design. He observed that David
gave no reason for it, only, Number the people, that I may know the
number of the people; and therefore he endeavored to divert his pride,
and in a much more respectful manner than he had before endeavoured to
divert his passion upon the death of Absalom; then he spoke rudely and
insolently (ch. xix. 5-7), but now as became him: Now the Lord thy God
add unto the people a hundred fold, v. 3. There was no occasion to tax
them, nor to enlist them, nor to make any distribution of them. They
were all easy and happy; and Joab wished both that their number might
increase and that the king, though old, might live to see their
increase, and have the satisfaction of it. "But why doth my lord the
king delight in this thing? What need is there of doing it?" Pauperis
est numerare pecus--Leave it to the poor to count their flocks.
Especially why should David, who speaks so much of delighting in God
and the exercises of devotion, and who, being old, one would think,
should have put away childish things, take a pleasure (so he calls it
modestly, but he means taking pride) in a thing of this nature? Note,
Many things, not in themselves sinful, turn into sin to us by our
inordinately delighting in them. Joab was aware of David's vanity
herein, but he himself was not. It would be good for us to have a
friend that would faithfully admonish us when we say or do any thing
proud or vain-glorious, for we often do so and are not ourselves aware
of it.
III. The orders executed notwithstanding. The king's word prevailed, v.
4. He would have it done; Joab must not gainsay it, lest he be thought
to grudge his time and pains in the king's service. It is an
unhappiness to great men to have those about them that will aid them
and serve them in that which is evil. Joab, according to order, applied
himself with some reluctancy to this unpleasing task, and took the
captains of the host to help him. They began in the most distant
places, in the east first, on the other side Jordan (v. 5), then they
went towards Dan in the north (v. 6), so to Tyre on the east, and
thence to Beer-sheba in the south, v. 7. Above nine months were spent
in taking this account, a great deal of trouble and amazement were
occasioned by it in the country (v. 8), and the sum total was, at
length, brought to the king at Jerusalem, v. 9. Whether the numbers
answered David's expectation or no we are not told, nor whether the
account fed his pride or mortified it. The people were very many, but,
it may be, not so many as he thought they were. They had not increased
in Canaan as they had in Egypt, nor were much more than double to what
they were when they came into Canaan under Joshua, about 400 years
before; yet it is an evidence that Canaan was a very fruitful land that
so many thousands were maintained within so narrow a compass.
The Numbering of the People Punished. (b. c. 1017.)
10 And David's heart smote him after that he had numbered the people.
And David said unto the Lord, I have sinned greatly in that I have
done: and now, I beseech thee, O Lord, take away the iniquity of thy
servant; for I have done very foolishly. 11 For when David was up in
the morning, the word of the Lord came unto the prophet Gad, David's
seer, saying, 12 Go and say unto David, Thus saith the Lord, I offer
thee three things; choose thee one of them, that I may do it unto thee.
13 So Gad came to David, and told him, and said unto him, Shall seven
years of famine come unto thee in thy land? or wilt thou flee three
months before thine enemies, while they pursue thee? or that there be
three days' pestilence in thy land? now advise, and see what answer I
shall return to him that sent me. 14 And David said unto Gad, I am in
a great strait: let us fall now into the hand of the Lord; for his
mercies are great: and let me not fall into the hand of man. 15 So
the Lord sent a pestilence upon Israel from the morning even to the
time appointed: and there died of the people from Dan even to
Beer-sheba seventy thousand men. 16 And when the angel stretched out
his hand upon Jerusalem to destroy it, the Lord repented him of the
evil, and said to the angel that destroyed the people, It is enough:
stay now thine hand. And the angel of the Lord was by the
threshingplace of Araunah the Jebusite. 17 And David spake unto the
Lord when he saw the angel that smote the people, and said, Lo, I have
sinned, and I have done wickedly: but these sheep, what have they done?
let thine hand, I pray thee, be against me, and against my father's
house.
We have here David repenting of the sin and yet punished for it, God
repenting of the judgment and David thereby made more penitent.
I. Here is David's penitent reflection upon and confession of his sin
in numbering the people. While the thing was in doing, during all those
nine months, we do not find that David was sensible of his sin, for had
he been so he would have countermanded the orders he had given; but,
when the account was finished and laid before him, that very night his
conscience was awakened, and he felt the pain of it just then when he
promised himself the pleasure of it. When he was about to feast on the
satisfaction of the number of his people, it was turned into the gall
of asps within him; sense of the sin cast a damp upon the joy, v. 10.
1. He was convinced of his sin: His heart smote him before the prophet
came to him (I think it should not be read for, v. 11, but and, when
David was up, so it is in the original), his conscience showed him the
evil of what he had done; now that appeared sin, and exceedingly
sinful, which before he saw no harm in. He reflected upon it with great
regret and his heart reproached him for it. Note, It is a good thing,
when a man has sinned, to have a heart within him to smite him for it;
it is a good sign of a principle of grace in the heart, and a good step
towards repentance and reformation. 2. He confessed it to God and
begged earnestly for the forgiveness of it. (1.) He owned that he had
sinned, sinned greatly, though to others it might seem no sin at all,
or a very little one. True penitents, whose consciences are tender and
well informed, see that evil in sin which others do not see. (2.) He
owned that he had done foolishly, very foolishly, because he had done
it in the pride of his heart; and it was folly for him to be proud of
the numbers of his people, when they were God's people, not his, and,
as many as they were, God could soon make them fewer. (3.) He cried to
God for pardon: I beseech thee, O Lord! take away the iniquity of thy
servant. If we confess our sins, we may pray in faith that God will
forgive them, and take away, by pardoning mercy, that iniquity which we
cast away by sincere repentance.
II. The just and necessary correction which he suffered for this sin.
David had been full of tossings to and fro all night under the sense of
his sin, having no rest in his bones because of it, and he arose in the
morning expecting to hear of God's displeasure against him for what he
had done, or designing to speak with Gad his seer concerning it. Gad is
called his seer because he had him always at hand to advise with in the
things of God, and made use of him as his confessor and counsellor; but
God prevented him, and directed the prophet Gad what to say to him (v.
11), and,
1. Three things are taken for granted, (1.) That David must be
corrected for his fault. It is too great a crime, and reflects too much
dishonour upon God, to go unpunished, even in David himself. Of the
seven things that God hates, pride is the first, Prov. vi. 17. Note,
Those who truly repent of their sins, and have them pardoned are yet
often made to smart for them in this world. (2.) The punishment must
answer to the sin. He was proud of the judgment he must be chastised
with for this sin must be such as will make them fewer. Note, What we
make the matter of our pride it is just with God to take from us, or
embitter to us, and, some way or other, to make the matter of our
punishment. (3.) It must be such a punishment as the people must have a
large share in, for God's anger was kindled against Israel, v. 1.
Though it was David's sin that immediately opened the sluice, the sins
of the people all contributed to the deluge.
2. As to the punishment that must be inflicted,
(1.) David is told to choose what rod he will be beaten with, v. 12,
13. His heavenly Father must correct him, but, to show that he does not
do it willingly, he gives David leave to make choice whether it shall
be by war, famine, or pestilence, three sore judgments, which greatly
weaken and diminish a people. God, by putting him thus to his choice,
designed, [1.] To humble him the more for his sin, which we would see
to be exceedingly sinful when he came to consider each of these
judgments as exceedingly dreadful. Or, [2.] To upbraid him with the
proud conceit he had of his own sovereignty over Israel. He that is so
great a prince begins to think he may have what he will. "Come then,"
says God, "which wilt thou have of these three things?" Compare Jer.
xxxiv. 17, I proclaim a liberty for you, but it is such a liberty as
this of David's to the sword, to the pestilence, and to the famine; and
Jer. xv. 2, Such as are for death to death. Or [3.] To give him some
encouragement under the correction, letting him know that God did not
cast him out of communion with himself, but that still his secret was
with him, and in afflicting him he considered his frame and what he
could best bear. Or [4.] That he might the more patiently bear the rod
when it was a rod of his own choosing. The prophet bids him advise with
himself, and then tell him what answer he should return to him that
sent him. Note, Ministers are sent of God to us, and they must give an
account of the success of their embassy. It concerns us therefore to
consider what answer they shall return from us, that they may give up
their account of us with joy.
(2.) He objects only against the judgments of the sword, and, for the
other two, he refers the matter to God, but intimates his choice of the
pestilence rather (v. 14): I am in a great strait; and well he might be
when fear, and the pit, and the snare, were before him, and if he
escape one, he must inevitably fall into the other, Jer. xlviii. 43,
44. Note, Sin brings men into straits; wise and good men often distress
themselves by their own folly. [1.] He begs that he may not fall into
the hand of man. "Whatever comes, let us not flee three months before
our enemies;" this would sully all the glory of David's triumphs and
give occasion to the enemies of God and Israel to behave themselves
proudly. See Deut. xxxii. 26, 27. "Their tender mercies are cruel; and
in three months they will do that damage to the nation which many years
will not repair." But, [2.] He casts himself upon God: Let us fall now
into the hand of the Lord, for his mercies are great. Men are God's
hand (so they are called, Ps. xvii. 14, the sword of his sending), yet
there are some judgments which come more immediately from his hand than
others, as famine and pestilence, and David refers it to God which of
these shall be the scourge, and God chooses the shortest, that he may
the sooner testify his being reconciled. But some think that David, by
these words, intimates his choice of the pestilence. The land had not
yet recovered the famine under which it smarted three years upon the
Gibeonites' account, and therefore, "Let us not be corrected with that
rod, for that also will be the triumph of our neighbours," hence we
read of the reproach of famine (Ezek. xxxvi. 30); "but if Israel must
be diminished, let it be by the pestilence, for that is falling into
the hands of the Lord," who usually inflicted that judgment by the hand
of his own immediate servants, the angels, as in the death of the
first-born of Egypt. That is a judgment to which David himself, and his
own family, lie as open as the meanest subject, but not so either to
famine or sword, and therefore David, tenderly conscious of his guilt,
chooses that. Sword and famine will devour one as well as another, but,
it may be thought, the destroying angel will draw his sword against
those who are known to God to be most guilty. This will be of the
shortest continuance, and he dreads the thought of lying long under the
tokens of God's displeasure. It is a dreadful thing, the apostle says,
to fall into the hands of the living God (Heb. x. 31), a fearful thing
indeed for sinners that have, by their impenitency, shut themselves out
from all hope of his mercy. But David, a penitent, dares cast himself
into God's hand, knowing he shall find that his mercies are great. Good
men, even when they are under God's frowns, yet will entertain no other
than good thoughts of him. Though he slay me, yet will I trust in him.
(3.) A pestilence is accordingly sent (v. 15), which, for the extent of
it, spread from Dan to Beer-sheba, from one end of the kingdom to the
other, which showed it to come immediately from God's hand and not from
any natural causes. David has his choice; he suffers by miracle, and
not by ordinary means. For the continuance of it, it lasted from
morning (this very morning on which it was put to David's choice) to
the time appointed that is, to the third day (so Mr. Poole), or only to
the evening of the first day, the time appointed for the evening
sacrifice, so bishop Patrick and others, who reckon that the pestilence
lasted but nine hours, and that, in compassion to David, God shortened
the time he had first mentioned. The execution the pestilence did was
very severe. There died 70,000 men, that were all well, and sick, and
dead, in a few hours. What a great cry, may we suppose, was there now
throughout all the land of Israel, as there was in Egypt when the
first-born were slain! but that was at midnight, this in the daytime,
Ps. xci. 6. See the power of the angels, when God gives them
commission, either to save or to destroy. Joab is nine months in
passing with his pen, the angel but nine hours in passing with his
sword, through all the coasts and corners of the land of Israel. See
how easily God can bring down the proudest sinners, and how much we owe
daily to the divine patience. David's adultery is punished, for the
present, only with the death of one infant, his pride with the death of
all those thousands, so much does God hate pride. The number slain
amounted to almost half a decimation, 70,000 being about one in twenty.
Now, we may suppose, David's flesh trembled for fear of God and he was
afraid of his judgments, Ps. cxix. 120.
III. God's gracious relaxation of the judgment, when it began to be
inflicted upon Jerusalem (v. 16): The angel stretched out his hand upon
Jerusalem, as if he intended to do greater execution there than any
where else, even to destroy it. The country had drunk of the bitter
cup, but Jerusalem must drink the dregs. It should seem that was last
numbered, and therefore was reserved to be last plagued; perhaps there
was more wickedness, especially more pride (and that was the sin now
chastised), in Jerusalem than elsewhere, therefore the hand of the
destroyer is stretched out upon that; but then the Lord repented him of
the evil, changed not his mind, but his way; and said to the destroying
angel, It is enough; stay now thy hand, and let mercy rejoice against
judgment. Jerusalem shall be spared for the ark's sake, for it is the
place God hath chosen to put his name there. See here how ready God is
to forgive and how little pleasure he takes in punishing; and let it
encourage us to meet him by repentance in the way of his judgments.
This was on Mount Moriah. Dr. Lightfoot observes that in the very place
where Abraham, by a countermand from heaven, was stayed from slaying
his son, this angel, by a like countermand, was stayed from destroying
Jerusalem. It is for the sake of the great sacrifice that our forfeited
lives are preserved from the destroying angel.
IV. David's renewed repentance for his sin upon this occasion, v. 17.
He saw the angel (God opening his eyes for that purpose), saw his sword
stretched out to destroy, a flaming sword, saw him ready to sheath it
upon the orders given him to stay proceedings; seeing all this, he
spoke, not to the angel (he knew better than to address himself to the
servant in the presence of the Master, or to give that honour to the
creature which is the Creator's due), but to the Lord, and said, Lo, I
have sinned. Note, True penitents, the more they perceive of God's
sparing pardoning mercy the more humbled they are for sin and the more
resolved against it. They shall be ashamed when I am pacified towards
them, Ezek. xvi. 63. Observe, 1. How he criminates himself, as if he
could never speak ill enough of his own fault: "I have sinned, and I
have done wickedly; mine is the crime, and therefore on me be the
cross. Let thy hand be against me, and my father's house. I am the
sinner, let me be the sufferer;" so willing was he to accept the
punishment of his iniquity, though he was worth 10,000 of them. 2. How
he intercedes for the people, whose bitter lamentations made his heart
to ache, and his ears to tingle: These sheep, what have they done?
Done! Why they had done much amiss; it was their sin that provoked God
to leave David to himself to do as he did; yet, as becomes a penitent,
he is severe upon his own faults, while he extenuates theirs. Most
people, when God's judgments are abroad, charge others with being the
cause of them, and care not who falls by them, so they can escape. But
David's penitent and public spirit was otherwise affected. Let this
remind us of the grace of our Lord Jesus, who gave himself for our sins
and was willing that God's hand should be against him, that we might
escape. The shepherd was smitten that the sheep might be spared.
The Plague Removed. (b. c. 1017.)
18 And Gad came that day to David, and said unto him, Go up, rear an
altar unto the Lord in the threshingfloor of Araunah the Jebusite. 19
And David, according to the saying of Gad, went up as the Lord
commanded. 20 And Araunah looked, and saw the king and his servants
coming on toward him: and Araunah went out, and bowed himself before
the king on his face upon the ground. 21 And Araunah said, Wherefore
is my lord the king come to his servant? And David said, To buy the
threshingfloor of thee, to build an altar unto the Lord, that the
plague may be stayed from the people. 22 And Araunah said unto David,
Let my lord the king take and offer up what seemeth good unto him:
behold, here be oxen for burnt sacrifice, and threshing instruments and
other instruments of the oxen for wood. 23 All these things did
Araunah, as a king, give unto the king. And Araunah said unto the king,
The Lord thy God accept thee. 24 And the king said unto Araunah, Nay;
but I will surely buy it of thee at a price: neither will I offer burnt
offerings unto the Lord my God of that which doth cost me nothing. So
David bought the threshingfloor and the oxen for fifty shekels of
silver. 25 And David built there an altar unto the Lord, and offered
burnt offerings and peace offerings. So the Lord was intreated for the
land, and the plague was stayed from Israel.
Here is, I. A command sent to David to erect an altar in the place
where he saw the angel, v. 18. This was to intimate to David, 1. That,
upon his repeated submission and humiliation, God was now thoroughly
reconciled to him; for, if the Lord had been pleased to kill him, he
would not have accepted an offering, and therefore would not have
ordered him to build an altar. God's encouraging us to offer to him
spiritual sacrifices is a comfortable evidence of his reconciling us to
himself. 2. That peace is made between God and sinners by sacrifice,
and not otherwise, even by Christ the great propitiation, of whom all
the legal sacrifices were types. It is for his sake that the destroying
angel is told to stay his hand. 3. That when God's judgments are
graciously stayed we ought to acknowledge it with thankfulness to his
praise. This altar was to be for thank-offerings. See Isa. xii. 1.
II. The purchase which David made of the ground in order hereunto. It
seems the owner was a Jebusite, Araunah by name, proselyted no doubt to
the Jewish religion, though by birth a Gentile, and therefore allowed,
not only to dwell among the Israelites, but to have a possession of his
own in a city, Lev. xxv. 29, 30. The piece of ground was a
threshing-floor, a mean place, yet thus dignified--a place of labour,
therefore thus dignified. Now,
1. David went in person to the owner, to treat with him. See his
justice, that he would not so much as use this place in the present
exigence, though the proprietor was an alien, though he himself was a
king, and though he had express orders from God to rear an altar there,
till he had bought it and paid for it. God hates robbery for
burnt-offering. See his humility, how far he was from taking state;
though a king, he was now a penitent, and therefore, in token of his
self-abasement, he neither sent for Araunah to come to him nor sent
another to deal with him, but went himself (v. 19), and, though it
looked like a diminution of himself, he lost no honour by it. Araunah,
when he saw him, went and bowed himself to the ground before him v. 20.
Great men will never be the less respected for their humility, but the
more.
2. Araunah, when he understood his business (v. 21), generously offered
him, not only the ground to build his altar on, but oxen for
sacrifices, and other things that might be of use to him in the service
(v. 22), and all this gratis, and a good prayer into the bargain: The
Lord thy God accept thee! This he did, (1.) Because he had a generous
spirit with a great estate. He gave as a king (v. 23); though an
ordinary subject, he had the spirit of a prince. In the Hebrew it is,
He gave, even the king to the king, whence it is supposed that Araunah
had been king of the Jebusites in that place, or was descended from
their royal family, though now a tributary to David. (2.) Because he
highly esteemed David, though his conqueror, upon the score of his
personal merits, and never thought he could do too much to oblige him.
(3.) Because he had an affection for Israel, and earnestly desired that
the plague might be stayed; and the honour of its being stayed at his
threshing-floor, he would account a valuable consideration for all he
now tendered to David. 3. David resolved to pay the full value of it,
and did so, v. 24. Here were two generous souls well met. Araunah is
very willing to give; but David is determined to buy, and for a good
reason: he will not offer that to God which costs him nothing. He would
not take advantage of the pious Jebusite's generosity. He thanked him,
no doubt, for his kind offer, but paid him fifty shekels of silver for
the floor and the oxen for the present service, and afterwards 600
shekels of gold for the ground adjoining, to build the temple on. Note,
Those know not what religion is whose chief care it is to make it cheap
and easy to themselves, and who are best pleased with that which costs
them least pains or money. What have we our substance for but to honour
God with it? and how can it be better bestowed?
III. The building of the altar, and the offering of the proper
sacrifices upon it (v. 25), burnt-offerings to the glory of God's
justice in the execution that had been done, and peace-offerings to the
glory of his mercy in the seasonable staying of the process. Hereupon
God showed (it is supposed by fire from heaven consuming the
sacrifices) that he was entreated for the land, and that it was in
mercy that the plague was removed and in token of God's being
reconciled both to prince and people. Christ is our altar, our
sacrifice; in him alone we may expect to find favour with God, to
escape his wrath, and the sword, the flaming sword, of the cherubim who
keep the way of the tree of life.
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First Kings
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AN
EXPOSITION,
W I T H P R A C T I C A L O B S E R V A T I O N S,
OF THE FIRST BOOK OF
K I N G S.
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Many histories are books of kings and their reigns, to which the
affairs of their kingdoms are reduced; this is a piece of honour that
has commonly been paid to crowned heads. The holy Scripture is the
history of the kingdom of God among men, under the several
administrations of it; but there the King is one and his name one. The
particular history now before us accounts for the affairs of the
kingdoms of Judah and Israel, yet with special regard to the kingdom of
God among them; for still it is a sacred history, much more instructive
and not less entertaining than any of the histories of the kings of the
earth, to which (those of them that are of any certainty) it is prior
in time; for though there were kings in Edom before there was any king
in Israel, Gen. xxxvi. 31 (foreigners, in that point of state, got the
precedency), yet the history of the kings of Israel lives, and will
live, in holy Writ, to the end of the world, whereas that of the kings
of Edom is long since buried in oblivion; for the honour that comes
from God is durable, while the honour of the world is like a mushroom,
which comes up in a night and perishes in a night.--The Bible began
with the story of patriarchs, and prophets, and judges, men whose
converse with heaven was more immediate, the record of which
strengthens our faith, but is not so easily accommodated to our case,
now that we expect not visions, as the subsequent history of affairs
like ours under the direction of common providence; and here also we
find, though not many types and figures of the Messiah, yet great
expectations of him; for not only prophets, but kings, desired to see
the great mysteries of the gospel, Luke x. 24--The two books of Samuel
are introductions to the books of the Kings, as they relate the origin
of the royal government in Saul and of the royal family in David. These
two books give us an account of David's successor, Solomon, the
division of his kingdom, and the succession of the several kings both
of Judah and Israel, with an abstract of their history down to the
captivity. And as from the book of Genesis we may collect excellent
rules of economics, for the good governing of families, so from these
books we may collect rules of politics, for the directing of public
affairs. There is in these books special regard had to the house and
lineage of David, from which Christ came. Some of his sons trod in his
steps, and others did not. The characters of the kings of Judah may be
thus briefly given:--David the devout, Solomon the wise, Rehoboam the
simple, Abijah the valiant, Asa the upright, Jehoshaphat the religious,
Jehoram the wicked, Ahaziah the profane, Joash the backslider, Amaziah
the rash, Uzziah the mighty, Jotham the peaceable, Ahaz the idolater,
Hezekiah the reformer, Manasseh the penitent, Amon the obscure, Josiah
the tender-hearted, Jehoahaz, Jehoiakim, Jehoiachin, and Zedekiah, all
wicked, and such as brought ruin quickly on themselves and their
kingdom. The number of the good and bad is nearly equal, but the reigns
of the good were generally long and those of the bad short, the
consideration of which will make the state of Israel not altogether so
bad in this period as at first it seems. In this first book we have, I.
The death of David, ch. i. and ii. II. The glorious reign of Solomon,
and his building the temple (ch. iii.-x.), but the cloud his sun set
under, ch. xi. III. The division of the kingdoms in Rehoboam, and his
reign and Jeroboam's, ch. xii.-xiv. IV. The reigns of Abijah and Asa
over Judah, Baasha and Omri over Israel, ch. xv. and xvi. V. Elijah's
miracles, ch. xvii.-xix. VI. Ahab's success against Benhadad, his
wickedness and fall, ch. xx.-xxii. And in all this history it appears
that kings, though gods to us, are men to God, mortal and accountable.
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F I R S T K I N G S
CHAP. I.
In this chapter we have, I. David declining in his health, ver. 1-4.
II. Adonijah aspiring to the kingdom, and treating his party, in order
to it, ver. 5-10. III. Nathan and Bathsheba contriving to secure the
succession to Solomon, and prevailing for an order from David for the
purpose, ver. 11-31. IV. The anointing of Solomon accordingly, and the
people's joy therein, ver. 32-40. V. The effectual stop this put to
Adonijah's usurpation, and the dispersion of his party thereupon, ver.
41-49. VI. Solomon's dismission of Adonijah upon his good behaviour,
ver. 50-53.
Introduction. (b. c. 1015.)
1 Now king David was old and stricken in years; and they covered him
with clothes, but he gat no heat. 2 Wherefore his servants said unto
him, Let there be sought for my lord the king a young virgin: and let
her stand before the king, and let her cherish him, and let her lie in
thy bosom, that my lord the king may get heat. 3 So they sought for a
fair damsel throughout all the coasts of Israel, and found Abishag a
Shunammite, and brought her to the king. 4 And the damsel was very
fair, and cherished the king, and ministered to him: but the king knew
her not.
David, as recorded in the foregoing chapter, had, by the great mercy of
God, escaped the sword of the destroying angel. But our deliverances
from or through diseases and dangers are but reprieves; if the candle
be not blown out, it will burn out of itself. We have David here
sinking under the infirmities of old age, and brought by them to the
gates of the grave. He that cometh up out of the pit shall fall into
the snare; and, one way or other, we must needs die. 1. It would have
troubled one to see David so infirm. He as old, and his natural heat so
wasted that no clothes could keep him warm, v. 1. David had been a
valiant active man and a man of business, and very vehement had the
flame always been in his breast; and yet now his blood is chilled and
stagnated, he is confined to his bed, and there can get no heat. He was
now seventy years old. Many, at that age, are as lively and fit for
business as ever; but David was now chastised for his former sins,
especially that in the matter of Uriah, and felt from his former toils
and the hardships he had gone through in his youth, which then he made
nothing of, but was now the worse for. Let not the strong man glory in
his strength, which may soon be weakened by sickness, or at last will
be weakened by old age. Let young people remember their Creator in the
days of their youth, before these evil days come. What our hand finds
to do for God, and our souls, and our generation, let us do with all
our might, because the night comes, the night of old age, in which no
man can work; and, when our strength has gone, it will be a comfort to
remember that we used it well. 2. It would have troubled one to see his
physicians so weak and unskilful that they knew no other way of
relieving him than by outward applications. No cordials, no spirits,
but, (1.) They covered him with clothes, which, where there is any
inward heat, will keep it in, and so increase it; but, where it is not,
they have none to communicate, no, not royal clothing. Elihu makes it a
difficulty to understand how our garments are warm upon us (Job xxxvii.
17); but, if God deny his blessing, men clothe themselves, and there is
none warm (Hag. i. 6), David here was not. (2.) They foolishly
prescribed nuptials to one that should rather have been preparing for
his funeral (v. 2-4); but they knew what would gratify their own
corruptions, and perhaps were too willing to gratify his, under colour
of consulting his health. His prophets should have been consulted as
well as his physicians in an affair of this nature. However, this might
be excused then, when even good men ignorantly allowed themselves to
have many wives. We now have not so learned of Christ, but are taught
that one man must have but one wife (Matt. xix. 5), and further that it
is good for a man not to touch a woman, 1 Cor. vii. 1. That Abishag was
married to David before she lay with him, and was his secondary wife,
appears from its being imputed as a great crime to Adonijah that he
desired to marry her (ch. ii. 22) after his father's death.
Adonijah's Ambition. (b. c. 1015.)
5 Then Adonijah the son of Haggith exalted himself, saying, I will be
king: and he prepared him chariots and horsemen, and fifty men to run
before him. 6 And his father had not displeased him at any time in
saying, Why hast thou done so? and he also was a very goodly man; and
his mother bare him after Absalom. 7 And he conferred with Joab the
son of Zeruiah, and with Abiathar the priest: and they following
Adonijah helped him. 8 But Zadok the priest, and Benaiah the son of
Jehoiada, and Nathan the prophet, and Shimei, and Rei, and the mighty
men which belonged to David, were not with Adonijah. 9 And Adonijah
slew sheep and oxen and fat cattle by the stone of Zoheleth, which is
by En-rogel, and called all his brethren the king's sons, and all the
men of Judah the king's servants: 10 But Nathan the prophet, and
Benaiah, and the mighty men, and Solomon his brother, he called not.
David had much affliction in his children. Amnon and Absalom had both
been his grief; the one his first-born, the other his third, 2 Sam.
iii. 2, 3. His second, whom he had by Abigail, we will suppose he had
comfort in; his fourth was Adonijah (2 Sam. iii. 4); he was one of
those that were born in Hebron; we have heard nothing of him till now,
and here we are told that he was a comely person, and that he was next
in age, and (as it proved) next in temper to Absalom, v. 6. And,
further, that in his father's eyes he had been a jewel, but was now a
thorn.
I. His father had made a fondling of him, v. 6. He had not displeased
him at any time. It is not said that he never displeased his father; it
is probably that he had done so frequently, and his father was secretly
troubled at his misconduct and lamented it before God. But his father
had not displeased him, by crossing him in his humours, denying him any
thing he had a mind to, or by calling him to an account as to what he
had done and where he had been, or by keeping him to his book or his
business, or reproving him for what he saw or heard of that he did
amiss; he never said to him, Why hast thou done so? because he saw it
was uneasy to him, and he could not bear it without fretting. It was
the son's fault that he was displeased at reproof and took it for
affront, whereby he lost the benefit of it; and it was the father's
fault that, because he saw it displeased him, he did not reprove him;
and now he justly smarted for indulging him. Those who honour their
sons more than God, as those do who keep them not under good
discipline, thereby forfeit the honour they might expect from their
sons.
II. He, in return, made a fool of his father. Because he was old, and
confined to his bed, he thought no notice was to be taken of him, and
therefore exalted himself, and said, I will be king, v. 5. Children
that are indulged learn to be proud and ambitious, which is the ruin of
a great many young people. The way to keep them humble is to keep them
under. Observe Adonijah's insolence. 1. He looked upon the days of
mourning for his father to be at hand, and therefore he prepared to
succeed him, though he knew that by the designation both of God and
David Solomon was to be the man; for public notice had been given of it
by David himself, and the succession settled, as it were by act of
parliament, in pursuance of God's appointment, 1 Chron. xxii. 9; xxiii.
1. This entail Adonijah attempted by force to cut off, in contempt both
of God and his father. Thus is the kingdom of Christ opposed, and there
are those that say, "We will not have him to reign over us." 2. He
looked upon his father as superannuated and good for nothing, and
therefore he entered immediately upon the possession of the throne. He
cannot wait till his father's head be laid low, but it must now be
said, Adonijah reigns (v. 18), and, God save king Adonijah, v. 25. His
father is not fit to govern, for he is old and past ruling, nor
Solomon, for he is young, and not yet able to rule; and therefore
Adonijah will take the government upon him. It argues a very base and
wicked mind for children to insult over their parents because of the
infirmities of their age. 3. In pursuance of this ambitious project,
(1.) He got a great retinue (v. 5), chariots and horsemen, both for
state and strength, to wait on him, and to fight for him. (2.) He made
great interest with no less than Joab, the general of the army, and
Abiathar the high priest, v. 7. That he should make his court to those
who by their influence in church and camp were capable of doing him
great service is not strange; but we may well wonder by what arts they
could be drawn to follow him and help him. They were old men, who had
been faithful to David in the most difficult and troublesome of his
times, men of sense and experience, who, one would think, would not
easily be wheedled. They could not propose any advantage to themselves
by supporting Adonijah, for they were both at the top of their
preferment and stood fast in it. They could not be ignorant of the
entail of the crown upon Solomon, which it was not in their power to
cut off, and therefore it was their interest to oblige him. But God, in
this matter, left them to themselves, perhaps to correct them for some
former misconduct with a scourge of their own making. We are told (v.
8) who those were that were of such approved fidelity to David that
Adonijah had not the confidence so much as to propose his project to
them--Zadok, Benaiah, and Nathan. A man that has given proofs of his
resolute adherence to that which is good shall not be asked to do a bad
thing. (3.) He prepared a great entertainment (v. 9) at En-rogel, not
far from Jerusalem; his guests were the king's sons, and the king's
servants, whom he feasted and caressed to bring them over to his party;
but Solomon was not invited, either because he despised him or because
he despaired of him, v. 10. Such as serve their own belly, and will be
in the interest of those that will feast them what side soever they are
of, are an easy prey to seducers, Rom. xvi. 18. Some think that
Adonijah slew these sheep and oxen, even fat ones, for sacrifice, and
that it was a religious feast he made, beginning his usurpation with a
show of devotion, as Absalom under the colour of a vow (2 Sam. xv. 7),
which he might do the more plausibly when he had the high priest
himself on his side. It is a pity that any occasion should ever be
given to say, In nomine Domini incipit omne malam--In the name of the
Lord begins all evil, and that all religious exercises should be made
to patronise all religious practices.
David Makes Solomon King. (b. c. 1015.)
11 Wherefore Nathan spake unto Bathsheba the mother of Solomon, saying,
Hast thou not heard that Adonijah the son of Haggith doth reign, and
David our lord knoweth it not? 12 Now therefore come, let me, I pray
thee, give thee counsel, that thou mayest save thine own life, and the
life of thy son Solomon. 13 Go and get thee in unto king David, and
say unto him, Didst not thou, my lord, O king, swear unto thine
handmaid, saying, Assuredly Solomon thy son shall reign after me, and
he shall sit upon my throne? why then doth Adonijah reign? 14 Behold,
while thou yet talkest there with the king, I also will come in after
thee, and confirm thy words. 15 And Bathsheba went in unto the king
into the chamber: and the king was very old; and Abishag the Shunammite
ministered unto the king. 16 And Bathsheba bowed, and did obeisance
unto the king. And the king said, What wouldest thou? 17 And she said
unto him, My lord, thou swarest by the Lord thy God unto thine
handmaid, saying, Assuredly Solomon thy son shall reign after me, and
he shall sit upon my throne. 18 And now, behold, Adonijah reigneth;
and now, my lord the king, thou knowest it not: 19 And he hath slain
oxen and fat cattle and sheep in abundance, and hath called all the
sons of the king, and Abiathar the priest, and Joab the captain of the
host: but Solomon thy servant hath he not called. 20 And thou, my
lord, O king, the eyes of all Israel are upon thee, that thou shouldest
tell them who shall sit on the throne of my lord the king after him.
21 Otherwise it shall come to pass, when my lord the king shall sleep
with his fathers, that I and my son Solomon shall be counted offenders.
22 And, lo, while she yet talked with the king, Nathan the prophet
also came in. 23 And they told the king, saying, Behold Nathan the
prophet. And when he was come in before the king, he bowed himself
before the king with his face to the ground. 24 And Nathan said, My
lord, O king, hast thou said, Adonijah shall reign after me, and he
shall sit upon my throne? 25 For he is gone down this day, and hath
slain oxen and fat cattle and sheep in abundance, and hath called all
the king's sons, and the captains of the host, and Abiathar the priest;
and, behold, they eat and drink before him, and say, God save king
Adonijah. 26 But me, even me thy servant, and Zadok the priest, and
Benaiah the son of Jehoiada, and thy servant Solomon, hath he not
called. 27 Is this thing done by my lord the king, and thou hast not
showed it unto thy servant, who should sit on the throne of my lord the
king after him? 28 Then king David answered and said, Call me
Bathsheba. And she came into the king's presence, and stood before the
king. 29 And the king sware, and said, As the Lord liveth, that hath
redeemed my soul out of all distress, 30 Even as I sware unto thee by
the Lord God of Israel, saying, Assuredly Solomon thy son shall reign
after me, and he shall sit upon my throne in my stead; even so will I
certainly do this day. 31 Then Bathsheba bowed with her face to the
earth, and did reverence to the king, and said, Let my lord king David
live for ever.
We have here the effectual endeavours that were used by Nathan and
Bathsheba to obtain from David a ratification of Solomon's succession,
for the crushing of Adonijah's usurpation. 1. David himself knew not
what was doing. Disobedient children think that they are well enough
off if they can but keep their good old parents ignorant of their bad
courses; but a bird of the air will carry the voice. 2. Bathsheba lived
retired, and knew nothing of it either, till Nathan informed her. Many
get very comfortably through this world that know little how the world
goes. 3. Solomon, it is likely, knew of it, but was as a deaf man that
heard not. Though he had years, and wisdom above his years, yet we do
not find that he stirred to oppose Adonijah, but quietly composed
himself and left it to God and his friends to order the matter. Hence
David, in his Psalm for Solomon, observes that while men, in pursuit of
the world, in vain rise early and sit up late, God giveth his beloved
(his Jedidiahs) sleep, in giving them to be easy, and to gain their
point without agitation, Ps. cxxvii. 1, 2. How then is the design
brought about?
I. Nathan the prophet alarms Bathsheba by acquainting her with the
case, and puts her in a way to get an order from the king for the
confirming of Solomon's title. He was concerned, because he knew God's
mind, and David's and Israel's interest; it was by him that God had
named Solomon Jedidiah (2 Sam. xii. 25), and therefore he could not sit
still and see the throne usurped, which he knew was Solomon's right by
the will of him from whom promotion cometh. When crowns were disposed
of by immediate direction from heaven, no marvel that prophets were so
much interested and employed in that matter; but now that common
providence rules the affairs of the kingdom of men (Dan. iv. 32) the
subordinate agency must be left to common persons, and let not prophets
intermeddle in them, but keep to the affairs of the kingdom of God
among men. Nathan applied to Bathsheba, as one that had the greatest
concern for Solomon, and could have the freest access to David. He
informed her of Adonijah's attempt (v. 11), and that it was not with
David's consent or knowledge. He suggested to her that not only Solomon
was in danger of losing the crown, but that he and she too were in
danger of losing their lives if Adonijah prevailed. A humble spirit may
be indifferent to a crown, and may be content, notwithstanding the
prospect of it, to sit down short of the possession of it. But the law
of self-preservation, and the sixth commandment, obliges us to use all
possible endeavours to secure our own life and the life of others. Now,
says Nathan, let me give thee counsel how to save thy own life and the
life of thy son, v. 12. Such as this is the counsel that Christ's
ministers give us in his name, to give all diligence, not only that no
man take our crown (Rev. iii. 11), but that we save our lives, even the
lives of our souls. He directs her (v. 13) to go to the king, to remind
him of his word and oath, that Solomon should be his successor; and to
ask him in the most humble manner, Why doth Adonijah reign? He thought
David was not so cold but this would warm him. Conscience, as well as a
sense of honour, would put life into him upon such an occasion as this;
and he promised (v. 24) that, while she was reasoning with the king in
this matter, he would come in and second her, as if he came
accidentally, which perhaps the king might look upon as a special
providence (and he was one that took notice of such evidences, 1 Sam.
xxv. 32, 33), or, at least, it would help to awaken him so much the
more.
II. Bathsheba, according to Nathan's advice and direction, loses no
time, but immediately makes her application to the king, on the same
errand on which Esther came to king Ahasuerus, to intercede for her
life. She needed not wait for a call as Esther did, she knew she should
be welcome at any time; but it is remarked that when she visited the
king Abishag was ministering to him (v. 15), and Bathsheba took no
displeasure either at him or her for it, also that she bowed and did
obeisance to the king (v. 16), in token of her respect to him both as
her prince and as her husband; such a genuine daughter was she of
Sarah, who obeyed Abraham, calling him lord. Those that would find
favour with superiors mush show them reverence, and be dutiful to those
whom they expect to be kind to them. Her address to the king, on this
occasion, is very discreet. 1. She reminded him of his promise made to
her and confirmed with a solemn oath, that Solomon should succeed him,
v. 17. She knew how fast this would hold such a conscientious man as
David was. 2. She informed him of Adonijah's attempt, which he was
ignorant of (v. 18): "Adonijah reigns, in competition with thee for the
present and in contradiction to thy promise for the future. The fault
is not thine, for thou knewest it not; but now that thou knowest it
thou wilt, in pursuance of thy promise, take care to suppress this
usurpation." She told him who were Adonijah's guests, and who were in
his interest, and added, but "Solomon thy servant has he not called,
which plainly shows he looks upon him as his rival, and aims to
undermine him, v. 19. It is not an oversight, but a contempt of the act
of settlement, that Solomon is neglected." 3. She pleads that it is
very much in his power to obviate this mischief (v. 20): The eyes of
all Israel are upon thee, not only as a king, for we cannot suppose it
the prerogative of any prince to bequeath his subjects by will (as if
they were his goods and chattels) to whom he pleases, but as a prophet.
All Israel knew that David was not only himself the anointed of the God
of Jacob, but that the Spirit of the Lord spoke by him (2 Sam. xxiii.
1, 2), and therefore waiting for and depending upon a divine
designation, in a matter of such importance, David's word would be an
oracle and a law to them; this therefore (says Bathsheba) they expect,
and it will end the controversy and effectually quash all Adonijah's
pretensions. A divine sentence is in the lips of the king. Note,
Whatever power, interest or influence, men have, they ought to improve
it to the utmost for the preserving and advancing of the kingdom of the
Messiah, of which Solomon's kingdom was a type. 4. She suggested the
imminent peril which she and her son would be in if this matter was not
settled in David's life-time, v. 21. "If Adonijah prevail, as he is
likely to do (having Joab the general and Abiathar the priest on his
side) unless speedily suppressed, Solomon and all his friends will be
looked upon as traitors and dealt with accordingly." Usurpers are most
cruel. If Adonijah had got into the throne, he would not have dealt so
fairly with Solomon as Solomon did with him. Those hazard everything
who stand in the way of such as against right force their entrance.
III. Nathan the prophet, according to his promise, seasonably stepped
in, and seconded her, while she was speaking, before the king had given
his answer, lest, if he had heard Bathsheba's representation only, his
answer should be dilatory and only that he would consider of it: but
out of the mouth of two witnesses, two such witnesses, the word would
be established, and he would immediately give positive orders. The king
is told that Nathan the prophet has come, and he is sure to be always
welcome to the king, especially when either he is not well or has any
great affair upon his thoughts; for, in either case, a prophet will be,
in a particular manner, serviceable to him. Nathan knows he must render
honour to whom honour is due, and therefore pays the king the same
respect now that he finds him sick in bed as he would have done if he
had found him in his throne: He bowed himself with his face to the
ground, v. 23. He deals a little more plainly with the king than
Bathsheba had done. In this his character would support him, and the
present languor of the king's spirits made it necessary that they
should be roused. 1. He makes the same representation of Adonijah's
attempt as Bathsheba had made (v. 25, 26), adding that his party had
already got to such a height of assurance as to shout, God save king
Adonijah, as if king David were already dead, taking notice also that
they had not invited him to their feast (Me thy servant has he not
called), thereby intimating that they resolved not to consult either
God or David in the matter, for Nathan was secretioribus
consiliis--intimately acquainted with the mind of both. 2. He makes
David sensible how much he was concerned to clear himself from having a
hand in it: Hast thou said, Adonijah shall reign after me? (v. 24), and
again (v. 27), "Is this thing done by my lord the king? If it be, he is
not so faithful either to God's word or to his own as we all took him
to be; if it be not, it is high time that we witness against the
usurpation, and declare Solomon his successor. If it be, why is not
Nathan made acquainted with it, who is not only in general, the king's
confidant, but is particularly concerned in this matter, having been
employed to notify to David the mind of God concerning the succession;
but, if my lord the king knows nothing of the matter (as certainly he
does not), what daring insolence are Adonijah and his party guilty of!"
Thus he endeavoured to incense David against them, that he might act
the more vigorously for the support of Solomon's interest. Note, Good
men would do their duty if they were reminded of it, and put upon it,
and told what occasion there is for them to appear; and those who thus
are their remembrancers do them a real kindness, as Nathan here did to
David.
IV. David, hereupon, made a solemn declaration of his firm adherence to
his former resolution, that Solomon should be his successor. Bathsheba
is called in (v. 28), and to her, as acting for and on behalf of her
son, the king gives these fresh assurances. 1. He repeats his former
promise and oath, owns that he had sworn unto her by the Lord God of
Israel that Solomon would reign after him, v. 30. Though he is old, and
his memory begins to fail him, yet he remembers this. Note, An oath is
so sacred a thing that the obligations of it cannot be broken, and so
solemn a thing that the impressions of it, one would think, cannot be
forgotten. 2. He ratifies it with another, because the occasion called
for it: As the Lord liveth, that hath redeemed my soul out of all
distress, even so will I certainly do this day, without dispute,
without delay. His form of swearing seems to be what he commonly used
on solemn occasions, for we find it, 2 Sam. iv. 9. And it carries in it
a grateful acknowledgment of the goodness of God to him, in bringing
him safely through the many difficulties and hardships which had lain
in his way, and which he now makes mention of to the glory of God (as
Jacob, when he lay a dying, Gen. xlviii. 16), thus setting to his seal,
from his own experience, that that was true which the Spirit of the
Lord spoke by him. Ps. xxxiv. 22, The Lord redeemeth the soul of his
servants. Dying saints ought to be witnesses for God, and speak of him
as they have found. Perhaps he speaks thus, on this occasion, for the
encouragement of his son and successor to trust in God in the
distresses he also might meet with.
V. Bathsheba receives these assurances (v. 31), 1. With great
complaisance to the king's person; she did reverence to him; while
Adonijah and his party affronted him. 2. With hearty good wishes for
the king's health; Let him live. So far was she from thinking that he
lived too long that she prayed he might live for ever, if it were
possible, to adorn the crown he wore and to be a blessing to his
people. We should earnestly desire the prolonging of useful lives,
however it may be the postponing of any advantages of our own.
Solomon Declared Successor. (b. c. 1015.)
32 And king David said, Call me Zadok the priest, and Nathan the
prophet, and Benaiah the son of Jehoiada. And they came before the
king. 33 The king also said unto them, Take with you the servants of
your lord, and cause Solomon my son to ride upon mine own mule, and
bring him down to Gihon: 34 And let Zadok the priest and Nathan the
prophet anoint him there king over Israel: and blow ye with the
trumpet, and say, God save king Solomon. 35 Then ye shall come up
after him, that he may come and sit upon my throne; for he shall be
king in my stead: and I have appointed him to be ruler over Israel and
over Judah. 36 And Benaiah the son of Jehoiada answered the king, and
said, Amen: the Lord God of my lord the king say so too. 37 As the
Lord hath been with my lord the king, even so be he with Solomon, and
make his throne greater than the throne of my lord king David. 38 So
Zadok the priest, and Nathan the prophet, and Benaiah the son of
Jehoiada, and the Cherethites, and the Pelethites, went down, and
caused Solomon to ride upon king David's mule, and brought him to
Gihon. 39 And Zadok the priest took a horn of oil out of the
tabernacle, and anointed Solomon. And they blew the trumpet; and all
the people said, God save king Solomon. 40 And all the people came up
after him, and the people piped with pipes, and rejoiced with great
joy, so that the earth rent with the sound of them.
We have here the effectual care David took both to secure Solomon's
right and to preserve the public peace, by crushing Adonijah's project
in the bud. Observe,
I. The express orders he gave for the proclaiming of Solomon. The
persons he entrusted with this great affair were Zadok, Nathan, and
Benaiah, men of power and interest whom David had always reposed a
confidence in and found faithful to him, and whom Adonijah had passed
by in his invitation, v. 10. David orders them forthwith, with all
possible solemnity, to proclaim Solomon. They must take with them the
servants of their lord, the lifeguards, and all the servants of the
household. They must set Solomon on the mule the king used to ride, for
he kept not such stables of horses as his son afterwards did. He
appoints them whither to go (v. 33 and v. 34, 35), and what to do. 1.
Zadok and Nathan, the two ecclesiastical persons, must, in God's name,
anoint him king; for though he was not the first of his family, as Saul
and David were, yet he was a younger son, was made king by divine
appointment, and his title was contested, which made it necessary that
hereby it should be settled. This unction was typical of the
designation and qualification of the Messiah, or Christ, the anointed
one, on whom the Spirit, that oil of gladness, was poured without
measure, Heb. i. 9; Ps. lxxxix. 20. And all Christians, being heirs of
the kingdom (Jam. ii. 5), do from him receive the anointing, 1 John ii.
27. 2. The great officers, civil and military, are ordered to give
public notice of this, and to express the public joy upon this occasion
by sound of trumpet, by which the law of Moses directed the gracing of
great solemnities; to this must be added the acclamations of the
people: "Let king Solomon live, let him prosper, let his kingdom be
established and perpetuated, and let him long continue in the enjoyment
of it;" so it had been promised concerning him. Ps. lxxii. 15, He shall
live. 3. They must then bring him in state to the city of David, and he
must sit upon the throne of his father, as his substitute now, or
viceroy, to despatch public business during his weakness and be his
successor after his death: He shall be king in my stead. It would be a
great satisfaction to David himself, and to all parties concerned, to
have this done immediately, that upon the demise of the king there
might be no dispute, or agitation, in the public affairs. David was far
from grudging his successor the honour of appearing such in his
life-time, and yet perhaps was so taken up with his devotions on his
sick-bed that, if he had not been put in mind of it by others, this
great good work, which was so necessary to the public repose, would
have been left undone.
II. The great satisfaction which Benaiah, in the name of the rest,
professed in these orders. The king said, "Solomon shall reign for me,
and reign after me." "Amen" (says Benaiah heartily); "as the king says,
so say we; we are entirely satisfied in the nomination, and concur in
the choice, we give our vote for Solomon, nemine
contradicente--unanimously, and since we can bring nothing to pass,
much less establish it, without the concurrence of a propitious
providence, The Lord God of my lord the king say so too!" v. 36. This
is the language of his faith in that promise of God on which Solomon's
government was founded. If we say as God says in his word, we may hope
that he will say as we say by his providence. To this he adds a prayer
for Solomon (v. 37), that God would be with him as he had been with
David, and make his throne greater. He knew David was not one of those
that envy their children's greatness, and that therefore he would not
be disquieted at this prayer, nor take it as an affront, but would
heartily say Amen to it. The wisest and best man in the world desires
his children may be wiser and better than he, for he himself desires to
be wiser and better than he is; and wisdom and goodness are true
greatness.
III. The immediate execution of these orders, v. 38-40. No time was
lost, but Solomon was brought in state to the place appointed, and
there Zadok (who, though he was not as yet high priest, was, we may
suppose, the suffragan, the Jews called him the sagan, or second
priest) anointed him by the direction of Nathan the prophet and David
the king, v. 39. In the tabernacle, where the ark was now lodged, was
kept among other sacred things, the holy oil for many religious
services thence Zadok took a horn of oil, which denotes both power and
plenty, and therewith anointed Solomon. We do not find that Abiathar
pretended to anoint Adonijah: he was made king by a feast, not by an
unction. Whom God calls, he will qualify, which was signified by the
anointing; usurpers had it not. Christ signifies anointed, and he is
the king whom God hath set upon his holy hill of Sion, according to
decree, Ps. ii. 6, 7. Christians also are made to our God (and by him)
kings, and they have an unction from the Holy One, 1 John ii. 20. The
people, hereupon, express their great joy and satisfaction in the
elevation of Solomon, surround him with their Hosannas--God save king
Solomon, and attend him with their music and shouts of joy, v. 40.
Hereby they declared their concurrence in the choice, and that he was
not forced upon them, but cheerfully accepted by them. The power of a
prince can be little satisfaction to himself, unless he knows it to be
a satisfaction to his people. Every Israelite indeed rejoices in the
exaltation of the Son of David.
Solomon Proclaimed. (b. c. 1015.)
41 And Adonijah and all the guests that were with him heard it as they
had made an end of eating. And when Joab heard the sound of the
trumpet, he said, Wherefore is this noise of the city being in an
uproar? 42 And while he yet spake, behold, Jonathan the son of
Abiathar the priest came: and Adonijah said unto him, Come in; for thou
art a valiant man, and bringest good tidings. 43 And Jonathan
answered and said to Adonijah, Verily our lord king David hath made
Solomon king. 44 And the king hath sent with him Zadok the priest,
and Nathan the prophet, and Benaiah the son of Jehoiada, and the
Cherethites, and the Pelethites, and they have caused him to ride upon
the king's mule: 45 And Zadok the priest and Nathan the prophet have
anointed him king in Gihon: and they are come up from thence rejoicing,
so that the city rang again. This is the noise that ye have heard. 46
And also Solomon sitteth on the throne of the kingdom. 47 And
moreover the king's servants came to bless our lord king David, saying,
God make the name of Solomon better than thy name, and make his throne
greater than thy throne. And the king bowed himself upon the bed. 48
And also thus said the king, Blessed be the Lord God of Israel, which
hath given one to sit on my throne this day, mine eyes even seeing it.
49 And all the guests that were with Adonijah were afraid, and rose
up, and went every man his way. 50 And Adonijah feared because of
Solomon, and arose, and went, and caught hold on the horns of the
altar. 51 And it was told Solomon, saying, Behold, Adonijah feareth
king Solomon: for, lo, he hath caught hold on the horns of the altar,
saying, Let king Solomon swear unto me to day that he will not slay his
servant with the sword. 52 And Solomon said, If he will show himself
a worthy man, there shall not a hair of him fall to the earth: but if
wickedness shall be found in him, he shall die. 53 So king Solomon
sent, and they brought him down from the altar. And he came and bowed
himself to king Solomon: and Solomon said unto him, Go to thine house.
We have here,
I. The tidings of Solomon's inauguration brought to Adonijah and his
party, in the midst of their jollity: They had made an end of eating,
and, it should seem, it was a great while before they made an end, for
all the affair of Solomon's anointing was ordered and finished while
they were at dinner, glutting themselves. Thus those who serve not our
Lord Christ, but oppose him, are commonly such as serve their own belly
(Rom. xvi. 18) and made a god of it, Phil. iii. 19. Their long feast
intimates likewise that they were very secure and confident of their
interest, else they would not have lost so much time. The old world and
Sodom were eating and drinking, secure and sensual, when their
destruction came, Luke xvii. 26, &c. When they made an end of eating,
and were preparing themselves to proclaim their king, and bring him in
triumph into the city, they heard the sound of the trumpet (v. 41), and
a dreadful sound it was in their ears, Job xv. 21. Joab was an old man,
and was alarmed at it, apprehending the city to be in an uproar; but
Adonijah was very confident that the messenger, being a worthy man,
brought good tidings, v. 42. Usurpers flatter themselves with the hopes
of success, and those are commonly least timorous whose condition is
most dangerous. But how can those who do evil deeds expect to have good
tidings? No, the worthiest man will bring them the worst news, as the
priest's son did here to Adonijah, v. 43. "Verily, the best tidings I
have to bring you is that Solomon is made king, so that your
pretensions are all quashed." He relates to them very particularly, 1.
With what great solemnity Solomon was made king (v. 44, 45), and that
he was now sitting on the throne of the kingdom, v. 46. Adonijah
thought to have stepped into the throne before him, but Solomon was too
quick for him. 2. With what general satisfaction Solomon was made king,
so that that which was done was not likely to be undone again. (1.) The
people were pleased, witness their joyful acclamations, v. 45. (2.) The
courtiers were pleased: The kings servants attended him with an address
of congratulation upon this occasion, v. 47. We have here the heads of
their address: They blessed king David, applauded his prudent care for
the public welfare, acknowledged their happiness under his government,
and prayed heartily for his recovery. They also prayed for Solomon,
that God would make his name better than his father's, which it might
well be when he had his father's foundation to build upon. A child, on
a giant's shoulders, is higher than the giant himself. (3.) The king
himself was pleased: He bowed himself upon the bed, not only to signify
his acceptance of his servants' address, but to offer up his own
address to God (v. 48): "Blessed be the Lord God of Israel, who, as
Israel's God, for Israel's good, has brought this matter to such a
happy issue, my eyes even seeing it." Note, It is a great satisfaction
to good men, when they are going out of the world, to see the affairs
of their families in a good posture, their children rising up in their
stead to serve God and their generation, and especially to see peace
upon Israel and the establishment of it.
II. The effectual crush which this gave to Adonijah's attempt. It
spoiled the sport of his party, dispersed the company, and obliged
every man to shift for his own safety. The triumphing of the wicked is
short. They were building a castle in the air, which, having no
foundation, would soon fall and crush them. They were afraid of being
taken in the fact, while they were together hatching their treason, and
therefore each one made the best of his way.
III. The terror Adonijah himself was in, and the course he took to
secure himself. He was now as much depressed as he had been elevated,
v. 42, 50. He had despised Solomon as not worthy to be his guest (v.
10), but now he dreads him as his judge: He feared because of Solomon.
Thus those who oppose Christ and his kingdom will shortly be made to
tremble before him, and call in vain to rocks and mountains to shelter
them from his wrath. He took hold on the horns of the altar, which was
always looked upon as a sanctuary, or place of refuge (Exod. xxi. 14),
intimating hereby that he durst not stand a trial, but threw himself
upon the mercy of his prince, in suing for which he relied upon no
other plea than the mercy of God, which was manifested in the
institution and acceptance of the sacrifices that were offered on that
altar and the remission of sin thereupon. Perhaps Adonijah had formerly
slighted the service of the altar, yet now he courts the protection of
it. Many who in the day of their security neglect the great salvation,
under the arrests of the terrors of the Lord would gladly be beholden
to Christ and his merit, and, when it is too late, will catch hold of
the horns of the altar.
IV. His humble address to Solomon for mercy. By those who brought
Solomon tidings where he was, he sent a request for his life (v. 51):
Let king Solomon swear to me that he will not slay his servant. He owns
Solomon for his prince, and himself his servant, dares not justify
himself, but makes supplication to his judge. It was a great change
with him. He that in the morning was grasping at a crown is before
night begging for his life. Then Adonijah reigned, now Adonijah
trembles, and cannot think himself safe unless Solomon promise, with an
oath, not to put him to death.
V. The orders Solomon gave concerning him. He discharges him upon his
good behaviour, v. 52, 53. He considered that Adonijah was his brother,
and that it was the first offence. Perhaps, being so soon made sensible
of his error and then not persisting in his rebellion, he might prove
not only a peaceable, but a serviceable subject, and therefore, if he
will conduct himself well for the future, what is past shall be
pardoned: but if he be fond disaffected, turbulent, and aspiring, this
offence shall be remembered against him, he shall be called up upon his
former conviction (as our law speaks), and execution shall be awarded
against him. Thus the Son of David receives those to mercy that have
been rebellious: if they will return to their allegiance, and be
faithful to their Sovereign, their former crimes shall not be mentioned
against them; but, if still they continue in the interests of the world
and the flesh, this will be their ruin. Adonijah is sent for, and told
upon what terms he stands, which he signifies his grateful submission
to, and then is told to go to his house and live retired there. Solomon
not only gave him his life, but his estate, thus establishing his
throne by mercy.
__________________________________________________________________
F I R S T K I N G S
CHAP. II.
In this chapter we have David setting and Solomon at the same time
rising. I. The conclusion of David's reign with his life. 1. The charge
he gives to Solomon upon his death-bed, in general, to serve God (ver.
1-4), in particular, concerning Joab, Barzillai, and Shimei, ver. 5-9.
2. His death and burial, and the years of his reign, ver. 10, 11. II.
The beginning of Solomon's reign, ver. 12. Though he was to be a prince
of peace, he began his reign with some remarkable acts of justice, 1.
Upon Adonijah, whom he put to death for his aspiring pretensions, ver.
13-25. 2. Upon Abiathar, whom he deposed from the high priesthood for
siding with Adonijah, ver. 26, 27. 3. Upon Joab, who he put to death
for his late treasons and former murders, ver. 28-35. 4. Upon Shimei,
whom, for cursing David, he confined to Jerusalem (ver. 36-38), and
three years after, for transgressing the rules, put to death, ver.
39-46.
David's Dying Charge; David's Death and Burial. (b. c. 1015.)
1 Now the days of David drew nigh that he should die; and he charged
Solomon his son, saying, 2 I go the way of all the earth: be thou
strong therefore, and show thyself a man; 3 And keep the charge of
the Lord thy God, to walk in his ways, to keep his statutes, and his
commandments, and his judgments, and his testimonies, as it is written
in the law of Moses, that thou mayest prosper in all that thou doest,
and whithersoever thou turnest thyself: 4 That the Lord may continue
his word which he spake concerning me, saying, If thy children take
heed to their way, to walk before me in truth with all their heart and
with all their soul, there shall not fail thee (said he) a man on the
throne of Israel. 5 Moreover thou knowest also what Joab the son of
Zeruiah did to me, and what he did to the two captains of the hosts of
Israel, unto Abner the son of Ner, and unto Amasa the son of Jether,
whom he slew, and shed the blood of war in peace, and put the blood of
war upon his girdle that was about his loins, and in his shoes that
were on his feet. 6 Do therefore according to thy wisdom, and let not
his hoar head go down to the grave in peace. 7 But show kindness unto
the sons of Barzillai the Gileadite, and let them be of those that eat
at thy table: for so they came to me when I fled because of Absalom thy
brother. 8 And, behold, thou hast with thee Shimei the son of Gera, a
Benjamite of Bahurim, which cursed me with a grievous curse in the day
when I went to Mahanaim: but he came down to meet me at Jordan, and I
sware to him by the Lord, saying, I will not put thee to death with the
sword. 9 Now therefore hold him not guiltless: for thou art a wise
man, and knowest what thou oughtest to do unto him; but his hoar head
bring thou down to the grave with blood. 10 So David slept with his
fathers, and was buried in the city of David. 11 And the days that
David reigned over Israel were forty years: seven years reigned he in
Hebron, and thirty and three years reigned he in Jerusalem.
David, that great and good man, is here a dying man (v. 1), and a dead
man, v. 10. It is well there is another life after this, for death
stains all the glory of this, and lays it in the dust. We have here,
I. The charge and instructions which David, when he was dying, gave to
Solomon, his son and declared successor. He feels himself declining,
and is not backward to own it, nor afraid to hear or speak of dying: I
go the way of all the earth, v. 2. Heb. I am walking in it. Note, Death
is a way; not only a period of this life, but a passage to a better. It
is the way of all the earth, of all mankind who dwell on earth, and are
themselves earth, and therefore must return to their earth. Even the
sons and heirs of heaven must go the way of all the earth, they must
needs die; but they walk with pleasure in this way, through the valley
of the shadow of death, Ps. xxiii. 4. Prophets, and even kings, must go
this way to brighter light and honour than prophecy or sovereignty.
David is going this way, and therefore gives Solomon directions what to
do.
1. He charges him, in general, to keep God's commandments and to make
conscience of his duty, v. 2-4. He prescribes to him, (1.) A good rule
to act by--the divine will: "Govern thyself by that." David's charge to
him is to keep the charge of the Lord his God. The authority of a dying
father is much, but nothing to that of a living God. There are great
trusts which we are charged with by the Lord our God--let us keep them
carefully, as those that must give account; and excellent statutes,
which we must be ruled by--let us also keep them. The written word is
our rule. Solomon must himself do as was written in the law of Moses.
(2.) A good spirit to act with: Be strong and show thyself a man,
though in years but a child. Those that would keep the charge of the
Lord their God must put on resolution. (3.) Good reasons for all this.
This would effectually conduce, [1.] To the prosperity of his kingdom.
It is the way to prosper in all thou doest, and to succeed with honour
and satisfaction in every undertaking. [2.] To the perpetuity of it:
That the Lord may continue and so confirm his word which he spoke
concerning me. Those that rightly value the treasure of the promise,
that sacred depositum, cannot but be solicitous to preserve the entail
of it, and very desirous that those who come after them may do nothing
to cut it off. Let each, in his own age, successively, keep God's
charge, and then God will be sure to continue his word. We never let
fall the promise till we let fall the precept. God had promised David
that the Messiah should come from his loins, and that promise was
absolute: but the promise that there should not fail him a man on the
throne of Israel was conditional--if his seed behave themselves as they
should. If Solomon, in his day, fulfil the condition, he does his part
towards the perpetuating of the promise. The condition is that he walk
before God in all his institutions, in sincerity, with zeal and
resolution; and, in order hereunto, that he take heed to his way. In
order to our constancy in religion, nothing is more necessary than
caution and circumspection.
2. He gives him directions concerning some particular persons, what to
do with them, that he might make up his deficiencies in justice to some
and kindness to others. (1.) Concerning Joab, v. 5. David was now
conscious to himself that he had not done well to spare him, when he
had made himself once again obnoxious to the law, but the murder of
Abner first and afterwards of Amasa, both of them great men, captains
of the hosts of Israel. He slew them treacherously (shed the blood of
war in peace), and injuriously to David: Thou knowest what he did to me
therein. The murder of a subject is a wrong to the prince, it is a loss
to him, and is against the peace of our sovereign lord the king. These
murders were particularly against David, reflecting upon his
reputation, he being, at that time, in treaty with the victims, and
hazarded his interest, which they were very capable of serving.
Magistrates are the avengers of the blood of those they have the charge
of. It aggravated Joab's crime that he was neither ashamed of the sin
nor afraid of the punishment, but daringly wore the girdle and shoes
that were stained with innocent blood, in defiance of the justice both
of God and the king. David refers him to Solomon's wisdom (v. 6), with
an intimation that he left him to his justice. Say not, "He has a hoary
head; it is a pity it should be cut off, for it will shortly fall of
itself." No, let it not go down to the grave in peace. Though he has
been long reprieved, he shall be reckoned with at last; time does not
wear out the guilt of any sin, particularly that of murder. (2.)
Concerning Barzillai's family, to whom he orders him to be kind for
Barzillai's sake, who, we may suppose, by this time, was dead, v. 7.
When David, upon his death-bed, was remembering the injuries that had
been done, he could not forget the kindnesses that had been shown, but
leaves it as a charge upon his son to return them. Note, the kindnesses
we have received from our friends must not be buried either in their
graves or ours, but our children must return them to theirs. Hence,
perhaps, Solomon fetched that rule (Prov. xxvii. 10), Thy own friend,
and thy father's friend, forsake not. Paul prays for the house of
Onesiphorus, who had often refreshed him. (3.) Concerning Shimei, v. 8,
9. [1.] His crime is remembered: He cursed me with a grievous curse;
the more grievous because he insulted him when he was in misery and
poured vinegar into his wounds. The Jews say that one thing which made
this a grievous curse was that, besides all that is mentioned (2 Sam.
xvi.), Shimei upbraided him with his descent from Ruth the Moabitess.
[2.] His pardon is not forgotten. David owned he had sworn to him that
he would not himself put him to death, because he seasonably submitted,
and cried Peccavi--I have sinned, and he was not willing, especially at
that juncture, to use the sword of public justice for the avenging of
wrongs done to himself. But, [3.] His case, as it now stands, is left
with Solomon, as one that knew what was fit to be done and would do as
he found occasion. David intimates to him that his pardon was not
designed to be perpetual, but only a reprieve for David's life: "Hold
him not guiltless; do not think him any true friend to thee or thy
government, nor fit to be trusted. He has no less malice than he had
then, though he has more sense to conceal it. He is still a debtor to
the public justice for what he did then; and, though I promised him
that I would not put him to death, I never promised that my successor
should not. His turbulent spirit will soon give thee an occasion, which
thou shouldst not fail to take, for the bringing of his hoary head to
the grave with blood." This proceeded not from personal revenge, but a
prudent zeal for the honour of the government and the covenant God had
made with his family, the contempt of which ought not to go unpunished.
Even a hoary head, if a guilty and forfeited head, ought not to be any
man's protection from justice. The sinner, being a hundred years old,
shall be accursed, Isa. lxv. 20.
II. David's death and burial (v. 10): He was buried in the city of
David, not in the burying place of his father, as Saul was, but in his
own city, which he was the founder of. There were set the thrones, and
there the tombs, of the house of David. Now David, after he had served
his own generation, by the will of God, fell asleep, and was laid to
his fathers, and saw corruption, Acts xiii. 36, and see Acts ii. 29.
His epitaph may be taken from 2 Sam. xxiii. 1. Here lies David the son
of Jesse, the man who was raised up on high, the anointed of the God of
Jacob, and the sweet psalmist of Israel, adding his own words (Ps. xvi.
9), My flesh also shall rest in hope. Josephus says that, besides the
usual magnificence with which his son Solomon buried him, he put into
his sepulchre a vast deal of money; and that 1300 years after (so he
reckons) it was opened by Hircanus the high priest, in the time of
Antiochus, and 3000 talents were taken out for the public service. The
years of his reign are here computed (v. 11) to be forty years; the odd
six months which he reigned above seven years in Hebron are not
reckoned, but the even sum only.
Adonijah's Impudent Request; Adonijah Put to Death. (b. c. 1015.)
12 Then sat Solomon upon the throne of David his father; and his
kingdom was established greatly. 13 And Adonijah the son of Haggith
came to Bathsheba the mother of Solomon. And she said, Comest thou
peaceably? And he said, Peaceably. 14 He said moreover, I have
somewhat to say unto thee. And she said, Say on. 15 And he said, Thou
knowest that the kingdom was mine, and that all Israel set their faces
on me, that I should reign: howbeit the kingdom is turned about, and is
become my brother's: for it was his from the Lord. 16 And now I ask
one petition of thee, deny me not. And she said unto him, Say on. 17
And he said, Speak, I pray thee, unto Solomon the king, (for he will
not say thee nay,) that he give me Abishag the Shunammite to wife. 18
And Bathsheba said, Well; I will speak for thee unto the king. 19
Bathsheba therefore went unto king Solomon, to speak unto him for
Adonijah. And the king rose up to meet her, and bowed himself unto her,
and sat down on his throne, and caused a seat to be set for the king's
mother; and she sat on his right hand. 20 Then she said, I desire one
small petition of thee; I pray thee, say me not nay. And the king said
unto her, Ask on, my mother: for I will not say thee nay. 21 And she
said, Let Abishag the Shunammite be given to Adonijah thy brother to
wife. 22 And king Solomon answered and said unto his mother, And why
dost thou ask Abishag the Shunammite for Adonijah? ask for him the
kingdom also; for he is mine elder brother; even for him, and for
Abiathar the priest, and for Joab the son of Zeruiah. 23 Then king
Solomon sware by the Lord, saying, God do so to me, and more also, if
Adonijah have not spoken this word against his own life. 24 Now
therefore, as the Lord liveth, which hath established me, and set me on
the throne of David my father, and who hath made me a house, as he
promised, Adonijah shall be put to death this day. 25 And king
Solomon sent by the hand of Benaiah the son of Jehoiada; and he fell
upon him that he died.
Here is, I. Solomon's accession to the throne, v. 12. He came to it
much more easily and peaceably than David did, and much sooner saw his
government established. It is happy for a kingdom when the end of one
good reign is the beginning of another, as it was here.
II. His just and necessary removal of Adonijah his rival, in order to
the establishment of his throne. Adonijah had made some bold
pretensions to the crown, but was soon obliged to let them fail and
throw himself upon Solomon's mercy, who dismissed him upon his good
behaviour, and, had he been easy, he might have been safe. But here we
have him betraying himself into the hands of Solomon's justice, and
falling by it, the righteous God leaving him to himself, that he might
be punished for his former treason and that Solomon's throne might be
established. Many thus ruin themselves, because they know not when they
are well off, or well done to; and sinners, by presuming on God's
patience, treasure up wrath to themselves. Now observe,
1. Adonijah's treasonable project, which was to marry Abishag, David's
concubine, not because he was in love with her, but because, by her, he
hoped to renew his claim to the crown, which might stand him in stead,
or because it was then looked upon as a branch of the government to
have the wives of the predecessor, 2 Sam. xii. 8. Absalom thought his
pretensions much supported by lying with his father's concubines.
Adonijah flatters himself that if he may succeed him in his bed,
especially with the best of his wives, he may by that means step up to
succeed him in his throne. Restless and turbulent spirits reach high.
It was but a small game to play at, as it should seem, yet he hoped to
make it an after-game for the kingdom, and now to gain that by a wife
which he could not gain by force.
2. The means he used to compass this. He durst not make suit to Abishag
immediately (he knew she was at Solomon's disposal, and he would justly
resent it if his consent were not first obtained, as even Ishbosheth
did, in a like case, 2 Sam. iii. 7), nor durst he himself apply
immediately to Solomon, knowing that he lay under his displeasure; but
he engaged Bathsheba to be his friend in this matter, who would be
forward to believe it a matter of love, and not apt to suspect it a
matter of policy. Bathsheba was surprised to see Adonijah in her
apartment, and asked him if he did not come with a design to do her a
mischief, because she had been instrumental to crush his late attempt.
"No," says he, "I come peaceably (v. 13), and to beg a favour" (v. 14),
that she would use the great interest she had in her son to gain his
consent, that he might marry Abishag (v. 16, 17), and, if he may but
obtain this, he will thankfully accept it, (1.) As a compensation for
his loss of the kingdom. He insinuates (v. 15), "Thou knowest the
kingdom was mine, as my father's eldest son, living at the time of his
death, and all Israel set their faces on me." This was false; they were
but a few that he had on his side; yet thus he would represent himself
as an object of compassion, that had been deprived of a crown, and
therefore might well be gratified in a wife. If he may not inherit his
father's throne, yet let him have something valuable that was his
father's, to keep for his sake, and let it be Abishag. (2.) As his
reward for his acquiescence in that loss. He owns Solomon's right to
the kingdom: "It was his from the Lord. I was foolish in offering to
contest it; and now that it is turned about to him I am satisfied."
Thus he pretends to be well pleased with Solomon's accession to the
throne, when he is doing all he can to give him disturbance. His words
were smoother than butter, but war was in his heart.
3. Bathsheba's address to Solomon on his behalf. She promised to speak
to the king for him (v. 18) and did so, v. 19. Solomon received her
with all the respect that was due to a mother, though he himself was a
king: He rose up to meet her, bowed himself to her, and caused her to
sit on his right hand, according to the law of the fifth commandment.
Children, not only when grown up, but when grown great, must give
honour to their parents, and behave dutifully and respectfully towards
them. Despise not thy mother when she is old. As a further instance of
the deference he paid to his mother's wisdom and authority, when he
understood she had a petition to present to him, he promised not to say
her nay, a promise which both he and she understood with this necessary
limitation, provided it be just and reasonable and fit to be granted;
but, if it were otherwise, he was sure he should convince her that it
was so, and that then she would withdraw it. She tells him her errand
at last (v. 21): Let Abishag be given to Adonijah thy brother. It was
strange that she did not suspect the treason, but more strange that she
did not abhor the incest, that was in the proposal. But either she did
not take Abishag to be David's wife, because the marriage was not
consummated, or she thought it might be dispensed with to gratify
Adonijah, in consideration of his tame submission to Solomon. This was
her weakness and folly: it was well that she was not regent. Note,
Those that have the ear of princes and great men, as it is their wisdom
not to be too prodigal of their interest, so it is their duty never to
use it for the assistance of sin or the furtherance of any wicked
design. Let not princes be asked that which they ought not to grant. It
ill becomes a good man to prefer a bad request or appear in a bad
cause.
4. Solomon's just and judicious rejection of the request. Though his
mother herself was the advocate, and called it a small petition, and
perhaps it was the first she had troubled him with since he was king,
yet he denied it, without violation of the general promise he had made,
v. 20. If Herod had not had a mind to cut off John Baptist's head, he
would not have thought himself obliged to do it by a general promise,
like this, made to Herodias. The best friend we have in the world must
not have such an interest in us as to bring us to do a wrong thing,
either unjust or unwise. (1.) Solomon convinces his mother of the
unreasonableness of the request, and shows her the tendency of it,
which, before, she was not aware of. His reply is somewhat sharp: "Ask
for him the kingdom also, v. 22. To ask that he may succeed the king in
his bed is, in effect, to ask that he may succeed him in his throne;
for that is it he aims at." Probably he had information, or cause for a
strong suspicion, that Adonijah was plotting with Joab and Abiathar to
give him disturbance, which warranted him to put this construction upon
Adonijah's request. (2.) He convicts and condemns Adonijah for his
pretensions, and both with an oath. He convicts him out of his own
mouth, v. 23. His own tongue shall fall upon him; and a heavier load a
man needs not fall under. Bathsheba may be imposed upon, but Solomon
cannot; he plainly sees what Adonijah aims at, and concludes, "He has
spoken this word against his own life; he is snared in the words of his
own lips; now he shows what he would be at." He condemns him to die
immediately: He shall be put to death this day, v. 24. God had himself
declared with an oath that he would establish David's throne (Ps.
lxxxix. 35), and therefore Solomon pledges the same assurance to secure
that establishment, by cutting off the enemies of it. "As God liveth,
that establisheth the government, Adonijah shall die, that would
unsettle it." Thus the ruin of the enemies of Christ's kingdom is as
sure as the stability of his kingdom, and both are as sure as the being
and life of God, the founder of it. The warrant is immediately signed
for his execution, and no less a man than Benaiah, the son of Jehoiada,
general of the army, is ordered to be the executioner, v. 25. It is
strange that Adonijah may not be heard to speak for himself: but
Solomon's wisdom did not see it needful to examine the matter any
further; it was plain enough that Adonijah aimed at the crown, and
Solomon could not be safe while he lived. Ambitious turbulent spirits
commonly prepare for themselves the instruments of death. Many a head
has been lost by catching at a crown.
Joab Put to Death. (b. c. 1015.)
26 And unto Abiathar the priest said the king, Get thee to Anathoth,
unto thine own fields; for thou art worthy of death: but I will not at
this time put thee to death, because thou barest the ark of the Lord
God before David my father, and because thou hast been afflicted in all
wherein my father was afflicted. 27 So Solomon thrust out Abiathar
from being priest unto the Lord; that he might fulfil the word of the
Lord, which he spake concerning the house of Eli in Shiloh. 28 Then
tidings came to Joab: for Joab had turned after Adonijah, though he
turned not after Absalom. And Joab fled unto the tabernacle of the
Lord, and caught hold on the horns of the altar. 29 And it was told
king Solomon that Joab was fled unto the tabernacle of the Lord; and,
behold, he is by the altar. Then Solomon sent Benaiah the son of
Jehoiada, saying, Go, fall upon him. 30 And Benaiah came to the
tabernacle of the Lord, and said unto him, Thus saith the king, Come
forth. And he said, Nay; but I will die here. And Benaiah brought the
king word again, saying, Thus said Joab, and thus he answered me. 31
And the king said unto him, Do as he hath said, and fall upon him, and
bury him; that thou mayest take away the innocent blood, which Joab
shed, from me, and from the house of my father. 32 And the Lord shall
return his blood upon his own head, who fell upon two men more
righteous and better than he, and slew them with the sword, my father
David not knowing thereof, to wit, Abner the son of Ner, captain of the
host of Israel, and Amasa the son of Jether, captain of the host of
Judah. 33 Their blood shall therefore return upon the head of Joab,
and upon the head of his seed for ever: but upon David, and upon his
seed, and upon his house, and upon his throne, shall there be peace for
ever from the Lord. 34 So Benaiah the son of Jehoiada went up, and
fell upon him, and slew him: and he was buried in his own house in the
wilderness.
Abiathar and Joab were both aiding and abetting in Adonijah's
rebellious attempt, and it is probable were at the bottom of this new
motion made of Adonijah for Abishag, and it should seem Solomon knew
it, v. 22. This was, in both, an intolerable affront both to God and to
the government, and the worse because of their high station and the
great influence their examples might have upon many. They therefore
come next to be reckoned with. They are both equally guilty of the
treason, but, in the judgment passed upon them, a difference is made
and with good reason.
I. Abiathar, in consideration of his old services, is only degraded, v.
26, 27. 1. Solomon convicts him, and by his great wisdom finds him
guilty: "Thou art worthy of death, for joining with Adonijah, when thou
knewest on whose head God intended to set the crown." 2. He calls to
mind the respect he had formerly shown to David his father, and that he
had both ministered to him in holy things (had borne before him the ark
of the Lord), and also had tenderly sympathized with him in his
afflictions and been afflicted in them all, particularly when he was in
exile and distress both by Saul's persecution and Absalom's rebellion.
Note, Those that show kindness to God's people shall have it remembered
to their advantage one time or other. 3. For this reason he spares
Abiathar's life, but deposes him from his offices, and confines him to
his country seat at Anathoth, forbids him the court, the city, the
tabernacle, the altar, and all inter-meddling in public business, with
an intimation likewise that he was upon his good behaviour, and that
though Solomon did not put him to death at this time he might another
time, if he did not conduct himself well. But, for the present, he was
only thrust out from being priest, as rendered unworthy that high
station by the opposition he had given to that which he knew to be the
will of God. Saul, for a supposed crime, had barbarously slain
Abiathar's father, and eighty-five priests, their families, and city.
Solomon spares Abiathar himself, though guilty of a real crime. Thus
was Saul's government ruined and Solomon's established. As men are to
God's ministers, they will find him to them. 4. The depriving of
Abiathar was the fulfilling of the threatening against the house of Eli
(1 Sam. ii. 30), for he was the last high priest of that family. It was
now above eighty years since the ruin was threatened; but God's
judgments, though not executed speedily, will be executed surely.
II. Joab, in consideration of his old sins, is put to death.
1. His guilty conscience sent him to the horns of the altar. He heard
that Adonijah was executed and Abiathar deposed, and therefore, fearing
his turn would be next, he fled for refuge to the altar. Many that, in
the day of their security, care not for the service of the altar, will
be glad of the protection of it in the day of their distress. Some
think Joab designed thereby to devote himself for the future to a
constant attendance upon the altar, hoping thereby to obtain his
pardon, as some that have lived a dissolute life all their days have
thought to atone for their crimes by retiring into a monastery when
they are old, leaving the world when it has left them and no thanks to
them.
2. Solomon ordered him to be put to death there for the murder of Abner
and Amasa; for these were the crimes upon which he thought fit to
ground the sentence, rather than upon his treasonable adherence to
Adonijah. Joab was indeed worthy of death for turning after Adonijah,
in contempt of Solomon and his designation to the throne, though he had
not turned after Absalom, v. 28. Former fidelity will not serve to
excuse any after treachery; yet, besides that, Joab had merited well of
the house of David, to which and to his country he had done a great
deal of good service in his day, in consideration of which, it is
probable, Solomon would have pardoned him his offence against him (for
clemency gives great reputation and establishment to an infant
government), and would have only displaced him as he did Abiathar; but
he must die for the murders he had formerly been guilty of, which his
father had charged Solomon to call him to an account for. The debt he
owed to the innocent blood that was shed, by answering its cries with
the blood of him that shed, he could not pay himself, but left it to
his son to pay it, who, having power wherewithal, failed not to do it.
On this he grounds the sentence, aggravating the crime (v. 32), that he
fell upon two men more righteous and better than he, that had done him
no wrong nor meant him any, and, had they lived, might probably have
done David better service (if the blood shed be not only innocent, but
excellent, the life more valuable that common lives, the crime is the
more heinous), that David knew not of it, and yet the case was such
that he would be suspected as privy to it; so that Joab endangered his
prince's reputation in taking away the life of his rivals, which was a
further aggravation. For these crimes, (1.) He must die, and die by the
sword of public justice. By man must his blood be shed, and it lies
upon his own head (v. 32), as theirs does whom he had murdered, v. 33.
Woe to the head that lies under the guilt of blood! Vengeance for
murder was long in coming upon Joab; but, when it did come, it remained
the longer, being here entailed upon the head of his seed for ever (v.
33), who, instead of deriving honour, as otherwise they might have
done, from his heroic actions, derived guilt, and shame, and a curse,
from his villainous actions, on account of which they fared the worse
in this world. The seed of such evil doers shall never be renowned.
(2.) He must die at the altar, rather than escape. Joab resolved not to
stir from the altar (v. 30), hoping thereby either to secure himself or
else to render Solomon odious to the people, as a profaner of the holy
place, if he should put him to death there. Benaiah made a scruple of
either killing him there or dragging him thence; but Solomon knew the
law, that the altar of God should give no protection to wilful
murderers. Exod. xxi. 14, Thou shalt take him from my altar that he may
die, may die a sacrifice. In case of such sins as the blood of beasts
would atone for the altar was a refuge, but not in Joab's case. He
therefore orders him to be executed there, if he could not be got
thence, to show that he feared not the censure of the people in doing
his duty, but would rectify their mistake, and let them know that the
administration of justice is better than sacrifice, and that the
holiness of any place should never countenance the wickedness of any
person. Those who, by a lively faith, take hold on Christ and his
righteousness, with a resolution, if they perish, to perish there,
shall find in him a more powerful protection than Joab found at the
horns of the altar. Benaiah slew him (v. 34), with the solemnity, no
doubt, of a public execution. The law being thus satisfied, he was
buried in his own house in the wilderness, privately, like a criminal,
not pompously, like a soldier; yet no indignity was done to his dead
body. It is not for man to lay the iniquity upon the bones, whatever
God does.
3. Solomon pleased himself with this act of justice, not as it
gratified any personal revenge, but as it was the fulfilling of his
father's orders and a real kindness to himself and his own government.
(1.) Guilt was hereby removed, v. 31. By returning the innocent blood
that had been shed upon the head of him that shed it, it was taken away
from him and from the house of his father, which implies that the blood
which is not required from the murderer will be required from the
magistrate, at least there is danger lest it should. Those that would
have their houses safe and built up must put away iniquity far from
them. (2.) Peace was hereby secured (v. 33) upon David. He does not
mean his person, but, as he explains himself in the next words, Upon
his seed, his house, and his throne, shall there be peace for ever from
the Lord; thus he expresses his desire that it may be so and his hope
that it shall be so. "Now that justice is done, and the cry of blood is
satisfied, the government will prosper." Thus righteousness and peace
kiss each other. Now that such a turbulent man as Joab is removed there
shall be peace. Take away the wicked from before the king, and his
throne shall be established in righteousness, Prov. xxv. 5. Solomon, in
this blessing of peace upon his house and throne, piously looks upward
to God as the author of it. "It shall be peace from the Lord, and peace
for ever from the Lord." The Lord of peace himself give us that peace
which is everlasting.
Shimei's Punishment. (b. c. 1014.)
35 And the king put Benaiah the son of Jehoiada in his room over the
host: and Zadok the priest did the king put in the room of Abiathar.
36 And the king sent and called for Shimei, and said unto him, Build
thee a house in Jerusalem, and dwell there, and go not forth thence any
whither. 37 For it shall be, that on the day thou goest out, and
passest over the brook Kidron, thou shalt know for certain that thou
shalt surely die: thy blood shall be upon thine own head. 38 And
Shimei said unto the king, The saying is good: as my lord the king hath
said, so will thy servant do. And Shimei dwelt in Jerusalem many days.
39 And it came to pass at the end of three years, that two of the
servants of Shimei ran away unto Achish son of Maachah king of Gath.
And they told Shimei, saying, Behold, thy servants be in Gath. 40 And
Shimei arose, and saddled his ass, and went to Gath to Achish to seek
his servants: and Shimei went, and brought his servants from Gath. 41
And it was told Solomon that Shimei had gone from Jerusalem to Gath,
and was come again. 42 And the king sent and called for Shimei, and
said unto him, Did I not make thee to swear by the Lord, and protested
unto thee, saying, Know for a certain, on the day thou goest out, and
walkest abroad any whither, that thou shalt surely die? and thou saidst
unto me, The word that I have heard is good. 43 Why then hast thou
not kept the oath of the Lord, and the commandment that I have charged
thee with? 44 The king said moreover to Shimei, Thou knowest all the
wickedness which thine heart is privy to, that thou didst to David my
father: therefore the Lord shall return thy wickedness upon thine own
head; 45 And king Solomon shall be blessed, and the throne of David
shall be established before the Lord for ever. 46 So the king
commanded Benaiah the son of Jehoiada; which went out, and fell upon
him, that he died. And the kingdom was established in the hand of
Solomon.
Here is, I. The preferment of Benaiah and Zadok, two faithful friends
to Solomon and his government, v. 35. Joab being put to death, Benaiah
was advanced to be general of the forces in his room, and, Abiathar
being deposed, Zadok was made high priest in his room, and therein was
fulfilled the word of God, when he threatened to cut off the house of
Eli (1 Sam. ii. 35), I will raise me up a faithful priest, and will
build him a sure house. Though sacred offices may be disgraced, they
shall not be destroyed, by the mal-administration of those that are
entrusted with them, nor shall God's work ever stand still for want of
hands to carry it on. No wonder that he who was a king so immediately
of God's making was empowered to make whom he though fit high priest;
and he exercised this power with equity, for the ancient right was in
Zadok, he being of the family of Eleazar, whereas Eli and his house
were of Ithamar.
II. The course that was taken with Shimei. He is sent for, by a
messenger, from his house at Bahurim, expecting perhaps no better than
Adonijah's doom, being conscious of his enmity to the house of David;
but Solomon knows how to make a difference of crimes and criminals.
David had promised Shimei his life for his time. Solomon is not bound
by that promise, yet he will not go directly contrary to it. 1. He
confines him to Jerusalem, and forbids him, upon any pretence
whatsoever, to go out of the city any further than the brook Kidron, v.
36, 37. He would suffer him to continue at his country seat lest he
should make mischief among his neighbours, but took him to Jerusalem,
where he kept him prisoner at large. This might make Shimei's
confinement easy to himself, for Jerusalem was beautiful for situation,
the joy of the whole earth, the royal city, the holy city (he had no
reason to complain of being shut up in such a paradise); it would also
make it the more safe for Solomon, for there he would have him under
his eye and be able to watch his motions; and he plainly tells him that
if he ever go out of the rules he shall certainly die for it. This was
a fair trial of his obedience, and such a test of his loyalty as he had
no reason to complain of. He has his life upon easy terms: he shall
live if he will but be content to live at Jerusalem. 2. Shimei submits
to the confinement, and thankfully takes his life upon those terms. He
enters into recognizance (v. 38), under the penalty of death, not to
stir out of Jerusalem, and owns that the saying is good. Even those
that perish cannot but own the conditions of pardon and life
unexceptionable, so that their blood, like Shimei's, must rest upon
their own heads. Shimei promised, with an oath, to keep within his
bounds, v. 42. 3. Shimei forfeits his recognizance, which was the thing
Solomon expected; and God was righteous in suffering him to do it, that
he might now suffer for his old sins. Two of his servants (it seems,
though he was a prisoner, he lived like himself, well attended) ran
from him to the land of the Philistines, v. 39. Thither he pursued
them, and thence brought them back to Jerusalem, v. 40. For the keeping
of it private he saddled his ass himself, probably went in the night,
and came home he thought undiscovered. "Seeking his servants," says
bishop Hall, "he lost himself; those earthly things either are, or
should be, our servants. How commonly do we see men run out of the
bounds set by God's law, to hunt after them, till their souls incur a
fearful judgment!" 4. Solomon takes the forfeiture. Information is
given him that Shimei has transgressed, v. 41. The king sends for him,
and, (1.) charges him with the present crime (v. 42, 43), that he had
put a great contempt upon the authority and wrath both of God and the
king, that he had broken the oath of the Lord and disobeyed the
commandment of his prince, and by this it appeared what manner of
spirit he was of, that he would not be held by the bonds of gratitude
or conscience. Had he represented to Solomon the urgency of the
occasion, and begged leave to go, perhaps Solomon might have given him
leave; but to presume either upon his ignorance or his connivance was
to affront him in the highest degree. (2.) He condemns him for his
former crime, cursing David, and throwing stones at him in the day of
his affliction: The wickedness which thy heart is privy to, v. 44.
There was no need to examine witnesses for the proof of the fact, his
own conscience was instead of a thousand witnesses. That wickedness
which men's own hearts alone are privy to is enough, if duly
considered, to fill them with confusion, in expectation of its return
upon their own heads; for if the heart be privy to it, God is greater
than the heart and knoweth all things. Others knew of Shimei's cursing
David, but Shimei himself knew of the wicked principles of hatred and
malice against David which he displayed in cursing him and that his
submission was but feigned and forced. (3.) He blessed himself and his
government (v. 45.): King Solomon shall be blessed, notwithstanding
Shimei's impotent curses, which perhaps, in fury and despair, he now
vented freely: Let them curse, but bless thou. And the throne of David
shall be established, by taking away those that would undermine it. It
is a comfort, in reference to the enmity of the church's enemies, that,
how much soever they rage, it is a vain thing they imagine. Christ's
throne is established, and they cannot shake it. (4.) He gives orders
for the execution of Shimei immediately, v. 46. All judgment is
committed to the Lord Jesus, and, though he be King of peace, he will
be found a King of righteousness; and this will shortly be his word of
command concerning all his enemies, that would not have him to reign
over them: Bring them forth, and slay them before me; the reproaches of
those that blasphemed him will fall on themselves, to their eternal
condemnation.
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F I R S T K I N G S
CHAP. III.
Solomon's reign looked bloody in the foregoing chapter, but the
necessary acts of justice must not be called cruelty; in this chapter
it appears with another face. We must not think the worse of God's
mercy to his subjects for his judgments on rebels. We have here, I.
Solomon's marriage to Pharaoh's daughter, ver. 1. II. A general view of
his religion, ver. 2-4. III. A particular account of his prayer to God
for wisdom, and the answer to that prayer, ver. 5-15. IV. A particular
instance of his wisdom in deciding the controversy between the two
harlots, ver. 16-28. And very great he looks here, both at the altar
and on the bench, and therefore on the bench because at the altar.
Solomon Marries Pharaoh's Daughter. (b. c. 1014.)
1 And Solomon made affinity with Pharaoh king of Egypt, and took
Pharaoh's daughter, and brought her into the city of David, until he
had made an end of building his own house, and the house of the Lord,
and the wall of Jerusalem round about. 2 Only the people sacrificed
in high places, because there was no house built unto the name of the
Lord, until those days. 3 And Solomon loved the Lord, walking in the
statutes of David his father: only he sacrificed and burnt incense in
high places. 4 And the king went to Gibeon to sacrifice there; for
that was the great high place: a thousand burnt offerings did Solomon
offer upon that altar.
We are here told concerning Solomon,
I. Something that was unquestionably good, for which he is to be
praised and in which he is to be imitated. 1. He loved the Lord, v. 3.
Particular notice was taken of God's love to him, 2 Sam. xii. 24. He
had his name from it: Jedidiah--beloved of the Lord. And here we find
he returned that love, as John, the beloved disciple, was most full of
love. Solomon was a wise man, a rich man; yet the brightest encomium of
him is that which is the character of all the saints, even the poorest,
He loved the Lord, so the Chaldee; all that love God love his worship,
love to hear from him and speak to him, and so to have communion with
him. 2. He walked in the statutes of David his father, that is, in the
statutes that David gave him, ch. ii. 2, 3; 1 Chron. xxviii. 9, 10 (his
dying father's charge was sacred, and as a law to him), or in God's
statutes, which David his father walked in before him; he kept close to
God's ordinances, carefully observed them and diligently attended them.
Those that truly love God will make conscience of walking in his
statutes. 3. He was very free and generous in what he did for the
honour of God. When he offered sacrifice he offered like a king, in
some proportion to his great wealth, a thousand burnt-offerings, v. 4.
Where God sows plentifully he expects to reap accordingly; and those
that truly love God and his worship will not grudge the expenses of
their religion. We may be tempted to say, To what purpose is this
waste? Might not these cattle have been given to the poor? But we must
never think that wasted which is laid out in the service of God. It
seems strange how so many beasts should be burnt upon one altar in one
feast, though it continued seven days; but the fire on the altar is
supposed to be more quick and devouring than common fire, for it
represented that fierce and mighty wrath of God which fell upon the
sacrifices, that the offerers might escape. Our God is a consuming
fire. Bishop Patrick quotes it as a tradition of the Jews that the
smoke of the sacrifices ascended directly in a straight pillar, and was
not scattered, otherwise it would have choked those that attended, when
so many sacrifices were offered as were here.
II. Here is something concerning which it may be doubted whether it was
good or no. 1. His marrying Pharaoh's daughter, v. 1. We will suppose
she was proselyted, otherwise the marriage would not have been lawful;
yet, if so, surely it was not advisable. He that loved the Lord should,
for his sake, have fixed his love upon one of the Lord's people.
Unequal matches of the sons of God with the daughters of men have often
been of pernicious consequence; yet some think that he did this with
the advice of his friends, that she was a sincere convert (for the gods
of the Egyptians are not reckoned among the strange gods which his
strange wives drew him in to the worship of, ch. xi. 5, 6), and that
the book of Canticles and the 45th Psalm were penned on this occasion,
by which these nuptials were made typical of the mystical espousals of
the church to Christ, especially the Gentile church. 2. His worshipping
in the high places, and thereby tempting the people to do so too, v. 2,
3. Abraham built his altars on mountains (Gen. xii. 8; xxii. 2), and
worshipped in a grove, Gen. xxi. 33. Thence the custom was derived, and
was proper, till the divine law confined them to one place, Deut. xii.
5, 6. David kept to the ark, and did not care for the high places, but
Solomon, though in other things he walked in the statutes of his
father, in this came short of him. He showed thereby a great zeal for
sacrificing, but to obey would have been better. This was an
irregularity. Though there was as yet no house built, there was a tent
pitched, to the name of the Lord, and the ark ought to have been the
centre of their unity. It was so by divine institution; from it the
high places separated; yet while they worshipped God only, and in other
things according to the rule, he graciously overlooked their weakness,
and accepted their services; and it is owned that Solomon loved the
Lord, though he burnt incense in the high places, and let not men be
more severe than God is.
God's Appearance to Solomon. (b. c. 1014.)
5 In Gibeon the Lord appeared to Solomon in a dream by night: and God
said, Ask what I shall give thee. 6 And Solomon said, Thou hast
showed unto thy servant David my father great mercy, according as he
walked before thee in truth, and in righteousness, and in uprightness
of heart with thee; and thou hast kept for him this great kindness,
that thou hast given him a son to sit on his throne, as it is this day.
7 And now, O Lord my God, thou hast made thy servant king instead of
David my father: and I am but a little child: I know not how to go out
or come in. 8 And thy servant is in the midst of thy people which
thou hast chosen, a great people, that cannot be numbered nor counted
for multitude. 9 Give therefore thy servant an understanding heart to
judge thy people, that I may discern between good and bad: for who is
able to judge this thy so great a people? 10 And the speech pleased
the Lord, that Solomon had asked this thing. 11 And God said unto
him, Because thou hast asked this thing, and hast not asked for thyself
long life; neither hast asked riches for thyself, nor hast asked the
life of thine enemies; but hast asked for thyself understanding to
discern judgment; 12 Behold, I have done according to thy words: lo,
I have given thee a wise and an understanding heart; so that there was
none like thee before thee, neither after thee shall any arise like
unto thee. 13 And I have also given thee that which thou hast not
asked, both riches, and honour: so that there shall not be any among
the kings like unto thee all thy days. 14 And if thou wilt walk in my
ways, to keep my statutes and my commandments, as thy father David did
walk, then I will lengthen thy days. 15 And Solomon awoke; and,
behold, it was a dream. And he came to Jerusalem, and stood before the
ark of the covenant of the Lord, and offered up burnt offerings, and
offered peace offerings, and made a feast to all his servants.
We have here an account of a gracious visit which God paid to Solomon,
and the communion he had with God in it, which put a greater honour
upon Solomon than all the wealth and power of his kingdom did.
I. The circumstances of this visit, v. 5. 1. The place. It was in
Gibeon; that was the great high place, and should have been the only
one, because there the tabernacle and the brazen altar were, 2 Chron.
i. 3. There Solomon offered his great sacrifices, and there God owned
him more than in any other of the high places. The nearer we come to
the rule in our worship the more reason we have to expect the tokens of
God's presence. Where God records his name, there he will meet us and
bless us. 2. The time. It was by night, the night after he had offered
that generous sacrifice, v. 4. The more we abound in God's work the
more comfort we may expect in him; if the day has been busy for him,
the night will be easy in him. Silence and retirement befriend our
communion with God. His kindest visits are often in the night, Ps.
xvii. 3. 3. The manner. It was in a dream, when he was asleep, his
senses locked up, that God's access to his mind might be the more free
and immediate. In this way God used to speak to the prophets (Num. xii.
6) and to private persons, for their own benefit, Job xxxiii. 15, 16.
These divine dreams, no doubt, were plainly distinguishable from those
in which there are divers vanities, Eccl. v. 7.
II. The gracious offer God made him of the favour he should choose,
whatever it might be, v. 5. He saw the glory of God shine about him,
and heard a voice saying, Ask what I shall give thee. Not that God was
indebted to him for his sacrifices, but thus he would testify his
acceptance of them, and signify to him what great mercy he had in store
for him, if he were not wanting to himself. Thus he would try his
inclinations and put an honour upon the prayer of faith. God, in like
manner, condescends to us, and puts us in the ready way to be happy by
assuring us that we shall have what we will for the asking, John xvi.
23; 1 John v. 14. What would we more? Ask, and it shall be given you.
III. The pious request Solomon hereupon made to God. He readily laid
hold of this offer. Why do we neglect the like offer made to us, like
Ahaz, who said, I will not ask? Isa. vii. 12. Solomon prayed in his
sleep, God's grace assisting him; yet it was a lively prayer. What we
are most in care about, and which makes the greatest impression upon us
when we are awake, commonly affects us when we are asleep; and by our
dreams, sometimes, we may know what our hearts are upon and how our
pulse beats. Plutarch makes virtuous dreams one evidence of increase in
virtue. Yet this must be attributed to a higher source. Solomon's
making such an intelligent choice as this when he was asleep, and the
powers of reason were least active, showed that it came purely from the
grace of God, which wrought in him these gracious desires. If his reins
thus instruct him in the night season, he must bless the Lord who gave
him counsel, Ps. xvi. 7. Now, in this prayer,
1. He acknowledges God's great goodness to his father David, v. 6. He
speaks honourably of his father's piety, that he had walked before God
in uprightness of heart, drawing a veil over his faults. It is to be
hoped that those who praise their godly parents will imitate them. But
he speaks more honourably of God's goodness to his father, the mercy he
had shown to him while he lived, in giving him to be sincerely
religious and then recompensing his sincerity and the great kindness he
had kept for him, to be bestowed on the family when he was gone, in
giving him a son to sit on his throne. Children should give God thanks
for his mercies to their parents, for the sure mercies of David. God's
favours are doubly sweet when we observe them transmitted to us through
the hands of those that have gone before us. The way to get the entail
perpetuated is to bless God that it has hitherto been preserved.
2. He owns his own insufficiency for the discharge of that great trust
to which he is called, v. 7, 8. And here is a double plea to enforce
his petition for wisdom:--(1.) That his place required it, as he was
successor to David ("Thou hast made me king instead of David, who was a
very wise and good man: Lord, give me wisdom, that I may keep up what
he wrought, and carry on what he began") and as he was ruler over
Israel: "Lord, give me wisdom to rule well; for they are a numerous
people, that will not be managed without much care, and they are thy
people, whom thou hast chosen, and therefore to be ruled for thee, and
the more wisely they are ruled the more glory thou wilt have from
them." (2.) That he wanted it. As one that had a humble sense of his
own deficiency, he pleads, "Lord, I am but a little child (so he calls
himself, a child in understanding, though his father called him a wise
man, ch. ii. 9); I know not how to go out or come in as I should, nor
to do so much as the common daily business of the government, much less
what to do in a critical juncture." Note, Those who are employed in
public stations ought to be very sensible of the weight and importance
of their work and their own insufficiency for it, and then they are
qualified for receiving divine instruction. Paul's question (Who is
sufficient for these things?) is much like Solomon's here, Who is able
to judge this thy so great a people? v. 9. Absalom, who was a wise man,
trembles at the undertaking and suspects his own fitness for it. The
more knowing and considerate men are the better acquainted they are
with their own weakness and the more jealous of themselves.
3. He begs of God to give him wisdom (v. 9); Give therefore thy servant
an understanding heart. He calls himself God's servant, pleased with
that relation to God (Ps. cxvi. 16) and pleading it with him: "I am
devoted to thee, and employed for thee; give me that which is requisite
to the services in which I am employed." Thus his good father prayed,
and thus he pleaded. Ps. cxix. 125, I am thy servant, give me
understanding. An understanding heart is God's gift, Prov. ii. 6. We
must pray for it (James i. 5), and pray for it with application to our
particular calling and the various occasions we have for it; as
Solomon, Give me an understanding, not to please my own curiosity with,
or puzzle my neighbours, but to judge thy people. That is the best
knowledge which will be serviceable to us in doing our duty; and such
that knowledge is which enables us to discern between good and bad,
right and wrong, sin and duty, truth and falsehood, so as not to be
imposed upon by false colours in judging either of others' actions or
of our own.
4. The favourable answer God gave to his request. It was a pleasing
prayer (v. 10): The speech pleased the Lord. God is well pleased with
his own work in his people, the desires of his own kindling, the
prayers of his Spirit's inditing. By this choice Solomon made it appear
that he desired to be good more than great, and to serve God's honour
more than to advance his own. Those are accepted of God who prefer
spiritual blessings to temporal, and are more solicitous to be found in
the way of their duty than in the way to preferment. But that was not
all; it was a prevailing prayer, and prevailed for more than he asked.
(1.) God gave him wisdom, v. 12. He fitted him for all that great work
to which he had called him, gave him such a right understanding of the
law which he was to judge by, and the cases he was to judge of, that he
was unequalled for a clear head, a solid judgment, and a piercing eye.
Such an insight, and such a foresight, never was prince so blessed
with. (2.) He gave him riches and honour over and above into the
bargain (v. 13), and it was promised that in these he should as much
exceed his predecessors, his successors, and all his neighbours, as in
wisdom. These also are God's gift, and, as far as is good for them, are
promised to all that seek first the kingdom of God and the
righteousness thereof, Matt. vi. 33. Let young people learn to prefer
grace to gold in all that they choose, because godliness has the
promise of the life that now is, but the life that now is has not the
promise of godliness. How completely blessed was Solomon, that had both
wisdom and wealth! He that has wealth and power without wisdom and
grace is in danger of doing hurt with them; he that has wisdom and
grace without wealth and power is not capable of doing so much good
with them as he that has both. Wisdom is good, is so much the better,
with an inheritance, Eccles. vii. 11. But, if we make sure of wisdom
and grace, these will either bring outward prosperity with them or
sweeten the want of it. God promised Solomon riches and honour
absolutely, but long life upon condition (v. 14). If thou wilt walk in
my ways, as David did, then I will lengthen thy days. He failed in the
condition; and therefore, though he had riches and honour, he did not
live so long to enjoy them as in the course of nature he might have
done. Length of days is wisdom's right-hand blessing, typical of
eternal life; but it is in her left hand that riches and honour are,
Prov. iii. 16. Let us see here, [1.] That the way to obtain spiritual
blessings is to be importunate for them, to wrestle with God in prayer
for them, as Solomon did for wisdom, asking that only, as the one thing
needful. [2.] That the way to obtain temporal blessings is to be
indifferent to them and to refer ourselves to God concerning them.
Solomon had wisdom given him because he did ask it and wealth because
he did not ask it.
5. The grateful return Solomon made for the visit God was pleased to
pay him, v. 15. He awoke, we may suppose in a transport of joy, awoke,
and his sleep was sweet to him, as the prophet speaks (Jer. xxxi. 26);
being satisfied of God's favour, he was satisfied with it, and he began
to think what he should render to the Lord. He had made his prayer at
the high place at Gibeon, and there God had graciously met him; but he
comes to Jerusalem to give thanks before the ark of the covenant,
blaming himself, as it were, that he had not prayed there, the ark
being the token of God's presence, and wondering that God had met him
any where else. God's passing by our mistakes should persuade us to
amend them. There he, (1.) Offered a great sacrifice to God. We must
give God praise for his gifts in the promise, though not yet fully
performed. David used to praise God's word, as well as his works (Ps.
lvi. 10, and particularly, 2 Sam. vii. 18), and Solomon trod in his
steps. (2.) He made a great feast upon the sacrifice, that those about
him might rejoice with him in the grace of God.
The Wisdom of Solomon. (b. c. 1014.)
16 Then came there two women, that were harlots, unto the king, and
stood before him. 17 And the one woman said, O my lord, I and this
woman dwell in one house; and I was delivered of a child with her in
the house. 18 And it came to pass the third day after that I was
delivered, that this woman was delivered also: and we were together;
there was no stranger with us in the house, save we two in the house.
19 And this woman's child died in the night; because she overlaid it.
20 And she arose at midnight, and took my son from beside me, while
thine handmaid slept, and laid it in her bosom, and laid her dead child
in my bosom. 21 And when I rose in the morning to give my child suck,
behold, it was dead: but when I had considered it in the morning,
behold, it was not my son, which I did bear. 22 And the other woman
said, Nay; but the living is my son, and the dead is thy son. And this
said, No; but the dead is thy son, and the living is my son. Thus they
spake before the king. 23 Then said the king, The one saith, This is
my son that liveth, and thy son is the dead: and the other saith, Nay;
but thy son is the dead, and my son is the living. 24 And the king
said, Bring me a sword. And they brought a sword before the king. 25
And the king said, Divide the living child in two, and give half to the
one, and half to the other. 26 Then spake the woman whose the living
child was unto the king, for her bowels yearned upon her son, and she
said, O my lord, give her the living child, and in no wise slay it. But
the other said, Let it be neither mine nor thine, but divide it. 27
Then the king answered and said, Give her the living child, and in no
wise slay it: she is the mother thereof. 28 And all Israel heard of
the judgment which the king had judged; and they feared the king: for
they saw that the wisdom of God was in him, to do judgment.
An instance is here given of Solomon's wisdom, to show that the grant
lately made him had a real effect upon him. The proof is fetched, not
from the mysteries of state and the policies of the council-board,
though there no doubt he excelled, but from the trial and determination
of a cause between party and party, which princes, though they devolve
them upon their judges, must not think it below them to take cognizance
of. Observe,
I. The case opened, not by lawyers, but by the parties themselves,
though they were women, which made it the easier to such a piercing eye
as Solomon had to discern between right and wrong by their own showing.
These two women were harlots, kept a public house, and their children,
some think, were born of fornication, because here is no mention of
their husbands. It is probable the cause had been heard in the inferior
courts, before it was brought before Solomon, and had been found
special, the judges being unable to determine it, that Solomon's wisdom
in deciding it at last might be the more taken notice of. These two
women, who lived in a house together, were each of them delivered of a
son within three days of one another, v. 17, 18. They were so poor that
they had no servant or nurse to be with them, so slighted, because
harlots, that they had no friend or relation to accompany them. One of
them overlaid her child, and, in the night, exchanged it with the other
(v. 19, 20), who was soon aware of the cheat put upon her, and appealed
to public justice to be righted, v. 21. See, 1. What anxiety is caused
by little children, how uncertain their lives are, and to how many
dangers they are continually exposed. The age of infancy is the valley
of the shadow of death; and the lamp of life, when first lighted, is
easily blown out. It is a wonder of mercy that so few perish in the
perils of nursing. 2. How much better it was in those times with
children born in fornication than commonly it is now. Harlots then
loved their children, nursed them, and were loth to part with them;
whereas now they are often sent to a distance, abandoned, or killed.
But thus is was foretold that in the last days perilous times should
come, when people should be without natural affection, 2 Tim. iii. 1,
3.
II. The difficulty of the case. The question was, Who was the mother of
this living child, which was brought into court, to be finally adjudged
either to the one or to the other? Both mothers were vehement in their
claim, and showed a deep concern about it. Both were peremptory in
their asseverations: "It is mine," says one. "Nay, it is mine," says
the other. Neither will own the dead child, though it would be cheaper
to bury that than to maintain the other: but it is the living one they
strive for. The living child is therefore the parent's joy because it
is their hope; and may not the dead children be so? See Jer. xxxi. 17.
Now the difficulty of the case was that there was no evidence on either
side. The neighbours, though it is probable that some of them were
present at the birth and circumcision of the children, yet had not
taken so much notice of them as to be able to distinguish them. To put
the parties to the rack would have been barbarous; not she who had
justice on her side, but she who was most hardy, would have had the
judgment in her favour. Little stress is to be laid on extorted
evidence. Judges and juries have need of wisdom to find out truth when
it thus lies hid.
III. The determination of it. Solomon, having patiently heard what both
sides had to say, sums up the evidence, v. 23. And now the whole court
is in expectation what course Solomon's wisdom will take to find out
the truth. One knows not what to say to it; another, perhaps, would
determine it by lot. Solomon calls for a sword, and gives orders to
divide the living child between the two contenders. Now, 1. This seemed
a ridiculous decision of the case, and a brutal cutting of the knot
which he could not untie. "Is this," think the sages of the law, "the
wisdom of Solomon?" little dreaming what he aimed at in it. The hearts
of kings, such kings, are unsearchable, Prov. xxv. 3. There was a law
concerning the dividing of a living ox and a dead one. (Exod. xxi. 35),
but that did not reach this case. But, 2. It proved an effectual
discovery of the truth. Some think that Solomon did himself discern it,
before he made this experiment, by the countenances of the women and
their way of speaking: but by this he gave satisfaction to all the
company, and silenced the pretender. To find out the true mother, he
could not try which the child loved best, and must therefore try which
loved the child best; both pretended to a motherly affection, but their
sincerity will be tried when the child is in danger. (1.) She that knew
the child was not her own, but in contending for it stood upon a point
of honour, was well content to have it divided. She that had overlaid
her own child cared not what became of this, so that the true mother
might not have it: Let it be neither mine nor thine, but divide it. By
this it appeared that she knew her own title to be bad, and feared
Solomon would find it so, though she little suspected she was betraying
herself, but thought Solomon in good earnest. If she had been the true
mother she would not have forfeited her interest in the child by
agreeing so readily to this bloody decision. But, (2.) She that knew
the child was her own, rather than the child should be butchered, gives
it up to her adversary. How feelingly does she cry out, O, my lord!
give her the living child, v. 26. "Let me see it hers, rather than not
see it at all." By this tenderness towards the child it appeared that
she was not the careless mother that had overlaid the dead child, but
was the true mother of the living one, that could not endure to see its
death, having compassion on the son of her womb. "The case is plain,"
says Solomon; "what need of witnesses? Give her the living child; for
you all see, by this undissembled compassion, she is the mother of it."
Let parents show their love to their children by taking care of them,
especially by taking care of their souls, and, with a holy violence,
snatching them as brands out of the burning. Those are most likely to
have the comfort of children that do their duty to them. Satan pretends
to the heart of man, but by this it appears that he is only a
pretender, that he would be content to divide with God, whereas the
rightful sovereign of the heart will have all or none.
IV. We are told what a great reputation Solomon got among his people by
this and other instances of his wisdom, which would have a great
influence upon the ease of his government: They feared the king (v.
28), highly reverenced him, durst not in any thing oppose him, and were
afraid of doing an unjust thing; for they knew, if ever it came before
him, he would certainly discover it, for they saw that the wisdom of
God was in him, that is, that wisdom with which God had promised to
endue him. This made his face to shine, Eccl. viii. 1. This
strengthened him, Eccl. vii. 19. This was better to him than weapons of
war, Eccl. ix. 18. For this he was both feared and loved.
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F I R S T K I N G S
CHAP. IV.
An instance of the wisdom God granted to Solomon we had in the close of
the foregoing chapter. In this we have an account of his wealth and
prosperity, the other branch of the promise there made him. We have
here, I. The magnificence of his court, his ministers of state (ver.
1-6), and the purveyors of his household (ver. 7-19), and their office,
ver. 27, 28. II. The provisions for his table, ver. 22, 23. III. The
extent of his dominion, ver. 21-24. IV. The numbers, case, and peace,
of his subjects, ver. 20-25. V. His stables, ver. 26. VI. His great
reputation for wisdom and learning, ver. 29-34. Thus great was Solomon,
but our Lord Jesus was greater than he (Matt. xii. 42), though he took
upon him the form of a servant; for divinity, in its lowest
humiliation, infinitely transcends royalty in its highest elevation.
Solomon's Officers. (b. c. 1014.)
1 So king Solomon was king over all Israel. 2 And these were the
princes which he had; Azariah the son of Zadok the priest, 3
Elihoreph and Ahiah, the sons of Shisha, scribes; Jehoshaphat the son
of Ahilud, the recorder. 4 And Benaiah the son of Jehoiada was over
the host: and Zadok and Abiathar were the priests: 5 And Azariah the
son of Nathan was over the officers: and Zabud the son of Nathan was
principal officer, and the king's friend: 6 And Ahishar was over the
household: and Adoniram the son of Abda was over the tribute. 7 And
Solomon had twelve officers over all Israel, which provided victuals
for the king and his household: each man his month in a year made
provision. 8 And these are their names: The son of Hur, in mount
Ephraim: 9 The son of Dekar, in Makaz, and in Shaalbim, and
Beth-shemesh, and Elon-beth-hanan: 10 The son of Hesed, in Aruboth;
to him pertained Sochoh, and all the land of Hepher: 11 The son of
Abinadab, in all the region of Dor; which had Taphath the daughter of
Solomon to wife: 12 Baana the son of Ahilud; to him pertained Taanach
and Megiddo, and all Beth-shean, which is by Zartanah beneath Jezreel,
from Beth-shean to Abel-meholah, even unto the place that is beyond
Jokneam: 13 The son of Geber, in Ramoth-gilead; to him pertained the
towns of Jair the son of Manasseh, which are in Gilead; to him also
pertained the region of Argob, which is in Bashan, threescore great
cities with walls and brasen bars: 14 Ahinadab the son of Iddo had
Mahanaim: 15 Ahimaaz was in Naphtali; he also took Basmath the
daughter of Solomon to wife: 16 Baanah the son of Hushai was in Asher
and in Aloth: 17 Jehoshaphat the son of Paruah, in Issachar: 18
Shimei the son of Elah, in Benjamin: 19 Geber the son of Uri was in
the country of Gilead, in the country of Sihon king of the Amorites,
and of Og king of Bashan; and he was the only officer which was in the
land.
Here we have,
I. Solomon upon his throne (v. 1): So king Solomon was king, that is,
he was confirmed and established king over all Israel, and not, as his
successors, only over two tribes. He was a king, that is, he did the
work and duty of a king, with the wisdom God had given him. Those
preserve the name and honour of their place that mind the business of
it and make conscience of it.
II. The great officers of his court, in the choice of whom, no doubt,
his wisdom much appeared. It is observable, 1. That several of them are
the same that were in his father's time. Zadok and Abiathar were then
priests (2 Sam. xx. 25), so they were now; only then Abiathar had the
precedency, now Zadok. Jehoshaphat was then recorder, or keeper of the
great seal, so he was now. Benaiah, in his father's time, was a
principal man in military affairs, and so he was now. Shisha was his
father's scribe, and his sons were his, v. 3. Solomon, though a wise
man, would not affect to be wiser than his father in this matter. When
sons come to inherit their father's wealth, honour, and power, it is a
piece of respect to their memory, cæteris paribus--where it can
properly be done, to employ those whom they employed, and trust those
whom they trusted. Many pride themselves in being the reverse of their
good parents. 2. The rest were priests' sons. His prime-minister of
state was Azariah the son of Zadok the priest. Two others of the first
rank were the sons of Nathan the prophet, v. 5. In preferring them he
testified the grateful respect he had for their good father, whom he
loved in the name of a prophet.
III. The purveyors for his household, whose business it was to send in
provisions from several parts of the country, for the king's tables and
cellars (v. 7) and for his stables (v. 27, 28), that thus, 1. His house
might always be well furnished at the best hand. Let great men learn
hence good house-keeping, to be generous in spending according to their
ability, but prudent in providing. It is the character of the virtuous
woman that she bringeth her food from afar (Prov. xxxi. 14), not
far-fetched and dear-bought, but the contrary, every thing bought where
it is cheapest. 2. That thus he himself, and those who immediately
attended him, might be eased of a great deal of care, and the more
closely apply themselves to the business of the state, not troubled
about much serving, provision for that being got ready to their hand.
3. That thus all the parts of the kingdom might be equally benefited by
the taking off of the commodities that were the productions of their
country and the circulating of the coin. Industry would hereby be
encouraged, and consequently wealth increased, even in those tribes
that lay most remote from the court. The providence of God extends
itself to all places of his dominions (Ps. ciii. 22); so should the
prudence and care of princes. 4. The dividing of this trust into so
many hands was prudent, that no man might be continually burdened with
the care of it nor grow exorbitantly rich with the profit of it, but
that Solomon might have those, in every district, who, having a
dependence upon the court, would be serviceable to him and his interest
as there was occasion. These commissioners of the victualling-office,
not for the army or navy (Solomon was engaged in no war), but for the
household, are here named, several of them only by their surnames, as
great men commonly call their servants: Ben-hur, Ben-dekar, &c., though
several of them have also their proper names prefixed. Two of them
married Solomon's daughters, Ben-Abinadab (v. 11) and Ahimaaz (v. 15),
and no disparagement to them to marry men of business. Better match
with the officers of their father's court that were Israelites than
with the sons of princes that were strangers to the covenant of
promise. The son of Geber was in Ramoth-Gilead (v. 19), and Geber
himself was in the country of Sihon and Og, which included that and
Mahanaim, v. 14. He is therefore said to be the only officer in that
land, because the other two, mentioned v. 13, 14, depended on him, and
were subordinate to him.
The Supply of Solomon's Household. (b. c. 1014.)
20 Judah and Israel were many, as the sand which is by the sea in
multitude, eating and drinking, and making merry. 21 And Solomon
reigned over all kingdoms from the river unto the land of the
Philistines, and unto the border of Egypt: they brought presents, and
served Solomon all the days of his life. 22 And Solomon's provision
for one day was thirty measures of fine flour, and threescore measures
of meal, 23 Ten fat oxen, and twenty oxen out of the pastures, and an
hundred sheep, beside harts, and roebucks, and fallowdeer, and fatted
fowl. 24 For he had dominion over all the region on this side the
river, from Tiphsah even to Azzah, over all the kings on this side the
river: and he had peace on all sides round about him. 25 And Judah
and Israel dwelt safely, every man under his vine and under his fig
tree, from Dan even to Beer-sheba, all the days of Solomon. 26 And
Solomon had forty thousand stalls of horses for his chariots, and
twelve thousand horsemen. 27 And those officers provided victual for
king Solomon, and for all that came unto king Solomon's table, every
man in his month: they lacked nothing. 28 Barley also and straw for
the horses and dromedaries brought they unto the place where the
officers were, every man according to his charge.
Such a kingdom, and such a court, surely never any prince had, as
Solomon's are here described to be.
I. Such a kingdom. Never did the crown of Israel shine so brightly as
it did when Solomon wore it, never in his father's days, never in the
days of any of his successors; nor was that kingdom ever so glorious a
type of the kingdom of the Messiah as it was then. The account here
given of it is such as fully answers the prophecies which we have
concerning it in Ps. lxxii., which is a psalm for Solomon, but with
reference to Christ. 1. The territories of his kingdom were large and
its tributaries many; so it was foretold that he should have dominion
from sea to sea, Ps. lxxii. 8-11. Solomon reigned not only over all
Israel, who were his subjects by choice, but over all the neighbouring
kingdoms, who were his subjects by constraint. All the princes from the
river Euphrates, north-east to the border of Egypt south-west, not only
added to his honour by doing him homage and holding their crowns from
him, but added to his wealth by serving him, and bringing him presents,
v. 21. David, by his successful wars, compelled them to this
subjection, and Solomon, by his admirable wisdom, made it easy and
reasonable; for it is fit that the fool should be servant to the wise
in heart. If they gave him presents, he gave them instructions, and
still taught the people knowledge, not only his own people, but those
of other nations: and wisdom is better than gold. He had peace on all
sides, v. 24. None of all the nations that were subject to him offered
to shake off his yoke, or to give him any disturbance, but rather
thought themselves happy in their dependence upon him. Herein his
kingdom typified the Messiah's; for to him it is promised that he shall
have the heathen for his inheritance and that princes shall worship
him, Isa. xlix. 6, 7; liii. 12. 2. The subjects of his kingdom and its
inhabitants, were many and cheerful. (1.) They were numerous and
country was exceedingly populous (v. 20): Judah and Israel were many,
and that good land was sufficient to maintain them all. They were as
the sand of the sea in multitude. Now was fulfilled the promise made to
Abraham concerning the increase of his seed (Gen. xxii. 17), as well as
that concerning the extent of their dominion, Gen. xv. 18. This was
their strength and beauty, the honour of their prince, the terror of
their enemies, and an advancement of the wealth of the nation. If they
grew so numerous that the place was any where too strait for them, they
might remove with advantage into the countries that were subject to
them. God's spiritual Israel are many, at least they will be so when
they come all together, Rev. vii. 9. (2.) They were easy, they dwelt
safely, or with confidence and assurance (v. 25), not jealous of their
king or of his officers, not disaffected either to him or one to
another, nor under any apprehension or danger from enemies foreign or
domestic. They were happy and knew it, safe and willing to think
themselves so. They dwelt every man under his vine and fig-tree.
Solomon invaded no man's property, took not to himself their vineyards
and olive-yards, as sometimes was the manner of the king (1 Sam. viii.
14), but what they had they could call their own: he protected every
man in the possession and enjoyment of his property. Those that had
vines and fig-trees ate the fruit of them themselves; and so great was
the peace of the country that they might, if they pleased, dwell as
safely under the shadow of them as within the walls of a city. Or,
because it was usual to have vines by the sides of their houses (Ps.
cxxviii. 3), they are said to dwell under their vines. (3.) They were
cheerful in the use of their plenty, eating and drinking, and making
merry, v. 20. Solomon did not only keep a good table himself, but
enabled all his subjects, according to their rank, to do so too, and
taught them that God gave them their abundance that they might use it
soberly and pleasantly, not that they might hoard it up. There is
nothing better than for a man to eat the labour of his hands (Eccl. ii.
24), and that with a merry heart, Eccl. ix. 7. His father, in the
Psalms, had led his people into the comforts of communion with God, and
now he led them into the comfortable use of the good things of this
life. This pleasant posture of Israel's affairs extended, in place,
from Dan to Beer-sheba--no part of the country was exposed nor upon any
account uneasy; and it continued a long time, all the days of Solomon,
without any material interruption. Go where you would, you might see
all the marks of plenty, peace, and satisfaction. The spiritual peace,
and joy, and holy security, of all the faithful subjects of the Lord
Jesus were typified by this. The kingdom of God is not, as Solomon's
was, meat and drink, but, what is infinitely better, righteousness, and
peace, and joy in the Holy Ghost.
II. Such a court Solomon kept as can scarcely be paralleled. We may
guess at the vast number of his attendants, and the great resort there
was to him, by the provision that was made daily for his table. Of
bread there were so many measures of flour and meal as, it is computed,
would richly serve 3000 men (Carellus computes above 4800 men), and the
provision of flesh (v. 23) was rather more in proportion. What vast
quantities were here of beef, mutton, and venison, and the choicest of
all fatted things, as some read that which we translate fatted fowl!
Ahasuerus, once in his reign, made a great feast, to show the riches of
his kingdom, Esth. i. 3, 4. But it was much more the honour of Solomon
that he kept a constant table and a very noble one, not of dainties or
deceitful meats (he himself witnessed against them, Prov. xxiii. 3),
but substantial food, for the entertainment of those who came to hear
his wisdom. Thus Christ fed those whom he taught, 5000 at a time, more
than ever Solomon's table would entertain at once: and all believers
have in him a continual feast. Herein he far outdoes Solomon, that he
feeds all his subjects, not with the bread that perishes, but with that
which endures to eternal life. It added much both to the strength and
glory of Solomon's kingdom that he had such abundance of horses, 40,000
for chariots and 12,000 for his troops, 1000 horse, perhaps, in every
tribe, for the preserving of the public peace, v. 26. God had commanded
that their king should not multiply horses (Deut. xvii. 16), nor,
according to the account here given, considering the extent and wealth
of Solomon's kingdom, did he multiply horses in proportion to his
neighbours; for we find even the Philistines bringing into the field
30,000 chariots (1 Sam. xiii. 5) and the Syrians at least 40,000 horse,
2 Sam. x. 18. The same officers that provided for his house provided
also for his stable, v. 27, 28. Every one knew his place, and work, and
time; and so this great court was kept without confusion. Solomon, that
had vast incomes, lived at a vast expense, and perhaps wrote that with
application to himself, Eccl. v. 11. When goods increase those are
increased that eat them; and what good is there to the owners thereof,
saving the beholding of them with their eyes, unless withal they have
the satisfaction of doing good with them?
Solomon's Distinguished Reputation. (b. c. 1014.)
29 And God gave Solomon wisdom and understanding exceeding much, and
largeness of heart, even as the sand that is on the sea shore. 30 And
Solomon's wisdom excelled the wisdom of all the children of the east
country, and all the wisdom of Egypt. 31 For he was wiser than all
men; than Ethan the Ezrahite, and Heman, and Chalcol, and Darda, the
sons of Mahol: and his fame was in all nations round about. 32 And he
spake three thousand proverbs: and his songs were a thousand and five.
33 And he spake of trees, from the cedar tree that is in Lebanon even
unto the hyssop that springeth out of the wall: he spake also of
beasts, and of fowl, and of creeping things, and of fishes. 34 And
there came of all people to hear the wisdom of Solomon, from all kings
of the earth, which had heard of his wisdom.
Solomon's wisdom was more his glory than his wealth, and here we have a
general account of it.
I. The fountain of his wisdom: God gave it him, v. 29. He owns it
himself. Prov. ii. 6, The Lord giveth wisdom. He gives the powers of
reason (Job xxxviii. 36), preserves and improves them. The ordinary
advances of them are owing to his providence, the sanctification of
them to his grace, and this extraordinary pitch at which they arrived
in Solomon to a special grant of his favour to him in answer to prayer.
II. The fulness of it: He had wisdom and understanding, exceeding much,
great knowledge of distant countries and the histories of former times,
a quickness of thought, strength of memory, and clearness of judgment,
such as never any man had. It is called largeness of heart; for the
heart is often put for the intellectual powers. He had a vast compass
of knowledge, could take things entire, and had an admirable faculty of
laying things together. Some, by his largeness of heart, understand his
courage and boldness, and that great assurance with which he delivered
his dictates and determinations. Or it may be meant of his disposition
to do good with his knowledge. He was very free and communicative, had
the gift of utterance as well as wisdom, was as free of his learning as
he was of his meat, and grudged neither to any that were about him.
Note, It is very desirable that those who have large gifts of any kind
should have large hearts to use them for the good of others; and this
is from the hand of God, Eccl. ii. 24. He shall enlarge the heart, Ps.
cxix. 32. The greatness of Solomon's wisdom is illustrated by
comparison. Chaldea and Egypt were nations famous for learning; thence
the Greeks borrowed theirs; but the greatest scholars of these nations
came short of Solomon, v. 30. If nature excels art, much more does
grace. The knowledge which God gives by special favour goes beyond that
which man gets by his own labour. Some wise men there were in Solomon's
time, who were in great repute, particularly Heman, and others who were
Levites, and employed by David in the temple-music, 1 Chron. xv. 19.
Heman was his seer in the word of God, 1 Chron. xxv. 5. Chalcol and
Darda were own brothers, and they also were noted for learning and
wisdom. But Solomon excelled them all (v. 30), he out-did them and
confounded them; his counsel was much more valuable.
III. The fame of it. It was talked of in all nations round about. His
great wealth and glory made his wisdom much more illustrious, and have
him those opportunities of showing it which those cannot have that live
in poverty and obscurity. The jewel of wisdom may receive great
advantage by the setting of it.
IV. The fruits of it; by these the tree is known: he did not bury his
talent, but showed his wisdom,
1. In his compositions. Those in divinity, written by divine
inspiration, are not mentioned here, for they are extant, and will
remain to the world's end monuments of his wisdom, and are, as other
parts of scripture, of use to make us wise unto salvation. But, besides
these, it appears by what he spoke, or dictated to be written from him,
(1.) That he was a moralist, and a man of great prudence, for he spoke
3000 proverbs, wise sayings, apophthegms, of admirable use for the
conduct of human life. The world is much governed by proverbs, and was
never better furnished with useful ones than by Solomon. Whether those
proverbs of Solomon that we have were any part of the 3000 is
uncertain. (2.) That he was a poet and a man of great wit: His songs
were 1005, of which one only is extant, because that only was divinely
inspired, which is therefore called his Song of songs. His wise
instructions were communicated by proverbs, that they might be familiar
to those whom he designed to teach and ready on all occasions, and by
songs, that they might be pleasant and move the affections. (3.) That
he was a natural philosopher, and a man of great learning and insight
into the mysteries of nature. From his own and others' observations and
experience, he wrote both of plants and animals (v. 33), descriptions
of their natures and qualities, and (some think) of the medicinal use
of them.
2. In his conversation. There came persons from all parts, who were
more inquisitive after knowledge than their neighbours, to hear the
wisdom of Solomon, v. 34. Kings that had heard of it sent their
ambassadors to hear it and to bring them instructions from it.
Solomon's court was the staple of learning, and the rendezvous of
philosophers, that is, the lovers of wisdom, who all came to light
their candle at his lamp and to borrow from him. Let those who magnify
the modern learning above that of the ancients produce such a treasure
of knowledge any where in these latter ages as that was which Solomon
was master of; yet this puts an honour upon human learning, that
Solomon was praised for it, and recommends it to the great men of the
earth, as well worthy their diligent search. But,
Lastly, Solomon was, herein, a type of Christ, in whom are hidden all
the treasures of wisdom and knowledge, and hidden for use; for he is
made of God to us wisdom.
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F I R S T K I N G S
CHAP. V.
The great work which Solomon was raised up to do was the building of
the temple; his wealth and wisdom were given him to qualify him for
that. In this, especially, he was to be a type of Christ, for "he shall
build the temple of the Lord," Zech. vi. 12. In this chapter we have an
account of the preparations he made for that and his other buildings.
Gold and silver his good father had prepared in abundance, but timber
and stones he must get ready; and about these we have him treating with
Hiram king of Tyre. I. Hiram congratulated him on his accession to the
throne, ver. 1. II. Solomon signified to him his design to build the
temple and desired him to furnish him with workmen, ver. 2-6. III.
Hiram agreed to do it, ver. 7-9. IV. Solomon's work was accordingly
well done and Hiram's workmen were well paid, ver. 10-18.
Solomon's Agreement with Hiram. (b. c. 1014.)
1 And Hiram king of Tyre sent his servants unto Solomon; for he had
heard that they had anointed him king in the room of his father: for
Hiram was ever a lover of David. 2 And Solomon sent to Hiram, saying,
3 Thou knowest how that David my father could not build an house unto
the name of the Lord his God for the wars which were about him on every
side, until the Lord put them under the soles of his feet. 4 But now
the Lord my God hath given me rest on every side, so that there is
neither adversary nor evil occurrent. 5 And, behold, I purpose to
build a house unto the name of the Lord my God, as the Lord spake unto
David my father, saying, Thy son, whom I will set upon thy throne in
thy room, he shall build a house unto my name. 6 Now therefore
command thou that they hew me cedar trees out of Lebanon; and my
servants shall be with thy servants: and unto thee will I give hire for
thy servants according to all that thou shalt appoint: for thou knowest
that there is not among us any that can skill to hew timber like unto
the Sidonians. 7 And it came to pass, when Hiram heard the words of
Solomon, that he rejoiced greatly, and said, Blessed be the Lord this
day, which hath given unto David a wise son over this great people. 8
And Hiram sent to Solomon, saying, I have considered the things which
thou sentest to me for: and I will do all thy desire concerning timber
of cedar, and concerning timber of fir. 9 My servants shall bring
them down from Lebanon unto the sea: and I will convey them by sea in
floats unto the place that thou shalt appoint me, and will cause them
to be discharged there, and thou shalt receive them: and thou shalt
accomplish my desire, in giving food for my household.
We have here an account of the amicable correspondence between Solomon
and Hiram. Tyre was a famous trading city, that lay close upon the sea,
in the border of Israel; its inhabitants (as should seem) were none of
the devoted nations, nor ever at enmity with Israel, and therefore
David never offered to destroy them, but lived in friendship with them.
It is here said of Hiram their king that he was ever a lover of David;
and we have reason to think he was a worshipper of the true God, and
had himself renounced, though he could not reform, the idolatry of his
city. David's character will win the affections even of those that are
without. Here is,
I. Hiram's embassy of compliment to Solomon, v. 1. He sent, as is usual
among princes, to condole with him on the death of David, and to renew
his alliances with him upon his succession to the government. It is
good keeping up friendship and communion with the families in which
religion is uppermost.
II. Solomon's embassy of business to Hiram, sent, it is likely, by
messengers of his own. In wealth, honour, and power, Hiram was very
much inferior to Solomon, yet Solomon had occasion to be beholden to
him and begged his favour. Let us never look with disdain on those
below us, because we know not how soon we may need them. Solomon, in
his letter to Hiram, acquaints him,
1. With his design to build a temple to the honour of God. Some think
that temples among the heathen took their first rise and copy from the
tabernacle which Moses erected in the wilderness, and that there were
none before that; however there were many houses built in honour of the
false gods before this was built in honour of the God of Israel, so
little is external splendour a mark of the true church. Solomon tells
Hiram, who was himself no stranger to the affair, (1.) That David's
wars were an obstruction to him, that he could not build this temple,
though he designed it, v. 3. They took up much of his time, and
thoughts, and cares, were a constant expense to him and a constant
employment of his subjects; so that he could not do it so well as it
must be done, and therefore, it not being essential to religion, he
must leave it to be done by his successor. See what need we have to
pray that God will give peace in our time, because, in time or war, the
building of the gospel temple commonly goes on slowly. (2.) That peace
gave him an opportunity to build it, and therefore he resolved to set
about it immediately: God has given me rest both at home and abroad,
and there is no adversary (v. 4), no Satan (so the word is), no
instrument of Satan to oppose it, or to divert us from it. Satan does
all he can to hinder temple work (1 Thess. ii. 18; Zech. iii. 1), but
when he is bound (Rev. xx. 2) we should be busy. When there is no evil
occurrent, then let us be vigorous and zealous in that which is good
and get it forward. When the churches have rest let them be edified,
Acts ix. 31. Days of peace and prosperity present us with a fair gale,
which we must account for if we improve not. As God's providence
excited Solomon to think of building the temple, by giving him wealth
and leisure, so his promise encouraged him. God had told David that his
son should build him a house, v. 5. He will take it as a pleasure to be
thus employed, and will not lose the honour designed him by that
promise. It may stir us up much to good undertakings to be assured of
good success in them. Let God's promise quicken our endeavours.
2. With his desire that Hiram would assist him herein. Lebanon was the
place whence timber must be had, a noble forest in the north of Canaan,
particularly expressed in the grant of that land to Israel--all
Lebanon, Josh. xiii. 5. So that Solomon was proprietor of all its
productions. The cedars of Lebanon are spoken of as, in a special
manner, the planting of the Lord (Ps. cix. 16), being designed for
Israel's use and particularly for temple service. But Solomon owned
that though the trees were his the Israelites had not skill to hew
timber like the Sidonians, who were Hiram's subjects. Canaan was a land
of wheat and barley (Deut. viii. 8), which employed Israel in the
affairs of husbandry, so that they were not at all versed in
manufactures: in them the Sidonians excelled. Israel, in the things of
God, are a wise and understanding people; and yet, in curious arts,
inferior to their neighbours. True piety is a much more valuable gift
of heaven than the highest degree of ingenuity. Better be an Israelite
skilful in the law than a Sidonian skilful to hew timber. But, the case
being thus, Solomon courts Hiram to send him workmen, and promises (v.
6) both to assist them (my servants shall be with thy servants, to work
under them), and to pay them (unto thee will I give hire for thy
servants); for the labourer, even in church-work, though it be indeed
its own wages, is worthy of his hire, The evangelical prophet,
foretelling the glory of the church in the days of the Messiah, seems
to allude to this story, Isa. 60, where he prophesies, (1.) That the
sons of strangers (such were the Tyrians and Sidonians) shall build up
the wall of the gospel temple, v. 10. Ministers were raised up among
the Gentiles for the edifying of the body of Christ. (2.) That the
glory of Lebanon shall be brought to it to beautify it, v. 13. All
external endowments and advantages shall be made serviceable to the
interests of Christ's kingdom.
3. Hiram's reception of, and return to, this message.
(1.) He received it with great satisfaction to himself: He rejoiced
greatly (v. 7) that Solomon trod in his father's steps, and carried on
his designs, and was likely to be so great a blessing to his kingdom.
In this Hiram's generous spirit rejoiced, and not merely in the
prospect he had of making an advantage to himself by Solomon's
employing him. What he had the pleasure of he gave God the praise of:
Blessed be the Lord, who has given to David (who was himself a wise
man) a wise son to rule over this great people. See here, [1.] With
what pleasure Hiram speaks of Solomon's wisdom and the extent of his
dominion. Let us learn not to envy others either those secular
advantages or those endowments of the mind wherein they excel us. What
a great comfort it is to those that wish well to the Israel of God to
see religion and wisdom kept up in families from one generation to
another, especially in great families and those that have great
influence on others! where it is so, God must have the glory of it. If
to godly parents be given a godly seed (Mal. ii. 15), it is a token for
good, and a happy indication that the entail of the blessing shall not
be cut off.
(2.) He answered it with great satisfaction to Solomon, granting him
what he desired, and showing himself very forward to assist him in this
great and good work to which he was laying his hand. We have here his
articles of agreement with Solomon concerning this affair, in which we
may observe Hiram's prudence. [1.] He deliberated upon the proposal,
before he returned an answer (v. 8): I have considered the things. It
is common for those that make bargains rashly afterwards to wish them
unmade again. The virtuous woman considers a field and then buys it,
Prov. xxxi. 16. Those do not lose time who take time to consider. [2.]
He descended to particulars in the articles, that there might be no
misunderstanding afterwards, to occasion a quarrel. Solomon had spoken
of hewing the trees (v. 6), and Hiram agrees to what he desired
concerning that (v. 8); but nothing had been said concerning carriage,
and this matter therefore must be settled. Land-carriage would be very
troublesome and chargeable; he therefore undertakes to bring all the
timber down from Lebanon by sea, a coasting voyage. Conveyance by water
is a great convenience to trade, for which God is to have praise, who
taught man that discretion. Observe what a definite bargain Hiram made.
Solomon must appoint the place where the timber shall be delivered, and
thither Hiram will undertake to bring it and be responsible for its
safety. As the Sidonians excelled the Israelites in timber-work, so
they did in sailing; for Tyre and Sidon were situate at the entry of
the sea (Ezek. xxvii. 3): they therefore were fittest to take care of
the water-carriage. Tractant fabrilia fabri--Every artist has his trade
assigned. And, [3.] If Hiram undertake for the work, and do all
Solomon's desire concerning the timber (v. 8), he justly expects that
Solomon shall undertake for the wages: "Thou shalt accomplish my desire
in giving food for my household (v. 9), not only for the workmen, but
for my own family." If Tyre supply Israel with craftsmen, Israel will
supply Tyre with corn, Ezek. xxvii. 17. Thus, by the wise disposal of
Providence, one country has need of another and is benefited by
another, that there may be mutual correspondence and dependence, to the
glory of God our common parent.
10 So Hiram gave Solomon cedar trees and fir trees according to all his
desire. 11 And Solomon gave Hiram twenty thousand measures of wheat
for food to his household, and twenty measures of pure oil: thus gave
Solomon to Hiram year by year. 12 And the Lord gave Solomon wisdom,
as he promised him: and there was peace between Hiram and Solomon; and
they two made a league together. 13 And king Solomon raised a levy
out of all Israel; and the levy was thirty thousand men. 14 And he
sent them to Lebanon, ten thousand a month by courses: a month they
were in Lebanon, and two months at home: and Adoniram was over the
levy. 15 And Solomon had threescore and ten thousand that bare
burdens, and fourscore thousand hewers in the mountains; 16 Beside
the chief of Solomon's officers which were over the work, three
thousand and three hundred, which ruled over the people that wrought in
the work. 17 And the king commanded, and they brought great stones,
costly stones, and hewed stones, to lay the foundation of the house.
18 And Solomon's builders and Hiram's builders did hew them, and the
stonesquarers: so they prepared timber and stones to build the house.
Here is, I. The performance of the agreement between Solomon and Hiram.
Each of the parties made good his engagement. 1. Hiram delivered
Solomon the timber, according to his bargain, v. 10. The trees were
Solomon's, but perhaps--Materiam superabat opus--The workmanship was of
more value than the article. Hiram is therefore said to deliver the
trees. 2. Solomon conveyed to Hiram the corn which he had promised him,
v. 11. Thus let justice be followed (as the expression is, Deut. xvi.
20), justice on both sides, in every bargain.
II. The confirmation of the friendship that was between them hereby.
God gave Solomon wisdom (v. 12), which was more and better than any
thing Hiram did or could give him; but this made Hiram love him, and
enabled Solomon to improve his kindness, so that they were both willing
to ripen their mutual love into a mutual league, that it might be
lasting. It is wisdom to strengthen our friendship with those whom we
find to be honest and fair, lest new friends prove not so firm and so
kind as old ones.
III. The labourers whom Solomon employed in preparing materials for the
temple. 1. Some were Israelites, who were employed in the more easy and
honourable part of the work, felling trees and helping to square them,
in conjunction with Hiram's servants; for this he appointed 30,000, but
employed only 10,000 at a time, so that for one month's work they had
two months' vacation, both for rest and for the despatch of their own
affairs at home, v. 13, 14. It was temple service, yet Solomon takes
care that they shall not be over-worked. Great men ought to consider
that their servants must rest as well as they. 2. Others were captives
of other nations, who were to bear burdens and to hew stone (v. 15),
and we read not that these had their resting times as the other had,
for they were doomed to servitude. 3. There were some employed as
directors and overseers (v. 16), 3300 that ruled over the people, and
they were as necessary and useful in their place as the labourers in
theirs; here were many hands and many eyes employed, for preparation
was now to be made, not only for the temple, but for all the rest of
Solomon's buildings, at Jerusalem, and here in the forest of Lebanon,
and in other places of his dominion, of which see ch. ix. 17-19. He
speaks of the vastness of his undertakings (Eccl. ii. 4, I made me
great works), which required this vast number of workmen.
IV. The laying of the foundation of the temple; for that is the
building his heart is chiefly upon, and therefore he begins with that,
v. 17, 18. It should seem, Solomon was himself present, and president,
at the founding of the temple, and that the first stone (as has been
usual in famous buildings) was laid with some solemnity. Solomon
commanded and they brought costly stones for the foundation; he would
do every thing like himself, generously, and therefore would have some
of the costliest stones laid, or buried rather, in the foundation,
though, being out of sight, worse might have served. Christ, who is
laid for a foundation, is an elect and precious stone (Isa. xxviii.
16), and the foundations of the church are said to be laid with
sapphires, Isa. liv. 11, compare Rev. xxi. 19. That sincerity which is
our gospel perfection obliges us to lay our foundation firm and to
bestow most pains on that part of our religion which lies out of the
sight of men.
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F I R S T K I N G S
CHAP. VI.
Great and long preparation had been making for the building of the
temple, and here, at length, comes an account of the building of it; a
noble piece of work it was, one of the wonders of the world, and taking
in its spiritual significancy, one of the glories of the church. Here
is, I. The time when it was built (ver. 1), and how long it was in the
building, ver. 37, 38. II. The silence with which it was build, ver. 7.
III. The dimensions of it, ver. 2, 3. IV. The message God sent to
Solomon, when it was in the building, ver. 11-13. V. The particulars:
windows (ver. 4), chambers (ver. 5, 6, 8-10), the walls and flooring
(ver. 15-18), the oracle (ver. 19-22), the cherubim (ver. 23-30), the
doors (ver. 31-35), and the inner court, ver. 36. Many learned men have
well bestowed their pains in expounding the description here given of
the temple according to the rules of architecture, and solving the
difficulties which, upon search, they find in it; but in that matter,
having nothing new to offer, we will not be particular or curious; it
was then well understood, and every man's eyes that saw this glorious
structure furnished him with the best critical exposition of this
chapter.
The Building of the Temple. (b. c. 1011.)
1 And it came to pass in the four hundred and eightieth year after the
children of Israel were come out of the land of Egypt, in the fourth
year of Solomon's reign over Israel, in the month Zif, which is the
second month, that he began to build the house of the Lord. 2 And the
house which king Solomon built for the Lord, the length thereof was
threescore cubits, and the breadth thereof twenty cubits, and the
height thereof thirty cubits. 3 And the porch before the temple of
the house, twenty cubits was the length thereof, according to the
breadth of the house; and ten cubits was the breadth thereof before the
house. 4 And for the house he made windows of narrow lights. 5 And
against the wall of the house he built chambers round about, against
the walls of the house round about, both of the temple and of the
oracle: and he made chambers round about: 6 The nethermost chamber
was five cubits broad, and the middle was six cubits broad, and the
third was seven cubits broad: for without in the wall of the house he
made narrowed rests round about, that the beams should not be fastened
in the walls of the house. 7 And the house, when it was in building,
was built of stone made ready before it was brought thither: so that
there was neither hammer nor axe nor any tool of iron heard in the
house, while it was in building. 8 The door for the middle chamber
was in the right side of the house: and they went up with winding
stairs into the middle chamber, and out of the middle into the third.
9 So he built the house, and finished it; and covered the house with
beams and boards of cedar. 10 And then he built chambers against all
the house, five cubits high: and they rested on the house with timber
of cedar.
Here, I. The temple is called the house of the Lord (v. 1), because it
was, 1. Directed and modelled by him. Infinite Wisdom was the
architect, and gave David the plan or pattern by the Spirit, not by
word of mouth only, but, for the greater certainty and exactness, in
writing (1 Chron. xxviii. 11, 12), as he had given to Moses in the
mouth a draught of the tabernacle. 2. Dedicated and devoted to him and
to his honour, to be employed in his service, so his as never any other
house was, for he manifested his glory in it (so as never in any other)
in a way agreeable to that dispensation; for, when there were carnal
ordinances, there was a worldly sanctuary, Heb. ix. 1, 10. This gave it
its beauty of holiness, that it was the house of the Lord, which far
transcended all its other beauties.
II. The time when it began to be built is exactly set down. 1. It was
just 480 years after the bringing of the children of Israel out of
Egypt. Allowing forty years to Moses, seventeen to Joshua, 299 to the
Judges, forty to Eli, forty to Samuel and Saul, forty to David, and
four to Solomon before he began the work, we have just the sum of 480.
So long it was after that holy state was founded before that holy house
was built, which, in less than 430 years, was burnt by Nebuchadnezzar.
It was thus deferred because Israel had, by their sins, rendered
themselves unworthy of this honour, and because God would show how
little he values external pomp and splendour in his service: he was in
no haste for a temple. David's tent, which was clean and convenient,
though it was neither stately nor rich, nor, for aught that appears,
ever consecrated, is called the house of the Lord (2 Sam. xii. 20), and
served as well as Solomon's temple; yet, when God gave Solomon great
wealth, he put it into his heart thus to employ it, and graciously
accepted him, chiefly because it was to be a shadow of good things to
come, Heb. ix. 9. 2. It was in the fourth year of Solomon's reign, the
first three years being taken up in settling the affairs of his
kingdom, that he might not find any embarrassment from them in this
work. It is not time lost which is spent in composing ourselves for the
work of God, and disentangling ourselves from every thing which might
distract or divert us. During this time he was adding to the
preparations which his father had made (1 Chron. xxii. 14), hewing the
stone, squaring the timber, and getting every thing ready, so that he
is not to be blamed for slackness in deferring it so long. We are truly
serving God when we are preparing for his service and furnishing
ourselves for it.
III. The materials are brought in, ready for their place (v. 7), so
ready that there was neither hammer nor ax heard in the house while it
was in building. In all building Solomon prescribes it as a rule of
prudence to prepare the work in the field, and afterwards build, Prov.
xxiv. 27. But here, it seems, the preparation was more than ordinarily
full and exact, to such a degree that, when the several parts came to
be put together, there was nothing defective to be added, nothing amiss
to be amended. It was to be the temple of God of peace, and therefore
no iron tool must be heard in it. Quietness and silence both become and
befriend religious exercises: God's work should be done with as much
care and as little noise as may be. The temple was thrown down with
axes and hammers, and those that threw it down roared in the midst of
the congregation (Ps. lxxiv. 4, 6); but it was built up in silence.
Clamour and violence often hinder the work of God, but never further
it.
IV. The dimensions are laid down (v. 2, 3) according to the rules of
proportion. Some observe that the length and breadth were just double
to that of the tabernacle. Now that Israel had grown more numerous the
place of their meeting needed to be enlarged (Isa. liv. 1, 2), and now
that they had grown richer they were the better able to enlarge it.
Where God sows plentifully he expects to reap so.
V. An account of the windows (v. 4): They were broad within, and narrow
without, Marg. Such should the eyes of our mind be, reflecting nearer
on ourselves than on other people, looking much within, to judge
ourselves, but little without, to censure our brethren. The narrowness
of the lights intimated the darkness of that dispensation, in
comparison with the gospel day.
VI. The chambers are described (v. 5, 6), which served as vestries, in
which the utensils of the tabernacle were carefully laid up, and where
the priests dressed and undressed themselves and left the clothes in
which they ministered: probably in some of these chambers they feasted
upon the holy things. Solomon was not so intent upon the magnificence
of the house as to neglect the conveniences that were requisite for the
offices thereof, that every thing might be done decently and in order.
Care was taken that the beams should not be fastened in the walls to
weaken them, v. 6. Let not the church's strength be impaired under
pretence of adding to its beauty or convenience.
11 And the word of the Lord came to Solomon, saying, 12 Concerning
this house which thou art in building, if thou wilt walk in my
statutes, and execute my judgments, and keep all my commandments to
walk in them; then will I perform my word with thee, which I spake unto
David thy father: 13 And I will dwell among the children of Israel,
and will not forsake my people Israel. 14 So Solomon built the house,
and finished it.
Here is, I. The word God sent to Solomon, when he was engaged in
building the temple. God let him know that he took notice of what he
was doing, the house he was now building, v. 12. None employ themselves
for God without having his eye upon them. "I know thy works, thy good
works." He assured him that if he would proceed and persevere in
obedience to the divine law, and keep in the way of duty and the true
worship of God, the divine loving-kindness should be drawn out both to
himself (I will perform my word with thee) and to his kingdom: "Israel
shall be ever owned as my people; I will dwell among them, and not
forsake them." This word God sent him probably by a prophet, 1. That by
the promise he might be encouraged and comforted in his work. Perhaps
sometimes the great care, expense, and fatigue of it, made him ready to
wish he had never begun it; but this would help him through the
difficulties of it, that the promised establishment of his family and
kingdom would abundantly recompense all his pains. An eye to the
promise will carry us cheerfully through our work; and those who wish
well to the public will think nothing too much that they can do to
secure and perpetuate to it the tokens of God's presence. 2. That, by
the condition annexed, he might be awakened to consider that though he
built the temple ever so strong the glory of it would soon depart,
unless he and his people continued to walk in God's statutes. God
plainly let him know that all this charge which he and his people were
at, in erecting this temple, would neither excuse them from obedience
to the law of God nor shelter them from his judgments in case of
disobedience. Keeping God's commandments is better, and more pleasing
to him, than building churches.
II. The work Solomon did for God: So he built the house (v. 14), so
animated by the message God had sent him, so admonished not to expect
that God should own his building unless he were obedient to his laws:
"Lord, I proceed upon these terms, being firmly resolved to walk in thy
statutes." The strictness of God's government will never drive a good
man from his service, but quicken him in it. Solomon built and
finished, he went on with the work, and God went along with him till it
was completed. It is spoken both to God's praise and his: he grew not
weary of the work, met not with any obstructions (as Ezra iv. 24), did
not out-build his property, nor do it by halves, but, having begun to
build, was both able and willing to finish; for he was a wise builder.
15 And he built the walls of the house within with boards of cedar,
both the floor of the house, and the walls of the ceiling: and he
covered them on the inside with wood, and covered the floor of the
house with planks of fir. 16 And he built twenty cubits on the sides
of the house, both the floor and the walls with boards of cedar: he
even built them for it within, even for the oracle, even for the most
holy place. 17 And the house, that is, the temple before it, was
forty cubits long. 18 And the cedar of the house within was carved
with knops and open flowers: all was cedar; there was no stone seen.
19 And the oracle he prepared in the house within, to set there the ark
of the covenant of the Lord. 20 And the oracle in the forepart was
twenty cubits in length, and twenty cubits in breadth, and twenty
cubits in the height thereof: and he overlaid it with pure gold; and so
covered the altar which was of cedar. 21 So Solomon overlaid the
house within with pure gold: and he made a partition by the chains of
gold before the oracle; and he overlaid it with gold. 22 And the
whole house he overlaid with gold, until he had finished all the house:
also the whole altar that was by the oracle he overlaid with gold. 23
And within the oracle he made two cherubims of olive tree, each ten
cubits high. 24 And five cubits was the one wing of the cherub, and
five cubits the other wing of the cherub: from the uttermost part of
the one wing unto the uttermost part of the other were ten cubits. 25
And the other cherub was ten cubits: both the cherubims were of one
measure and one size. 26 The height of the one cherub was ten cubits,
and so was it of the other cherub. 27 And he set the cherubims within
the inner house: and they stretched forth the wings of the cherubims,
so that the wing of the one touched the one wall, and the wing of the
other cherub touched the other wall; and their wings touched one
another in the midst of the house. 28 And he overlaid the cherubims
with gold. 29 And he carved all the walls of the house round about
with carved figures of cherubims and palm trees and open flowers,
within and without. 30 And the floor of the house he overlaid with
gold, within and without. 31 And for the entering of the oracle he
made doors of olive tree: the lintel and side posts were a fifth part
of the wall. 32 The two doors also were of olive tree; and he carved
upon them carvings of cherubims and palm trees and open flowers, and
overlaid them with gold, and spread gold upon the cherubims, and upon
the palm trees. 33 So also made he for the door of the temple posts
of olive tree, a fourth part of the wall. 34 And the two doors were
of fir tree: the two leaves of the one door were folding, and the two
leaves of the other door were folding. 35 And he carved thereon
cherubims and palm trees and open flowers: and covered them with gold
fitted upon the carved work. 36 And he built the inner court with
three rows of hewed stone, and a row of cedar beams. 37 In the fourth
year was the foundation of the house of the Lord laid, in the month
Zif: 38 And in the eleventh year, in the month Bul, which is the
eighth month, was the house finished throughout all the parts thereof,
and according to all the fashion of it. So was he seven years in
building it.
Here, I. We have a particular account of the details of the building.
1. The wainscot of the temple. It was of cedar (v. 15), which was
strong and durable, and of a very sweet smell. The wainscot was
curiously carved with knops (like eggs or apples) and flowers, no doubt
as the fashion then was, v. 18.
2. The gilding. It was not like ours, washed over, but the whole house,
all the inside of the temple (v. 22), even the floor (v. 30), he
overlaid with gold, and the most holy place with pure gold, v. 21.
Solomon would spare no expense necessary to make it every way
sumptuous. Gold was under foot there, as it should be in all the living
temples: the abundance of it lessened its worth.
3. The oracle, or speaking-place (for so the word signifies), the holy
of holies, so called because thence God spoke to Moses, and perhaps to
the high priest, when he consulted with the breast-plate of judgment.
In this place the ark of the covenant was to be set, v. 19. Solomon
made every thing new, and more magnificent than it had been, except the
ark, which was still the same that Moses made, with its mercy-seat and
cherubim; that was the token of God's presence, which is always the
same with his people whether they meet in tent or temple, and changes
not with their condition.
4. The cherubim. Besides those at the ends of the mercy-seat, which
covered the ark, (1.) Solomon set up two more, very large ones, images
of young men (as some think), with wings made of olive-wood, and all
overlaid with gold, v. 23, &c. This most holy place was much larger
than that in the tabernacle, and therefore the ark would have seemed
lost in it, and the dead wall would have been unsightly, if it had not
been thus adorned. (2.) He carved cherubim upon all the walls of the
house, v. 29. The heathen set up images of their gods and worshipped
them; but these were designed to represent the servants and attendants
of the God of Israel, the holy angels, not to be themselves worshipped
(see thou do it not), but to show how great he is whom we are to
worship.
5. The doors. The folding doors that led into the oracle were but a
fifth part of the wall (v. 31), those into the temple were a fourth
part (v. 33); but both were beautified with cherubim engraven on them,
v. 32, 35.
6. The inner court, in which the brazen altar was at which the priests
ministered. This was separated from the court where the people were by
a low wall, three rows of hewn stone tipped with a cornice of cedar (v.
36), that over it the people might see what was done and hear what the
priests said to them; for, even under that dispensation, they were not
kept wholly either in the dark or at a distance.
7. The time spent in this building. It was but seven years and a half
from the founding to the finishing of it, v. 38. Considering the
vastness and elegance of the building, and the many appurtenances to it
which were necessary to fit it for use, it was soon done. Solomon was
in earnest in it, had money enough, had nothing to divert him from it,
and many hands made quick work. He finished it (as the margin reads it)
with all the appurtenances thereof, and with all the ordinances
thereof, not only built the place, but set forward the work for which
it was built.
II. Let us now see what was typified by this temple. 1. Christ is the
true temple; he himself spoke of the temple of his body, John ii. 21.
God himself prepared him his body, Heb. x. 5. In him dwelt the fulness
of the Godhead, as the Shechinah in the temple. In him meet all God's
spiritual Israel. Through him we have access with confidence to God.
All the angels of God, those blessed cherubim, have a charge to worship
him. 2. Every believer is a living temple, in whom the Spirit of God
dwells, 1 Cor. iii. 16. Even the body is such by virtue of its union
with the soul, 1 Cor. vi. 19. We are not only wonderfully made by the
divine providence, but more wonderfully made anew by the divine grace.
This living temple is built upon Christ as its foundation and will be
perfected in due time. 3. The gospel church is the mystical temple; it
grows to a holy temple in the Lord (Eph. ii. 21), enriched and
beautified with the gifts and graces of the Spirit, as Solomon's temple
with gold and precious stones. Only Jews built the tabernacle, but
Gentiles joined with them in building the temple. Even strangers and
foreigners are built up a habitation of God, Eph. ii. 19, 22. The
temple was divided into the holy place and the most holy, the courts of
it into the outer and inner; so there are the visible and the invisible
church. The door into the temple was wider than that into the oracle.
Many enter into profession that come short of salvation. This temple is
built firm, upon a rock, not to be taken down as the tabernacle of the
Old Testament was. The temple was long in preparing, but was built at
last. The top-stone of the gospel church will, at length, be brought
forth with shoutings, and it is a pity that there should be the
clashing of axes and hammers in the building of it. Angels are
ministering spirits, attending the church on all sides and all the
members of it. 4. Heaven is the everlasting temple. There the church
will be fixed, and no longer movable. The streets of the new Jerusalem,
in allusion to the flooring of the temple, are said to be of pure gold,
Rev. xxi. 21. The cherubim there always attend the throne of glory. The
temple was uniform, and in heaven there is the perfection of beauty and
harmony. In Solomon's temple there was no noise of axes and hammers.
Every thing is quiet and serene in heaven; all that shall be stones in
that building must in the present sate of probation and preparation be
fitted and made ready for it, must be hewn and squared by divine grace,
and so made meet for a place there.
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F I R S T K I N G S
CHAP. VII.
As, in the story of David, one chapter of wars and victories follows
another, so, in the story of Solomon, one chapter concerning his
buildings follows another. In this chapter we have, I. His fitting up
several buildings for himself and his own use, ver. 1-12. II. His
furnishing the temple which he had built for God, 1. With two pillars,
ver. 13-22. 2. With a molten sea, ver. 23-26. 3. With ten basins of
brass (ver. 27-37), and ten layers upon them, ver. 38, 39. 4. With all
the other utensils of the temple, ver. 40-50. 5. With the things that
his father had dedicated, ver. 51. The particular description of these
things was not needless when it was written, nor is it now useless.
The Building of the Temple. (b. c. 1004.)
1 But Solomon was building his own house thirteen years, and he
finished all his house. 2 He built also the house of the forest of
Lebanon; the length thereof was a hundred cubits, and the breadth
thereof fifty cubits, and the height thereof thirty cubits, upon four
rows of cedar pillars, with cedar beams upon the pillars. 3 And it
was covered with cedar above upon the beams, that lay on forty five
pillars, fifteen in a row. 4 And there were windows in three rows,
and light was against light in three ranks. 5 And all the doors and
posts were square, with the windows: and light was against light in
three ranks. 6 And he made a porch of pillars; the length thereof was
fifty cubits, and the breadth thereof thirty cubits: and the porch was
before them: and the other pillars and the thick beam were before them.
7 Then he made a porch for the throne where he might judge, even the
porch of judgment: and it was covered with cedar from one side of the
floor to the other. 8 And his house where he dwelt had another court
within the porch, which was of the like work. Solomon made also a house
for Pharaoh's daughter, whom he had taken to wife, like unto this
porch. 9 All these were of costly stones, according to the measures
of hewed stones, sawed with saws, within and without, even from the
foundation unto the coping, and so on the outside toward the great
court. 10 And the foundation was of costly stones, even great stones,
stones of ten cubits, and stones of eight cubits. 11 And above were
costly stones, after the measures of hewed stones, and cedars. 12 And
the great court round about was with three rows of hewed stones, and a
row of cedar beams, both for the inner court of the house of the Lord,
and for the porch of the house.
Never had any man so much of the spirit of building as Solomon had, nor
to better purpose; he began with the temple, built for God first, and
then all his other buildings were comfortable. The surest foundations
of lasting prosperity are those which are laid in an early piety, Matt.
vi. 33. 1. He built a house for himself (v. 1), where he dwelt, v. 8.
His father had built a good house; but it was no reflection upon his
father for him to build a better, in proportion to the estate wherewith
God had blessed him. Much of the comfort of this life is connected with
an agreeable house. He was thirteen years building this house, whereas
he built the temple in little more than seven years; not that he was
more exact, but less eager and intent, in building his own house than
in building God's. He was in no haste for his own palace, but impatient
till the temple was finished and fit for use. Thus we ought to prefer
God's honour before our own ease and satisfaction. 2. He built the
house of the forest at Lebanon (v. 2), supposed to be a country seat
near Jerusalem, so called from the pleasantness of its situation and
the trees that encompassed it. I rather incline to think that it was a
house built in the forest of Lebanon itself, whither (though far
distant from Jerusalem) Solomon (having so many chariots and horses,
and those dispersed into chariot-cities, which probably were his
stages) might frequently retire with ease. It does not appear that his
throne (mentioned v. 7) was at the house of the forest of Lebanon, and
it was not at all improper to put his shields there as in a magazine.
Express notice is taken of his buildings, not only in Jerusalem, but in
Lebanon (ch. ix. 19), and we read of the tower of Lebanon, which looks
towards Damascus (Cant. vii. 4), which probably was part of this house.
A particular account is given of this house, that being built in
Lebanon, a place famed for cedars, the pillars, and beams, and roof,
were all cedar (v. 2, 3), and, being designed for pleasant prospects,
there were three tiers of windows on each side, light against light (v.
4, 5), or, as it may be read, prospect against prospect. Those whose
lost i cast in the country may be well reconciled to a country life by
this, that some of the greatest princes have thought those the most
pleasant of their days which they have spent in their country
retirements. 3. He built piazzas before one of his houses, either that
at Jerusalem or that in Lebanon, which were very famous--a porch of
pillars (v. 6), perhaps for an exchange or a guard-house, or for those
to walk in that attended him about business till they could have
audience, or for state and magnificence. He himself speaks of Wisdom's
building her house, and hewing out her seven pillars (Prov. ix. 1), for
the shelter of those that, three verses before (ch. viii. 34), are said
to watch daily at her gates and to wait at the posts of her doors. 4.
At his house where he dwelt in Jerusalem he built a great hall, or
porch of judgment, where was set the throne, or king's bench, for the
trial of causes, in which he himself was appealed to (placita coram
ipso rege tenenda--causes were to be adjusted in the king's presence,)
and this was richly wainscoted with cedar, from the floor to the roof,
v. 7. He had there also another court within the porch, nearer his
house, of similar work, for his attendants to walk in, v. 8. 5. He
built a house for his wife, where she kept her court, v. 8. It is said
to be like the porch, because built of cedar like it, though not in the
same form; this, no doubt, was nearer adjoining to his own palace, yet
perhaps if it had been as near as it ought to have been Solomon would
not have multiplied wives as he did.
The wonderful magnificence of all these buildings is taken notice of,
v. 9, &c. All the materials were the best of their kind. The
foundation-stones were costly for their size, four or five yards
square, or at least so many yards long (v. 10), and the stones of the
building were costly for the workmanship, hewn and sawn, and in all
respects finely wrought, v. 9, 11. The court of his own house was like
that of the temple (v. 12, compare ch. vi. 36); so well did he like the
model of God's courts that he made his own by it.
13 And king Solomon sent and fetched Hiram out of Tyre. 14 He was a
widow's son of the tribe of Naphtali, and his father was a man of Tyre,
a worker in brass: and he was filled with wisdom, and understanding,
and cunning to work all works in brass. And he came to king Solomon,
and wrought all his work. 15 For he cast two pillars of brass, of
eighteen cubits high apiece: and a line of twelve cubits did compass
either of them about. 16 And he made two chapiters of molten brass,
to set upon the tops of the pillars: the height of the one chapiter was
five cubits, and the height of the other chapiter was five cubits: 17
And nets of checker work, and wreaths of chain work, for the chapiters
which were upon the top of the pillars; seven for the one chapiter, and
seven for the other chapiter. 18 And he made the pillars, and two
rows round about upon the one network, to cover the chapiters that were
upon the top, with pomegranates: and so did he for the other chapiter.
19 And the chapiters that were upon the top of the pillars were of
lily work in the porch, four cubits. 20 And the chapiters upon the
two pillars had pomegranates also above, over against the belly which
was by the network: and the pomegranates were two hundred in rows round
about upon the other chapiter. 21 And he set up the pillars in the
porch of the temple: and he set up the right pillar, and called the
name thereof Jachin: and he set up the left pillar, and called the name
thereof Boaz. 22 And upon the top of the pillars was lily work: so
was the work of the pillars finished. 23 And he made a molten sea,
ten cubits from the one brim to the other: it was round all about, and
his height was five cubits: and a line of thirty cubits did compass it
round about. 24 And under the brim of it round about there were knops
compassing it, ten in a cubit, compassing the sea round about: the
knops were cast in two rows, when it was cast. 25 It stood upon
twelve oxen, three looking toward the north, and three looking toward
the west, and three looking toward the south, and three looking toward
the east: and the sea was set above upon them, and all their hinder
parts were inward. 26 And it was a hand breadth thick, and the brim
thereof was wrought like the brim of a cup, with flowers of lilies: it
contained two thousand baths. 27 And he made ten bases of brass; four
cubits was the length of one base, and four cubits the breadth thereof,
and three cubits the height of it. 28 And the work of the bases was
on this manner: they had borders, and the borders were between the
ledges: 29 And on the borders that were between the ledges were
lions, oxen, and cherubims: and upon the ledges there was a base above:
and beneath the lions and oxen were certain additions made of thin
work. 30 And every base had four brasen wheels, and plates of brass:
and the four corners thereof had undersetters: under the laver were
undersetters molten, at the side of every addition. 31 And the mouth
of it within the chapiter and above was a cubit: but the mouth thereof
was round after the work of the base, a cubit and a half: and also upon
the mouth of it were gravings with their borders, foursquare, not
round. 32 And under the borders were four wheels; and the axletrees
of the wheels were joined to the base: and the height of a wheel was a
cubit and half a cubit. 33 And the work of the wheels was like the
work of a chariot wheel: their axletrees, and their naves, and their
felloes, and their spokes, were all molten. 34 And there were four
undersetters to the four corners of one base: and the undersetters were
of the very base itself. 35 And in the top of the base was there a
round compass of half a cubit high: and on the top of the base the
ledges thereof and the borders thereof were of the same. 36 For on
the plates of the ledges thereof, and on the borders thereof, he graved
cherubims, lions, and palm trees, according to the proportion of every
one, and additions round about. 37 After this manner he made the ten
bases: all of them had one casting, one measure, and one size. 38
Then made he ten lavers of brass: one laver contained forty baths: and
every laver was four cubits: and upon every one of the ten bases one
laver. 39 And he put five bases on the right side of the house, and
five on the left side of the house: and he set the sea on the right
side of the house eastward over against the south. 40 And Hiram made
the lavers, and the shovels, and the basons. So Hiram made an end of
doing all the work that he made king Solomon for the house of the Lord:
41 The two pillars, and the two bowls of the chapiters that were on
the top of the two pillars; and the two networks, to cover the two
bowls of the chapiters which were upon the top of the pillars; 42 And
four hundred pomegranates for the two networks, even two rows of
pomegranates for one network, to cover the two bowls of the chapiters
that were upon the pillars; 43 And the ten bases, and ten lavers on
the bases; 44 And one sea, and twelve oxen under the sea; 45 And
the pots, and the shovels, and the basons: and all these vessels, which
Hiram made to king Solomon for the house of the Lord, were of bright
brass. 46 In the plain of Jordan did the king cast them, in the clay
ground between Succoth and Zarthan. 47 And Solomon left all the
vessels unweighed, because they were exceeding many: neither was the
weight of the brass found out.
We have here an account of the brass-work about the temple. There was
no iron about the temple, though we find David preparing for the temple
iron for things of iron, 1 Chron. xxix. 2. What those things were we
are not told, but some of the things of brass are here described and
the rest mentioned.
I. The brasier whom Solomon employed to preside in this part of the
work was Hiram, or Huram (2 Chron. iv. 11), who was by his mother's
side an Israelite, of the tribe of Naphtali, by his father's side a man
of Tyre, v. 14. If he had the ingenuity of a Tyrian, and the affection
of an Israelite to the house of God (the head of a Tyrian and the heart
of an Israelite), it was happy that the blood of the two nations mixed
in him, for thereby he was qualified for the work to which he was
designed. As the tabernacle was built with the wealth of Egypt, so the
temple with the wit of Tyre. God will serve himself by the common gifts
of the children of men.
II. The brass he made use of was the best he could get. All the brazen
vessels were of bright brass (v. 45), good brass, so the Chaldee, that
which was strongest and looked finest. God, who is the best, must be
served and honoured with the best.
III. The place where all the brazen vessels were cast was the plain of
Jordan, because the ground there was stiff and clayey, fit to make
moulds of for the casting of the brass (v. 46), and Solomon would not
have this dirty smoky work done in or near Jerusalem.
IV. The quantity was not accounted for. The vessels were unnumbered (so
it may be read, v. 47, as well as unweighed), because they were
exceedingly numerous, and it would have been an endless thing to keep
the account of them; neither was the weight of the brass, when it was
delivered to the workmen, searched or enquired into; so honest were the
workmen, and such great plenty of brass they had, that there was no
danger of wanting. We must ascribe it to Solomon's care that he
provided so much, not to his carelessness that he kept no account of
it.
V. Some particulars of the brass-work are described.
1. Two brazen pillars, which were set up in the porch of the temple (v.
21), whether under the cover of the porch or in the open air is not
certain; it was between the temple and the court of the priests. These
pillars were neither to hang gates upon nor to rest any building upon,
but purely for ornament and significancy. (1.) What an ornament they
were we may gather from the account here given of the curious work that
was about them, chequer-work, chain-work, net-work, lily-work, and
pomegranates in rows, and all of bright brass, and framed no doubt
according to the best rules of proportion, to please the eye. (2.)
Their significancy is intimated in the names given them (v. 21):
Jachin--he will establish; and Boaz--in him is strength. Some think
they were intended for memorials of the pillar of cloud and fire which
led Israel through the wilderness: I rather think them designed for
memorandums to the priests and others that came to worship at God's
door, [1.] To depend upon God only, and not upon any sufficiency of
their own, for strength and establishment in all their religious
exercises. When we come to wait upon God, and find our hearts wandering
and unfixed, then by faith let us fetch in help from heaven:
Jachin--God will fix this roving mind. It is a good thing that the
heart be established with grace. We find ourselves weak and unable for
holy duties, but this is our encouragement: Boaz--in him is our
strength, who works in us both to will and to do. I will go in the
strength of the Lord God. Spiritual strength and stability are to be
had at the door of God's temple, where we must wait for the gifts of
grace in the use of the means of grace. [2.] It was a memorandum to
them of the strength and establishment of the temple of God among them.
Let them keep close to God and duty, and they should never lose their
dignities and privileges, but the grant should be confirmed and
perpetuated to them. The gospel church is what God will establish, what
he will strengthen, and what the gates of hell can never prevail
against. But, with respect to this temple, when it was destroyed
particular notice was taken of the destroying of these pillars (2 Kings
xxv. 13, 17), which had been the tokens of its establishment, and would
have been so if they had not forsaken God.
2. A brazen sea, a very large vessel, above five yards in diameter, and
which contained above 500 barrels of water for the priests' use, in
washing themselves and the sacrifices, and keeping the courts of the
temple clean, v. 23, &c. It stood raised upon the figures of twelve
oxen in brass, so high that either they must have stairs to climb up to
it or cocks at the bottom to draw water from it. The Gibeonites, or
Nethinim, who were to draw water for the house of God, had the care of
filling it. Some think Solomon made the images of oxen to support this
great cistern in contempt of the golden calf which Israel had
worshipped, that (as bishop Patrick expresses it) the people might see
there was nothing worthy of adoration in those figures; they were
fitter to make posts of than to make gods of. Yet this prevailed not to
prevent Jerusalem's setting up the calves for deities. In the court of
the tabernacle there was only a laver of brass provided to wash in, but
in the court of the temple a sea of brass, intimating that by the
gospel of Christ much fuller preparation is made for our cleansing than
was by the law of Moses. That had a laver, this has a sea, a fountain
opened, Zech. xiii. 1.
3. Ten bases, or stands, or settles, of brass, on which were put ten
lavers, to be filled with water for the service of the temple, because
there would not be room at the molten sea for all that had occasion to
wash there. The bases on which the lavers were fixed are very largely
described here, v. 27, &c. They were curiously adorned and set upon
wheels, that the lavers might be removed as there was occasion; but
ordinarily they stood in two rows, five on one side of the court and
five on the other, v. 39. Each laver contained forty baths, that is,
about ten barrels, v. 38. Those must be very clean that bear the
vessels of the Lord. Spiritual priests and spiritual sacrifices must be
washed in the laver of Christ's blood and of regeneration. We must wash
often, for we daily contract pollution, must cleanse our hands and
purify our hearts. Plentiful provision is made for our cleansing; so
that if we have our lot for ever among the unclean it will be our own
fault.
4. Besides these, there was a vast number of brass pots made to boil
the flesh of the peace-offerings in, which the priests and offerers
were to feast upon before the Lord (see 1 Sam. ii. 14); also shovels,
wherewith they took out the ashes of the altar. Some think the word
signifies flesh-hooks, with which they took meat out of the pot. The
basins also were made of brass, to receive the blood of the sacrifices.
These are put for all the utensils of the brazen altar, Exod. xxxviii.
3. While they were about it they made abundance of them, that they
might have a good stock by them when those that were first in use wore
out and went to decay. Thus Solomon, having wherewithal to do so,
provided for posterity.
48 And Solomon made all the vessels that pertained unto the house of
the Lord: the altar of gold, and the table of gold, whereupon the
showbread was, 49 And the candlesticks of pure gold, five on the
right side, and five on the left, before the oracle, with the flowers,
and the lamps, and the tongs of gold, 50 And the bowls, and the
snuffers, and the basons, and the spoons, and the censers of pure gold;
and the hinges of gold, both for the doors of the inner house, the most
holy place, and for the doors of the house, to wit, of the temple. 51
So was ended all the work that king Solomon made for the house of the
Lord. And Solomon brought in the things which David his father had
dedicated; even the silver, and the gold, and the vessels, did he put
among the treasures of the house of the Lord.
Here is, 1. The making of the gold work of the temple, which it seems
was done last, for with it the work of the house of God ended. All
within doors was gold, and all made new (except the ark, with its
mercy-seat and cherubim), the old being either melted down or laid
by--the golden altar, table, and candlestick, with all their
appurtenances. The altar of incense was still one, for Christ and his
intercession are so: but he made ten golden tables, 2 Chron. iv. 8
(though here mention is made of that one only on which the show-bread
was, v. 48, which we may suppose was larger than the rest and to which
the rest were as side-boards), and ten golden candlesticks (v. 49),
intimating the much greater plenty both of spiritual food and heavenly
light which the gospel blesses us with than the law of Moses did our
could afford. Even the hinges of the door were of gold (v. 50), that
every thing might be alike magnificent, and bespeak Solomon's
generosity. Some suggest that every thing was made thus splendid in
God's temple to keep the people from idolatry, for none of the
idol-temples were so rich and fine as this: but how little the
expedient availed the event showed. 2. The bringing in of the dedicated
things, which David had devoted to the honour of God, v. 51. What was
not expended in the building and furniture was laid up in the treasury,
for repairs, exigencies, and the constant charge of the temple-service.
What the parents have dedicated to God the children ought by no means
to alienate or recall, but should cheerfully devote what was intended
for pious and charitable uses, that they may, with their estates,
inherit the blessing.
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F I R S T K I N G S
CHAP. VIII.
The building and furniture of the temple were very glorious, but the
dedication of it exceeds in glory as much as prayer and praise, the
work of saints, exceed the casting of metal and the graving of stones,
the work of the craftsman. The temple was designed for the keeping up
of the correspondence between God and his people; and here we have an
account of the solemnity of their first meeting there. I. The
representatives of all Israel were called together (ver. 1, 2), to keep
a feast to the honour of God, for fourteen days, ver. 65. II. The
priests brought the ark into the most holy place, and fixed it there,
ver. 3-9. III. God took possession of it by a cloud, ver. 10, 11. IV.
Solomon, with thankful acknowledgments to God, informed the people
touching the occasion of their meeting, ver. 12-21. V. In a long prayer
he recommended to God's gracious acceptance all the prayers that should
be made in or towards this place, ver. 22-53. VI. He dismissed the
assembly with a blessing and an exhortation, ver. 54-61. VII. He
offered abundance of sacrifices, on which he and his people feasted,
and so parted, with great satisfaction, ver. 62-66. These were Israel's
golden days, days of the Son of man in type.
The Dedication of the Temple. (b. c. 1003.)
1 Then Solomon assembled the elders of Israel, and all the heads of the
tribes, the chief of the fathers of the children of Israel, unto king
Solomon in Jerusalem, that they might bring up the ark of the covenant
of the Lord out of the city of David, which is Zion. 2 And all the
men of Israel assembled themselves unto king Solomon at the feast in
the month Ethanim, which is the seventh month. 3 And all the elders
of Israel came, and the priests took up the ark. 4 And they brought
up the ark of the Lord, and the tabernacle of the congregation, and all
the holy vessels that were in the tabernacle, even those did the
priests and the Levites bring up. 5 And king Solomon, and all the
congregation of Israel, that were assembled unto him, were with him
before the ark, sacrificing sheep and oxen, that could not be told nor
numbered for multitude. 6 And the priests brought in the ark of the
covenant of the Lord unto his place, into the oracle of the house, to
the most holy place, even under the wings of the cherubims. 7 For the
cherubims spread forth their two wings over the place of the ark, and
the cherubims covered the ark and the staves thereof above. 8 And
they drew out the staves, that the ends of the staves were seen out in
the holy place before the oracle, and they were not seen without: and
there they are unto this day. 9 There was nothing in the ark save the
two tables of stone, which Moses put there at Horeb, when the Lord made
a covenant with the children of Israel, when they came out of the land
of Egypt. 10 And it came to pass, when the priests were come out of
the holy place, that the cloud filled the house of the Lord, 11 So
that the priests could not stand to minister because of the cloud: for
the glory of the Lord had filled the house of the Lord.
The temple, though richly beautified, yet while it was without the ark
was like a body without a soul, or a candlestick without a candle, or
(to speak more properly) a house without an inhabitant. All the cost
and pains bestowed on this stately structure are lost if God do not
accept them; and, unless he please to own it as the place where he will
record his name, it is after all but a ruinous heap. When therefore all
the work is ended (ch. vii. 51), the one thing needful is yet behind,
and that is the bringing in of the ark. This therefore is the end which
must crown the work, and which here we have an account of the doing of
with great solemnity.
I. Solomon presides in this service, as David did in the bringing up of
the ark to Jerusalem; and neither of them thought it below him to
follow the ark nor to lead the people in their attendance on it.
Solomon glories in the title of the preacher (Eccl. i. 1), and the
master of assemblies, Eccl. xii. 11. This great assembly he summons (v.
1), and he is the centre of it, for to him they all assembled (v. 2) at
the feast in the seventh month, namely, the feast of tabernacles, which
was appointed on the fifteenth day of that month, Lev. xxiii. 34.
David, like a very good man, brings the ark to a convenient place, near
him; Solomon, like a very great man, brings it to a magnificent place.
As every man has received the gift, so let him minister; and let
children proceed in God's service where their parents left off.
II. All Israel attend the service, their judges and the chief of their
tribes and families, all their officers, civil and military, and (as
they speak in the north) the heads of their clans. A convention of
these might well be called an assembly of all Israel. These came
together, on this occasion, 1. To do honour to Solomon, and to return
him the thanks of the nation for all the good offices he had done in
kindness to them. 2. To do honour to the ark, to pay respect to it, and
testify their universal joy and satisfaction in its settlement. The
advancement of the ark in external splendour, though it has often
proved too strong a temptation to its hypocritical followers, yet,
because it may prove an advantage to its true interests, is to be
rejoiced in (with trembling) by all that wish well to it. Public
mercies call for public acknowledgments. Those that appeared before the
Lord did not appear empty, for they all sacrificed sheep and oxen
innumerable, v. 5. The people in Solomon's time were very rich, very
easy, and very cheerful, and therefore it was fit that, on this
occasion, they should consecrate not only their cheerfulness, but a
part of their wealth, to God and his honour.
III. The priests do their part of the service. In the wilderness, the
Levites were to carry the ark, because then there were not priests
enough to do it; but here (it being the last time that the ark was to
be carried) the priests themselves did it, as they were ordered to do
when it surrounded Jericho. We are here told, 1. What was in the ark,
nothing but the two tables of stone (v. 9), a treasure far exceeding
all the dedicated things both of David and Solomon. The pot of manna
and Aaron's rod were by the ark, but not in it. 2. What was brought up
with the ark (v. 4): The tabernacle of the congregation. It is probable
that both that which Moses set up in the wilderness, which was in
Gibeon, and that which David pitched in Zion, were brought to the
temple, to which they did, as it were, surrender all their holiness,
merging it in that of the temple, which must henceforward be the place
where God must be sought unto. Thus will all the church's holy things
on earth, that are so much its joy and glory, be swallowed up in the
perfection of holiness above. 3. Where it was fixed in its place, the
place appointed for its rest after all its wanderings (v. 6): In the
oracle of the house, whence they expected God to speak to them, even in
the most holy place, which was made so by the presence of the ark,
under the wings of the great cherubim which Solomon set up (ch. vi.
27), signifying the special protection of angels, under which God's
ordinances and the assemblies of his people are taken. The staves of
the ark were drawn out, so as to be seen from under the wings of the
cherubim, to direct the high priest to the mercy-seat, over the ark,
when he went in, once a year, to sprinkle the blood there; so that
still they continued of some use, though there was no longer occasion
for them to carry it by.
IV. God graciously owns what is done and testifies his acceptance of
it, v. 10, 11. The priests might come into the most holy place till God
manifested his glory there; but, thenceforward, none might, at their
peril, approach the ark, except the high priest, on the day of
atonement. Therefore it was not till the priests had come out of the
oracle that the Shechinah took possession of it, in a cloud, which
filled not only the most holy place, but the temple, so that the
priests who burnt incense at the golden altar could not bear it. By
this visible emanation of the divine glory, 1. God put an honour upon
the ark, and owned it as a token of his presence. The glory of it had
been long diminished and eclipsed by its frequent removes, the meanness
of its lodging, and its being exposed too much to common view; but God
will now show that it is as dear to him as ever, and he will have it
looked upon with as much veneration as it was when Moses first brought
it into his tabernacle. 2. He testified his acceptance of the building
and furnishing of the temple as good service done to his name and his
kingdom among men. 3. He struck an awe upon this great assembly; and,
by what they saw, confirmed their belief of what they read in the books
of Moses concerning the glory of God's appearance to their fathers,
that hereby they might be kept close to the service of the God of
Israel and fortified against temptations to idolatry. 4. He showed
himself ready to hear the prayer Solomon was now about to make; and not
only so, but took up his residence in this house, that all his praying
people might there be encouraged to make their applications to him. But
the glory of God appeared in a cloud, a dark cloud, to signify, (1.)
The darkness of that dispensation in comparison with the light of the
gospel, by which, with open face, we behold, as in a glass, the glory
of the Lord. (2.) The darkness of our present state in comparison with
the vision of God, which will be the happiness of heaven, where the
divine glory is unveiled. Now we can only say what he is not, but then
we shall see him as he is.
12 Then spake Solomon, The Lord said that he would dwell in the thick
darkness. 13 I have surely built thee a house to dwell in, a settled
place for thee to abide in for ever. 14 And the king turned his face
about, and blessed all the congregation of Israel: (and all the
congregation of Israel stood;) 15 And he said, Blessed be the Lord
God of Israel, which spake with his mouth unto David my father, and
hath with his hand fulfilled it, saying, 16 Since the day that I
brought forth my people Israel out of Egypt, I chose no city out of all
the tribes of Israel to build a house, that my name might be therein;
but I chose David to be over my people Israel. 17 And it was in the
heart of David my father to build a house for the name of the Lord God
of Israel. 18 And the Lord said unto David my father, Whereas it was
in thine heart to build a house unto my name, thou didst well that it
was in thine heart. 19 Nevertheless thou shalt not build the house;
but thy son that shall come forth out of thy loins, he shall build the
house unto my name. 20 And the Lord hath performed his word that he
spake, and I am risen up in the room of David my father, and sit on the
throne of Israel, as the Lord promised, and have built a house for the
name of the Lord God of Israel. 21 And I have set there a place for
the ark, wherein is the covenant of the Lord, which he made with our
fathers, when he brought them out of the land of Egypt.
Here, I. Solomon encourages the priests, who came out of the temple
from their ministration, much astonished at the dark cloud that
overshadowed them. The disciples of Christ feared when they entered
into the cloud, though it was a bright cloud (Luke ix. 34), so did the
priests when they found themselves wrapped in a thick cloud. To silence
their fears, 1. He reminds them of that which they could not but know,
that this was a token of God's presence (v. 12): The Lord said he would
dwell in the thick darkness. It is so far from being a token of his
displeasure that it is an indication of his favour; for he had said, I
will appear in a cloud, Lev. xvi. 2. Note, Nothing is more effectual to
reconcile us to dark dispensations than to consider what God hath said,
and to compare his word and works together; as Lev. x. 3, This is that
which the Lord hath said. God is light (1 John i. 5), and he dwells in
light (1 Tim. vi. 16), but he dwells with men in the thick darkness,
makes that his pavilion, because they could not bear the dazzling
brightness of his glory. Verily thou art a God that hidest thyself.
Thus our holy faith is exercised and our holy fear is increased. Where
God dwells in light faith is swallowed up in vision and fear in love.
2. He himself bids it welcome, as worthy of all acceptation; and since
God, by this cloud, came down to take possession, he does, in a few
words, solemnly give him possession (v. 13): "Surely I come," says God.
"Amen," says Solomon, "Even so, come, Lord,. The house is thy own,
entirely thy own, I have surely built it for thee, and furnished it for
thee; it is for ever thy own, a settled place for thee to abide in for
ever; it shall never be alienated nor converted to any other use; the
ark shall never be removed from it, never unsettled again." It is
Solomon's joy that God has taken possession; and it is his desire that
he would keep possession. Let not the priests therefore dread that in
which Solomon so much triumphs.
II. He instructs the people, and gives them a plain account concerning
this house, which they now saw God take possession of. He spoke briefly
to the priests, to satisfy them (a word to the wise), but turned his
face about (v. 14) from them to the congregation that stood in the
outer court, and addressed himself to them largely.
1. He blessed them. When they saw the dark cloud enter the temple they
blessed themselves, being astonished at it and afraid lest the thick
darkness should be utter darkness to them. The amazing sight, such as
they had never seen in their days, we may suppose, drove every man to
his prayers, and the vainest minds were made serious by it. Solomon
therefore set in with their prayers, and blessed them all, as one
having authority (for the less is blessed of the better); in God's
name, he spoke peace to them, and a blessing, like that with which the
angel blessed Gideon when he was in a fright, upon a similar occasion.
Judg. vi. 22, 23, Peace be unto thee. Fear not; thou shalt not die.
Solomon blessed them, that is, he pacified them, and freed them from
the consternation they were in. To receive this blessing, they all
stood up, in token of reverence and readiness to hear and accept it. It
is a proper posture to be in when the blessing is pronounced.
2. He informed them concerning this house which he had built and was
now dedicating.
(1.) He began his account with a thankful acknowledgment of the good
hand of his God upon him hitherto: Blessed be the Lord God of Israel,
v. 15. What we have the pleasure of God must have the praise of. He
thus engaged the congregation to lift up their hearts in thanksgivings
to God, which would help to still the tumult of spirit which, probably,
they were in. "Come," says he, "let God's awful appearances not drive
us from him, but draw us to him; let us bless the Lord God of Israel."
Thus Job, under a dark scene, blessed the name of the Lord. Solomon
here blessed God, [1.] For his promise which he spoke with his mouth to
David. [2.] For the performance, that he had now fulfilled it with his
hand. We have then the best sense of God's mercies, and most grateful
both to ourselves and to our God, when we run up those streams to the
fountain of the covenant, and compare what God does with what he has
said.
(2.) Solomon is now making a solemn surrender or dedication of this
house unto God, delivering it to God by his own act and deed. Grants
and conveyances commonly begin with recitals of what has been before
done, leading to what is now done: accordingly, here is a recital of
the special causes and considerations moving Solomon to build this
house. [1.] He recites the want of such a place. It was necessary that
this should be premised; for, according to the dispensation they were
under, there must be but one place in which they must expect God to
record his name. If, therefore, there were any other chosen, this would
be a usurpation. But he shows, from what God himself had said, that
there was no other (v. 16): I chose no city to build a house in for my
name; therefore there is occasion for the building of this. [2.] He
recites David's purpose to build such a place. God chose the person
first that should rule his people (I chose David, v. 16) and then put
it into his heart to build a house for God's name, v. 17. It was not a
project of his own, for the magnifying of himself; but his good father,
of blessed memory, laid the first design of it, though he lived not to
lay the first stone. [3.] He recites God's promise concerning himself.
God approved his father's purpose (v. 18): Thou didst well, that it was
in thy heart. Note, Sincere intentions to do good shall be graciously
approved and accepted of God, though Providence prevent our putting
them in execution. The desire of a man is his kindness. See 2 Cor.
viii. 12. God accepted David's good will, yet would not permit him to
do the good work, but reserved the honour of it for his son (v. 19): He
shall build the house to my name; so that what he had done was not of
his own head, nor for his own glory, but the work itself was according
to his father's design and his doing it was according to God's
designation. [4.] He recites what he himself had done, and with what
intention: I have built a house, not for my own name, but for the name
of the Lord God of Israel (v. 20), and set there a place for the ark,
v. 21. Thus all the right, title, interest, claim, and demand,
whatsoever, which he or his had or might have in or to this house, or
any of its appurtenances, he resigns, surrenders, and gives up, to God
for ever. It is for his name, and his ark. In this, says he, the Lord
hath performed his word that he spoke. Note, Whatever good we do, we
must look upon it as the performance of God's promise to us, rather
than the performance of our promises to him. The more we do for God the
more we are indebted to him; for our sufficiency is of him, and not of
ourselves.
Solomon's Prayer. (b. c. 1003.)
22 And Solomon stood before the altar of the Lord in the presence of
all the congregation of Israel, and spread forth his hands toward
heaven: 23 And he said, Lord God of Israel, there is no God like
thee, in heaven above, or on earth beneath, who keepest covenant and
mercy with thy servants that walk before thee with all their heart:
24 Who hast kept with thy servant David my father that thou promisedst
him: thou spakest also with thy mouth, and hast fulfilled it with thine
hand, as it is this day. 25 Therefore now, Lord God of Israel, keep
with thy servant David my father that thou promisedst him, saying,
There shall not fail thee a man in my sight to sit on the throne of
Israel; so that thy children take heed to their way, that they walk
before me as thou hast walked before me. 26 And now, O God of Israel,
let thy word, I pray thee, be verified, which thou spakest unto thy
servant David my father. 27 But will God indeed dwell on the earth?
behold, the heaven and heaven of heavens cannot contain thee; how much
less this house that I have builded? 28 Yet have thou respect unto
the prayer of thy servant, and to his supplication, O Lord my God, to
hearken unto the cry and to the prayer, which thy servant prayeth
before thee to day: 29 That thine eyes may be open toward this house
night and day, even toward the place of which thou hast said, My name
shall be there: that thou mayest hearken unto the prayer which thy
servant shall make toward this place. 30 And hearken thou to the
supplication of thy servant, and of thy people Israel, when they shall
pray toward this place: and hear thou in heaven thy dwelling place: and
when thou hearest, forgive. 31 If any man trespass against his
neighbour, and an oath be laid upon him to cause him to swear, and the
oath come before thine altar in this house: 32 Then hear thou in
heaven, and do, and judge thy servants, condemning the wicked, to bring
his way upon his head; and justifying the righteous, to give him
according to his righteousness. 33 When thy people Israel be smitten
down before the enemy, because they have sinned against thee, and shall
turn again to thee, and confess thy name, and pray, and make
supplication unto thee in this house: 34 Then hear thou in heaven,
and forgive the sin of thy people Israel, and bring them again unto the
land which thou gavest unto their fathers. 35 When heaven is shut up,
and there is no rain, because they have sinned against thee; if they
pray toward this place, and confess thy name, and turn from their sin,
when thou afflictest them: 36 Then hear thou in heaven, and forgive
the sin of thy servants, and of thy people Israel, that thou teach them
the good way wherein they should walk, and give rain upon thy land,
which thou hast given to thy people for an inheritance. 37 If there
be in the land famine, if there be pestilence, blasting, mildew,
locust, or if there be caterpillar; if their enemy besiege them in the
land of their cities; whatsoever plague, whatsoever sickness there be;
38 What prayer and supplication soever be made by any man, or by all
thy people Israel, which shall know every man the plague of his own
heart, and spread forth his hands toward this house: 39 Then hear
thou in heaven thy dwelling place, and forgive, and do, and give to
every man according to his ways, whose heart thou knowest; (for thou,
even thou only, knowest the hearts of all the children of men;) 40
That they may fear thee all the days that they live in the land which
thou gavest unto our fathers. 41 Moreover concerning a stranger, that
is not of thy people Israel, but cometh out of a far country for thy
name's sake; 42 (For they shall hear of thy great name, and of thy
strong hand, and of thy stretched out arm;) when he shall come and pray
toward this house; 43 Hear thou in heaven thy dwelling place, and do
according to all that the stranger calleth to thee for: that all people
of the earth may know thy name, to fear thee, as do thy people Israel;
and that they may know that this house, which I have builded, is called
by thy name. 44 If thy people go out to battle against their enemy,
whithersoever thou shalt send them, and shall pray unto the Lord toward
the city which thou hast chosen, and toward the house that I have built
for thy name: 45 Then hear thou in heaven their prayer and their
supplication, and maintain their cause. 46 If they sin against thee,
(for there is no man that sinneth not,) and thou be angry with them,
and deliver them to the enemy, so that they carry them away captives
unto the land of the enemy, far or near; 47 Yet if they shall bethink
themselves in the land whither they were carried captives, and repent,
and make supplication unto thee in the land of them that carried them
captives, saying, We have sinned, and have done perversely, we have
committed wickedness; 48 And so return unto thee with all their
heart, and with all their soul, in the land of their enemies, which led
them away captive, and pray unto thee toward their land, which thou
gavest unto their fathers, the city which thou hast chosen, and the
house which I have built for thy name: 49 Then hear thou their prayer
and their supplication in heaven thy dwelling place, and maintain their
cause, 50 And forgive thy people that have sinned against thee, and
all their transgressions wherein they have transgressed against thee,
and give them compassion before them who carried them captive, that
they may have compassion on them: 51 For they be thy people, and
thine inheritance, which thou broughtest forth out of Egypt, from the
midst of the furnace of iron: 52 That thine eyes may be open unto the
supplication of thy servant, and unto the supplication of thy people
Israel, to hearken unto them in all that they call for unto thee. 53
For thou didst separate them from among all the people of the earth, to
be thine inheritance, as thou spakest by the hand of Moses thy servant,
when thou broughtest our fathers out of Egypt, O Lord God.
Solomon having made a general surrender of this house to God, which God
had signified his acceptance of by taking possession, next follows
Solomon's prayer, in which he makes a more particular declaration of
the uses of that surrender, with all humility and reverence, desiring
that God would agree thereto. In short, it is his request that this
temple may be deemed and taken, not only for a house of sacrifice (no
mention is made of that in all this prayer, that was taken for
granted), but a house of prayer for all people; and herein it was a
type of the gospel church; see Isa. lvi. 7, compared with Matt. xxi.
13. Therefore Solomon opened this house, not only with an extraordinary
sacrifice, but with an extraordinary prayer.
I. The person that prayed this prayer was great. Solomon did not
appoint one of the priests to do it, nor one of the prophets, but did
it himself, in the presence of all the congregation of Israel, v. 22.
1. It was well that he was able to do it, a sign that he had made a
good improvement of the pious education which his parents gave him.
With all his learning, it seems, he learnt to pray well, and knew how
to express himself to God in a suitable manner, pro re nata--on the
spur of the occasion, without a prescribed form. In the crowd of his
philosophical transactions, his proverbs, and songs, he did not forget
his devotions. He was a gainer by prayer (ch. iii. 11, &c.), and, we
may suppose, gave himself much to it, so that he excelled, as we find
here, in praying gifts. 2. It was well that he was willing to do it,
and not shy of performing divine service before so great a
congregation. He was far from thinking it any disparagement to him to
be his own chaplain and the mouth of the assembly to God; and shall any
think themselves too great to do this office for their own families?
Solomon, in all his other glory, even on his ivory throne, looked not
so great as he did now. Great men should thus support the reputation of
religious exercises and so honour God with their greatness. Solomon was
herein a type of Christ, the great intercessor for all over whom he
rules.
II. The posture in which he prayed was very reverent, and expressive of
humility, seriousness, and fervency in prayer. He stood before the
altar of the Lord, intimating that he expected the success of his
prayer in virtue of that sacrifice which should be offered up in the
fulness of time, typified by the sacrifices offered at that altar. But
when he addressed himself to prayer, 1. He kneeled down, as appears, v.
54, where he is said to rise from his knees; compare 2 Chron. vi. 13.
Kneeling is the most proper posture for prayer, Eph. iii. 14. The
greatest of men must not think it below them to kneel before the Lord
their Maker. Mr. Herbert says, "Kneeling never spoiled silk stocking."
2. He spread forth his hands towards heaven, and (as it should seem by
v. 54) continued so to the end of the prayer, hereby expressing his
desire towards, and expectations from, God, as a Father in heaven. He
spread forth his hands, as it were to offer up the prayer from an open
enlarged heart and to present it to heaven, and also to receive thence,
with both arms, the mercy which he prayed for. Such outward expressions
of the fixedness and fervour of devotion ought not to be despised or
ridiculed.
III. The prayer itself was very long, and perhaps much longer than is
here recorded. At the throne of grace we have liberty of speech, and
should use our liberty. It is not making long prayers, but making them
for a pretence, that Christ condemns. In this excellent prayer Solomon
does, as we should in every prayer,
1. Give glory to God. This he begins with, as the most proper act of
adoration. He addresses himself to God as the Lord God of Israel, a God
in covenant with them And, (1.) He gives him the praise of what he is,
in general, the best of beings in himself ("There is no God like thee,
none of the powers in heaven or earth to be compared with thee"), and
the best of masters to his people: "Who keepest covenant and mercy with
thy servants; not only as good as thy word in keeping covenant, but
better than thy word in keeping mercy, doing that for them of which
thou hast not given them an express promise, provided they walk before
thee with all their heart, are zealous for thee, with an eye to thee."
(2.) He gives him thanks for what he had done, in particular, for his
family (v. 24): "Thou hast kept with thy servant David, as with thy
other servants, that which thou promisedst him." The promise was a
great favour to him, his support and joy, and now performance is the
crown of it: Thou hast fulfilled it, as it is this day. Fresh
experiences of the truth of God's promises call for enlarged praises.
2. He sues for grace and favour from God.
(1.) That God would perform to him and his the mercy which he had
promised, v. 25, 26. Observe how this comes in. He thankfully
acknowledges the performance of the promise in part; hitherto God had
been faithful to his word: "Thou hast kept with thy servant David that
which thou promisedst him, so far that his son fills his throne and has
built the intended temple; therefore now keep with thy servant David
that which thou hast further promised him, and which yet remains to be
fulfilled in its season." Note, The experiences we have had of God's
performing his promises should encourage us to depend upon them and
plead them with God: and those who expect further mercies must be
thankful for former mercies. Hitherto God has helped, 2 Cor. i. 10.
Solomon repeats the promise (v. 25): There shall not fail thee a man to
sit on the throne, not omitting the condition, so that thy children
take heed to their way; for we cannot expect God's performance of the
promise but upon our performance of the condition. And then he humbly
begs this entail (v. 26): Now, O God of Israel! let thy word be
verified. God's promises (as we have often observed) must be both the
guide of our desires and the ground of our hopes and expectations in
prayer. David had prayed (2 Sam. vii. 25): Lord, do as thou hast said.
Note, Children should learn of their godly parents how to pray, and
plead in prayer.
(2.) That God would have respect to this temple which he had now taken
possession of, and that his eyes might be continually open towards it
(v. 29), that he would graciously own it, and so put an honour upon it.
To this purpose,
[1.] He premises, First, A humble admiration of God's gracious
condescension (v. 27): "But will God indeed dwell on the earth? Can we
imagine that a Being infinitely high, and holy, and happy, will stoop
so low as to let it be said of him that he dwells upon the earth and
blesses the worms of the earth with his presence--the earth, that is
corrupt, and overspread with sin--cursed, and reserved to fire? Lord,
how is it?" Secondly, A humble acknowledgment of the incapacity of the
house he had built, though very capacious, to contain God: "The heaven
of heavens cannot contain thee, for no place can include him who is
present in all places; even this house is too little, too mean to be
the residence of him that is infinite in being and glory." Note, When
we have done the most we can for God we must acknowledge the infinite
distance and disproportion between us and him, between our services and
his perfections.
[2.] This premised, he prays in general, First, That God would
graciously hear and answer the prayer he was now praying, v. 28. It was
a humble prayer (the prayer of thy servant), an earnest prayer (such a
prayer as is a cry), a prayer made in faith (before thee, as the Lord,
and my God): "Lord, hearken to it, have respect to it, not as the
prayer of Israel's king (no man's dignity in the world, or titles of
honour, will recommend him to God), but as the prayer of thy servant."
Secondly, That God would in like manner hear and answer all the prayers
that should, at any time hereafter, be made in or towards this house
which he had now built, and of which God had said, My name shall be
there (v. 29), his own prayers (Hearken to the prayers which thy
servant shall make), and the prayers of all Israel, and of every
particular Israelite (v. 30): "Hear it in heaven, that is indeed thy
dwelling-place, of which this is but a figure; and, when thou hearest,
forgive the sin that separates between them and God, even the iniquity
of their holy things." a. He supposes that God's people will ever be a
prayer people; he resolves to adhere to that duty himself. b. He
directs them to have an eye, in their prayers, to that place where God
was pleased to manifest his glory as he did not any where else on
earth. None but priests might come into that place; but, when they
worshipped in the courts of the temple, it must be with an eye towards
it, not as the object of their worship (that were idolatry), but as an
instituted medium of their worship, helping the weakness of their
faith, and typifying the mediation of Jesus Christ, who is the true
temple, to whom we must have an eye in every thing wherein we have to
do with God. Those that were at a distance looked towards Jerusalem,
for the sake of the temple, even when it was in ruins, Dan. vi. 10. c.
He begs that God will hear the prayers, and forgive the sins, of all
that look this way in their prayers. Not as if he thought all the
devout prayers offered up to God by those who had no knowledge of this
house, or regard to it, were therefore rejected; but he desired that
the sensible tokens of the divine presence with which this house was
blessed might always give sensible encouragement and comfort to
believing petitioners.
[3.] More particularly, he here puts divers cases in which he supposed
application would be made to God by prayer in or towards this house of
prayer.
First, If God were appealed to by an oath for the determining of any
controverted right between man and man, and the oath were taken before
this altar, he prayed that God would, in some way or other, discover
the truth, and judge between the contending parties, v. 31, 32. He
prayed that, in difficult matters, this throne of grace might be a
throne of judgment, from which God would right the injured that
believingly appealed to it, and punish the injurious that
presumptuously appealed to it. It was usual to swear by the temple and
altar (Matt. xxiii. 16, 18), which corruption perhaps took its rise
from this supposition of an oath taken, not by the temple or altar, but
at or near them, for the greater solemnity.
Secondly, If the people of Israel were groaning under any national
calamity, or any particular Israelite under any personal calamity, he
desired that the prayers they should make in or towards this house
might be heard and answered.
a. In case of public judgments, war (v. 33), want of rain (v. 35),
famine, or pestilence (v. 37), and he ends with an et cetera--any
plague or sickness; for no calamity befals other people which may not
befal God's Israel. Now he supposes, (a.) That the cause of the
judgment would be sin, and nothing else. "If they be smitten before the
enemy, if there be no rain, it is because they have sinned against
thee." It is sin that makes all the mischief. (b.) That the consequence
of the judgment would be that they would cry to God, and make
supplication to him in or towards that house. Those that slighted him
before would solicit him then. Lord, in trouble have they visited thee.
In their afflictions they will seek me early and earnestly. (c.) That
the condition of the removal of the judgment was something more than
barely praying for it. He could not, he would not, ask that their
prayer might be answered unless they did also turn from their sin (v.
35) and turn again to God (v. 33), that is, unless they did truly
repent and reform. On no other terms may we look for salvation in this
world or the other. But, if they did thus qualify themselves for mercy,
he prays, [a.] That God would hear from heaven, his holy temple above,
to which they must look, through this temple. [b.] That he would
forgive their sin; for then only are judgments removed in mercy when
sin is pardoned. [c.] That he would teach them the good way wherein
they should walk, by his Spirit, with his word and prophets; and thus
they might be both profited by their trouble (for blessed is the man
whom God chastens and teaches), and prepared for deliverance, which
then comes in love when it finds us brought back to the good way of God
and duty. [d.] That he would then remove the judgment, and redress the
grievance, whatever it might be--not only accept the prayer, but give
in the mercy prayed for.
b. In case of personal afflictions, v. 38-40. "If any man of Israel has
an errand to thee, here let him find thee, here let him find favour
with thee." He does not mention particulars, so numerous, so various,
are the grievances of the children of men. (a.) He supposes that the
complainants themselves would very sensibly feel their own burden, and
would open that case to God which otherwise they kept to themselves and
did not make any man acquainted with: They shall know every man the
plague of his own heart, what it is that pains him, and (as we say)
where the shoe pinches, and shall spread their hands, that is, spread
their case, as Hezekiah spread the letter, in prayer, towards this
house; whether the trouble be of body or mind, they shall represent it
before God. Inward burdens seem especially meant. Sin is the plague of
our own heart; our indwelling corruptions are our spiritual diseases.
Every Israelite indeed endeavours to know these, that he may mortify
them and watch against the risings of them. These he complains of. This
is the burden he groans under: O wretched man that I am! These drive
him to his knees, drive him to the sanctuary. Lamenting these, he
spreads forth his hands in prayer. (b.) He refers all cases of this
kind, that should be brought hither, to God. [a.] To his omniscience:
"Thou, even thou only, knowest the hearts of all the children of men,
not only the plagues of their hearts, their several wants and burdens"
(these he knows, but he will know them from us), "but the desire and
intent of the heart, the sincerity or hypocrisy of it. Thou knowest
which prayer comes from the heart, and which from the lips only." The
hearts of kings are not unsearchable to God. [b.] To his justice: Give
to every man according to his ways; and he will not fail to do so, by
the rules of grace, not the law, for then we should all be undone. [c.]
To his mercy: Hear, and forgive, and do (v. 39), that they may fear
thee all their days, v. 40. This use we should make of the mercy of God
to us in hearing our prayers and forgiving our sins, we should thereby
he engaged to fear him while we live. Fear the Lord and his goodness.
There is forgiveness with him, that he may be feared.
c. The case of the stranger that is not an Israelite is next mentioned,
a proselyte that comes to the temple to pray to the God of Israel,
being convinced of the folly and wickedness of worshipping the gods of
his country. (a.) He supposed that there would be many such (v. 41,
42), that the fame of God's great works which he had wrought for
Israel, by which he proved himself to be above all gods, nay, to be God
alone, would reach to distant countries: "Those that live remote shall
hear of thy strong hand, and thy stretched-out arm; and this will bring
all thinking considerate people to pray towards this house, that they
may obtain the favour of a God that is able to do them a real
kindness." (b.) He begged that God would accept and answer the
proselyte's prayer (v. 43): Do according to all that the stranger
calleth to thee for. Thus early, thus ancient, were the indications of
favour towards the sinners of the Gentiles: as there was then one law
for the native and for the stranger (Exod. xii. 49), so there was one
gospel for both. (c.) Herein he aimed at the glory of God and the
propagating of the knowledge of him: "O let the stranger, in a special
manner, speed well in his addresses, that he may carry away with him to
his own country a good report of the God of Israel, that all people may
know thee and fear thee (and, if they know thee aright, they will fear
thee) as do thy people Israel." So far was Solomon from monopolizing
the knowledge and service of God, and wishing to have them confined to
Israel only (which was the envious desire of the Jews in the days of
Christ and his apostles), that he prayed that all people might fear God
as Israel did. Would to God that all the children of men might receive
the adoption, and be made God's children! Father, thus glorify thy
name.
d. The case of an army going forth to battle is next recommended by
Solomon to the divine favour. It is supposed that the army is encamped
at a distance, somewhere a great way off, sent by divine order against
the enemy, v. 44. "When they are ready to engage, and consider the
perils and doubtful issues of battle, and put up a prayer to God for
protection and success, with their eye towards this city and temple,
then hear their prayer, encourage their hearts, strengthen their hands,
cover their heads, and so maintain their cause and give them victory."
Soldiers in the field must not think it enough that those who tarry at
home pray for them, but must pray for themselves, and they are here
encouraged to hope fore a gracious answer. Praying should always go
along with fighting.
e. The case of poor captives is the last that is here mentioned as a
proper object of divine compassion. (a.) He supposes that Israel will
sin. He knew them, and himself, and the nature of man, too well to
think this a foreign supposition; for there is no man that sinneth not,
that does not enough to justify God in the severest rebukes of his
providence, no man but what is in danger of falling into gross sin, and
will if God leave him to himself. (b.) He supposes, what may well be
expected, that, if Israel revolt from God, God will be angry with them,
and deliver them into the hand of their enemies, to be carried captive
into a strange country, v. 46. (c.) He then supposes that they will
bethink themselves, will consider their ways (for afflictions put men
upon consideration), and, when once they are brought to consider, they
will repent and pray, will confess their sins, and humble themselves,
saying, We have sinned and have done perversely (v. 47), and in the
land of their enemies will return to God, whom they had forsaken in
their own land. (d.) He supposes that in their prayers they will look
towards their own land, the holy land, Jerusalem, the holy city, and
the temple, the holy house, and directs them so to do (v. 48), for his
sake who gave them that land, chose that city, and to whose honour that
house was built. (e.) He prays that then God would hear their prayers,
forgive their sins, plead their cause, and incline their enemies to
have compassion on them, v. 49, 50. God has all hearts in his hand, and
can, when he pleases, turn the strongest stream the contrary way, and
make those to pity his people who have been their most cruel
persecutors. See this prayer answered, Ps. cvi. 46. He made them to be
pitied of those that carried them captive, which, if it did not release
them, yet eased their captivity. (f.) He pleads their relation to God,
and his interest in them: "They are thy people, whom thou hast taken
into thy covenant and under thy care and conduct, thy inheritance, from
which, more than from any other nation, thy rent and tribute of glory
issue and arise (v. 51), separated from among all people to be so and
by distinguishing favours appropriated to thee," v. 53.
Lastly, After all these particulars, he concludes with this general
request, that God would hearken to all his praying people in all that
they call unto him for, v. 52. No place now, under the gospel, can be
imagined to add any acceptableness to the prayers made in or towards
it, as the temple then did. That was a shadow: the substance is Christ;
whatever we ask in his name, it shall be given us.
Solomon Blesses and Exhorts the People. (b. c. 1003.)
54 And it was so, that when Solomon had made an end of praying all this
prayer and supplication unto the Lord, he arose from before the altar
of the Lord, from kneeling on his knees with his hands spread up to
heaven. 55 And he stood, and blessed all the congregation of Israel
with a loud voice, saying, 56 Blessed be the Lord, that hath given
rest unto his people Israel, according to all that he promised: there
hath not failed one word of all his good promise, which he promised by
the hand of Moses his servant. 57 The Lord our God be with us, as he
was with our fathers: let him not leave us, nor forsake us: 58 That
he may incline our hearts unto him, to walk in all his ways, and to
keep his commandments, and his statutes, and his judgments, which he
commanded our fathers. 59 And let these my words, wherewith I have
made supplication before the Lord, be nigh unto the Lord our God day
and night, that he maintain the cause of his servant, and the cause of
his people Israel at all times, as the matter shall require: 60 That
all the people of the earth may know that the Lord is God, and that
there is none else. 61 Let your heart therefore be perfect with the
Lord our God, to walk in his statutes, and to keep his commandments, as
at this day.
Solomon, after his sermon in Ecclesiastes, gives us the conclusion of
the whole matter; so he does here, after this long prayer; it is called
his blessing the people, v. 55. He pronounced it standing, that he
might be the better heard, and because he blessed as one having
authority. Never were words more fitly spoken, nor more pertinently.
Never was congregation dismissed with that which was more likely to
affect them and abide with them.
I. He gives God the glory of the great and kind things he had done for
Israel, v. 56. He stood up to bless the congregation (v. 55), but began
with blessing God; for we must in every thing give thanks. Do we expect
God should do well for us and ours? let us take all occasion to speak
well of him and his. He blesses God who has given, he does not say
wealth, and honour, and power, and victory, to Israel, but rest, as if
that were a blessing more valuable than any of those. Let not those who
have rest under-value that blessing, though they want some others. He
compares the blessings God had bestowed upon them with the promises he
had given them, that God might have the honour of his faithfulness and
the truth of that word of his which he has magnified above all his
name. 1. He refers to the promises given by the hand of Moses, as he
did (v. 15, 24) to those which were made to David. There were promises
given by Moses, as well as precepts. It was long ere God gave Israel
the promised rest, but they had it at last, after many trials. The day
will come when God's spiritual Israel will rest from all their labours.
2. He does, as it were, write a receipt in full on the back of these
bonds: There has not failed one word of all his good promises. This
discharge he gives in the name of all Israel, to the everlasting honour
of the divine faithfulness, and the everlasting encouragement of all
those that build upon the divine promises.
II. He blesses himself and the congregation, expressing his earnest
desire and hope of these four things:--1. The presence of God with
them, which is all in all to the happiness of a church and nation and
of every particular person. This great congregation was now shortly to
be scattered, and it was not likely that they would ever be all
together again in this world. Solomon therefore dismisses them with
this blessing: "The Lord be present with us, and that will be comfort
enough when we are absent from each other. The Lord our God be with us,
as he was with our fathers (v. 57); let him not leave us, let him be to
us to day, and to ours for ever, what he was to those that went before
us." 2. The power of his grace upon them: "Let him be with us, and
continue with us, not that he may enlarge our coasts and increase our
wealth, but that he may incline our hearts to himself, to walk in all
his ways and to keep his commandments," v. 58. Spiritual blessings are
the best blessings, with which we should covet earnestly to be blessed.
Our hearts are naturally averse to our duty, and apt to decline from
God; it is his grace that inclines them, grace that must be obtained by
prayer. 3. An answer to the prayer he had now made: "Let these my words
be nigh unto the Lord our God day and night, v. 59. Let a gracious
return be made to every prayer that shall be made here, and that will
be a continual answer to this prayer." What Solomon asks here for his
prayer is still granted in the intercession of Christ, of which his
supplication was a type; that powerful prevailing intercession is
before the Lord our God day and night, for our great Advocate attends
continually to this very thing, and we may depend upon him to maintain
our cause (against the adversary that accuses us day and night, Rev.
xii. 10) and the common cause of his people Israel, at all times, upon
all occasions, as the matter shall require, so as to speak for us the
word of the day in its day, as the original here reads it, from which
we shall receive grace sufficient, suitable, and seasonable, in every
time of need. 4. The glorifying of God in the enlargement of his
kingdom among men. Let Israel be thus blessed, thus favoured; not that
all people may become tributaries to us (Solomon sees his kingdom as
great as he desires), but that all people may know that the Lord is
God, and he only, and may come and worship him, v. 60. With this
Solomon's prayers, like the prayers of his father David, the son of
Jesse, are ended (Ps. lxxii. 19, 20): Let the whole earth be filled
with his glory. We cannot close our prayers with a better summary than
this, Father, glorify thy name.
III. He solemnly charges his people to continue and persevere in their
duty to God. Having spoken to God for them, he here speaks from God to
them, and those only would fare the better for his prayers that were
made better by his preaching. His admonition, at parting, is, "Let your
heart be perfect with the Lord our God, v. 61. Let your obedience be
universal, without dividing--upright, without dissembling--constant,
without declining;" this is evangelical perfection.
Solomon Holds a Great Feast. (b. c. 1003.)
62 And the king, and all Israel with him, offered sacrifice before the
Lord. 63 And Solomon offered a sacrifice of peace offerings, which he
offered unto the Lord, two and twenty thousand oxen, and an hundred and
twenty thousand sheep. So the king and all the children of Israel
dedicated the house of the Lord. 64 The same day did the king hallow
the middle of the court that was before the house of the Lord: for
there he offered burnt offerings, and meat offerings, and the fat of
the peace offerings: because the brasen altar that was before the Lord
was too little to receive the burnt offerings, and meat offerings, and
the fat of the peace offerings. 65 And at that time Solomon held a
feast, and all Israel with him, a great congregation, from the entering
in of Hamath unto the river of Egypt, before the Lord our God, seven
days and seven days, even fourteen days. 66 On the eighth day he sent
the people away: and they blessed the king, and went unto their tents
joyful and glad of heart for all the goodness that the Lord had done
for David his servant, and for Israel his people.
We read before that Judah and Israel were eating and drinking, and very
cheerful under their own vines and fig-trees; here we have them so in
God's courts. Now they found Solomon's words true concerning Wisdom's
ways, that they are ways of pleasantness.
I. They had abundant joy and satisfaction while they attended at God's
house, for there, 1. Solomon offered a great sacrifice, 22,000 oxen and
120,000 sheep, enough to have drained the country of cattle if it had
not been a very fruitful land. The heathen thought themselves very
generous when they offered sacrifices by hundreds (hecatombs they
called them), but Solomon out-did them: he offered them by thousands.
When Moses dedicated his altar, the peace-offerings were twenty-four
bullocks, and of rams, goats, and lambs, 180 (Num. vii. 88); then the
people were poor, but now that they had increased in wealth more was
expected from them. Where God sows plentifully he must reap
accordingly. All these sacrifices could not be offered in one day, but
in the several days of the feast. Thirty oxen a day served Solomon's
table, but thousands shall go to God's altar. Few are thus minded, to
spend more on their souls than on their bodies. The flesh of the
peace-offerings, which belonged to the offerer, it is likely, Solomon
treated the people with. Christ fed those who attended him. The brazen
altar was not large enough to receive all these sacrifices, so that, to
serve the present occasion, they were forced to offer many of them in
the middle of the court, (v. 64), some think on altars, altars of earth
or stone, erected for the purpose and taken down when the solemnity was
over, others think on the bare ground. Those that will be generous in
serving God need not stint themselves for want of room and occasion to
be so. 2. He kept a feast, the feast of tabernacles, as it should seem,
after the feast of dedication, and both together lasted fourteen days
(v. 65), yet they said not, Behold, what a weariness is this!
II. They carried this joy and satisfaction with them to their own
houses. When they were dismissed they blessed the king (v. 66),
applauded him, admired him, and returned him the thanks of the
congregation, and then went to their tents joyful and glad of heart,
all easy and pleased. God's goodness was the matter of their joy, so it
should be of ours at all times. They rejoiced in God's blessing both on
the royal family and on the kingdom; thus should we go home rejoicing
from holy ordinances, and go on our way rejoicing for God's goodness to
our Lord Jesus (of whom David his servant was a type, in the
advancement and establishment of his throne, pursuant to the covenant
of redemption), and to all believers, his spiritual Israel, in their
sanctification and consolation, pursuant to the covenant of grace. If
we rejoice not herein always it is our own fault.
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F I R S T K I N G S
CHAP. IX.
In this chapter we have, I. The answer which God, in a vision, gave to
Solomon's prayer, and the terms he settled with him, ver. 1-9. II. The
interchanging of grateful kindnesses between Solomon and Hiram, ver.
10-14. III. His workmen and buildings, ver. 15-24. IV. His devotion,
ver. 25. V. His trading navy, ver. 26-28.
God's Answer to Solomon. (b. c. 1001.)
1 And it came to pass, when Solomon had finished the building of the
house of the Lord, and the king's house, and all Solomon's desire which
he was pleased to do, 2 That the Lord appeared to Solomon the second
time, as he had appeared unto him at Gibeon. 3 And the Lord said unto
him, I have heard thy prayer and thy supplication, that thou hast made
before me: I have hallowed this house, which thou hast built, to put my
name there for ever; and mine eyes and mine heart shall be there
perpetually. 4 And if thou wilt walk before me, as David thy father
walked, in integrity of heart, and in uprightness, to do according to
all that I have commanded thee, and wilt keep my statutes and my
judgments: 5 Then I will establish the throne of thy kingdom upon
Israel for ever, as I promised to David thy father, saying, There shall
not fail thee a man upon the throne of Israel. 6 But if ye shall at
all turn from following me, ye or your children, and will not keep my
commandments and my statutes which I have set before you, but go and
serve other gods, and worship them: 7 Then will I cut off Israel out
of the land which I have given them; and this house, which I have
hallowed for my name, will I cast out of my sight; and Israel shall be
a proverb and a byword among all people: 8 And at this house, which
is high, every one that passeth by it shall be astonished, and shall
hiss; and they shall say, Why hath the Lord done thus unto this land,
and to this house? 9 And they shall answer, Because they forsook the
Lord their God, who brought forth their fathers out of the land of
Egypt, and have taken hold upon other gods, and have worshipped them,
and served them: therefore hath the Lord brought upon them all this
evil.
God had given a real answer to Solomon's prayer, and tokens of his
acceptance of it, immediately, by the fire from heaven which consumed
the sacrifices (as we find 2 Chron. vii. 1); but here we have a more
express and distinct answer to it. Observe,
I. In what way God gave him this answer. He appeared to him, as he had
done at Gibeon, in the beginning of his reign, in a dream or vision, v.
2. The comparing of it with that intimates that it was the very night
after he had finished the solemnities of his festival, for so that was,
2 Chron. i. 6, 7. And then v. 1, speaking of Solomon's finishing all
his buildings, which was not till many years after the dedication of
the temple, must be read thus, Solomon finished (as it is 2 Chron. vii.
11), and v. 2 must be read, and the Lord had appeared.
II. The purport of this answer. 1. He assures him of his special
presence in the temple he had built, in answer to the prayer he had
made (v. 3): I have hallowed this house. Solomon had dedicated it, but
it was God's prerogative to hallow it--to sanctify or consecrate it.
Men cannot make a place holy, yet what we, in sincerity, devote to God,
we may hope he will graciously accept as his; and his eyes and his
heart shall be upon it. Apply it to persons, the living temples. Those
whom God hallows or sanctifies, whom he sets apart for himself, have
his eye, his heart, his love and care, and this perpetually. 2. He
shows him that he and his people were for the future upon their good
behaviour. Let them not be secure now, as if they might live as they
please now that they have the temple of the Lord among them, Jer. vii.
4. No, this house was designed to protect them in their allegiance to
God, but not in their rebellion or disobedience. God deals plainly with
us, sets before us good and evil, the blessing and the curse, and lets
us know what we must trust to. God here tells Solomon, (1.) That the
establishment of his kingdom depended upon the constancy of his
obedience (v. 4, 5): "If thou wilt walk before me as David did, who
left thee a good example and encouragement enough to follow it (and
advantage thou wilt be accountable for if thou do not improve it), if
thou wilt walk as he did, in integrity of heart and uprightness" (for
that is the main matter--no religion without sincerity), "then I will
establish the throne of thy kingdom, and not otherwise," for on that
condition the promise was made, Ps. cxxxii. 12. If we perform our part
of the covenant, God will not fail to perform his; if we improve the
grace God has given us, he will confirm us to the end. Let not the
children of godly parents expect the entail of the blessing, unless
they tread in the steps of those that have gone before them to heaven,
and keep up the virtue and piety of their ancestors. (2.) That the ruin
of his kingdom would be the certain consequence of his or his
children's apostasy from God (v. 6): "But know thou, and let thy family
and kingdom know it, and be admonished by it, that if you shall
altogether turn from following me" (so it is thought it should be
read), "if you forsake my service, desert my altar, and go and serve
other gods" (for that was the covenant-breaking sin), "if you or your
children break off from me, this house will not save you. But, [1.]
Israel, though a holy nation, will be cut off (v. 7), by one judgment
after another, till they become a proverb and a by-word, and the most
despicable people under the sun, though now the most honourable." This
supposes the destruction of the royal family, though it is not
particularly threatened; the king is, of course, undone, if the kingdom
be. [2.] "The temple, though a holy house, which God himself has
hallowed for his name, shall be abandoned and laid desolate (v. 8, 9):
This house which is high." They prided themselves in the stateliness
and magnificence of the structure, but let them know that it is not so
high as to be out of the reach of God's judgments, if they vilify it so
as to exchange it for groves and idol-temples, and yet, at the same
time, magnify it so as to think it will secure the favour of God to
them though they ever so much corrupt themselves. This house which is
high. Those that now pass by it are astonished at the bulk and beauty
of it; the richness, contrivance, and workmanship, are admired by all
spectators, and it is called a stupendous fabric; but, if you forsake
God, its height will make its fall the more amazing, and those that
pass by will be as much astonished at its ruins, while the guilty,
self-convicted, self-condemned, Israelites, will be forced to
acknowledge, with shame, that they themselves were the ruin of it; for
when it shall be asked, Why hath the Lord done thus to his house? they
cannot but answer, It was because they forsook the Lord their God. See
Deut. xxix. 24, 25. Their sin will be read in their punishment. They
deserted the temple, and therefore God deserted it; they profaned it
with their sins and laid it common, and therefore God profaned it with
his judgments and laid it waste. God gave Solomon fair warning of this,
now that he had newly built and dedicated it, that he and his people
might not be high-minded, but fear.
Solomon and Hiram. (b. c. 1001.)
10 And it came to pass at the end of twenty years, when Solomon had
built the two houses, the house of the Lord, and the king's house, 11
(Now Hiram the king of Tyre had furnished Solomon with cedar trees and
fir trees, and with gold, according to all his desire,) that then king
Solomon gave Hiram twenty cities in the land of Galilee. 12 And Hiram
came out from Tyre to see the cities which Solomon had given him; and
they pleased him not. 13 And he said, What cities are these which
thou hast given me, my brother? And he called them the land of Cabul
unto this day. 14 And Hiram sent to the king sixscore talents of
gold.
What agreement was made between Solomon and Hiram, when the
building-work was to be begun, we read before, ch. v. Here we have an
account of their fair and friendly parting when the work was done. 1.
Hiram made good his bargain to the utmost. He had furnished Solomon
with materials for his buildings, according to all his desire (v. 11),
and with gold, v. 15. So far was he from envying Solomon's growing
greatness and reputation, and being jealous of him, that he helped to
magnify him. Solomon's power, with Solomon's wisdom, needs not be
dreaded by any of his neighbours. God honours him; therefore Hiram
will. 2. Solomon, no doubt, made good his bargain, and gave Hiram food
for his household, as was agreed, ch. v. 9. But here we are told that,
over and above that, he gave him twenty cities (small ones we may
suppose, like those mentioned here, v. 19) in the land of Galilee, v.
11. It should seem, these were not allotted to any of the tribes of
Israel (for the border of Asher came up to them, Josh. xix. 27, which
intimates that it did not include them), but continued in the hands of
the natives till Solomon made himself master of them, and then made a
present of them to Hiram. It becomes those that are great and good to
be generous. Hiram came to see these cities, and did not like them (v.
12): They pleased him not. He called the country the land of Cabul, a
Phoenician word (says Josephus) which signifies displeasing, v. 13. He
therefore returned them to Solomon (as we find, 2 Chron. viii. 2), who
repaired them, and then caused the children of Israel to inhabit them,
which intimates that before they did not; but, when Solomon received
back what he had given, no doubt he honourably gave Hiram an equivalent
in something else. But what shall we think of this? Did Solomon act
meanly in giving Hiram what was not worth his acceptance? Or was Hiram
humoursome and hard to please? I am willing to believe it was neither
the one nor the other. The country was truly valuable, and so were the
cities in it, but not agreeable to Hiram's genius. The Tyrians were
merchants, trading men, that lived in fine houses, and became rich by
navigation, but knew not how to value a country that was fit for corn
and pasture (that was business that lay out of their way); and
therefore Hiram desired Solomon to take them again, he knew not what to
do with them, and, if he would please to gratify him, let it be in his
own element, by becoming his partner in trade, as we find he did, v.
27. Hiram, who was used to the clean streets of Tyre, could by no means
agree with the miry lanes in the land of Cabul, whereas the best lands
have commonly the worst roads through them. See how the providence of
God suits both the accommodation of this earth to the various
dispositions of men and the dispositions of men to the various
accommodations of the earth, and all for the good of mankind in
general. Some take delight in husbandry, and wonder what pleasure
sailors can take on a rough sea; others take as much delight in
navigation, and wonder what pleasure husbandmen can take in a dirty
country, like the land of Cabul. It is so in many other instances, in
which we may observe the wisdom of him whose all souls are and all
lands.
Solomon's Buildings; Solomon's Greatness. (b. c. 991.)
15 And this is the reason of the levy which king Solomon raised; for to
build the house of the Lord, and his own house, and Millo, and the wall
of Jerusalem, and Hazor, and Megiddo, and Gezer. 16 For Pharaoh king
of Egypt had gone up, and taken Gezer, and burnt it with fire, and
slain the Canaanites that dwelt in the city, and given it for a present
unto his daughter, Solomon's wife. 17 And Solomon built Gezer, and
Beth-horon the nether, 18 And Baalath, and Tadmor in the wilderness,
in the land, 19 And all the cities of store that Solomon had, and
cities for his chariots, and cities for his horsemen, and that which
Solomon desired to build in Jerusalem, and in Lebanon, and in all the
land of his dominion. 20 And all the people that were left of the
Amorites, Hittites, Perizzites, Hivites, and Jebusites, which were not
of the children of Israel, 21 Their children that were left after
them in the land, whom the children of Israel also were not able
utterly to destroy, upon those did Solomon levy a tribute of
bondservice unto this day. 22 But of the children of Israel did
Solomon make no bondmen: but they were men of war, and his servants,
and his princes, and his captains, and rulers of his chariots, and his
horsemen. 23 These were the chief of the officers that were over
Solomon's work, five hundred and fifty, which bare rule over the people
that wrought in the work. 24 But Pharaoh's daughter came up out of
the city of David unto her house which Solomon had built for her: then
did he build Millo. 25 And three times in a year did Solomon offer
burnt offerings and peace offerings upon the altar which he built unto
the Lord, and he burnt incense upon the altar that was before the Lord.
So he finished the house. 26 And king Solomon made a navy of ships in
Ezion-geber, which is beside Eloth, on the shore of the Red sea, in the
land of Edom. 27 And Hiram sent in the navy his servants, shipmen
that had knowledge of the sea, with the servants of Solomon. 28 And
they came to Ophir, and fetched from thence gold, four hundred and
twenty talents, and brought it to king Solomon.
We have here a further account of Solomon's greatness.
I. His buildings. He raised a great levy both of men and money, because
he projected a great deal of building, which would both employ many
hands and put him to a vast expense, v. 15. And he was a wise builder,
who sat down first, and counted the cost, and would not begin to build
till he found himself able to finish. Perhaps there was some complaint
of the heaviness of the taxes, which the historian excuses from the
greatness of his undertakings. He raised it, not for war (as other
princes), which would spend the blood of his subjects, but for
building, which would require only their labour and purses. Perhaps
David observed Solomon's genius to lie towards building, and foresaw he
would have his head and hands full of it, when he penned that song of
degrees for Solomon, which begins, Except the Lord build the house,
those labour in vain that build it (Ps. cxxvii. 1), directing him to
acknowledge God in all his ways, and, by prayer and faith in his
providence, to take him along with him in all his designs of this kind.
And Solomon verily began his work at the right end, for he built God's
house first, and finished that before he began his own; and then God
blessed him, and he prospered in all his other buildings. If we begin
with God, he will go on with us. Let the first-fruits be his, and the
after-fruits will the more comfortably be ours, Matt. vi. 33. Solomon
built a church first and then he was enabled to build houses, and
cities, and walls. Those consult not their own interest that defer to
the last what they design for pious uses. The further order in
Solomon's buildings is observable. God's house first for religion, then
his own for his own convenience, then a house for his wife, to which
she removed as soon as it was ready for her (v. 24), then Millo, the
town-house or guild-hall, then the wall of Jerusalem, the royal city,
then some cities of note and strength in the country, which were
decayed and unfortified, Hazor, Megiddo, &c. As he rebuilt these at his
own charge, the inhabitants would be not only his subjects, but his
tenants, which would increase the revenues of the crown for the benefit
of his successors. Among the rest, he built Gezer, which Pharaoh took
out of the hands of the Canaanites, and made a present of to his
daughter, Solomon's wife, v. 16. See how God maketh the earth to help
the woman. Solomon was not himself a warlike prince, but the king of
Egypt, who was, took cities for him to build. Then he built cities for
convenience, for store, for his chariots, and for his horsemen, v. 19.
And, lastly, he built for pleasure in Lebanon, for his hunting perhaps,
or other diversions there. Let piety begin, and profit proceed, and
leave pleasure to the last.
II. His workmen and servants. In doing such great works, he must needs
employ abundance of workmen. The honour of great men is borrowed from
their inferiors, who do that which they have the credit of. 1. Solomon
employed those who remained of the conquered and devoted nations in all
the slavish work, v. 20, 21. We may suppose that they renounced their
idolatry and submitted to Solomon's government, so that he could not,
in honour, utterly destroy them, and they were so poor that he could
not levy money on them; therefore he served himself of their labour.
Herein he observed God's law (Lev. xxv. 44, Thy bondmen shall be of the
heathen), and fulfilled Noah's curse upon Canaan, A servant of servants
shall he be unto his brethren, Gen. ix. 25. 2. He employed Israelites
in the more creditable services (v. 22, 23): Of them he made no
bondmen, for they were God's freemen, but he made them soldiers and
courtiers, and gave them offices, as he saw them qualified, among his
chariots and horsemen, appointing some to support the service of the
inferior labourers. Thus he preserved the dignity and liberty of Israel
and honoured their relation to God as a kingdom of priests.
III. His piety and devotion (v. 25): Three times in a year he offered
burnt-offerings extraordinary (namely, at the three yearly feasts, the
passover, pentecost, and feast of tabernacles) in honour of the divine
institution, besides what he offered at other times, both statedly and
upon special occasions. With his sacrifices he burnt incense, not
himself (that was king Uzziah's crime), but the priest for him, at his
charge, and for his particular use. It is said, He offered on the altar
which he himself built. He took care to build it, and then, 1. He
himself made use of it. Many will assist the devotions of others that
neglect their own. Solomon did not think his building an altar would
excuse him from sacrificing, but rather engage him the more to it. 2.
He himself had the benefit and comfort of it. Whatever pains we take,
for the support of religion, to the glory of God and the edification of
others, we ourselves are likely to have the advantage of it.
IV. His merchandise. He built a fleet of trading ships at Ezion-geber
(v. 26), a port on the coast of the Red Sea, the furthest stage of the
Israelites when they wandered in the wilderness, Num. xxxiii. 35.
Probably that wilderness now began to be peopled by the Edomites, which
it was not then. To them this port had belonged, but, David having
subdued the Edomites, it now pertained to the crown of Judah. The fleet
traded to Ophir in the East Indies, supposed to be that which is now
called Ceylon. Gold was the commodity traded for, substantial wealth.
It should seem, Solomon had before been Hiram's partner, or put a
venture into his ships, which made him a rich return of 120 talents (v.
14), which encouraged him to build a fleet of his own. The success of
others in any employment should quicken our industry; for in all labour
there is profit. Solomon sent his own servants as factors, and
merchants, and super-cargoes, but hired Tyrians for sailors, for they
had knowledge of the sea, v. 27. Thus one nation needs another,
Providence so ordering it that there may be mutual commerce and
assistance; for not only as Christians, but as men, we are members one
of another. The fleet brought home to Solomon 420 talents of gold, v.
28. Canaan, the holy land, the glory of all lands, had no gold in it,
which teaches us that that part of the wealth of this world which is
for hoarding and trading is not the best part of it, but that which is
more immediately for the present support and comfort of life, our own
and others'; such were the productions of Canaan. Solomon got much by
his merchandise, but, it should seem, David got much more by his
conquests. What were Solomon's 420 talents to David's 100,000 talents
of gold? 1 Chron. xxii. 14; xxix. 4. Solomon got much by his
merchandise, and yet has directed us to a better trade, within reach of
the poorest, having assured us from his own experience of both that the
merchandise of wisdom is better than the merchandise of silver and the
gain thereof than fine gold, Prov. iii. 14.
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F I R S T K I N G S
CHAP. X.
Still Solomon looks great, and every thing in this chapter adds to his
magnificence. We read nothing indeed of his charity, of no hospitals he
built, or alms-houses; he made his kingdom so rich that it did not need
them; yet, no question, many poor were relieved from the abundance of
his table. A church he had built, never to be equalled; schools or
colleges he need not build any, his own palace is an academy, and his
court a rendezvous of wise and learned men, as well as the centre of
all the circulating riches of that part of the world. I. What abundance
of wisdom there was there appears from the application the queen of
Sheba made to him, and the great satisfaction she had in her
entertainment there (ver. 1-13), and others likewise, ver. 24. II. What
abundance of wealth there was there appears here by the gold imported,
with other things, yearly (ver. 14, 15), and in a triennial return,
ver. 22. Gold presented (ver. 25), and gold used in targets and shields
(ver. 16, 17), and vessels, ver. 21. A stately throne made, ver. 18-20.
His chariots and horsemen, ver. 26. His trade with Egypt, ver. 28, 29.
And the great plenty of silver and cedars among his people, ver. 27. So
that, putting all together, it must be owned, as it is here said (ver.
23), that "king Solomon exceeded all the kings of the earth for riches,
and for wisdom." Yet what was he to the King of kings? Where Christ is,
by his word and Spirit, "Behold, a greater than Solomon is there."
Visit of the Queen of Sheba. (b. c. 990.)
1 And when the queen of Sheba heard of the fame of Solomon concerning
the name of the Lord, she came to prove him with hard questions. 2
And she came to Jerusalem with a very great train, with camels that
bare spices, and very much gold, and precious stones: and when she was
come to Solomon, she communed with him of all that was in her heart.
3 And Solomon told her all her questions: there was not any thing hid
from the king, which he told her not. 4 And when the queen of Sheba
had seen all Solomon's wisdom, and the house that he had built, 5 And
the meat of his table, and the sitting of his servants, and the
attendance of his ministers, and their apparel, and his cupbearers, and
his ascent by which he went up unto the house of the Lord; there was no
more spirit in her. 6 And she said to the king, It was a true report
that I heard in mine own land of thy acts and of thy wisdom. 7
Howbeit I believed not the words, until I came, and mine eyes had seen
it: and, behold, the half was not told me: thy wisdom and prosperity
exceedeth the fame which I heard. 8 Happy are thy men, happy are
these thy servants, which stand continually before thee, and that hear
thy wisdom. 9 Blessed be the Lord thy God, which delighted in thee,
to set thee on the throne of Israel: because the Lord loved Israel for
ever, therefore made he thee king, to do judgment and justice. 10 And
she gave the king a hundred and twenty talents of gold, and of spices
very great store, and precious stones: there came no more such
abundance of spices as these which the queen of Sheba gave to king
Solomon. 11 And the navy also of Hiram, that brought gold from Ophir,
brought in from Ophir great plenty of almug trees, and precious stones.
12 And the king made of the almug trees pillars for the house of the
Lord, and for the king's house, harps also and psalteries for singers:
there came no such almug trees, nor were seen unto this day. 13 And
king Solomon gave unto the queen of Sheba all her desire, whatsoever
she asked, beside that which Solomon gave her of his royal bounty. So
she turned and went to her own country, she and her servants.
We have here an account of the visit which the queen of Sheba made to
Solomon, no doubt when he was in the height of his piety and
prosperity. Our Saviour calls her the queen of the south, for Sheba lay
south of Canaan. The common opinion is that it was in Africa; and the
Christians in Ethiopia, to this day, are confident that she came from
their country, and that Candace was her successor, who is mentioned
Acts viii. 27. But it is more probable that she came from the south
part of Arabia the happy. It should seem she was a queen regent,
sovereign of her country. Many a kingdom would have been deprived of
its greatest blessings if a Salique law had been admitted into its
constitution. Observe,
I. On what errand the queen of Sheba came--not to treat of trade or
commerce, to adjust the limits of their dominions, to court his
alliance for their mutual strength or his assistance against some
common enemy, which are the common occasions of the congress of crowned
heads and their interviews, but she came, 1. To satisfy her curiosity;
for she had heard of his fame, especially for wisdom, and she came to
prove him, whether he was so great a man as he was reported to be, v.
1. Solomon's fleet sailed near the coast of her country, and probably
might put in there for fresh water; perhaps it was thus that she heard
of the fame of Solomon, that he excelled in wisdom all the children of
the east, and nothing would serve her but she would go herself and know
the truth of the report. 2. To receive instruction from him. She came
to hear his wisdom, and thereby to improve her own (Matt. xii. 42),
that she might be the better able to govern her own kingdom by his
maxims of policy. Those whom God has called to any public employment,
particularly in the magistracy and ministry, should, by all means
possible, be still improving themselves in that knowledge which will
more and more qualify them for it, and enable them to discharge their
trust well. But, it should seem, that which she chiefly aimed at was to
be instructed in the things of God. She was religiously inclined, and
had heard not only of the fame of Solomon, but concerning the name of
the Lord (v. 1), the great name of that God whom Solomon worshipped and
from whom he received his wisdom, and with this God she desired to be
better acquainted. Therefore does our Saviour mention her enquiries
after God, by Solomon, as an aggravation of the stupidity of those who
enquire not after God by our Lord Jesus Christ, though he, having lain
in his bosom, was much better able to instruct them.
II. With what equipage she came, with a very great retinue, agreeable
to her rank, intending to try Solomon's wealth and generosity, as well
as his wisdom, what entertainment he could and would give to a royal
visitant, v. 2. Yet she came not as one begging, but brought enough to
bear her charges, and abundantly to recompense Solomon for his
attention to her, nothing mean or common, but gold, and precious
stones, and spices, because she came to trade for wisdom, which she
would purchase at any rate.
III. What entertainment Solomon gave her. He despised not the weakness
of her sex, blamed her not for leaving her own business at home to come
so long a journey, and put herself and him to so much trouble and
expense merely to satisfy her curiosity; but he made her welcome and
all her train, gave her liberty to put all her questions, though some
perhaps were frivolous, some captious, and some over-curious; he
allowed her to commune with him of all that was in her heart (v. 2) and
gave her a satisfactory answer to all her questions (v. 3), whether
natural, moral, political, or divine. Were they designed to try him? he
gave them such turns as abundantly satisfied her of his uncommon
knowledge. Were they designed for her own instruction? (as we suppose
most of them were), she received abundant instruction from him, and he
made things surprisingly easy which she apprehended insuperably
difficult, and satisfied her that there was a divine sentence in the
lips of this king. But he informed her no doubt, with particular care,
concerning God, and his law and instituted worship. He had taken it for
granted (ch. viii. 42) that strangers would hear of his great name, and
would come thither to enquire after him; and now that so great a
stranger came we may be sure he was not wanting to assist and encourage
her enquiries, and give her a description of the temple, and the
officers and services of it, that she might be persuaded to serve the
Lord whom she now sought.
IV. How she was affected with what she saw and heard in Solomon's
court. Divers things are here mentioned which she admired, the
buildings and furniture of his palace, the provision that was made very
day for his table (when she saw that perhaps she wondered where there
were mouths for all that meat, but when she saw the multitude of his
attendants and guests she was as ready to wonder where was the meat for
all those mouths), the orderly sitting of his servants, every one in
his place, and the ready attendance of his ministers, without any
confusion, their rich liveries, and the propriety with which his
cup-bearers waited at his table. These things she admired, as adding
much to his magnificence. But, above all these, the first thing
mentioned (which contained all) is his wisdom (v. 4), of the
transcendency of which she now had incontestable proofs: and the last
thing mentioned, which crowned all, is his piety, the ascent by which
he went up to the house of the Lord, with what gravity and seriousness,
and an air of devotion in his countenance, he appeared, when he went to
the temple to worship God, with as much humility then as majesty at
other times. Many of the ancient versions read it, The burnt-offerings
which he offered in the house of the Lord; she observed with what a
generous bounty he brought his sacrifices, and with what a pious
fervour he attended the offering of them; never did she see so much
goodness with so much greatness. Every thing was so surprising that
there was no more spirit in her, but she stood amazed; she had never
seen the like.
V. How she expressed herself upon this occasion. 1. She owned her
expectation far out-done, though it was highly raised by the report she
heard, v. 6, 7. She is far from repenting her journey or calling
herself a fool for undertaking it, but acknowledges it was well worth
her while to come so far for the sight of that which she could not
believe the report of. Usually things are represented to us, both by
common fame and by our own imagination, much greater than we find them
when we come to examine them; but here the truth exceeded both fame and
fancy. Those who, through grace, are brought to experience the delights
of communion with God will say that the one-half was not told them of
the pleasures of Wisdom's ways and the advantages of her gates.
Glorified saints, much more, will say that it was a true report which
they heard of the happiness of heaven, but that the thousandth part was
not told them, 1 Cor. ii. 9. 2. She pronounced those happy that
constantly attended him, and waited on him at table: "Happy are thy
men, happy are these thy servants (v. 8); they may improve their own
wisdom by hearing thine." She was tempted to envy them and to which
herself one of them. Note, It is a great advantage to be in good
families, and to have opportunity of frequent converse with those that
are wise, and good, and communicative. Many have this happiness who
know not how to value it. With much more reason may we say this of
Christ's servants, Blessed are those that dwell in his house, they will
be still praising him. 3. She blessed God, the giver of Solomon's
wisdom and wealth, and the author of his advancement, who had made him
king, (1.) In kindness to him, that he might have the larger
opportunity of doing good with his wisdom: He delighted in thee, to set
thee on the throne of Israel, v. 9. Solomon's preferment began in the
prophet's calling him Jedidiah, because the Lord loved him, 2 Sam. xii.
25. It more than doubles our comforts if we have reason to hope they
come from God's delight in us. It was his pleasure concerning thee (so
it may be read) to set thee on the throne, not for thy merit's sake,
but because it so seemed good unto him. (2.) In kindness to the people,
because the Lord loved Israel for ever, designed them a lasting bliss,
long to survive him that laid the foundations of it. "He has made thee
king, not that thou mayest live in pomp and pleasure, and do what thou
wilt, but to do judgment and justice." This she kindly reminded Solomon
of, and no doubt he took it kindly. Both magistrates and ministers must
be more solicitous to do the duty of their places than to secure the
honours and profits of them. To this she attributes his prosperity, not
to his wisdom, for bread is not always to the wise (Eccl. ix. 11), but
whoso doeth judgment and justice, it shall be well with him, Jer. xxii.
15. Thus giving of thanks must be made for kings, for good kings, for
such kings; they are what God makes them to be.
VI. How they parted. 1. She made a noble present to Solomon of gold and
spices, v. 10. David had foretold concerning Solomon that to him should
be given of the gold of Sheba, Ps. lxxii. 15. The present of gold and
spices which the wise men of the east brought to Christ was signified
by this, Matt. ii. 11. Thus she paid for the wisdom she had learned and
did not think she bought it dearly. Let those that are taught of God
give him their hearts, and the present will be more acceptable than
this of gold and spices. Mention is made of the great abundance Solomon
had of his own, notwithstanding she presented and he accepted this
gold. What we present to Christ he needs not, but will have us so to
express our gratitude. The almug-trees are here spoken of (v. 11, 12)
as extraordinary, because perhaps much admired by the queen of Sheba.
2. Solomon was not behind-hand with her: He gave her whatsoever, she
asked, patterns, we may suppose, of those things that were curious, by
which she might make the like; or perhaps he gave her his precepts of
wisdom and piety in writing, besides that which he gave her of his
royal bounty, v. 13. Thus those who apply to our Lord Jesus will find
him not only greater than Solomon, and wiser, but more kind; whatsoever
we ask, it shall be done for us; nay, he will, out of his divine
bounty, which infinitely exceeds royal bounty, even Solomon's, do for
us more than we are able to ask or think.
Solomon's Wealth. (b. c. 990.)
14 Now the weight of gold that came to Solomon in one year was six
hundred threescore and six talents of gold, 15 Beside that he had of
the merchantmen, and of the traffick of the spice merchants, and of all
the kings of Arabia, and of the governors of the country. 16 And king
Solomon made two hundred targets of beaten gold: six hundred shekels of
gold went to one target. 17 And he made three hundred shields of
beaten gold; three pound of gold went to one shield: and the king put
them in the house of the forest of Lebanon. 18 Moreover the king made
a great throne of ivory, and overlaid it with the best gold. 19 The
throne had six steps, and the top of the throne was round behind: and
there were stays on either side on the place of the seat, and two lions
stood beside the stays. 20 And twelve lions stood there on the one
side and on the other upon the six steps: there was not the like made
in any kingdom. 21 And all king Solomon's drinking vessels were of
gold, and all the vessels of the house of the forest of Lebanon were of
pure gold; none were of silver: it was nothing accounted of in the days
of Solomon. 22 For the king had at sea a navy of Tharshish with the
navy of Hiram: once in three years came the navy of Tharshish, bringing
gold, and silver, ivory, and apes, and peacocks. 23 So king Solomon
exceeded all the kings of the earth for riches and for wisdom. 24 And
all the earth sought to Solomon, to hear his wisdom, which God had put
in his heart. 25 And they brought every man his present, vessels of
silver, and vessels of gold, and garments, and armour, and spices,
horses, and mules, a rate year by year. 26 And Solomon gathered
together chariots and horsemen: and he had a thousand and four hundred
chariots, and twelve thousand horsemen, whom he bestowed in the cities
for chariots, and with the king at Jerusalem. 27 And the king made
silver to be in Jerusalem as stones, and cedars made he to be as the
sycamore trees that are in the vale, for abundance. 28 And Solomon
had horses brought out of Egypt, and linen yarn: the king's merchants
received the linen yarn at a price. 29 And a chariot came up and went
out of Egypt for six hundred shekels of silver, and a horse for a
hundred and fifty: and so for all the kings of the Hittites, and for
the kings of Syria, did they bring them out by their means.
We have here a further account of Solomon's prosperity.
I. How he increased his wealth. Though he had much, he still coveted to
have more, being willing to try the utmost the things of this world
could do to make men happy. 1. Besides the gold that came from Ophir
(ch. ix. 28), he brought so much into his country from other places
that the whole amounted, every year, to 666 talents (v. 14), an ominous
number, compare Rev. xiii. 18, and Ezra ii. 13. 2. He received a great
deal in customs from the merchants, and in land-taxes from the
countries his father had conquered and made tributaries to Israel, v.
15. 3. He was Hiram's partner in a Tharshish fleet, of and for Tyre,
which imported once in three years, not only gold, and silver, and
ivory, substantial goods and serviceable, but apes to play with and
peacocks to please the eye with their feathers, v. 22. I wish this may
not be an evidence that Solomon and his people, being overcharged with
prosperity, by this time grew childish and wanton. 4. He had presents
made him, every year, from the neighbouring princes and great men, to
engage the continuance of his friendship, not so much because they
feared him or were jealous of him as because they loved him and admired
his wisdom, had often occasion to consult him as an oracle, and sent
him these presents by way of recompence for his advice in politics, and
(whether it became his grandeur and generosity or no we will not
enquire) he took all that came, even garments and spices, horses and
mules, v. 24, 25. 5. He traded to Egypt for horses and linen-yarn (or,
as some read it, linen-cloth), the staple commodities of that country,
and had his own merchants or factors whom he employed in this traffic
and who were accountable to him, v. 28, 29. The custom to be paid to
the king of Egypt for exported chariots and horses out of Egypt was
very high, but (as bishop Patrick understands it) Solomon, having
married his daughter, got him to compound for the customs, so that he
could bring them up cheaper than his neighbours, which obliged them to
buy them of him, which he was wise enough no doubt to make his
advantage of. This puts an honour upon the trading part of a nation,
and sets a tradesman not so much below a gentleman as some place him,
that Solomon, one of the greatest men that ever was, thought it no
disparagement to him to deal in trade. In all labour there is profit.
II. What use he made of his wealth. He did not hoard it up in his
coffers, that he might have it to look upon and leave behind him. He
has, in his Ecclesiastes, so much exposed the folly of hoarding that we
cannot suppose he would himself be guilty of it. No, God that had given
him riches, and wealth, and honour, gave him also power to eat thereof,
and to take his portion, Eccles. v. 19.
1. He laid out his gold in fine things for himself, which he might the
better be allowed to do when he had before laid out so much in fine
things for the house of God. (1.) He made 200 targets, and 300 shields,
of beaten gold (v. 16, 17), not for service, but for state, to be
carried before him when he appeared in pomp. With us, magistrates have
swords and maces carried before them, as the Romans had their rods and
axes, in token of their power to correct and punish the bad, to whom
they are to be a terror. But Solomon had shields and targets carried
before him, to signify that he took more pleasure in using his power
for the defence and protection of the good, to whom he would be a
praise. Magistrates are shields of the earth. (2.) He made a stately
throne, on which he sat, to give laws to his subjects, audience to
ambassadors, and judgment upon appeals, v. 18-20. It was made of ivory,
or elephants' teeth, which was very rich; and yet, as if he had so much
gold that he knew not what to do with it, he overlaid that with gold,
the best gold. Yet some think he did not cover the ivory all over, but
here and there. He rolled it, flowered it, or inlaid it, with gold. The
stays or arms of this stately chair were supported by the images of
lions in gold; so were the steps and paces by which he went up to it,
to be a memorandum to him of that courage and resolution wherewith he
ought to execute judgment, not fearing the face of man. The righteous,
in that post, is bold as a lion. (3.) He made all his drinking vessels,
and all the furniture of his table, even at his country seat, of pure
gold, v. 21. He did not grudge himself what he had, but took the credit
and comfort of it, such as it was. That is good that does us good.
2. He made it circulate among his subjects, so that the kingdom was as
rich as the king; for he had no separate interests of his own to
consult, but sought the welfare of his people. Those princes are not
governed by Solomon's maxims who think it policy to keep their subjects
poor. Solomon was herein a type of Christ, who is not only rich
himself, but enriches all that are his. Solomon was instrumental to
bring so much gold into the country, and disperse it, that silver was
nothing accounted of, v. 21. There was such plenty of it in Jerusalem
that it was as the stones; and cedars, that used to be great rarities,
were as common as sycamore trees, v. 27. Such is the nature of worldly
wealth, plenty of it makes it the less valuable; much more should the
enjoyment of spiritual riches lessen our esteem of all earthly
possessions. If gold in abundance would make silver to seem so
despicable, shall not wisdom, and grace, and the foretastes of heaven,
which are far better than gold, make earthly wealth seem much more
despicable?
Lastly, Well, thus rich, thus great, was Solomon, and thus did he
exceed all the kings of the earth, v. 23. Now let us remember, 1. That
this was he who, when he was setting out in the world, did not ask for
the wealth and honour of it, but asked for a wise and understanding
heart. The more moderate our desires are towards earthly things the
better qualified we are for the enjoyment of them and the more likely
to have them. See, in Solomon's greatness, the performance of God's
promise (ch. iii. 13), and let it encourage us to seek first the
righteousness of God's kingdom. 2. That this was he who, having tasted
all these enjoyments, wrote a whole book to show the vanity of all
worldly things and the vexation of spirit that attends them, their
insufficiency to make us happy and the folly of setting our hearts upon
them, and to recommend to us the practice of serious godliness, as that
which is the whole of man, and will do infinitely more towards the
making of us easy and happy than all the wealth and power that he was
master of, and which, through the grace of God, is within our reach,
when the thousandth part of Solomon's greatness is a thousand times
more than we can ever be so vain as to promise ourselves in this world.
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F I R S T K I N G S
CHAP. XI.
This chapter begins with as melancholy a "but" as almost any we find in
all the Bible. Hitherto we have read nothing of Solomon but what was
great and good; but the lustre both of his goodness and of his
greatness is here sullied and eclipsed, and his sun sets under a cloud.
I. The glory of his piety is stained by his departure from God and his
duty, in his latter days, marrying strange wives and worshipping
strange gods, ver. 4-8. II. The glory of his prosperity is stained by
God's displeasure against him and the fruits of that displeasure. 1. He
sent him an angry message, ver. 9-13. 2. He stirred up enemies, who
gave him disturbance, Hadad (ver. 14-22), Rezon, ver. 23-25. 3. He gave
away ten tribes of his twelve, from his posterity after him, to
Jeroboam, whom therefore he sought in vain to slay (ver. 26-40), and
this is all that remains here to be told concerning Solomon, except his
death and burial (ver. 41-43), for there is nothing perfect under the
sun, but all is so above the sun.
Solomon's Defection and Degeneracy. (b. c. 983.)
1 But king Solomon loved many strange women, together with the daughter
of Pharaoh, women of the Moabites, Ammonites, Edomites, Zidonians, and
Hittites; 2 Of the nations concerning which the Lord said unto the
children of Israel, Ye shall not go in to them, neither shall they come
in unto you: for surely they will turn away your heart after their
gods: Solomon clave unto these in love. 3 And he had seven hundred
wives, princesses, and three hundred concubines: and his wives turned
away his heart. 4 For it came to pass, when Solomon was old, that his
wives turned away his heart after other gods: and his heart was not
perfect with the Lord his God, as was the heart of David his father.
5 For Solomon went after Ashtoreth the goddess of the Zidonians, and
after Milcom the abomination of the Ammonites. 6 And Solomon did evil
in the sight of the Lord, and went not fully after the Lord, as did
David his father. 7 Then did Solomon build a high place for Chemosh,
the abomination of Moab, in the hill that is before Jerusalem, and for
Molech, the abomination of the children of Ammon. 8 And likewise did
he for all his strange wives, which burnt incense and sacrificed unto
their gods.
This is a sad story, and very surprising, of Solomon's defection and
degeneracy.
I. Let us enquire into the occasions and particulars of it. Shall
Solomon fall, that was the beauty of Israel, and so great a blessing of
his generation? Yes, it is too true, and the scripture is faithful in
relating it, and repeating it, and referring to it long after, Neh.
xiii. 26. There was no king like Solomon who was beloved of his God,
yet even him did outlandish women cause to sin. There is the summary of
his apostasy; it was the woman that deceived him, and was first in the
transgression.
1. He doted on strange women, many strange women. Here his revolt
began. (1.) He gave himself to women, which his mother had particularly
cautioned him against. Prov. xxxi. 3, Give not thy strength unto women
(perhaps alluding to Samson, who lost his strength by giving
information of it to a woman), for it is that which, as much as any
thing, destroys kings. His father David's fall began with the lusts of
the flesh, which he should have taken warning by. The love of women has
cast down many wounded (Prov. vii. 26) and many (says bishop Hall) have
had their head broken by their own rib. (2.) He took many women, so
many that, at last, they amounted to 700 wives and 300 concubines, 1000
in all, and not one good one among them, as he himself owns in his
penitential sermon (Eccl. vii. 28), for no woman of established virtue
would be one of such a set. God had, by his law, particularly forbidden
the kings to multiply either horses or wives, Deut. xvii. 16, 17. How
he broke the former law, in multiplying horses, and having them out of
Egypt too (which was expressly prohibited in that law) we read ch. x.
29, and here we are told how he broke the latter (which proved of more
fatal consequence) in multiplying wives. Note, Less sins, made gold
with, open the door to greater. David had multiplied wives too much,
and perhaps that made Solomon presume it lawful. Note, If those that
are in reputation for religion in any thing set a bad example, they
know not what a deal of mischief they may do by it, particularly to
their own children. One bad act of a good man may be of more pernicious
consequence to others than twenty of a wicked man. Probably Solomon,
when he began to multiply wives, intended not to exceed his father's
number. But the way of sin is down-hill; those that have got into it
cannot easily stop themselves. Divine wisdom has appointed one woman
for one man, did so at first; and those who do not think one enough
will not think two or three enough. Unbridled lust will be unbounded,
and the loosened hind will wander endlessly. But this was not all: (3.)
They were strange women, Moabites, Ammonites, &c., of the nations which
God had particularly forbidden them to intermarry with, v. 2. Some
think it was in policy that he married these foreigners, by them to get
intelligence of the state of those countries. I rather fear it was
because the daughters of Israel were too grave and modest for him, and
those foreigners pleased him with the looseness and wantonness of their
dress, and air, and conversation. Or, perhaps, it was looked upon as a
piece of state to have his seraglio, as his other treasures,
replenished with that which was far-fetched; as if that were too great
an honour for the best of his subjects which would really have been a
disgrace to the meanest of them--to be his mistresses. And, (4.) To
complete the mischief, Solomon clave unto these in love, v. 2. He not
only kept them, but was extravagantly fond of them, set his heart upon
them, spent his time among them, thought every thing well they said and
did, and despised Pharaoh's daughter, his rightful wife, who had been
dear to him, and all the ladies of Israel, in comparison of them.
Solomon was master of a great deal of knowledge, but to what purpose,
when he had no better a government of his appetites?
2. He was drawn by them to the worship of strange gods, as Israel to
Baal-peor by the daughters of Moab. This was the bad consequence of his
multiplying wives. We have reason to think it impaired his health, and
hastened upon him the decays of age; it exhausted his treasure, which,
though vast indeed, would be found little enough to maintain the pride
and vanity of all these women; perhaps it occasioned him, in his latter
end, to neglect his business, by which he lost his supplies from
abroad, and was forced, for the keeping up of his grandeur, to burden
his subjects with those taxes which they complained of, ch. xii. 4. But
none of these consequences were so bad as this: His wives turned away
his heart after other gods, v. 3, 4. (1.) He grew cool and indifferent
in his own religion and remiss in the service of the God of Israel: His
heart was not perfect with the Lord his God (v. 4), nor did he follow
him fully (v. 6), like David. We cannot suppose that he quite cast off
the worship of God, much less that he restrained or hindered it (the
temple-service went on as usual); but he grew less frequent, and less
serious, in his ascent to the house of the Lord and his attendance on
his altar. He left his first love, lost his zeal for God, and did not
persevere to the end as he had begun; therefore it is said he was not
perfect, because he was not constant; and he followed not God fully,
because he turned from following him, and did not continue to the end.
His father David had many faults, but he never neglected the worship of
God, nor grew remiss in that, as Solomon did (his wives using all their
arts to divert him from it), and there began his apostasy. (2.) He
tolerated and maintained his wives in their idolatry and made no
scruple of joining with them in it. Pharaoh's daughter was proselyted
(as is supposed) to the Jews' religion, but, when he began to grow
careless in the worship of God himself, he used no means to convert his
other wives to it; in complaisance to them, he built chapels for their
gods (v. 7, 8), maintained their priests, and occasionally did himself
attend their altars, making a jest of it, asking, "What harm is there
in it? Are not all religions alike?" which (says bishop Patrick) has
been the disease of some great wits. When he humoured one thus, the
rest would take it ill if he did not, in like manner, gratify them, so
that he did it for all his wives (v. 8), and at last came to such a
degree of impiety that he set up a high place for Chemosh in the hill
that is before Jerusalem, the mount of Olives, as if to confront the
temple which he himself had built. These high places continued here,
not utterly demolished, till Josiah's time, 2 Kings xxiii. 13. This is
the account here given of Solomon's apostasy.
II. Let us now pause awhile, and lament Solomon's fall; and we may
justly stand and wonder at it. How has the gold become dim! How has the
most fine gold changed! Be astonished, O heavens! at this, and be
horribly afraid, as the prophet exclaims in a like case, Jer. ii. 12.
1. How strange, (1.) That Solomon, in his old age, should be ensnared
with fleshly lusts, youthful lusts. As we must never presume upon the
strength of our resolutions, so neither upon the weakness of our
corruptions, so as to be secure and off our guard. (2.) That so wise a
man as Solomon was, so famed for a quick understanding and sound
judgment, should suffer himself to be made such a fool of by these
foolish women. (3.) That one who had so often and so plainly warned
others of the danger of the love of women should himself be so
wretchedly bewitched with it; it is easier to see a mischief, and to
show it to others, than to shun it ourselves. (4.) That so good a man,
so zealous for the worship of God, who had been so conversant with
divine things, and who prayed that excellent prayer at the dedication
of the temple, should do these sinful things. Is this Solomon? Have all
his wisdom and devotion come to this at last? Never was gallant ship so
wrecked; never was crown so profaned.
2. What shall we say to all this? Why God permitted it it is not for us
to enquire; his way is in the sea and his path in the great waters; he
knew how to bring glory to himself out of it. God foresaw it when he
said concerning him that should build the temple, If he commit
iniquity, &c., 2 Sam. vii. 14. But it concerns us to enquire what good
use we may make of it. (1.) Let him that thinks he stands take heed
lest he fall. We see how weak we are of ourselves, without the grace of
God; let us therefore live in a constant dependence on that grace. (2.)
See the danger of a prosperous condition, and how hard it is to
overcome the temptations of it. Solomon, like Jeshurun, waxed fat and
then kicked. The food convenient, which Agur prayed for, is safer and
better than the food abundant, which Solomon was even surfeited with.
(3.) See what need those have to stand upon their guard who have made a
great profession of religion, and shown themselves forward and zealous
in devotion, because the devil will set upon them most violently, and,
if they misbehave, the reproach is the greater. It is the evening that
commends the day; let us therefore fear, lest, having run well, we seem
to come short.
God's Displeasure against Solomon. (b. c. 983.)
9 And the Lord was angry with Solomon, because his heart was turned
from the Lord God of Israel, which had appeared unto him twice, 10
And had commanded him concerning this thing, that he should not go
after other gods: but he kept not that which the Lord commanded. 11
Wherefore the Lord said unto Solomon, Forasmuch as this is done of
thee, and thou hast not kept my covenant and my statutes, which I have
commanded thee, I will surely rend the kingdom from thee, and will give
it to thy servant. 12 Notwithstanding in thy days I will not do it
for David thy father's sake: but I will rend it out of the hand of thy
son. 13 Howbeit I will not rend away all the kingdom; but will give
one tribe to thy son for David my servant's sake, and for Jerusalem's
sake which I have chosen.
Here is, I. God's anger against Solomon for his sin. The thing he did
displeased the Lord. Time was then the Lord loved Solomon (2 Sam. xii.
24) and delighted in him (ch. x. 9), but now the Lord was angry with
Solomon (v. 9), for there was in his sin, 1. The most base ingratitude
that could be. He turned from the Lord who had appeared unto him twice,
once before he began to build the temple (ch. iii. 5) and once after he
had dedicated it, ch. ix. 2. God keeps account of the gracious visits
he makes us, whether we do or no, knows how often he has appeared to us
and for us, and will remember it against us if we turn from him. God's
appearing to Solomon was such a sensible confirmation of his faith as
should have for ever prevented his worshipping any other god; it was
also such a distinguishing favour, and put such an honour upon him, as
he ought never to have forgotten, especially considering what God said
to him in both these appearances. 2. The most wilful disobedience. This
was the very thing concerning which God had commanded him--that he
should not go after other gods, yet he was not restrained by such an
express admonition, v. 10. Those who have dominion over men are apt to
forget God's dominion over them; and, while they demand obedience from
their inferiors, to deny it to him who is the Supreme.
II. The message he sent him hereupon (v. 11): The Lord said unto
Solomon (it is likely by a prophet) that he must expect to smart for
his apostasy. And here, 1. The sentence is just, that, since he had
revolted from God, part of his kingdom should revolt from his family;
he had given God's glory to the creature, and therefore God would give
his crown to his servant: "I will rend the kingdom from thee, in thy
posterity, and will give it to thy servant, who shall bear rule over
much of that for which thou hast laboured." This was a great
mortification to Solomon, who pleased himself no doubt with the
prospect of the entail of his rich kingdom upon his heirs for ever. Sin
brings ruin upon families, cuts off entails, alienates estates, and
lays men's honour in the dust. 2. Yet the mitigations of it are very
kind, for David's sake (v. 12, 13), that is, for the sake of the
promise made to David. Thus all the favour God shows to man is for
Christ's sake, and for the sake of the covenant made with him. The
kingdom shall be rent from Solomon's house, but, (1.) Not immediately.
Solomon shall not live to see it done, but it shall be rent out of the
hand of his son, a son that was born to him by one of his strange
wives, for his mother was an Ammonitess (1 Kings xiv. 31) and probably
had been a promoter of idolatry. What comfort can a man take in leaving
children and an estate behind him if he do not leave a blessing behind
him? Yet, if judgments be coming, it is a favour to us if they come not
in our days, as 2 Kings xx. 19. (2.) Not wholly. One tribe, that of
Judah, the strongest and most numerous, shall remain to the house of
David (v. 13), for Jerusalem's sake, which David built, and for the
sake of the temple there, which Solomon built; these shall not go into
other hands. Solomon did not quickly nor wholly turn away from God;
therefore God did not quickly nor wholly take the kingdom from him.
Upon this message which God graciously sent to Solomon, to awaken his
conscience and bring him to repentance, we have reason to hope that he
humbled himself before God, confessed his sin, begged pardon, and
returned to his duty, that he then published his repentance in the book
of Ecclesiastes, where he bitterly laments his own folly and madness
(ch. vii. 25, 26), and warns others to take heed of the like evil
courses, and to fear God and keep his commandments, in consideration of
the judgment to come, which, it is likely, had made him tremble, as it
did Felix. That penitential sermon was as true an indication of a heart
broken for sin and turned from it as David's penitential psalms were,
though of another nature. God's grace in his people works variously.
Thus, though Solomon fell, he was not utterly cast down; what God had
said to David concerning him was fulfilled: I will chasten him with the
rod of men, but my mercy shall not depart from him, 2 Sam. vii. 14, 15.
Though God may suffer those whom he loves to fall into sin, he will not
suffer them to lie still in it. Solomon's defection, though it was much
his reproach and a great blemish to his personal character, yet did not
so far break in upon the character of his reign but that it was
afterwards made the pattern of a good reign, 2 Chron. xi. 17, where the
kings are said to have done well, while they walked in the way of David
and Solomon. But, though we have all this reason to hope he repented
and found mercy, yet the Holy Ghost did not think fit expressly to
record his recovery, but left it doubtful, for warning to others not to
sin upon presumption of repenting, for it is but a peradventure whether
God will give them repentance, or, if he do, whether he will give the
evidence of it to themselves or others. Great sinners may recover
themselves and have the benefit of their repentance, and yet be denied
both the comfort and credit of it; the guilt may be taken away, and yet
not the reproach.
Solomon's Adversaries. (b. c. 980.)
14 And the Lord stirred up an adversary unto Solomon, Hadad the
Edomite: he was of the king's seed in Edom. 15 For it came to pass,
when David was in Edom, and Joab the captain of the host was gone up to
bury the slain, after he had smitten every male in Edom; 16 (For six
months did Joab remain there with all Israel, until he had cut off
every male in Edom:) 17 That Hadad fled, he and certain Edomites of
his father's servants with him, to go into Egypt; Hadad being yet a
little child. 18 And they arose out of Midian, and came to Paran: and
they took men with them out of Paran, and they came to Egypt, unto
Pharaoh king of Egypt; which gave him a house, and appointed him
victuals, and gave him land. 19 And Hadad found great favour in the
sight of Pharaoh, so that he gave him to wife the sister of his own
wife, the sister of Tahpenes the queen. 20 And the sister of Tahpenes
bare him Genubath his son, whom Tahpenes weaned in Pharaoh's house: and
Genubath was in Pharaoh's household among the sons of Pharaoh. 21 And
when Hadad heard in Egypt that David slept with his fathers, and that
Joab the captain of the host was dead, Hadad said to Pharaoh, Let me
depart, that I may go to mine own country. 22 Then Pharaoh said unto
him, But what hast thou lacked with me, that, behold, thou seekest to
go to thine own country? And he answered, Nothing: howbeit let me go in
any wise. 23 And God stirred him up another adversary, Rezon the son
of Eliadah, which fled from his lord Hadadezer king of Zobah: 24 And
he gathered men unto him, and became captain over a band, when David
slew them of Zobah: and they went to Damascus, and dwelt therein, and
reigned in Damascus. 25 And he was an adversary to Israel all the
days of Solomon, beside the mischief that Hadad did: and he abhorred
Israel, and reigned over Syria.
While Solomon kept closely to God and to his duty there was no
adversary nor evil occurrent (ch. v. 4), nothing to create him any
disturbance or uneasiness in the least; but here we have an account of
two adversaries that appeared against him, inconsiderable, and that
could not have done any thing worth taking notice of if Solomon had not
first made God his enemy. What hurt could Hadad or Rezon have done to
so great and powerful a king as Solomon was if he had not, by sin, made
himself mean and weak? And then those little people menace and insult
him. If God be on our side, we need not fear the greatest adversary;
but, if he be against us, he can make us fear the least, and the very
grasshopper shall be a burden. Observe,
I. Both these adversaries God stirred up, v. 14, 23. Though they
themselves were moved by principles of ambition or revenge, God made
use of them to serve his design of correcting Solomon. The principal
judgment threatened was deferred, namely, the rending of the kingdom
from him, but he himself was made to feel the smart of the rod, for his
greater humiliation. Note, Whoever are, in any way, adversaries to us,
we must take notice of the hand of God stirring them up to be so, as he
bade Shimei curse David; we must look through the instruments of our
trouble to the author of it and hear the Lord's controversy in it.
II. Both these adversaries had the origin of their enmity to Solomon
and Israel laid in David's time, and in his conquests of their
respective countries, v. 15, 24. Solomon had the benefit and advantage
of his father's successes both in the enlargement of his dominion and
the increase of his treasure, and would never have known any thing but
the benefit of them if he had kept closely to God; but now he finds
evils to balance the advantages, and that David had made himself
enemies, who were thorns in his sides. Those that are too free in
giving provocation ought to consider that perhaps it may be remembered
in time to come and returned with interest to theirs after them; having
so few friends in this world, it is our wisdom not to make ourselves
more enemies than we needs must.
1. Hadad, an Edomite, was an adversary to Solomon. We are not told what
he did against him, nor which way he gave him disturbance, only, in
general, that he was an adversary to him: but we are told, (1.) What
induced him to bear Solomon a grudge. David had conquered Edom, 2 Sam.
viii. 14. Joab put all the males to the sword, v. 15, 16. A terrible
execution he made, avenging on Edom their old enmity to Israel, yet
perhaps with too great a severity. From this general slaughter, while
Joab was burying the slain (for he left not any alive of their own
people to bury them, and buried they must be, or they would be an
annoyance to the country, Ezek. xxxix. 12), Hadad, a branch of the
royal family, then a little child, was taken and preserved by some of
the king's servants, and conveyed to Egypt, v. 17. They halted by the
way, in Midian first, and then in Paran, where they furnished
themselves with men, not to fight for them or force their passage, but
to attend them, that their young master might go into Egypt with an
equipage agreeable to his quality. There he was kindly sheltered and
entertained by Pharaoh, as a distressed prince, as well provided for,
and so recommended himself that, in process of time, he married the
queen's sister (v. 19), and by her had a child, which the queen herself
conceived such a kindness for that she brought him up in Pharaoh's
house, among the king's children. (2.) What enabled him to do Solomon a
mischief. Upon the death of David and Joab, he returned to his own
country, in which, it should seem, he settled and remained quiet while
Solomon continued wise and watchful for the public good, but from which
he had opportunity of making inroads upon Israel when Solomon, having
sinned away his wisdom as Samson did his strength (and in the same
way), grew careless of public affairs, was off his guard himself, and
had forfeited the divine protection. What vexation Hadad gave to
Solomon we are not here told, but only how loth Pharaoh was to part
with him and how earnestly he solicited his stay (v. 22): What hast
thou lacked with me? "Nothing," says Hadad; "but let me go to my own
country, my native air, my native soil." Peter Martyr has a pious
reflection upon this: "Heaven is our home, and we ought to keep up a
holy affection to that, and desire towards it, even when the world, the
place of our banishment, smiles most upon us." Does it ask, What have
you lacked, that you are so willing to be gone? We may answer, "Nothing
that the world can do for us; but still let us go thither, where our
hope, and honour, and treasure are."
2. Rezon, a Syrian, was another adversary to Solomon. When David
conquered the Syrians, he headed the remains, lived at large by spoil
and rapine, till Solomon grew careless, and then he got possession of
Damascus, reigned there (v. 24) and over the country about (v. 25), and
he created troubles to Israel, probably in conjunction with Hadad, all
the days of Solomon (namely, after his apostasy), or he was an enemy to
Israel during all Solomon's reign, and upon all occasions vented his
then impotent malice against them, but till Solomon's revolt, when his
defence had departed from him, he could not do them any mischief. It is
said of him that he abhorred Israel. Other princes loved and admired
Israel and Solomon, and courted their friendship, but here was one that
abhorred them. The greatest and best of princes and people, however
much they may in general be respected, will yet perhaps be hated and
abhorred by some.
Jeroboam's Promotion Foretold. (b. c. 977.)
26 And Jeroboam the son of Nebat, an Ephrathite of Zereda, Solomon's
servant, whose mother's name was Zeruah, a widow woman, even he lifted
up his hand against the king. 27 And this was the cause that he
lifted up his hand against the king: Solomon built Millo, and repaired
the breaches of the city of David his father. 28 And the man Jeroboam
was a mighty man of valour: and Solomon seeing the young man that he
was industrious, he made him ruler over all the charge of the house of
Joseph. 29 And it came to pass at that time when Jeroboam went out of
Jerusalem, that the prophet Ahijah the Shilonite found him in the way;
and he had clad himself with a new garment; and they two were alone in
the field: 30 And Ahijah caught the new garment that was on him, and
rent it in twelve pieces: 31 And he said to Jeroboam, Take thee ten
pieces: for thus saith the Lord, the God of Israel, Behold, I will rend
the kingdom out of the hand of Solomon, and will give ten tribes to
thee: 32 (But he shall have one tribe for my servant David's sake,
and for Jerusalem's sake, the city which I have chosen out of all the
tribes of Israel:) 33 Because that they have forsaken me, and have
worshipped Ashtoreth the goddess of the Zidonians, Chemosh the god of
the Moabites, and Milcom the god of the children of Ammon, and have not
walked in my ways, to do that which is right in mine eyes, and to keep
my statutes and my judgments, as did David his father. 34 Howbeit I
will not take the whole kingdom out of his hand: but I will make him
prince all the days of his life for David my servant's sake, whom I
chose, because he kept my commandments and my statutes: 35 But I will
take the kingdom out of his son's hand, and will give it unto thee,
even ten tribes. 36 And unto his son will I give one tribe, that
David my servant may have a light alway before me in Jerusalem, the
city which I have chosen me to put my name there. 37 And I will take
thee, and thou shalt reign according to all that thy soul desireth, and
shalt be king over Israel. 38 And it shall be, if thou wilt hearken
unto all that I command thee, and wilt walk in my ways, and do that is
right in my sight, to keep my statutes and my commandments, as David my
servant did; that I will be with thee, and build thee a sure house, as
I built for David, and will give Israel unto thee. 39 And I will for
this afflict the seed of David, but not for ever. 40 Solomon sought
therefore to kill Jeroboam. And Jeroboam arose, and fled into Egypt,
unto Shishak king of Egypt, and was in Egypt until the death of
Solomon.
We have here the first mention of that infamous name Jeroboam the son
of Nebat, that made Israel to sin; he is here brought upon the stage as
an adversary to Solomon, whom God had expressly told (v. 11) that he
would give the greatest part of his kingdom to his servant, and
Jeroboam was the man. We have here an account,
I. Of his extraction, v. 26. He was of the tribe of Ephraim, he next in
honour to Judah. His mother was a widow, to whom Providence had made up
the loss of a husband in a son that was active and ingenious, and (we
may suppose) a great support and comfort to her.
II. Of his elevation. It was Solomon's wisdom, when he had work to do,
to employ proper persons in it. He observed Jeroboam to be a very
industrious young man, one that minded his business, took a pleasure in
it, and did it with all his might, and therefore he gradually advanced
him, till at length he made him receiver-general for the two tribes of
Ephraim and Manasseh, or perhaps put him into an office equivalent to
that of lord-lieutenant of those two counties, for he was ruler of the
burden, or tribute, that is, either of the taxes or of the militia of
the house of Joseph. Note, Industry is the way to preferment. Seest
thou a man diligent in his business, that will take care and pains, and
go through with it? he shall stand before kings, and not always be on
the level with mean men. Observe a difference between David, and both
his predecessor and his successor: when Saul saw a valiant man he took
him to himself (1 Sam. xiv. 52); when Solomon saw an industrious man he
preferred him; but David's eyes were upon the faithful in the land,
that they might dwell with him: if he saw a godly man, he preferred
him, for he was a man after God's own heart, whose countenance beholds
the upright.
III. Of his designation to the government of the ten tribes after the
death of Solomon. Some think he was himself plotting against Solomon,
and contriving to rise to the throne, that he was turbulent and
aspiring. The Jews say that when he was employed by Solomon in building
Millo he took opportunities of reflecting upon Solomon as oppressive to
his people, and suggesting that which would alienate them from his
government. It is not indeed probable that he should say much to that
purport, for Solomon would have got notice of it, and it would have
hindered his preferment; but it is plainly intimated that he had it in
his thoughts, for the prophet tells him (v. 37), Thou shalt reign
according to all that thy soul desireth. But this was the cause, or
rather this was the story, of the lifting up of his hand against the
king: Solomon made him ruler over the tribes of Joseph, and, as he was
going to take possession of his government, he was told by a prophet in
God's name that he should be king, which emboldened him to aim high,
and in some instances to oppose the king and give him vexation. 1. The
prophet by whom this message was sent was Ahijah of Shiloh; we shall
read of him again, ch. xiv. 2. It seems, Shiloh was not so perfectly
forsaken and forgotten of God but that, in remembrance of the former
days, it was blessed with a prophet. He delivered his message to
Jeroboam in the way, his servants being probably ordered to retire, as
in a like case (1 Sam. ix. 27), when Samuel delivered his message to
Saul. God's word was not the less sacred and sure for being delivered
to him thus obscurely, under a hedge it may be. 2. The sign by which it
was represented to him was the rending of a garment into twelve pieces,
and giving him ten, v. 30, 31. It is not certain whether the garment
was Jeroboam's, as is commonly taken for granted, or Ahijah's, which is
more probable: He (that is, the prophet) had clad himself with a new
garment, on purpose that he might with it give him a sign. The rending
of the kingdom from Saul was signified by the rending of Samuel's
mantle, not Saul's, 1 Sam. xv. 27, 28. And it was more significant to
give Jeroboam ten pieces of that which was not his own before than of
that which was. The prophets, both true and false, used such signs,
even in the New Testament, as Agabus, Acts xxi. 10, 11. 3. The message
itself, which is very particular, (1.) He assures him that he shall be
king over ten of the twelve tribes of Israel, v. 31. The meanness of
his extraction and employment shall be no hindrance to his advancement,
when the God of Israel says (by whom kings reign), I will give ten
tribes unto thee. (2.) He tells him the reason; not for his good
character or deserts, but for the chastising of Solomon's apostasy:
"Because he, and his family, and many of his people with him, have
forsaken me, and worshipped other gods," v. 33. It was because they had
done ill, not because he was likely to do much better. Thus Israel must
know that it is not for their righteousness that they are made masters
of Canaan, but for the wickedness of the Canaanites, Deut. ix. 4.
Jeroboam did not deserve so good a post, but Israel deserved so bad a
prince. In telling him that the reason why he rent the kingdom from the
house of Solomon was because they had forsaken God, he warns him to
take heed of sinning away his preferment in like manner. (3.) He limits
his expectations to the ten tribes only, and to them in reversion after
the death of Solomon, lest he should aim at the whole and give
immediate disturbance to Solomon's government. He is here told, [1.]
That two tribes (called here one tribe, because little Benjamin was in
a manner lost in the thousands of Judah) should remain sure to the
house of David, and he must never make any attempt upon them: He shall
have one tribe (v. 32), and again (v. 36), That David may have a lamp,
that is, a shining name and memory (Ps. cxxxii. 17), and his family, as
a royal family, may not be extinct. He must not think that David was
rejected, as Saul was. No, God would not take his loving-kindness from
him, as he did from Saul. The house of David must be supported and kept
in reputation, for all this, because out of it the Messiah must arise.
Destroy it not, for that blessing is in it. [2.] That Solomon must keep
possession during his life, v. 34, 35. Jeroboam therefore must not
offer to dethrone him, but wait with patience till his day shall come
to fall. Solomon shall be prince, all the days of his life, not for his
own sake (he had forfeited his crown to the justice of God), but for
David my servant's sake, because he kept my commandments. Children that
do not tread in their parents' steps yet often fare the better in this
world for their good parents' piety. (4.) He gives him to understand
that he will be upon his good behaviour. The grant of the crown must
run quamdiu se bene gesserit--during good behaviour. "If thou wilt do
what is right in my sight, I will build thee a sure house, and not
otherwise" (v. 38), intimating that, if he forsook God, even his
advancement to the throne would in time lay his family in the dust;
whereas the seed of David, though afflicted, should not be afflicted
for ever (v. 39), but should flourish again, as it did in many of the
illustrious kings of Judah, who reigned in glory when Jeroboam's family
was extirpated.
IV. Jeroboam's flight into Egypt, v. 40. In some way or other Solomon
came to know of all this, probably from Jeroboam's own talk of it; he
could not conceal it as Saul did, nor keep his own counsel; if he had,
he might have staid in his country, and been preparing there for his
future advancement; but letting it be known, 1. Solomon foolishly
sought to kill his successor. Had not he taught others that, whatever
devices are in men's hearts, the counsel of the Lord shall stand? And
yet does he himself think to defeat that counsel? 2. Jeroboam prudently
withdrew into Egypt. Though God's promise would have secured him any
where, yet he would use means for his own preservation, and was content
to live in exile and obscurity for a while, being sure of a kingdom at
last. And shall not we be so, who have a better kingdom in reserve?
The Death of Solomon. (b. c. 975.)
41 And the rest of the acts of Solomon, and all that he did, and his
wisdom, are they not written in the book of the acts of Solomon? 42
And the time that Solomon reigned in Jerusalem over all Israel was
forty years. 43 And Solomon slept with his fathers, and was buried in
the city of David his father: and Rehoboam his son reigned in his
stead.
We have here the conclusion of Solomon's story, and in it, 1. Reference
is had to another history then extant, but (not being divinely
inspired) since lost, the Book of the Acts of Solomon, v. 41. Probably
this book was written by a chronologer or historiographer, whom Solomon
employed to write his annals, out of which the sacred writer extracted
what God saw fit to transmit to the church. 2. A summary of the years
of his reign (v. 42): He reigned in Jerusalem (not, as his father, part
of his time in Hebron and part in Jerusalem), over all Israel (not as
his son, and his father in the beginning of his time, over Judah only),
forty years. His reign was as long as his father's, but not his life.
Sin shortened his days. 3. His death and burial, and his successor, v.
43. (1.) He followed his fathers to the grave, slept with them, and was
buried in David's burying-place, with honour no doubt. (2.) His son
followed him in the throne. Thus the graves are filling with the
generations that go off, and houses are filling with those that are
growing up. As the grave cries, "Give, give," so land is never lost for
want of an heir.
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F I R S T K I N G S
CHAP. XII.
The glory of the kingdom of Israel was in its height and perfection in
Solomon; it was long in coming to it, but it soon declined, and began
to sink and wither in the very next reign, as we find in this chapter,
where we have the kingdom divided, and thereby weakened and made little
in comparison with what it had been. Here is, I. Rehoboam's accession
to the throne and Jeroboam's return out of Egypt, ver. 1, 2. II. The
people's petition to Rehoboam for the redress of grievances, and the
rough answer he gave, by the advice of his young counsellors, to that
petition, ver. 3-15. III. The revolt of the ten tribes thereupon, and
their setting up Jeroboam, ver. 16-20. IV. Rehoboam's attempt to reduce
them and the prohibition God gave to that attempt, ver. 21-24. V.
Jeroboam's establishment of his government upon idolatry, ver. 25-33.
Thus did Judah become weak, being deserted by their brethren, and
Israel, by deserting the house of the Lord.
The Folly of Rehoboam. (b. c. 975.)
1 And Rehoboam went to Shechem: for all Israel were come to Shechem to
make him king. 2 And it came to pass, when Jeroboam the son of Nebat,
who was yet in Egypt, heard of it, (for he was fled from the presence
of king Solomon, and Jeroboam dwelt in Egypt;) 3 That they sent and
called him. And Jeroboam and all the congregation of Israel came, and
spake unto Rehoboam, saying, 4 Thy father made our yoke grievous: now
therefore make thou the grievous service of thy father, and his heavy
yoke which he put upon us, lighter, and we will serve thee. 5 And he
said unto them, Depart yet for three days, then come again to me. And
the people departed. 6 And king Rehoboam consulted with the old men,
that stood before Solomon his father while he yet lived, and said, How
do ye advise that I may answer this people? 7 And they spake unto
him, saying, If thou wilt be a servant unto this people this day, and
wilt serve them, and answer them, and speak good words to them, then
they will be thy servants for ever. 8 But he forsook the counsel of
the old men, which they had given him, and consulted with the young men
that were grown up with him, and which stood before him: 9 And he
said unto them, What counsel give ye that we may answer this people,
who have spoken to me, saying, Make the yoke which thy father did put
upon us lighter? 10 And the young men that were grown up with him
spake unto him, saying, Thus shalt thou speak unto this people that
spake unto thee, saying, Thy father made our yoke heavy, but make thou
it lighter unto us; thus shalt thou say unto them, My little finger
shall be thicker than my father's loins. 11 And now whereas my father
did lade you with a heavy yoke, I will add to your yoke: my father hath
chastised you with whips, but I will chastise you with scorpions. 12
So Jeroboam and all the people came to Rehoboam the third day, as the
king had appointed, saying, Come to me again the third day. 13 And
the king answered the people roughly, and forsook the old men's counsel
that they gave him; 14 And spake to them after the counsel of the
young men, saying, My father made your yoke heavy, and I will add to
your yoke: my father also chastised you with whips, but I will chastise
you with scorpions. 15 Wherefore the king hearkened not unto the
people; for the cause was from the Lord, that he might perform his
saying, which the Lord spake by Ahijah the Shilonite unto Jeroboam the
son of Nebat.
Solomon had 1000 wives and concubines, yet we read but of one son he
had to bear up his name, and he a fool. It is said (Hos. iv. 10), They
shall commit whoredom, and shall not increase. Sin is a bad way of
building up a family. Rehoboam was the son of the wisest of men, yet
did not inherit his father's wisdom, and then it stood him in little
stead to inherit his father's throne. Neither wisdom nor grace runs in
the blood. Solomon came to the crown very young, yet he was then a wise
man. Rehoboam came to the crown at forty years old, when men will be
wise if ever they will, yet he was then foolish. Wisdom does not go by
age, nor is it the multitude of years nor the advantage of education
that reaches it. Solomon's court was a mart of wisdom and the
rendezvous of learned men, and Rehoboam was the darling of the court;
and yet all was not sufficient to make him a wise man. The race is not
to the swift, nor the battle to the strong. No dispute is made of
Rehoboam's succession; upon the death of his father, he was immediately
proclaimed. But,
I. The people desired a treaty with him at Shechem, and he condescended
to meet them there. 1. Their pretence was to make him king, but the
design was to unmake him. They would give him a public inauguration in
another place than the city of David, that he might not seem to be king
of Judah only. They had ten parts in him, and would have him among
themselves for once, that they might recognize his title. 2. The place
was ominous: at Shechem, where Abimelech set up himself (Judg. ix.);
yet it had been famous for the convention of the states there, Josh.
xxiv. 1. Rehoboam, we may suppose, knew of the threatening, that the
kingdom should be rent from him, and hoped by going to Shechem, and
treating there with the ten tribes, to prevent it: yet it proved the
most impolitic thing he could do, and hastened the rupture.
II. The representatives of the tribes addressed him, praying to be
eased of the taxes they were burdened with. The meeting being
appointed, they sent for Jeroboam out of Egypt to come and be their
speaker. This they needed not to have done: he knew what God had
designed him for, and would have come though he had not been sent for,
for now was his time to expect the possession of the promised crown. In
their address, 1. They complain of the last reign: Thy father made our
yoke grievous, v. 4. They complain not of his father's idolatry and
revolt from God; that which was the greatest grievance of all was none
to them, so careless and indifferent were they in the matters of
religion, as if God or Moloch were all one, so they might but live at
ease and pay no taxes. Yet the complaint was groundless and unjust.
Never did people live more at ease than they did, nor in great plenty.
Did they pay taxes? It was to advance the strength and magnificence of
their kingdom. If Solomon's buildings cost them money, they cost them
no blood, as war would do. Were many servile hands employed about them?
They were not the hands of the Israelites. Were the taxes a burden? How
could that be, when Solomon imported bullion in such plenty that silver
was, in a manner, as common as the stones? So that they did but render
to Solomon the things that were Solomon's. Nay, suppose there was some
hardship put upon them, were they not told before that this would be
the manner of the king and yet they would have one? The best government
cannot secure itself from reproach and censure, no, not Solomon's.
Factious spirits will never want something to complain of. I know
nothing in Solomon's administration that could make the people's yoke
grievous, unless perhaps the women whom in his latter days he doted on
were connived at in oppressing them. 2. They demand relief from him,
and on this condition will continue in their allegiance to the house of
David. They asked not to be wholly free from paying taxes, but to have
the burden made lighter; this was all their care, to save their money,
whether their religion was supported and the government protected or
no. All seek their own.
III. Rehoboam consulted with those about him concerning the answer he
should give to this address. It was prudent to take advice, especially
having so weak a head of his own; yet, upon this occasion, it was
impolitic to take time himself to consider, for thereby he gave time to
the disaffected people to ripen things for a revolt, and his
deliberating in so plain a case would be improved as an indication of
the little concern he had for the people's ease. They saw what they
must expect, and prepared accordingly. Now, 1. The grave experienced
men of his council advised him by all means to give the petitioners a
kind answer, to give them good words, to promise them fair, and this
day, this critical day, to serve them, that is, to tell them that he
was their servant, and that he would redress all their grievances and
make it his business to please them and make them easy. "Deny thyself
(say they) so far as to do this for this once, and they will be thy
servants for ever. When the present heat is allayed with a soft answer,
and the assembly dismissed, their cooler thoughts will reconcile and
fix them to Solomon's family still." Note, The way to rule is to serve,
to do good, and stoop to do it, to become all things to all men and so
win their hearts. Those who are in power really sit highest, and
easiest, and safest, when they take this method. 2. The young men of
his council were hot and haughty, and they advised him to return a
severe and threatening answer to the people's demands. It was an
instance of Rehoboam's weakness, (1.) That he did not prefer aged
counsellors, but had a better opinion of the young men that had grown
up with him and with whom he was familiar, v. 8. Days should speak. It
was a folly for him to think that, because they had been his agreeable
companions in the sports and pleasures of his youth, they were
therefore fit to have the management of the affairs of his kingdom.
Great wits have not always the most wisdom; nor are those to be relied
on as our best friends that know how to make us merry, for that will
not make us happy. It is of great consequence to young people, that are
setting out in the world, whom they associate with, accommodate
themselves to, and depend upon for advice. If they reckon those that
feed their pride, gratify their vanity, and further them in their
pleasures, their best friends, they are already marked for ruin. (2.)
That he did not prefer moderate counsels, but was pleased with those
that put him upon harsh and rigorous methods, and advised him to double
the taxes, whether there was occasion for so doing or no, and to tell
them in plain terms that he would do so, v. 10, 11. These young
counsellors thought the old men expressed themselves but dully, v. 7.
They affect to be witty in their advice, and value themselves on that.
The old men did not undertake to put words into Rehoboam's mouth, only
counselled him to speak good words; but the young men will furnish him
with very quaint and pretty phrases, with pointed and pert similitudes:
My little finger shall be thicker than my father's loins, &c. That is
not always the best sense that is best worded.
IV. He answered the people according to the counsel of the young men,
v. 14, 15. He affected to be haughty and imperious, and fancied he
could carry all before him with a high hand, and therefore would rather
run the risk of losing them than deny himself so far as to give them
good words. Note, Many ruin themselves by consulting their humour more
than their interest. See,
1. How Rehoboam was infatuated in his counsels. He could not have acted
more foolishly and impoliticly. (1.) He owned their reflections upon
his father's government to be true: My father made your yoke heavy; and
therein he was unjust to his father's memory, which he might easily
have vindicated from the imputation. (2.) He fancied himself better
able to manage them, and impose upon them, than his father was, not
considering that he was vastly inferior to him in capacity. Could he
think to support the blemishes of his father's reign who could never
pretend to come near the glories of it? (3.) He threatened not only to
squeeze them by taxes, but to chastise them by cruel laws and severe
executions of them, which should be not as whips only, but as
scorpions, whips with rowels in them, that will fetch blood at every
lash. In short, he would use them as brute beasts, load them and beat
them at his pleasure: not caring whether they loved him or no, he would
make them fear him. (4.) He gave this provocation to a people that by
long ease and prosperity were made wealthy, and strong, and proud, and
would not be trampled upon (as a poor cowed dispirited people may), to
a people that were now disposed to revolt, and had one ready to head
them. Never, surely, was man so blinded by pride and affectation of
arbitrary power, than which nothing is more fatal.
2. How God's counsels were hereby fulfilled. It was from the Lord, v.
15. He left Rehoboam to his own folly, and hid from his eyes the things
which belonged to his peace, that the kingdom might be rent from him.
Note, God serves his own wise and righteous purposes by the imprudences
and iniquities of men, and snares sinners in the work of their own
hands. Those that lose the kingdom of heaven throw it away, as Rehoboam
did his, by their own wilfulness and folly.
Revolt of the Ten Tribes. (b. c. 975.)
16 So when all Israel saw that the king hearkened not unto them, the
people answered the king, saying, What portion have we in David?
neither have we inheritance in the son of Jesse: to your tents, O
Israel: now see to thine own house, David. So Israel departed unto
their tents. 17 But as for the children of Israel which dwelt in the
cities of Judah, Rehoboam reigned over them. 18 Then king Rehoboam
sent Adoram, who was over the tribute; and all Israel stoned him with
stones, that he died. Therefore king Rehoboam made speed to get him up
to his chariot, to flee to Jerusalem. 19 So Israel rebelled against
the house of David unto this day. 20 And it came to pass, when all
Israel heard that Jeroboam was come again, that they sent and called
him unto the congregation, and made him king over all Israel: there was
none that followed the house of David, but the tribe of Judah only.
21 And when Rehoboam was come to Jerusalem, he assembled all the house
of Judah, with the tribe of Benjamin, a hundred and fourscore thousand
chosen men, which were warriors, to fight against the house of Israel,
to bring the kingdom again to Rehoboam the son of Solomon. 22 But the
word of God came unto Shemaiah the man of God, saying, 23 Speak unto
Rehoboam, the son of Solomon, king of Judah, and unto all the house of
Judah and Benjamin, and to the remnant of the people, saying, 24 Thus
saith the Lord, Ye shall not go up, nor fight against your brethren the
children of Israel: return every man to his house; for this thing is
from me. They hearkened therefore to the word of the Lord, and returned
to depart, according to the word of the Lord.
We have here the rending of the kingdom of the ten tribes from the
house of David, to effect which,
I. The people were hold and resolute in their revolt. They highly
resented the provocation that Rehoboam had given them, were incensed at
his menaces, concluded that that government would in the progress of it
be intolerably grievous which in the beginning of it was so very
haughty, and therefore immediately came to this resolve, one and all:
What portion have we in David? v. 16. They speak here very unbecomingly
of David, that great benefactor of their nation, calling him the son of
Jesse, no greater a man than his neighbours. How soon are good men, and
their good services to the public, forgotten! The rashness of their
resolution was also much to be blamed. In time, and with prudent
management, they might have settled the original contract with Rehoboam
to mutual satisfaction. Had they enquired who gave Rehoboam this
advice, and taken a course to remove those evil counsellors from about
him, the rupture might have been prevented: otherwise their jealousy
for their liberty and property well became that free people. Israel is
not a servant, is not a homeborn slave; why should he be spoiled? Jer.
ii. 14. They are willing to be ruled, but not to be ridden. Protection
draws allegiance, but destruction cannot. No marvel that Israel falls
away from the house of David (v. 19) if the house of David fall away
from the great ends of their advancement, which was to be ministers of
God to them for good. But thus to rebel against the seed of David, whom
God had advanced to the kingdom (entailing it on his seed), and to set
up another king in opposition to that family, was a great sin; see 2
Chron. xiii. 5-8. To this God refers, Hos. viii. 4. They have set up
kings, but not by me. And it is here mentioned to the praise of the
tribe of Judah that they followed the house of David (v. 17, 20), and,
for aught that appears, they found Rehoboam better than his word, nor
did he rule with the rigour which at first he threatened.
II. Rehoboam was imprudent in the further management of this affair,
and more and more infatuated. Having foolishly thrown himself into a
quick-sand, he sunk the further in with plunging to get out. 1. He was
very unadvised in sending Adoram, who was over the tribute, to treat
with them, v. 18. The tribute was the thing, and, for the sake of that,
Adoram was the person, they most complained of. The very sight of him,
whose name was odious among them, exasperated them, and made them
outrageous. He was one to whom they could not so much as give a patient
hearing, but stoned him to death in a popular tumult. Rehoboam was now
as unhappy in the choice of his ambassador as before of his
counsellors. 2. Some think he was also unadvised in quitting his
ground, and making so much haste to Jerusalem, for thereby he deserted
his friends and gave advantage to his enemies, who had gone to their
tents indeed (v. 16) in disgust, but did not offer to make Jeroboam
king till Rehoboam had gone, v. 20. See how soon this foolish prince
went from one extreme to the other. He hectored and talked big when he
thought all was his own, but sneaked and looked very mean when he saw
himself in danger. It is common for those that are most haughty in
their prosperity to be most abject in adversity.
III. God forbade his attempt to recover by the sword what he had lost.
What was done was of God, who would not suffer that it should be undone
again (as it would be if Rehoboam got the better and reduced the ten
tribes), nor that more should be done to the prejudice of the house of
David, as would be if Jeroboam got the better and conquered the two
tribes. The thing must rest as it is, and therefore God forbids the
battle. 1. It was brave in Rehoboam to design the reducing of the
revolters by force. His courage came to him when he had come to
Jerusalem, v. 21. There he thought himself among his firm friends, who
generously adhered to him and appeared for him. Judah and Benjamin (who
feared the Lord and the king, and meddled not with those that were
given to change) presently raised an army of 180,000 men, for the
recovery of their king's right to the ten tribes, and were resolved to
stand by him (as we say) with their lives and fortunes, having either
not such cause, or rather not such a disposition, to complain, as the
rest had. 2. It as more brave in Rehoboam to desist when God, by a
prophet, ordered him to lay down his arms. He would not lose a kingdom
tamely, for then he would have been unworthy the title of a prince; and
yet he would not contend for it in opposition to God, for then he would
have been unworthy the title of an Israelite. To proceed in this war
would be not only to fight against their brethren (v. 24), whom they
ought to love, but to fight against their God, to whom they ought to
submit: This thing is from me. These two considerations should
reconcile us to our losses and troubles, that God is the author of them
and our brethren are the instruments of them; let us not therefore
meditate revenge. Rehoboam and his people hearkened to the word of the
Lord, disbanded the army, and acquiesced. Though, in human probability,
they had a fair prospect of success (for their army was numerous and
resolute, Jeroboam's party weak and unsettled), though it would turn to
their reproach among their neighbours to lose so much of their strength
and never have one push for it, to make a flourish and do nothing, yet,
(1.) They regarded the command of God though sent by a poor prophet.
When we know God's mind we must submit to it, how much soever it
crosses our own mind. (2.) They consulted their own interest,
concluding that though they had all the advantages, even that of right,
on their side, yet they could not prosper if they fought in
disobedience to God; and it was better to sit still than to rise up and
fall. In the next reign God allowed them to fight, and gave them
victory (2 Chron. xiii.), but not now.
Jeroboam's Idolatry. (b. c. 975.)
25 Then Jeroboam built Shechem in mount Ephraim, and dwelt therein; and
went out from thence, and built Penuel. 26 And Jeroboam said in his
heart, Now shall the kingdom return to the house of David: 27 If this
people go up to do sacrifice in the house of the Lord at Jerusalem,
then shall the heart of this people turn again unto their lord, even
unto Rehoboam king of Judah, and they shall kill me, and go again to
Rehoboam king of Judah. 28 Whereupon the king took counsel, and made
two calves of gold, and said unto them, It is too much for you to go up
to Jerusalem: behold thy gods, O Israel, which brought thee up out of
the land of Egypt. 29 And he set the one in Beth-el, and the other
put he in Dan. 30 And this thing became a sin: for the people went to
worship before the one, even unto Dan. 31 And he made a house of high
places, and made priests of the lowest of the people, which were not of
the sons of Levi. 32 And Jeroboam ordained a feast in the eighth
month, on the fifteenth day of the month, like unto the feast that is
in Judah, and he offered upon the altar. So did he in Beth-el,
sacrificing unto the calves that he had made: and he placed in Beth-el
the priests of the high places which he had made. 33 So he offered
upon the altar which he had made in Beth-el the fifteenth day of the
eighth month, even in the month which he had devised of his own heart;
and ordained a feast unto the children of Israel: and he offered upon
the altar, and burnt incense.
We have here the beginning of the reign of Jeroboam. He built Shechem
first and then Penuel--beautified and fortified them, and probably had
a palace in each of them for himself (v. 25), the former in Ephraim,
the latter in Gad, on the other side Jordan. This might be proper; but
he formed another project for the establishing of his kingdom which was
fatal to the interests of religion in it.
I. That which he designed was by some effectual means to secure those
to himself who had now chosen him for their king, and to prevent their
return to the house of David, v. 26, 27. It seems, 1. He was jealous of
the people, afraid that, some time or other, they would kill him and go
again to Rehoboam. Many that have been advanced in one tumult have been
hurled down in another. Jeroboam could not put any confidence in the
affections of his people, though now they seemed extremely fond of him;
for what is got by wrong and usurpation cannot be enjoyed nor kept with
any security or satisfaction. 2. He was distrustful of the promise of
God, could not take his word that, if he would keep close to his duty,
God would build him a sure house (ch. xi. 38); but he would contrive
ways and means, and sinful ones too, for his own safety. A practical
disbelief of God's all-sufficiency is at the bottom of all our
treacherous departures from him.
II. The way he took to do this was by keeping the people from going up
to Jerusalem to worship. That was the place God had chosen, to put his
name there. Solomon's temple was there, which God had, in the sight of
all Israel, and in the memory of many now living, taken solemn
possession of in a cloud of glory. At the altar there the priest of the
Lord attended, there all Israel were to keep the feasts, and thither
they were to bring their sacrifices. Now,
1. Jeroboam apprehended that, if the people continued to do this, they
would in time return to the house of David, allured by the magnificence
both of the court and of the temple. If they cleave to their old
religion, they will go back to their old king. We may suppose, if he
had treated with Rehoboam for the safe conduct of himself and his
people to and from Jerusalem at the times appointed for their solemn
feasts, it would not have been denied him; therefore he fears not their
being driven back by force, but their going back voluntarily to
Rehoboam.
2. He therefore dissuaded them from going up to Jerusalem, pretending
to consult their ease: "It is too much for you to go so far to worship
God, v. 28. It is a heavy yoke, and it is time to shake it off; you
have gone long enough to Jerusalem" (so some read it); "the temple, now
that you are used to it, does not appear so glorious and sacred as it
did at first" (sensible glories wither by degrees in men's estimation);
"you have freed yourselves from other burdens, free yourselves from
this: why should we now be tied to one place any more than in Samuel's
time?"
3. He provided for the assistance of their devotion at home. Upon
consultation with some of his politicians, he came to this resolve, to
set up two golden calves, as tokens or signs of the divine presence,
and persuade the people that they might as well stay at home and offer
sacrifice to those as go to Jerusalem to worship before the ark: and
some are so charitable as to think they were made to represent the
mercy-seat and the cherubim over the ark; but more probably he adopted
the idolatry of the Egyptians, in whose land he had sojourned for some
time and who worshipped their god Apis under the similitude of a bull
or calf. (1.) He would not be at the charge of building a golden
temple, as Solomon had done; two golden calves are the most that he can
afford. (2.) He intended, no doubt, by these to represent, or rather
make present, not any false god, as Moloch or Chemosh, but the true God
only, the God of Israel, the God that brought them up out of the land
of Egypt, as he declares, v. 28. So that it was no violation of the
first commandment, but the second. And he chose thus to engage the
people's devotion because he knew there were many among them so in love
with images that for the sake of the calves they would willingly quit
God's temple, where all images were forbidden. (3.) He set up two, by
degrees to break people off from the belief of the unity of the
godhead, which would pave the way to the polytheism of the Pagans. He
set up these two at Dan and Beth-el (one the utmost border of his
country northward), the other southward, as if they were the guardians
and protectors of the kingdom. Beth-el lay close to Judah. He set up
one there, to tempt those of Rehoboam's subjects over to him who were
inclined to image-worship, in lieu of those of his subjects that would
continue to go to Jerusalem. He set up the other at Dan, for the
convenience of those that lay most remote, and because Micah's images
had been set up there, and great veneration paid to them for many ages,
Judg. xviii. 30, 31. Beth-el signifies the house of God, which gave
some colour to the superstition; but the prophet called it Beth-aven,
the house of vanity, or iniquity.
4. The people complied with him herein, and were fond enough of the
novelty: They went to worship before the one, even unto Dan (v. 30), to
that at Dan first because it was first set up, or even to that at Dan,
though it lay such a great way off. Those that thought it much to go to
Jerusalem, to worship God according to his institution, made no
difficulty of going twice as far, to Dan, to worship him according to
their own inventions. Or they are said to go to one of the calves at
Dan because Abijah, king of Judah, within twenty years, recovered
Beth-el (2 Chron. xiii. 19), and it is likely removed the golden calf,
or forbade the use of it, and then they had only that at Dan to go to.
This became a sin; and a great sin it was, against the express letter
of the second commandment. God had sometimes dispensed with the law
concerning worshipping in one place, but never allowed the worship of
him by images. Hereby they justified their fathers in making the calf
at Horeb, though God had so fully shown his displeasure against them
for it and threatened to visit for it in the day of visitation (Exod.
xxxii. 34), so that it was as great a contempt of God's wrath as it was
of his law; and thus they added sin to sin. Bishop Patrick quotes a
saying of the Jews, That till Jeroboam's time the Israelites sucked but
one calf, but from that time they sucked two.
5. Having set up the gods, he fitted up accommodations for them; and
wherein he varied from the divine appointment we are here told, which
intimates that in other things he imitated what was done in Judah (v.
32) as well as he could. See how one error multiplied into many. (1.)
He made a house of high-places, or of altars, one temple at Dan, we may
suppose, and another at Beth-el (v. 31), and in each many altars,
probably complaining of it as an inconvenience that in the temple at
Jerusalem there was but one. The multiplying of altars passed with some
for a piece of devotion, but God, by the prophet, puts another
construction upon it, Hos. viii. 11. Ephraim has made many altars to
sin. (2.) He made priests of the lowest of the people; and the lowest
of the people were good enough to be priests to his calves, and too
good. He made priests from the extremest parts of the people, that is,
some out of every corner of the country, whom he ordered to reside
among their neighbours, to instruct them in his appointments and
reconcile them to them. Thus were they dispersed as the Levites, but
were not of the sons of Levi. But the priests of the high-laces, or
altars, he ordered to reside in Beth-el, as the priests at Jerusalem
(v. 32), to attend the public service. (3.) The feast of tabernacles,
which God had appointed on the fifteenth day of the seventh month, he
adjourned to the fifteenth day of the eighth month (v. 32), the month
which he devised of his own heart, to show his power in ecclesiastical
matters, v. 33. The passover and pentecost he observed in their proper
season, or did not observe them at all, or with little solemnity in
comparison with this. (4.) He himself assuming a power to make priests,
no marvel if he undertook to do the priests' work with his own hands:
He offered upon the altar. This is twice mentioned (v. 32, 33), as also
that he burnt incense. This was connived at in him because it was of a
piece with the rest of his irregularities; but in king Uzziah it was
immediately punished with the plague of leprosy. He did it himself, to
make himself look great among the people and to get the reputation of a
devout man, also to grace the solemnity of his new festival, with
which, it is likely, at this time he joined the feast of the dedication
of his altar. And thus, [1.] Jeroboam sinned himself, yet perhaps
excused himself to the world and his own conscience with this, that he
did not do so ill as Solomon did, who worshipped other gods. [2.] He
made Israel to sin, drew them off from the worship of God and entailed
idolatry upon their seed. And hereby they were punished for deserting
the thrones of the house of David. The learned Mr. Whiston, in his
chronology, for the adjusting of the annals of the two kingdoms of
Judah and Israel, supposes that Jeroboam changed the calculation of the
year and made it to contain but eleven months, and that by those years
the reigns of the kings of Israel are measured till Jehu's revolution
and no longer, so that during this interval eleven years of the annals
of Judah answer to twelve in those of Israel.
__________________________________________________________________
F I R S T K I N G S
CHAP. XIII.
In the close of the foregoing chapter we left Jeroboam attending his
altar at Beth-el, and there we find him in the beginning of this, when
he received a testimony from God against his idolatry and apostasy.
This was sent to him by a prophet, a man of God that lived in Judah,
who is the principal subject of the story of this chapter, where we are
told, I. What passed between him and the new king. 1. The prophet
threatened Jeroboam's altar (ver. 1, 2), and gave him a sign (ver. 3),
which immediately came to pass, ver. 5. 2. The king threatened the
prophet, and was himself made another sign, by the withering of his
hand (ver. 4), and the restoring of it upon his submission and the
prophet's intercession, ver. 6. 3. The prophet refused the kindness
offered him thereupon, ver. 7-10. II. What passed between him and the
old prophet. 1. The old prophet fetched him back by a lie, and gave him
entertainment, ver. 11-19. 2. He, for accepting it, in disobedience to
the divine command, is threatened with death, ver. 20-22. And, 3. The
threatening is executed, for he is slain by a lion (ver. 23, 24), and
buried at Beth-el, ver. 25-32. 4. Jeroboam is hardened in his idolatry,
ver. 33, 34. "Thy judgments, Lord, are a great deep."
A Prophet Sent to Jeroboam; the Withering of Jeroboam's Hand. (b. c. 974.)
1 And, behold, there came a man of God out of Judah by the word of the
Lord unto Beth-el: and Jeroboam stood by the altar to burn incense. 2
And he cried against the altar in the word of the Lord, and said, O
altar, altar, thus saith the Lord; Behold, a child shall be born unto
the house of David, Josiah by name; and upon thee shall he offer the
priests of the high places that burn incense upon thee, and men's bones
shall be burnt upon thee. 3 And he gave a sign the same day, saying,
This is the sign which the Lord hath spoken; Behold, the altar shall be
rent, and the ashes that are upon it shall be poured out. 4 And it
came to pass, when king Jeroboam heard the saying of the man of God,
which had cried against the altar in Beth-el, that he put forth his
hand from the altar, saying, Lay hold on him. And his hand, which he
put forth against him, dried up, so that he could not pull it in again
to him. 5 The altar also was rent, and the ashes poured out from the
altar, according to the sign which the man of God had given by the word
of the Lord. 6 And the king answered and said unto the man of God,
Intreat now the face of the Lord thy God, and pray for me, that my hand
may be restored me again. And the man of God besought the Lord, and the
king's hand was restored him again, and became as it was before. 7
And the king said unto the man of God, Come home with me, and refresh
thyself, and I will give thee a reward. 8 And the man of God said
unto the king, If thou wilt give me half thine house, I will not go in
with thee, neither will I eat bread nor drink water in this place: 9
For so was it charged me by the word of the Lord, saying, Eat no bread,
nor drink water, nor turn again by the same way that thou camest. 10
So he went another way, and returned not by the way that he came to
Beth-el.
Here is, I. A messenger sent to Jeroboam, to signify to him God's
displeasure against his idolatry, v. 1. The army of Judah that aimed to
ruin him was countermanded, and might not draw a sword against him (ch.
xii. 24); but a prophet of Judah is, instead thereof, sent to reclaim
him from his evil way, and is sent in time, while he is but dedicating
his altar, before his heart is hardened by the deceitfulness of his
sin; for God delights not in the death of sinners, but would rather
they would burn and live. How bold was the messenger that durst attack
the king in his pride and interrupt the solemnity he was proud of!
Those that go on God's errand must not fear the face of man; they know
who will bear them out. How kind was he that sent him to warn Jeroboam
of the wrath of God revealed from heaven against his ungodliness and
unrighteousness!
II. The message delivered in God's name, not whispered, but cried with
a loud voice, denoting both the prophet's courage, that he was neither
afraid nor ashamed to own it, and his earnestness, that he desired to
be heard and heeded by all that were present, who were not a few, on
this great occasion. It was directed, not to Jeroboam nor to the
people, but to the altar, the stones of which would sooner hear and
yield than those who were mad upon their idols and deaf to divine
calls. Yet, in threatening the altar, God threatened the founder and
worshippers, to whom it was as dear as their own souls, and who might
conclude, "If God's wrath fasten upon the lifeless guiltless altar, how
shall we escape?" That which was foretold concerning the altar (v. 2)
was that, in process of time, a prince of the house of David, Josiah by
name, should pollute this altar by sacrificing the idolatrous priests
themselves upon it, and burning the bones of dead men. Let Jeroboam
know and be sure, 1. That the altar he now consecrated should be
desecrated. Idolatrous worship will not continue, but the word of the
Lord will endure for ever. 2. That the priests of the high places he
now made should themselves be made sacrifices to the justice of God,
and the first and only sacrifices upon this altar that would be
pleasing to him. If the offering be such as is an abomination to God,
it will follow, of course, that the offerers must themselves fall under
his wrath, which will abide upon them, since it is not otherwise
transmitted. 3. That this should be done by a branch of the house of
David. That family which he and his kingdom had despised and
treacherously deserted should recover so much power as to demolish that
altar which he thought to establish; so that right and truth should at
length prevail, both in civil and sacred matters, notwithstanding the
present triumphs of those that were given to change the fear both of
God and the king. It was about 356 years ere this prediction was
fulfilled, yet it was spoken of as sure and nigh at hand, for a
thousand years with God are but as one day. Nothing more contingent and
arbitrary than the giving of names to persons, yet Josiah was here
named above 300 years before he was born. Nothing future is hidden from
God. There are names in the book of the divine prescience (Phil. iv.
3), names written in heaven.
III. A sign is given for the confirming of the truth of this
prediction, that the altar should be shaken to pieces by an invisible
power and the ashes of the sacrifice scattered (v. 3), which came to
pass immediately, v. 5. This was, 1. A proof that the prophet was sent
of God, who confirmed the word with this sign following, Mark xvi. 20.
2. A present indication of God's displeasure against these idolatrous
sacrifices. How could the gift be acceptable when the altar that should
sanctify it was an abomination? 3. It was a reproach to the people,
whose hearts were harder than these stones and rent not under the word
of the Lord. 4. It was a specimen of what should be done to it in the
accomplishment of this prophecy by Josiah; it was now rent, in token of
its being then ruined.
IV. Jeroboam's hand withered, which he stretched out to seize or smite
the man of God, v. 4. Instead of trembling at the message, as he might
well have done, he assaulted him that brought it, in defiance of the
wrath of which he was warned and contempt of that grace which sent him
the warning. Rebuke a sinner and he will hate thee, and do thee a
mischief if he can; yet God's prophets must rather expose themselves
than betray their trust: he that employs them will protect them, and
restrain the wrath of man, as he did Jeroboam's here by withering his
hand, so that he could neither hurt the prophet nor draw it in to help
himself. When his hand was stretched out to burn incense to his calves
it was not withered; but, when it is stretched out against a prophet,
he shall have no use of it till he humble himself. Of all the
wickedness of the wicked there is none more provoking to God than their
malicious attempts against his prophets, of whom he has said, Touch
them not, do them no harm. As this was a punishment of Jeroboam, and
answering to the sin, so it was the deliverance of the prophet. God has
many ways of disabling the enemies of his church from executing their
mischievous purposes. Jeroboam's inability to pull in his hand made him
a spectacle to all about him, that they might see and fear. If God, in
justice, harden the hearts of sinners, so that the hand they have
stretched out in sin they cannot pull in again by repentance, that is a
spiritual judgment, represented by this, and much more dreadful.
V. The sudden healing of the hand that was suddenly dried up, upon his
submission, v. 6. That word of God which should have touched his
conscience humbled him not, but this which touched his bone and his
flesh brings down his proud spirit. He looks for help now, 1. Not from
his calves, but from God only, from his power and his favour. He
wounded, and no hand but his can make whole. 2. Not by his own
sacrifice or incense, but by the prayer and intercession of the
prophet, whom he had just now threatened and aimed to destroy. The time
may come when those that hate the preaching would be glad of the
prayers of faithful ministers. "Pray to the Lord thy God," says
Jeroboam; "thou hast an interest in him; improve it for me." But
observe, He did not desire the prophet to pray that his sin might be
pardoned, and his heart changed, only that his hand might be restored;
thus Pharaoh would have Moses to pray that God would take away this
death only (Exod. x. 17), not this sin. The prophet, as became a man of
God, renders good for evil, upbraids not Jeroboam with his impotent
malice, nor triumphs in his submission, but immediately addresses
himself to God for him. Those only are entitled to the blessing Christ
pronounced on the persecuted that learn of him to pray for their
persecutors, Matt. v. 10, 44. When the prophet thus honoured God, by
showing himself of a forgiving spirit, God put this further honour upon
him, that at his word he recalled the judgment and by another miracle
healed the withered hand, that by the goodness of God Jeroboam might be
led to repentance, and, if he were not broken by the judgment, yet
might be melted by the mercy. With both he seemed affected for the
present, but the impressions wore off.
VI. The prophet's refusal of Jeroboam's kind invitation, in which
observe, 1. That God forbade his messenger to eat or drink in Beth-el
(v. 9), to show his detestation of their execrable idolatry and
apostasy from God, and to teach us not to have fellowship with the
works of darkness, lest we have infection from them or give
encouragement to them. He must not turn back the same way, but deliver
his message, as it were, in transitu--as he passes along. He shall not
seem to be sent on purpose (they were unworthy such a favour), but as
if he only called by the way, his spirit being stirred, like Paul's at
Athens, as he passed and saw their devotions. God would, by this
command, try his prophet, as he did Ezekiel, whether he would not be
rebellious, like that rebellious house, Ezek. ii. 8. 2. That Jeroboam
was so affected with the cure of his hand that though we read not of
his thanksgivings to God for the mercy, or of his sending an offering
to the altar at Jerusalem in acknowledgment of it, yet he was willing
to express his gratitude to the prophet and pay him for his prayers, v.
7. Favours to the body will make even graceless men seem grateful to
good ministers. 3. That the prophet, though hungry and weary, and
perhaps poor, in obedience to the divine command refused both the
entertainment and the reward proffered him. He might have supposed his
acceptance of it would give him an opportunity of discoursing further
with the king, in order to his effectual reformation, now that he was
convinced; yet he will not think himself wiser than God, but, like a
faithful careful messenger, hastens home when he has done his errand.
Those have little learned the lessons of self-denial that cannot
forbear one forbidden meal.
The Prophet Deceived. (b. c. 974.)
11 Now there dwelt an old prophet in Beth-el; and his sons came and
told him all the works that the man of God had done that day in
Beth-el: the words which he had spoken unto the king, them they told
also to their father. 12 And their father said unto them, What way
went he? For his sons had seen what way the man of God went, which came
from Judah. 13 And he said unto his sons, Saddle me the ass. So they
saddled him the ass: and he rode thereon, 14 And went after the man
of God, and found him sitting under an oak: and he said unto him, Art
thou the man of God that camest from Judah? And he said, I am. 15
Then he said unto him, Come home with me, and eat bread. 16 And he
said, I may not return with thee, nor go in with thee: neither will I
eat bread nor drink water with thee in this place: 17 For it was said
to me by the word of the Lord, Thou shalt eat no bread nor drink water
there, nor turn again to go by the way that thou camest. 18 He said
unto him, I am a prophet also as thou art; and an angel spake unto me
by the word of the Lord, saying, Bring him back with thee into thine
house, that he may eat bread and drink water. But he lied unto him.
19 So he went back with him, and did eat bread in his house, and drank
water. 20 And it came to pass, as they sat at the table, that the
word of the Lord came unto the prophet that brought him back: 21 And
he cried unto the man of God that came from Judah, saying, Thus saith
the Lord, Forasmuch as thou hast disobeyed the mouth of the Lord, and
hast not kept the commandment which the Lord thy God commanded thee,
22 But camest back, and hast eaten bread and drunk water in the place,
of the which the LORD did say to thee, Eat no bread, and drink no
water; thy carcase shall not come unto the sepulchre of thy fathers.
The man of God had honestly and resolutely refused the king's
invitation, though he promised him a reward; yet he was over-persuaded
by an old prophet to come back with him, and dine in Beth-el, contrary
to the command given him. Here we find how dearly his dinner cost him.
Observe with wonder,
I. The old prophet's wickedness. I cannot but call him a false prophet
and a bad man, it being much easier to believe that from one of such a
bad character should be extorted a confirmation of what the man of God
said (as we find, v. 32) than that a true prophet, and a good man,
should tell such a deliberate lie as he did, and father it upon God. A
good tree could never bring forth such corrupt fruit. Perhaps he was
trained up among the sons of the prophets, in one of Samuel's colleges
not far off, whence he retained the name of a prophet, but, growing
worldly and profane, the spirit of prophecy had departed from him. If
he had been a good prophet he would have reproved Jeroboam's idolatry,
and not have suffered his sons to attend his altars, as, it should
seem, they did. Now, 1. Whether he had any good design in fetching back
the man of God is not certain. One may hope that he did it in
compassion to him, concluding he wanted refreshment, and out of a
desire to be better acquainted with him and more fully to understand
his errand than he could from the report of his sons; yet his sons
having told him all that passed, and particularly that the prophet was
forbidden to eat or drink there, which he had openly told Jeroboam, I
suppose it was done with a bad design, to draw him into a snare, and so
to expose him; for false prophets have ever been the worst enemies to
the true prophets, usually aiming to destroy them, but sometimes, as
here, to debauch them and draw them from their duty. Thus they gave the
Nazarites wine to drink (Amos ii. 12), that they might glory in their
fall. But, 2. It is certain that he took a very bad method to bring him
back. When the man of God had told him, "I may not, and therefore I
will not, return to eat bread with thee" (his resolutions concurring
with the divine command, v. 16, 17), he wickedly pretended that he had
an order from heaven to fetch him back. He imposed upon him by
asserting his quondam character as a prophet: I am a prophet also as
thou art; he pretended he had a vision of an angel that sent him on
this errand. But it was all a lie; it was a banter upon prophecy, and
profane in the highest degree. When this old prophet is spoken of (2
Kings xxiii. 18) he is called the prophet that came out of Samaria,
whereas there was no such place as Samaria till long after, ch. xvi.
24. Therefore I take it he is so called there, though he was of
Beth-el, because he was like those who were afterwards the prophets of
Samaria, who caused God's people Israel to err, Jer. xxiii. 13.
II. The good prophet's weakness, in suffering himself to be thus
imposed upon: He went back with him, v. 19. He that had resolution
enough to refuse the invitation of the king, who promised him a reward,
could not resist the insinuations of one that pretended to be a
prophet. God's people are more in danger of being drawn from their duty
by the plausible pretences of divinity and sanctity than by external
inducements; we have therefore need to beware of false prophets, and
not believe every spirit.
III. The proceedings of divine justice hereupon; and here we may well
wonder that the wicked prophet, who told the lie and did the mischief,
went unpunished, while the holy man of God, that was drawn by him into
sin, was suddenly and severely punished for it. What shall we make of
this! The judgments of God are unfathomable. The deceived and the
deceiver are his, and he giveth not account of any of his matters.
Certainly there must be a judgment to come, when these things will be
called over again, and when those that sinned most and suffered least,
in this world, will receive according to their works. 1. The message
delivered to the man of God was strange. His crime is recited, v. 21,
22. It was, in one word, disobedience to an express command. Judgment
is given upon it: Thy carcase shall not come to the sepulchre of thy
fathers, that is, "Thou shalt never reach thy own house, but shalt be a
carcase quickly, nor shall thy dead body be brought to the place of thy
fathers' sepulchres, to be interred." 2. Yet it was more strange that
the old prophet himself should be the messenger. Of this we can give no
account but that God would have it so, as he spoke to Balaam by his ass
and read Saul his doom by the devil in Samuel's likeness. We may think
God designed hereby, (1.) To startle the lying prophet, and make him
sensible of his sin. The message could not but affect him the more when
he himself had the delivering of it, and had so strong an impression
made upon his spirit by it that he cried out, as one in an agony, v.
21. He had reason to think, if he must die for his disobedience in a
small matter who sinned by surprise, of how much sorer punishment he
should be thought worthy who had belied an angel of God and cheated a
man of God by a deliberate forgery. If this were done to the green
tree, what shall be done to the dry? Perhaps it had a good effect upon
him. Those who preach God's wrath to others have hard hearts indeed if
they fear it not themselves. (2.) To put the greater mortification upon
the prophet that was deceived, and to show what those must expect who
hearken to the great deceiver. Those that yield to him as a tempter
will be terrified by him as a tormentor; whom he now fawns upon he will
afterwards fly upon, and whom he now draws into sin he will do what he
can to drive to despair.
The Deceived Prophet Slain. (b. c. 974.)
23 And it came to pass, after he had eaten bread, and after he had
drunk, that he saddled for him the ass, to wit, for the prophet whom he
had brought back. 24 And when he was gone, a lion met him by the way,
and slew him: and his carcase was cast in the way, and the ass stood by
it, the lion also stood by the carcase. 25 And, behold, men passed
by, and saw the carcase cast in the way, and the lion standing by the
carcase: and they came and told it in the city where the old prophet
dwelt. 26 And when the prophet that brought him back from the way
heard thereof, he said, It is the man of God, who was disobedient unto
the word of the Lord: therefore the Lord hath delivered him unto the
lion, which hath torn him, and slain him, according to the word of the
Lord, which he spake unto him. 27 And he spake to his sons, saying,
Saddle me the ass. And they saddled him. 28 And he went and found his
carcase cast in the way, and the ass and the lion standing by the
carcase: the lion had not eaten the carcase, nor torn the ass. 29 And
the prophet took up the carcase of the man of God, and laid it upon the
ass, and brought it back: and the old prophet came to the city, to
mourn and to bury him. 30 And he laid his carcase in his own grave;
and they mourned over him, saying, Alas, my brother! 31 And it came
to pass, after he had buried him, that he spake to his sons, saying,
When I am dead, then bury me in the sepulchre wherein the man of God is
buried; lay my bones beside his bones: 32 For the saying which he
cried by the word of the Lord against the altar in Beth-el, and against
all the houses of the high places which are in the cities of Samaria,
shall surely come to pass. 33 After this thing Jeroboam returned not
from his evil way, but made again of the lowest of the people priests
of the high places: whosoever would, he consecrated him, and he became
one of the priests of the high places. 34 And this thing became sin
unto the house of Jeroboam, even to cut it off, and to destroy it from
off the face of the earth.
Here is, I. The death of the deceived disobedient prophet. The old
prophet that had deluded him, as if he would make him some amends for
the wrong he had done him or help to prevent the mischief threatened
him, furnished him with an ass to ride home on; but by the way a lion
set upon him, and killed him, v. 23, 24. He did but return back to
refresh himself when he was hungry, and behold he must die for it; see
1 Sam. xiv. 43. But we must consider, 1. That his offence was great,
and it would by no means justify him that he was drawn into it by a
lie; he could not be so certain of the countermand sent by another as
he was of the command given to himself, nor had he any ground to think
that the command would be recalled, when the reason of it remained in
force, which was that he might testify his detestation of the
wickedness of that place. He had great reason to suspect the honesty of
this old prophet, who did not himself bear his testimony, nor did God
think fit to make use of him as a witness against the idolatry of the
city he lived in. However, he should have taken time to beg direction
from God, and not have complied so soon. Did he think this old
prophet's house safer to eat in than other houses at Beth-el, when God
had forbidden him to eat in any? That was to refine upon the command,
and make himself wiser than God. Did he think to excuse himself that he
was hungry? Had he never read that man lives not by bread alone? 2.
That his death was for the glory of God; for by this it appeared, (1.)
That nothing is more provoking to him than disobedience to an express
command, though in a small matter, which makes his proceedings against
our first parents, for eating the forbidden fruit, the easier to be
accounted for. (2.) That God is displeased at the sins of his own
people, and no man shall be protected in disobedience by the sanctity
of his profession, the dignity of his office, his nearness to God, or
any good services he has done for him. Perhaps God by this intended, in
a way of righteous judgment, to harden Jeroboam's heart, since he was
not reformed by the withering of his hand; for he would be apt to make
a bad use of it, and to say that the prophet was well enough served for
meddling with his altar, he had better have staid at home; any, he
would say that Providence had punished him for his insolence, and the
lion had done that which his withered hand might not do. However, by
this God intended to warn all those whom he employs strictly to observe
their orders, at their peril.
II. The wonderful preservation of his dead body, which was a token of
God's mercy remembered in the midst of wrath. The lion that gently
strangled him, or tore him, did not devour his dead body, nor so much
as tear the ass, v. 24, 25, 26. Nay, what was more, he did not set upon
the travellers that passed by and saw it, nor upon the old prophet (who
had reason enough to fear it) when he came to take up the corpse. His
commission was to kill the prophet; hitherto he should go, but no
further. Thus God showed that, though he was angry with him, his anger
was turned away, and the punishment went no further than death.
III. The care which the old prophet took of his burial. When he heard
of this unusual accident, he concluded it was the man of God, who was
disobedient to his Master (and whose fault was that?), therefore the
Lord has delivered him to the lion, v. 26. It would well have become
him to ask why the lion was not sent against him and his house, rather
than against the good man whom he had cheated. He took up the corpse,
v. 29. If there by any truth in the vulgar opinion, surely the corpse
bled afresh when he touched it, for he was in effect the murderer, and
it was but a poor reparation for the injury to inter the dead body.
Perhaps when he cheated him into his ruin he intended to laugh at him;
yet now his conscience so far relents that he weeps over him, and, like
Joab at Abner's funeral, is compelled to be a mourner for him whom he
had been the death of. They said, Alas! my brother, v. 30. The case was
indeed very lamentable that so good a man, a prophet so faithful, and
so bold in God's cause, should, for one offence, die as a criminal,
while an old lying prophet lives at ease and an idolatrous prince in
pomp and power. Thy way, O God! is in the sea, and thy path in the
great waters. We cannot judge of men by their sufferings, nor of sins
by their present punishments; with some the flesh is destroyed that the
spirit may be saved, while with others the flesh is pampered that the
soul may ripen for hell.
IV. The charge which the old prophet gave his sons concerning his own
burial, that they should be sure to bury him in the same grave where
the man of God was buried (v. 31): "Lay my bones beside his bones,
close by them, as near as may be, so that my dust may mingle with his."
Though he was a lying prophet, yet he desired to die the death of a
true prophet. "Gather not my soul with the sinners of Beth-el, but with
the man of God." The reason he gives is because what he cried against
the altar of Beth-el, that men's bones should be burnt upon it, shall
surely come to pass, v. 32. Thus, 1. He ratifies the prediction, that
out of the mouth of two witnesses (and one of them such a one as St.
Paul quotes, Titus i. 12, one of themselves, even a prophet of their
own) the word might be established, if possible to convince and reclaim
Jeroboam. 2. He does honour to the deceased prophet, as one whose word
would not fall to the ground, though he did. Ministers die, die
prematurely it may be; but the word of the Lord endures for ever, and
does not die with them. 3. He consults his own interest. It was
foretold that men's bones should be burnt upon Jeroboam's altar: "Lay
mine (says he) close to his, and then they will not be disturbed;" and
it was, accordingly, their security, as we find, 2 Kings xxiii. 18.
Sleeping and waking, living and dying, it is safe being in good
company. No mention is made here of the inscription on the prophet's
tomb; but it is spoken of 2 Kings xxiii. 17, where Josiah asks, What
title is that? and is told, It is the sepulchre of the man of God that
came from Judah, who proclaimed these things which thou hast done; so
that the epitaph upon the prophet's grave preserved the remembrance of
his prophecy, and was a standing testimony against the idolatries of
Beth-el, which it would not have been so remarkably if he had died and
been buried elsewhere. The cities of Israel are here called cities of
Samaria, though that name was not yet known; for, however the old
prophet spoke, the inspired historian wrote in the language of his own
time.
V. The obstinacy of Jeroboam in his idolatry (v. 33): He returned not
from his evil way; some hand was found that durst repair the altar God
had rent, and then Jeroboam offered sacrifice on it again, and the more
boldly because the prophet who disturbed him before was in his grave
(Rev. xi. 10) and because the prophecy was for a great while to come.
Various methods had been used to reclaim him, but neither threats nor
signs, neither judgments nor mercies, wrought upon him, so strangely
was he wedded to his calves. He did not reform, no, not his priesthood,
but whoever would, he filled his hand, and made him priest, though ever
so illiterate or immoral, and of what tribe soever; and this became
sin, that is, a snare first, and then a ruin, to Jeroboam's house, to
cut if off, v. 34. Note, The diminution, disquiet, and desolation of
families, are the fruit of sin; he promised himself that the calves
would secure the crown to his family, but it proved they lost it, and
sunk his family. Those betray themselves that think by any sin to
support themselves.
__________________________________________________________________
F I R S T K I N G S
CHAP. XIV.
The kingdom being divided into that of Judah and that of Israel, we
must henceforward, in these books of Kings, expect and attend their
separate history, the succession of their kings, and the affairs of
their kingdoms, accounted for distinctly. In this chapter we have, I.
The prophecy of the destruction of Jeroboam's house, ver. 7-16. The
sickness of his child was the occasion of it (ver. 1-6), and the death
of his child the earnest of it (ver. 17, 18), together with the
conclusion of his reign, ver. 19, 20. II. The history of the declension
and diminution of Rehoboam's house and kingdom (ver. 21-28) and the
conclusion of his reign, ver. 29-31. In both we may read the
mischievous consequences of sin and the calamities it brings on
kingdoms and families.
Abijah's Sickness; the Prophet Ahijah Consulted. (b. c. 960.)
1 At that time Abijah the son of Jeroboam fell sick. 2 And Jeroboam
said to his wife, Arise, I pray thee, and disguise thyself, that thou
be not known to be the wife of Jeroboam; and get thee to Shiloh:
behold, there is Ahijah the prophet, which told me that I should be
king over this people. 3 And take with thee ten loaves, and
cracknels, and a cruse of honey, and go to him: he shall tell thee what
shall become of the child. 4 And Jeroboam's wife did so, and arose,
and went to Shiloh, and came to the house of Ahijah. But Ahijah could
not see; for his eyes were set by reason of his age. 5 And the Lord
said unto Ahijah, Behold, the wife of Jeroboam cometh to ask a thing of
thee for her son; for he is sick: thus and thus shalt thou say unto
her: for it shall be, when she cometh in, that she shall feign herself
to be another woman. 6 And it was so, when Ahijah heard the sound of
her feet, as she came in at the door, that he said, Come in, thou wife
of Jeroboam; why feignest thou thyself to be another? for I am sent to
thee with heavy tidings.
How Jeroboam persisted in his contempt of God and religion we read in
the close of the foregoing chapter. Here we are told how God proceeded
in his controversy with him; for when God judges he will overcome, and
sinners shall either bend or break before him.
I. His child fell sick, v. 1. It is probable that he was his eldest
son, and heir-apparent to the crown; for at his death all the kingdom
went into mourning for him, ch. xiii. His dignity as a prince, his age
as a young prince, and his interest in heaven as a pious prince, could
not exempt him from sickness, dangerous sickness. Let none be secure of
the continuance of their health, but improve it, while it continues,
for the best purposes. Lord, behold, he whom thou lovest, thy
favourite, he whom Israel loves, their darling, is sick. At that time,
when Jeroboam prostituted the profaned the priesthood (ch. xiii. 33),
his child sickened. When sickness comes into our families we should
enquire whether there be not some particular sin harboured in our
houses, which the affliction is sent to convince us of and reclaim us
from.
II. He sent his wife in disguise to enquire of Ahijah the prophet what
should become of the child, v. 2, 3. The sickness of his child touched
him in a tender part. The withering of this branch of the family would,
perhaps, be as sore an affliction to him as the withering of that
branch of his body, ch. xiii. 4. Such is the force of natural
affection; our children are ourselves but once removed. Now,
1. Jeroboam's great desire, under this affliction, is to know what
shall become of the child, whether he will live or die. (1.) It would
have been more prudent if he had desired to know what means they should
use for the recovery of the child, what they should give him, and what
they should do to him; but by this instance, and those of Ahaziah (2
Kings i. 2) and Benhadad (2 Kings viii. 8), it should seem they had
then such a foolish notion of fatality as took them off from all use of
means; for, if they were sure the patient would live, they thought
means needless; if he would die, they thought them useless; not
considering that duty is ours, events are God's, and that he that
ordained the end ordained the means. Why should a prophet be desired to
show that which a little time will show? (2.) It would have been more
pious if he had desired to know wherefore God contended with him, had
begged the prophet's prayers, and cast away his idols from him; then
the child might have been restored to him, as his hand was. But most
people would rather be told their fortune than their faults or their
duty.
2. That he might know the child's doom, he sent to Ahijah the prophet,
who lived obscurely and neglected in Shiloh, blind through age, yet
still blest with the visions of the Almighty, which need not bodily
eyes, but are rather favoured by the want of them, the eyes of the mind
being then most intent and least diverted. Jeroboam sent not to him for
advice about the setting up of his calves, or the consecrating of his
priests, but had recourse to him in his distress, when the gods he
served could give him no relief. Lord, in trouble have those visited
thee who before slighted thee. Some have by sickness been reminded of
their forgotten ministers and praying friends. He sent to Ahijah,
because he had told him he should be king, v. 2. "He was once the
messenger of good tidings, surely he will be so again." Those that by
sin disqualify themselves for comfort, and yet expect their ministers,
because they are good men, should speak peace and comfort to them,
greatly wrong both themselves and their ministers.
3. He sent his wife to enquire of the prophet, because she could best
put the question without naming names, or making any other description
than this, "Sir, I have a son ill; will he recover or not?" The heart
of her husband safely trusted in her that she would be faithful both in
delivering the message and bringing him the answer; and it seems there
were none of all his counsellors in whom he could repose such a
confidence; otherwise the sick child could very ill spare her, for
mothers are the best nurses, and it would have been much fitter for her
to have staid at home to tend him than go to Shiloh to enquire what
would become of him. If she go, she must be incognito--in disguise,
must change her dress, cover her face, and go by another name, not only
to conceal herself from her own court and the country through which she
passed (as if it were below her quality to go upon such an errand, and
what she had reason to be ashamed of, as Nicodemus that came to Jesus
by night, whereas it is no disparagement to the greatest to attend
God's prophets), but also to conceal herself from the prophet himself,
that he might only answer her question concerning her son, and not
enter upon the unpleasing subject of her husband's defection. Thus some
people love to prescribe to their ministers, limit them to smooth
things, and care not for having the whole counsel of God declared to
them, lest it prove to prophesy no good concerning them, but evil. But
what a strange notion had Jeroboam of God's prophet when he believed
that he could and would certainly tell what would become of the child,
and yet either could not or would not discover who was the mother!
Could he see into the thick darkness of futurity, and yet not see
through the thin veil of this disguise? Did Jeroboam think the God of
Israel like his calves, just what he pleased? Be not deceived, God is
not mocked.
III. God gave Ahijah notice of the approach of Jeroboam's wife, and
that she came in disguise, and full instructions what to say to her (v.
5), which enabled him, as she came in at the door, to call her by her
name, to her great surprise, and so to discover to all about him who
she was (v. 6): Come in, thou wife of Jeroboam, why feignest thou
thyself to be another? He had no regard, 1. To her rank. She was a
queen, but what was that to him, who had a message to deliver to her
immediately from God, before whom all the children of men stand upon
the same level? Nor, 2. To her present. It was usual for those who
consulted prophets to bring them tokens of respect, which they
accepted, and yet were no hirelings. She brought him a handsome country
present (v. 3), but he did not think himself obliged by that to give
her any finer language than the nature of her message required. Nor, 3.
To her industrious concealment of herself. It is a piece of civility
not to take notice of those who desire not to be taken notice of; but
the prophet was no courtier, nor gave flattering titles; plain dealing
is best, and she shall know, at the first word, what she has to trust
to: I am sent to thee with heavy tidings. Note, Those who think by
their disguises to hide themselves from God will be wretchedly
confounded when they find themselves disappointed in the day of
discovery. Sinners now appear in the garb of saints, and are taken to
be such; but how will they blush and tremble when they find themselves
stripped of their false colours, and are called by their own name: "Go
out, thou treacherous false-hearted hypocrite. I never knew thee. Why
feignest thou thyself to be another?" Tidings of a portion with
hypocrites will be heavy tidings. God will judge men according to what
they are, not according to what they seem.
The Ruin of Jeroboam's House Foretold; Abijah's Character and Death. (b. c.
960.)
7 Go, tell Jeroboam, Thus saith the Lord God of Israel, Forasmuch as I
exalted thee from among the people, and made thee prince over my people
Israel, 8 And rent the kingdom away from the house of David, and gave
it thee: and yet thou hast not been as my servant David, who kept my
commandments, and who followed me with all his heart, to do that only
which was right in mine eyes; 9 But hast done evil above all that
were before thee: for thou hast gone and made thee other gods, and
molten images, to provoke me to anger, and hast cast me behind thy
back: 10 Therefore, behold, I will bring evil upon the house of
Jeroboam, and will cut off from Jeroboam him that pisseth against the
wall, and him that is shut up and left in Israel, and will take away
the remnant of the house of Jeroboam, as a man taketh away dung, till
it be all gone. 11 Him that dieth of Jeroboam in the city shall the
dogs eat; and him that dieth in the field shall the fowls of the air
eat: for the Lord hath spoken it. 12 Arise thou therefore, get thee
to thine own house: and when thy feet enter into the city, the child
shall die. 13 And all Israel shall mourn for him, and bury him: for
he only of Jeroboam shall come to the grave, because in him there is
found some good thing toward the Lord God of Israel in the house of
Jeroboam. 14 Moreover the Lord shall raise him up a king over Israel,
who shall cut off the house of Jeroboam that day: but what? even now.
15 For the Lord shall smite Israel, as a reed is shaken in the water,
and he shall root up Israel out of this good land, which he gave to
their fathers, and shall scatter them beyond the river, because they
have made their groves, provoking the Lord to anger. 16 And he shall
give Israel up because of the sins of Jeroboam, who did sin, and who
made Israel to sin. 17 And Jeroboam's wife arose, and departed, and
came to Tirzah: and when she came to the threshold of the door, the
child died; 18 And they buried him; and all Israel mourned for him,
according to the word of the Lord, which he spake by the hand of his
servant Ahijah the prophet. 19 And the rest of the acts of Jeroboam,
how he warred, and how he reigned, behold, they are written in the book
of the chronicles of the kings of Israel. 20 And the days which
Jeroboam reigned were two and twenty years: and he slept with his
fathers, and Nadab his son reigned in his stead.
When those that set up idols, and keep them up, go to enquire of the
Lord, he determines to answer them, not according to the pretensions of
their enquiry, but according to the multitude of their idols, Ezek.
xiv. 4. So Jeroboam is answered here.
I. The prophet anticipates the enquiry concerning the child, and
foretels the ruin of Jeroboam's house for the wickedness of it. No one
else durst have carried such a message: a servant would have smothered
it, but his own wife cannot be suspected of ill-will to him.
1. God calls himself the Lord God of Israel. Though Israel had forsaken
God, God had not cast them off, nor given them a bill of divorce for
their whoredoms. He is Israel's God, and therefore will take vengeance
on him who did them the greatest mischief he could do them, debauched
them and drew them away from God.
2. He upbraids Jeroboam with the great favour he had bestowed upon him,
in making him king, exalting him from among the people, the common
people, to be prince over God's chosen Israel, and taking the kingdom
from the house of David, to bestow it upon him. Whether we keep an
account of God's mercies to us or no, he does, and will set even them
in order before us, if we be ungrateful, to our greater confusion;
otherwise he gives and upbraids not.
3. He charges him with his impiety and apostasy, and his idolatry
particularly: Thou hast done evil above all that were before thee, v.
9. Saul, that was rejected, never worshipped idols; Solomon did it but
occasionally, in his dotage, and never made Israel to sin. Jeroboam's
calves, though pretended to be set up in honour of the God of Israel,
that brought them up out of Egypt, yet are here called other gods, or
strange gods, because in them he worshipped God as the heathen
worshipped their strange gods, because by them he changed the truth of
God into a lie and represented him as altogether different from what he
is, and because many of the ignorant worshippers terminated their
devotion in the image, and did not at all regard the God of Israel.
Though they were calves of gold, the richness of the metal was so far
from making them acceptable to God that they provoked him to anger,
designedly affronted him, under colour of pleasing him. In doing this,
(1.) He had not set David before him (v. 8): Thou hast not been as my
servant David, who, though he had his faults and some bad ones, yet
never forsook the worship of God nor grew loose nor cold to that; his
faithful adherence to that gained him this honourable character, that
he followed God with all his heart, and herein he was proposed for an
example to all his successors. Those did not do well that did not do
like David. (2.) He had not set God before him, but (v. 9), "Thou hast
cast me behind thy back, my law, my fear; thou hast neglected me,
forgotten me, and preferred thy policies before my precepts."
4. He foretels the utter ruin of Jeroboam's house, v. 10, 11. He
thought, by his idolatry, to establish his government, and by that he
not only lost it, but brought destruction upon his family, the
universal destruction of all the males, whether shut up or left,
married or unmarried. (1.) Shameful destruction. They shall be taken
away as dung, which is loathsome and which men are glad to be rid of.
He worshipped dunghill-deities, and God removed his family as a great
dunghill. Noble and royal families, if wicked, are no better in God's
account. (2.) Unusual destruction. Their very dead bodies should be
meat for the dogs in the street, or the birds of prey in the field, v.
11. Thus evil pursues sinners. See this fulfilled, ch. xv. 29.
5. He foretels the immediate death of the sick child, v. 12, 13.
(1.) In mercy to him, lest, if he live, he be infected with the sin,
and so involved in the ruin, of his father's house. Observe the
character given of him: In him was found some good thing towards the
Lord God of Israel, in the house of Jeroboam. He had an affection for
the true worship of God and disliked the worship of the calves. Note,
[1.] Those are good in whom are good things towards the Lord God of
Israel, good inclinations, good intentions, good desires, towards him.
[2.] Where there is but some good thing of that kind it will be found:
God, who seeks it, sees it be it ever so little and is pleased with it.
[3.] A little grace goes a great way with great people. It is so rare
to find princes well affected to religion that, when they are so, they
are worthy of double honour. [4.] Pious dispositions are in a peculiar
manner amiable and acceptable when they are found in those that are
young. The divine image in miniature has a peculiar beauty and lustre
in it. [5.] Those that are good in bad times and places shine very
brightly in the eyes of God. A good child in the house of Jeroboam is a
miracle of divine grace: to be there untainted is like being in the
fiery furnace unhurt, unsinged. Observe the care taken of him: he only,
of all Jeroboam's family, shall die in honour, shall be buried, and
shall be lamented as one that lived desired. Note, Those that are
distinguished by divine grace shall be distinguished by divine
providence. This hopeful child dies first of all the family, for God
often takes those soonest whom he loves best. Heaven is the fittest
place for them; this earth is not worthy of them.
(2.) In wrath to the family. [1.] It was a sign the family would be
ruined when he was taken by whom it might have been reformed. The
righteous are removed from the evil to come in this world, to the good
to come in a better world. It is a bad omen to a family when the best
in it are buried out of it; when what was valuable is picked out the
rest is for the fire. [2.] It was likewise a present affliction to the
family and kingdom, by which both ought to have been bettered; and this
aggravated the affliction to the poor mother that she should not reach
home time enough to see her son alive: When thy feet enter into the
city, just then the child shall die. This was to be a sign to her of
the accomplishment of the rest of the threatenings, as 1 Sam. ii. 34.
6. He foretels the setting up of another family to rule over Israel, v.
14. This was fulfilled in Baasha of Issachar, who conspired against
Nadab the son of Jeroboam, in the second year of his reign, murdered
him and all his family. "But what? Even now. Why do I speak of it as a
thing at a distance? It is at the door. It shall be done even now."
Sometimes God makes quick work with sinners; he did so with the house
of Jeroboam. It was not twenty-four years from his first elevation to
the final extirpation of his family.
7. He foretels the judgments which should come upon the people of
Israel for conforming to the worship which Jeroboam had established. If
the blind lead the blind, both the blind leaders and the blind
followers shall fall into the ditch. It is here foretold, v. 15, (1.)
That they should never be easy, nor rightly settled in their land, but
continually shaken like a reed in the water. After they left the house
of David, the government never continued long in one family, but one
undermined and destroyed another, which must needs occasion great
disorders and disturbances among the people. (2.) That they should, ere
long, be totally expelled out of their land, that good land, and given
up to ruin, v. 16. This was fulfilled in the captivity of the ten
tribes by the king of Assyria. Families and kingdoms are ruined by sin,
ruined by the wickedness of the heads of them. Jeroboam did sin, and
made Israel to sin. If great men do wickedly, they involve many others
both in the guilt and in the snare; multitudes follow their pernicious
ways. They go to hell with a long train, and their condemnation will be
the more intolerable, for they must answer, not only for their own
sins, but for the sins which others have been drawn into and kept in by
their influence.
II. Jeroboam's wife has nothing to say against the word of the Lord,
but she goes home with a heavy heart to their house in Tirzah, a sweet
delightful place, so the name signifies, famed for its beauty, Cant.
vi. 4. But death, which will stain its beauty and embitter all its
delights, cannot be shut out from it. Hither she came, and here we
leave her attending the funeral of her son, and expecting the fate of
her family. 1. The child died (v. 17), and justly did all Israel mourn,
not only for the loss of so hopeful a prince, whom they were not worthy
of, but because his death plucked up the flood-gates, and made a
breach, at which an inundation of judgments broke in. 2. Jeroboam
himself died soon after, v. 20. It is said (2 Chron. xiii. 20), The
Lord struck him with some sore disease, so that he died miserably, when
he had reigned twenty-two years, and left his crown to a son who lost
it, and his life too, and all the lives of his family, within two years
after. For a further account of him the reader is referred to the
annals of his reign, drawn up by his own secretaries, or to the public
records, like those in the Tower, called here, The Book or register, of
the Chronicles of the Kings of Israel, to which recourse might then be
had; but, not being divinely inspired, these records are long since
lost.
Rehoboam's Disgrace and Death. (b. c. 960.)
21 And Rehoboam the son of Solomon reigned in Judah. Rehoboam was forty
and one years old when he began to reign, and he reigned seventeen
years in Jerusalem, the city which the Lord did choose out of all the
tribes of Israel, to put his name there. And his mother's name was
Naamah an Ammonitess. 22 And Judah did evil in the sight of the Lord,
and they provoked him to jealousy with their sins which they had
committed, above all that their fathers had done. 23 For they also
built them high places, and images, and groves, on every high hill, and
under every green tree. 24 And there were also sodomites in the land:
and they did according to all the abominations of the nations which the
Lord cast out before the children of Israel. 25 And it came to pass
in the fifth year of king Rehoboam, that Shishak king of Egypt came up
against Jerusalem: 26 And he took away the treasures of the house of
the Lord, and the treasures of the king's house; he even took away all:
and he took away all the shields of gold which Solomon had made. 27
And king Rehoboam made in their stead brasen shields, and committed
them unto the hands of the chief of the guard, which kept the door of
the king's house. 28 And it was so, when the king went into the house
of the Lord, that the guard bare them, and brought them back into the
guard chamber. 29 Now the rest of the acts of Rehoboam, and all that
he did, are they not written in the book of the chronicles of the kings
of Judah? 30 And there was war between Rehoboam and Jeroboam all
their days. 31 And Rehoboam slept with his fathers, and was buried
with his fathers in the city of David. And his mother's name was Naamah
an Ammonitess. And Abijam his son reigned in his stead.
Judah's story and Israel's are intermixed in this book. Jeroboam
out-lived Rehoboam, four or five years, yet his history is despatched
first, that the account of Rehoboam's reign may be laid together; and a
sad account it is.
I. Here is no good said of the king. All the account we have of him
here is, 1. That he was forty-one years old when he began to reign, by
which reckoning he was born in the last year of David, and had his
education, and the forming of his mind, in the best days of Solomon;
yet he lived not up to these advantages. Solomon's defection at last
did more to corrupt him than his wisdom and devotion had done to give
him good principles. 2. That he reigned seventeen years in Jerusalem,
the city where God put his name, where he had opportunity enough to
know his duty, if he had but had a heart to do it. 3. That his mother
was Naamah, an Ammonitess; this is twice mentioned, v. 21, 31. It was
strange that David would marry his son Solomon to an Ammonitess (for it
was done while he lived), but it is probable that Solomon was in love
with her, because she was Naamah, a beauty (so it signifies), and his
father was loth to cross him, but it proved to have a very bad
influence upon posterity. Probably she was daughter to Shobi the
Ammonite, who was kind to David (2 Sam. xvii. 27), and David was too
willing to requite him by matching his son into his family. None can
imagine how lasting and how fatal the consequences may be of being
unequally yoked with unbelievers. 4. That he had continual war with
Jeroboam (v. 30), which could not but be a perpetual uneasiness to him.
5. That when he had reigned but seventeen years he died, and left his
throne to his son. His father, and grandfather, and grandson, that
reigned well, reigned long, forty years apiece. But sin often shortens
men's lives and comforts.
II. Here is much evil said of the subjects, both as to their character
and their condition.
1. See here how wicked and profane they were. It is a most sad account
that is here given of their apostasy from God, v. 22-24. Judah, the
only professing people God had in the world, did evil in his sight, in
contempt and defiance of him and the tokens of his special presence
with them; they provoked him to jealousy, as the adulterous wife
provokes her husband by breaking the marriage-covenant. Their fathers
had been bad enough, especially in the times of the judges, but they
did abominable things, above all that their fathers had done. The
magnificence of their temple, the pomp of their priesthood, and all the
secular advantages with which their religion was attended, could not
prevail to keep them to it. Nothing less than the pouring out of the
Spirit from on high will keep God's Israel in their allegiance to him.
The account here given of the wickedness of the Jews agrees with that
which the apostle gives of the wickedness of the Gentile world (Rom. i.
21, 24), so that both Jew and Gentile are alike under sin, Rom. iii. 9.
(1.) They became vain in their imaginations concerning God, and changed
his glory into an image, for they built themselves high places, images,
and groves (v. 23), profaning God's name by affixing to it their
images, and God's ordinances by serving their idols with them. They
foolishly fancies that they exalted God when they worshipped him on
high hills and pleased him when they worshipped him under the pleasant
shadow of green trees. (2.) They were given up to vile affections (as
those idolaters Rom. i. 26, 27), for there were sodomites in the land
(v. 24), men with men working that which is unseemly, and not to be
thought of, much less mentioned, without abhorrence and indignation.
They dishonoured God by one sin and then God left them to dishonour
themselves by another. They profaned the privileges of a holy nation,
therefore God gave them up to their own hearts' lusts, to imitate the
abominations of the accursed Canaanites; and herein the Lord was
righteous. And, when they did like those that were cast out, how could
they expect any other than to be cast out like them?
2. See here how weak and poor they were; and this was the consequence
of the former. Sin exposes, impoverishes, and weakens any people.
Shishak, king of Egypt, came against them, and so far, either by force
or surrender, made himself master of Jerusalem itself that he took away
the treasures both of the temple and of the exchequer, of the house of
the Lord and of the king's house, which David and Solomon had amassed,
v. 25, 26. These, it is likely, tempted him to make his descent; and,
to save the rest, Rehoboam perhaps tamely surrendered them, as Ahab,
ch. xx. 4. He also took away the golden shields that were made but in
his father's time, v. 26. These the king of Egypt carried off as
trophies of his victory; and, instead of them, Rehoboam made brazen
shields, which the life-guard carried before him when he went to church
in state, v. 27, 28. This was an emblem of the diminution of his glory.
Sin makes the gold become dim, changes the most fine gold, and turns it
into brass. We commend Rehoboam for going to the house of the Lord,
perhaps the oftener for the rebuke he had been under, and do not
condemn him for going in pomp. Great men should honour God with their
honour, and then they are themselves most honoured by it.
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F I R S T K I N G S
CHAP. XV.
In this chapter we have an abstract of the history, I. Of two of the
kings of Judah, Abijam, the days of whose reign were few and evil (ver.
1-8), and Asa, who reigned well and long, ver. 9-24. II. Of two of the
kings of Israel, Nadab the son of Jeroboam, and Baasha the destroyer of
Jeroboam's house, ver. 25-34.
Abijam's Reign. (b. c. 958.)
1 Now in the eighteenth year of king Jeroboam the son of Nebat reigned
Abijam over Judah. 2 Three years reigned he in Jerusalem. And his
mother's name was Maachah, the daughter of Abishalom. 3 And he walked
in all the sins of his father, which he had done before him: and his
heart was not perfect with the Lord his God, as the heart of David his
father. 4 Nevertheless for David's sake did the Lord his God give him
a lamp in Jerusalem, to set up his son after him, and to establish
Jerusalem: 5 Because David did that which was right in the eyes of
the Lord, and turned not aside from any thing that he commanded him all
the days of his life, save only in the matter of Uriah the Hittite. 6
And there was war between Rehoboam and Jeroboam all the days of his
life. 7 Now the rest of the acts of Abijam, and all that he did, are
they not written in the book of the chronicles of the kings of Judah?
And there was war between Abijam and Jeroboam. 8 And Abijam slept
with his fathers; and they buried him in the city of David: and Asa his
son reigned in his stead.
We have here a short account of the short reign of Abijam the son of
Rehoboam king of Judah. He makes a better figure, 2 Chron. xiii., where
we have an account of his war with Jeroboam, the speech which he made
before the armies engaged, and the wonderful victory he obtained by the
help of God. There he is called Abijah--My father is the Lord, because
no wickedness is there laid to his charge. But here, where we are told
of his faults, Jah, the name of God, is, in disgrace to him, taken away
from his name, and he is called Abijam. See Jer. xxii. 24.
I. Few particulars are related concerning him. 1. Here began his reign
in the beginning of Jeroboam's eighteenth year; for Rehoboam reigned
but seventeen, ch. xiv. 21. Jeroboam indeed survived Rehoboam, but
Rehoboam's Abijah lived to succeed him and to be a terror to Jeroboam,
while Jeroboam's Abijah (whom we read of ch. xiv. 1) died before him.
2. He reigned scarcely three years, for he died before the end of
Jeroboam's twentieth year, v. 9. Being made proud and secure by his
great victory over Jeroboam (2 Chron. xiii. 21), God cut him off, to
make way for his son Asa, who would be a better man. 3. His mother's
name was Maachah, the daughter of Abishalom, that is, Absalom, David's
son, as I am the rather inclined to think because two other of
Rehoboam's wives were his near relations (2 Chron. xi. 18), one the
daughter of Jerimoth, David's son, and another the daughter of Eliab,
David's brother. He took warning by his father not to marry strangers;
yet thought it below him to marry his subjects, except they were of the
royal family. 4. He carried on his father's wars with Jeroboam. As
there was continual war between Rehoboam and Jeroboam, not set battles
(these were forbidden, ch. xii. 24), but frequent encounters,
especially upon the borders, one making incursions and reprisals on the
other, so there was between Abijam and Jeroboam (v. 7), till Jeroboam,
with a great army, invaded him, and then Abijam, not being forbidden to
act in his own defence, routed him, and weakened him, so that he
compelled him to be quiet during the rest of his reign, 2 Chron. xiii.
20.
II. But, in general, we are told, 1. That he was not like David, had no
hearty affection for the ordinances of God, though, to serve his
purpose against Jeroboam, he pleaded his possession of the temple and
priesthood, as that upon which he valued himself, 2 Chron. xiii. 10-12.
Many boast of their profession of godliness who are strangers to the
power of it, and plead the truth of their religion who yet are not true
to it. His heart was not perfect with the Lord his God. He seemed to
have zeal, but he wanted sincerity; he began pretty well, but he fell
off, and walked in all the sins of his father, followed his bad
example, though he had seen the bad consequences of it. He that was all
his days in war ought to have been so wise as to make and keep his
peace with God, and not to make him his enemy, especially having found
him so good a friend in his war with Jeroboam, 2 Chron. xiii. 18. Let
favour be shown to the wicked, yet will he not learn righteousness,
Isa. xxvi. 10. 2. That yet it was for David's sake that he was
advanced, and continued upon the throne; it was for his sake (v. 4, 5)
that God thus set up his son after him; not for his own sake, nor for
the sake of his father, in whose steps he trod, but for the sake of
David, whose example he would not follow. Note, It aggravates the sin
of a degenerate seed that they fare the better for the piety of their
ancestors and owe their blessings to it, and yet will not imitate it.
They stand upon that ground, and yet despise it, and trample upon it,
and unreasonably ridicule and oppose that which they enjoy the benefit
of. The kingdom of Judah was supported, (1.) That David might have a
lamp, pursuant to the divine ordination of a lamp for his anointed, Ps.
cxxxii. 17. (2.) That Jerusalem might be established, not only that the
honours put upon it in David's and Solomon's time might be preserved to
it, but that it might be reserved to the honours designed for it in
after-times. The character here given of David is very great--that he
did that which was right in the eyes of the Lord; but the exception is
very remarkable--save only in the matter of Uriah, including both his
murder and the debauching of his wife. That was a bad matter; it was a
remaining blot upon his name, a bar in his escutcheon, and the reproach
of it was not wiped away, though the guilt was. David was guilty of
other faults, but they were nothing in comparison of that; yet even
that being repented of, though it be mentioned for warning to others,
did not prevail to throw him out of the covenant, nor to cut off the
entail of the promise upon his seed.
Asa's Reign. (b. c. 914.)
9 And in the twentieth year of Jeroboam king of Israel reigned Asa over
Judah. 10 And forty and one years reigned he in Jerusalem. And his
mother's name was Maachah, the daughter of Abishalom. 11 And Asa did
that which was right in the eyes of the Lord, as did David his father.
12 And he took away the sodomites out of the land, and removed all
the idols that his fathers had made. 13 And also Maachah his mother,
even her he removed from being queen, because she had made an idol in a
grove; and Asa destroyed her idol, and burnt it by the brook Kidron.
14 But the high places were not removed: nevertheless Asa's heart was
perfect with the Lord all his days. 15 And he brought in the things
which his father had dedicated, and the things which himself had
dedicated, into the house of the Lord, silver, and gold, and vessels.
16 And there was war between Asa and Baasha king of Israel all their
days. 17 And Baasha king of Israel went up against Judah, and built
Ramah, that he might not suffer any to go out or come in to Asa king of
Judah. 18 Then Asa took all the silver and the gold that were left in
the treasures of the house of the Lord, and the treasures of the king's
house, and delivered them into the hand of his servants: and king Asa
sent them to Benhadad, the son of Tabrimon, the son of Hezion, king of
Syria, that dwelt at Damascus, saying, 19 There is a league between
me and thee, and between my father and thy father: behold, I have sent
unto thee a present of silver and gold; come and break thy league with
Baasha king of Israel, that he may depart from me. 20 So Benhadad
hearkened unto king Asa, and sent the captains of the hosts which he
had against the cities of Israel, and smote Ijon, and Dan, and
Abel-beth-maachah, and all Cinneroth, with all the land of Naphtali.
21 And it came to pass, when Baasha heard thereof, that he left off
building of Ramah, and dwelt in Tirzah. 22 Then king Asa made a
proclamation throughout all Judah; none was exempted: and they took
away the stones of Ramah, and the timber thereof, wherewith Baasha had
builded; and king Asa built with them Geba of Benjamin, and Mizpah.
23 The rest of all the acts of Asa, and all his might, and all that he
did, and the cities which he built, are they not written in the book of
the chronicles of the kings of Judah? Nevertheless in the time of his
old age he was diseased in his feet. 24 And Asa slept with his
fathers, and was buried with his fathers in the city of David his
father: and Jehoshaphat his son reigned in his stead.
We have here a short account of the reign of Asa; we shall find a more
copious history of it 2 Chron. xiv., xv., and xvi. Here is,
I. The length of it: He reigned forty-one years in Jerusalem, v. 10. In
the account we have of the kings of Judah we find the number of the
good kings and the bad ones nearly equal; but then we may observe, to
our comfort, that the reign of the good kings was generally long, but
that of the bad kings short, the consideration of which will make the
state of God's church not altogether so bad within that period as it
appears at first sight. Length of days is in Wisdom's right hand.
Honour thy father, much more thy heavenly Father, that thy days may be
long.
II. The general good character of it (v. 11): Asa did that which was
right in the eyes of the Lord, and that is right indeed which is so in
God's eyes; those are approved whom he commends. He did as did David
his father, kept close to God, and to his instituted worship, was
hearty and zealous for that, which gave him this honourable character,
that he was like David, though he was not a prophet, or psalmist, as
David was. If we come up to the graces of those that have gone before
us it will be our praise with God, though we come short of their gifts.
Asa was like David, though he was neither such a conqueror nor such an
author; for his heart was perfect with the Lord all his days (v. 14),
that is, he was both cordial and constant in his religion. What he did
for God he was sincere in, steady and uniform, and did it from a good
principle, with a single eye to the glory of God.
III. The particular instances of Asa's piety. His times were times of
reformation. For,
1. He removed that which was evil. There reformation begins; and a
great deal of work of that kind his hand found to do. For, though it
was but twenty years after the death of Solomon that he began to reign,
yet very gross corruption had spread far and taken deep root.
Immorality he first struck at: He took away the sodomites out of the
land, suppressed the brothels; for how can either prince or people
prosper while those cages of unclean and filthy birds, more dangerous
than pest-houses, are suffered to remain? Then he proceeded against
idolatry: He removed all the idols, even those that his father had
made, v. 12. His father having made them, he was the more concerned to
remove them, that he might cut off the entail of the curse, and prevent
the visiting of that iniquity upon him and his. Nay (which redounds
much to his honour, and shows his heart was perfect with God), when he
found idolatry in the court, he rooted it out thence, v. 13. When it
appeared that Maachah his mother, or rather his grandmother (but called
his mother because she had the educating of him in his childhood), had
an idol in a grove, though she was his mother, his
grandmother,--though, it is likely, she had a particular fondness for
it,--though, being old, she could not live long to patronise
it,--though she kept it for her own use only, yet he would by no means
connive at her idolatry. Reformation must begin at home. Bad practices
will never be suppressed in the country while they are supported in the
court. Asa, in every thing else, will honour and respect his mother; he
loves her well, but he loves God better, and (like the Levite, Deut.
xxxiii. 9) readily forgets the relation when it comes in competition
with his duty. If she be an idolater, (1.) Her idol shall be destroyed,
publicly exposed to contempt, defaced, and burnt to ashes by the brook
Kidron, on which, it is probable, he strewed the ashes, in imitation of
Moses (Exod. xxxii. 20) and in token of his detestation of idolatry and
his indignation at it wherever he found it. Let no remains of a
court-idol appear. (2.) She shall be deposed, He removed her from being
queen, or from the queen, that is, from conversing with his wife; he
banished her from the court, and confined her to an obscure and private
life. Those that have power are happy when thus they have hearts to use
it well.
2. He re-established that which was good (v. 15): He brought into the
house of God the dedicated things which he himself had vowed out of the
spoils of the Ethiopians he had conquered, and which his father had
vowed, but lived not to bring in pursuant to his vow. We must not only
cease to do evil, but learn to do well, not only cast away the idols of
our iniquity, but dedicate ourselves and our all to God's honour and
glory. When those who, in their infancy, were by baptism devoted to
God, make it their own act and deed to join themselves to him and
vigorously employ themselves in his service, this is bringing in the
dedicated things which they and their fathers have dedicated: it is
necessary justice--rendering to God the things that are his.
VI. The policy of his reign. He built cities himself, to encourage the
increase of his people (v. 23) and to invite others to him by the
conveniences of habitation; and he was very zealous to hinder Baasha
from building Ramah, because he designed it for the cutting off of
communication between his people and Jerusalem and to hinder those who
in obedience to God would come to worship there. An enemy must by no
means be suffered to fortify a frontier town.
V. The faults of his reign. In both the things for which he was praised
he was found defective. The fairest characters are not without some but
or other in them. 1. Did he take away the idols? That was well; but the
high places were not removed (v. 14); therein his reformation fell
short. He removed all images which were rivals with the true God or
false representations of him; but the altars which were set up in high
places, and to which those sacrifices were brought which should have
been offered on the altar in the temple, those he suffered to stand,
thinking there was no great harm in them, they having been used by good
men before the temple was built, and being loth to disoblige the
people, who had a kindness to them and were wedded to them both by
custom and convenience; whereas in Judah and Benjamin, the only tribes
under Asa's government which lay so near Jerusalem and the altars
there, there was less pretence for them than in those tribes which lay
more remote. They were against the law, which obliged them to worship
at one place, Deut. xii. 11. They lessened men's esteem of the temple
and the altars there, and were an open gap for idolatry to enter in at,
while the people were so much addicted to it. It was not well that Asa,
when his hand was in, did not remove these. Nevertheless his heart was
perfect with the Lord. This affords us a comfortable note, That those
may be found honest and upright with God, and be accepted of him, who
yet, in some instances, come short of doing the good they might and
should do. The perfection which is made the indispensable condition of
the new covenant is not to be understood of sinlessness (then we were
all undone), but sincerity. 2. Did he bring in the dedicated things?
That was well; but he afterwards alienated the dedicated things, when
he took the gold and silver out of the house of God and sent them as a
bribe to Benhadad, to hire him to break his league with Baasha, and, by
making an inroad upon his country, to give him a diversion from the
building of Ramah, v. 18, 19. Here he sinned, (1.) In tempting Benhadad
to break his league, and so to violate the public faith. If he did
wrong in doing it, as certainly he did, Asa did wrong in persuading him
to do it. (2.) In that he could not trust God, who had done so much for
him, to free him out of this strait, without using such indirect means
to help himself. (3.) In taking the gold out of the treasury of the
temple, which was not to be made use of but on extraordinary occasions.
The project succeeded. Benhadad made a descent upon the land of Israel,
which obliged Baasha to retire with his whole force from Ramah (v. 20,
21), which gave Asa a fair opportunity to demolish his works there, and
the timber and stones served him for the building of some cities of his
own, v. 22. But, though the design prospered, we find it was
displeasing to God; and though Asa valued himself upon the policy of
it, and promised himself that it would effectually secure his peace, he
was told by the prophet that he had done foolishly, and that
thenceforth he should have wars; see 2 Chron. xvi. 7-9.
VI. The troubles of his reign. For the most part he prospered; but, 1.
Baasha king of Israel was a very troublesome neighbour to him. He
reigned twenty-four years, and all his days had war, more or less, with
Asa, v. 16. This was the effect of the division of the kingdoms, that
they were continually vexing one another, and so weakened one another,
which made them both an easier prey to the common enemy. 2. In his old
age he was himself afflicted with the gout: He was diseased in his
feet, which made him less fit for business and peevish towards those
about him.
VII. The conclusion of his reign. The acts of it were more largely
recorded in the common history (to which reference is here had, v. 23)
than in this sacred one. He reigned long, but finished at last with
honour, and left his throne to a successor no way inferior to him.
The Reign of Nadab and Baasha. (b. c. 954.)
25 And Nadab the son of Jeroboam began to reign over Israel in the
second year of Asa king of Judah, and reigned over Israel two years.
26 And he did evil in the sight of the Lord, and walked in the way of
his father, and in his sin wherewith he made Israel to sin. 27 And
Baasha the son of Ahijah, of the house of Issachar, conspired against
him; and Baasha smote him at Gibbethon, which belonged to the
Philistines; for Nadab and all Israel laid siege to Gibbethon. 28
Even in the third year of Asa king of Judah did Baasha slay him, and
reigned in his stead. 29 And it came to pass, when he reigned, that
he smote all the house of Jeroboam; he left not to Jeroboam any that
breathed, until he had destroyed him, according unto the saying of the
Lord, which he spake by his servant Ahijah the Shilonite: 30 Because
of the sins of Jeroboam which he sinned, and which he made Israel sin,
by his provocation wherewith he provoked the Lord God of Israel to
anger. 31 Now the rest of the acts of Nadab, and all that he did, are
they not written in the book of the chronicles of the kings of Israel?
32 And there was war between Asa and Baasha king of Israel all their
days. 33 In the third year of Asa king of Judah began Baasha the son
of Ahijah to reign over all Israel in Tirzah, twenty and four years.
34 And he did evil in the sight of the Lord, and walked in the way of
Jeroboam, and in his sin wherewith he made Israel to sin.
We are now to take a view of the miserable state of Israel, while the
kingdom of Judah was happy under Asa's good government. It was
threatened that they should be as a reed shaken in the water (ch. xiv.
15), and so they were, when, during the single reign of Asa, the
government of their kingdom was in six or seven different hands, as we
find in this and the following chapter. Jeroboam was upon the throne in
the beginning of his reign and Ahab at the end of it, and between them
were Nadab, Baasha, Elah, Zimri, Tibni, and Omri, undermining and
destroying one another. This they got by deserting the house both of
God and of David. Here we have, 1. The ruin and extirpation of the
family of Jeroboam, according to the word of the Lord by Ahijah. His
son Nadab succeeded him. If the death of his brother Abijah had had a
due influence upon him to make him religious, and the honour done him
at his death had engaged him to follow his good example, his reign
might have been long and glorious; but he walked in the way of his
father (v. 26), kept up the worship of his calves, and forbade his
subjects to go up to Jerusalem to worship, sinned and made Israel to
sin, and therefore God brought ruin upon him quickly, in the second
year of his reign. He was besieging Gibbethon, a city which the
Philistines had taken from the Danites, and was endeavouring to re-take
it; and there, in the midst of his army, did Baasha, with others,
conspire against him and kill him, (v. 27), and so little interest had
he in the affections of his people that his army did not only not
avenge his death, but chose his murderer for his successor. Whether
Baasha did it upon a personal pique against Nadab, or to be avenged on
the house of Jeroboam for some affront received from them, or whether
under pretence of freeing his country from the tyranny of a bad prince,
or whether merely from a principle of ambition, to make way for himself
to the throne, does not appear; but he slew him and reigned in his
stead, v. 28. And the first thing he did when he came to the crown was
to cut off all the house of Jeroboam, that he might the better secure
himself and his own usurped government. He thought it not enough to
imprison or banish them, but he destroyed them, left not only no males
(as was foretold, ch. xiv. 10), but none that breathed. Herein he was
barbarous, but God was righteous. Jeroboam's sin was punished (v. 30);
for those that provoke God do it to their own confusion; see Jer. vii.
19. Ahijah's prophecy was accomplished (v. 29); for no word of God
shall fall to the ground. Divine threatenings are not bugbears. 2. The
elevation of Baasha. He shall be tried awhile, as Jeroboam was.
Twenty-four years he reigned (v. 33), but showed that it was not from
any dislike to Jeroboam's sin that he destroyed his family, but from
malice and ambition; for, when he had rooted out the sinner, he himself
clave to the sin, and walked in the way of Jeroboam (v. 34), though he
had seen the end of that way; so strangely was his heart hardened with
the deceitfulness of sin.
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F I R S T K I N G S
CHAP. XVI.
This chapter relates wholly to the kingdom of Israel, and the
revolutions of that kingdom--many in a little time. The utter ruin of
Jeroboam's family, after it had been twenty-four years a royal family,
we read of in the foregoing chapter. In this chapter we have, I. The
ruin of Baasha's family, after it had been but twenty-six years a royal
family, foretold by a prophet (ver. 1-7), and executed by Zimri, one of
his captains, ver. 8-14. II. The seven days' reign of Zimri, and his
sudden fall, ver. 15-20. III. The struggle between Omri and Tibni, and
Omri's prevalency, and his reign, ver. 21-28. IV. The beginning of the
reign of Ahab, of whom we shall afterwards read much, ver. 29-33. V.
The rebuilding of Jericho, ver. 34. All this while, in Judah, things
went well.
Ruin of Baasha's Family Foretold. (b. c. 931.)
1 Then the word of the Lord came to Jehu the son of Hanani against
Baasha, saying, 2 Forasmuch as I exalted thee out of the dust, and
made thee prince over my people Israel; and thou hast walked in the way
of Jeroboam, and hast made my people Israel to sin, to provoke me to
anger with their sins; 3 Behold, I will take away the posterity of
Baasha, and the posterity of his house; and will make thy house like
the house of Jeroboam the son of Nebat. 4 Him that dieth of Baasha in
the city shall the dogs eat; and him that dieth of his in the fields
shall the fowls of the air eat. 5 Now the rest of the acts of Baasha,
and what he did, and his might, are they not written in the book of the
chronicles of the kings of Israel? 6 So Baasha slept with his
fathers, and was buried in Tirzah: and Elah his son reigned in his
stead. 7 And also by the hand of the prophet Jehu the son of Hanani
came the word of the Lord against Baasha, and against his house, even
for all the evil that he did in the sight of the Lord, in provoking him
to anger with the work of his hands, in being like the house of
Jeroboam; and because he killed him. 8 In the twenty and sixth year
of Asa king of Judah began Elah the son of Baasha to reign over Israel
in Tirzah, two years. 9 And his servant Zimri, captain of half his
chariots, conspired against him, as he was in Tirzah, drinking himself
drunk in the house of Arza steward of his house in Tirzah. 10 And
Zimri went in and smote him, and killed him, in the twenty and seventh
year of Asa king of Judah, and reigned in his stead. 11 And it came
to pass, when he began to reign, as soon as he sat on his throne, that
he slew all the house of Baasha: he left him not one that pisseth
against a wall, neither of his kinsfolks, nor of his friends. 12 Thus
did Zimri destroy all the house of Baasha, according to the word of the
Lord, which he spake against Baasha by Jehu the prophet, 13 For all
the sins of Baasha, and the sins of Elah his son, by which they sinned,
and by which they made Israel to sin, in provoking the Lord God of
Israel to anger with their vanities. 14 Now the rest of the acts of
Elah, and all that he did, are they not written in the book of the
chronicles of the kings of Israel?
Here is, I. The ruin of the family of Baasha foretold. He was a man
likely enough to have raised and established his family--active,
politic, and daring; but he was an idolater, and this brought
destruction upon his family.
1. God sent him warning of it before. (1.) That, if he were thereby
wrought upon to repent and reform, the ruin might be prevented; for God
threatens, that he may not strike, as one that desires not the death of
sinners. (2.) That, if not, it might appear that the destruction when
it did come, whoever might be instruments of it, was the act of God's
justice and the punishment of sin.
2. The warning was sent by Jehu the son of Hanani. The father was a
seer, or prophet, at the same time (2 Chron. xvi. 7), and was sent to
Asa king of Judah; but the son, who was young and more active, was sent
on this longer and more dangerous expedition to Baasha king of Israel.
Juniores ad labores--Toil and adventure are for the young. This Jehu
was a prophet and the son of a prophet. Prophecy, thus happily
entailed, was worthy of so much the more honour. This Jehu continued
long in his usefulness, for we find him reproving Jehoshaphat (2 Chron.
xix. 2) above forty years after, and writing the annals of that prince,
2 Chron. xx. 34. The message which this prophet brought to Baasha is
much the same with that which Ahijah sent to Jeroboam by his wife.
(1.) He reminds Baasha of the great things God had done for him (v. 2):
I exalted thee out of the dust to the throne of glory, a great instance
of the divine sovereignty and power, 1 Sam. ii. 8. Baasha seemed to
have raised himself by his own treachery and cruelty, yet there was a
hand of Providence in it, to bring about God's counsel, concerning
Jeroboam's house; and God's owning his advancement as his act and deed
does by no means amount to the patronising of his ambition and
treachery. It is God that puts power into bad men's hands, which he
makes to serve his good purposes, notwithstanding the bad use they make
of it. I made thee prince over my people. God calls Israel his people
still, though wretchedly corrupted, because they retained the covenant
of circumcision, and there were many good people among them; it was not
till long after that they were called Loammi, not a people, Hos. i. 9.
(2.) He charges him with high crimes and misdemeanours, [1.] That he
had caused Israel to sin, had seduced God's subjects from their
allegiance and brought them to pay to dunghill-deities the homage due
to him only, and herein he had walked in the way of Jeroboam (v. 2),
and been like his house, v. 7. [2.] That he had himself provoked God to
anger with the work of his hands, that is, by worshipping images, the
work of men's hands; though perhaps others made them, yet he served
them and thereby avowed the making of them, and they are therefore
called the work of his hands. [3.] That he had destroyed the house of
Jeroboam (v. 7), because he killed him, namely, Jeroboam's son and all
his: if he had done that with an eye to God, to his will and glory, and
from a holy indignation against the sins of Jeroboam and his house, he
would have been accepted and applauded as a minister of God's justice;
but, as he did it, he was only the tool of God's justice, but a servant
to his own lusts, and is justly punished for the malice and ambition
which actuated and governed him in all he did. Note, Those who are in
any way employed in denouncing or executing the justice of God
(magistrates or ministers) are concerned to do it from a good principle
and in a holy manner, lest it turn into sin to them and they make
themselves obnoxious by it.
(3.) He foretels the same destruction to come upon his family which he
himself had been employed to bring upon the family of Jeroboam, v. 3,
4. Note, Those who resemble others in their sins may expect to resemble
them in their plagues, especially those who seem zealous against such
sins in others as they allow themselves in; the house of Jehu was
reckoned with for the blood of the house of Ahab, Hos. i. 4.
II. A reprieve granted for some time, so long that Baasha himself dies
in peace, and is buried with honour in his own royal city (v. 6), so
far is he from being a prey either to the dogs or to the fowls, which
yet was threatened to his house, v. 4. He lives not either to see or
feel the punishment threatened, yet he was himself the greatest
delinquent. Certainly there must be a future state, in which impenitent
sinners will suffer in their own persons, and not escape, as often they
do in this world. Baasha died under no visible stroke of divine
vengeance for aught that appears, but God laid up his iniquity for his
children, as Job speaks, ch. xxi. 19. Thus he often visits sin.
Observe, Baasha is punished by the destruction of his children after
his death, and his children are punished by the abuse of their bodies
after their death; that is the only thing which the threatening
specifies (v. 4), that the dogs and the fowls of the air should eat
them, as if herein were designed a tacit intimation that there are
punishments after death, when death has done its worst, which will be
the sorest punishments and are most to be dreaded; these judgments on
the body and posterity signified judgments on the soul when separated
from the body, by him who, after he has killed, has power to cast into
hell.
III. Execution done at last. Baasha's son Elah, like Jeroboam's son
Nadab, reigned two years, and then was slain by Zimri, one of his own
soldiers, as Nadab was by Baasha; so like was his house made to that of
Jeroboam, as was threatened, v. 3. Because his idolatry was like his,
and one of the sins for which God contended with him being the
destruction of Jeroboam's family, the more the destruction of his own
resembled that, the nearer did the punishment resemble the sin, as face
answers to face in a glass.
1. As then, so now, the king himself was first slain, but Elah fell
more ingloriously than Nadab. Nadab was slain in the field of action
and honour, he and his army then besieging Gibbethon (ch. xv. 27); but
the siege being then raised upon that disaster, and the city remaining
still in the Philistines' hands, the army of Israel was now renewing
the attempt (v. 15) and Elah should have been with them to command in
chief, but he loved his own ease and safety better than his honour or
duty, or the public good, and therefore staid behind to take his
pleasure; and, when he was drinking himself drunk in his servant's
house, Zimri killed him, v. 9, 10. Let it be a warning to drunkards,
especially to those who designedly drink themselves drunk, that they
know not but death may surprise them in that condition. (1.) Death
comes easily upon men when they are drunk. Besides the chronic diseases
which men frequently bring themselves into by hard drinking, and which
cut them off in the midst of their days, men in that condition are more
easily overcome by an enemy, as Amnon by Absalom, and are liable to
more bad accidents, being unable to help themselves, (2.) Death comes
terribly upon men in that condition. Finding them in the act of sin,
and incapacitated for any act of devotion, that day comes upon them
unawares (Luke xxi. 34), like a thief.
2. As then, so now, the whole family was cut off, and rooted out. The
traitor was the successor, to whom the unthinking people tamely
submitted, as if it were all one to them what kind they had, so that
they had one. The first thing Zimri did was to slay all the house of
Baasha; thus he held by cruelty what he got by treason. His cruelty
seems to have extended further than Baasha's did against the house of
Jeroboam, for he left to Elah none of his kinsfolks or friends (v. 11),
none of his avengers (so the word is), none that were likely to avenge
his death; yet divine justice soon avenged it so remarkably that it was
used as a proverb long after, Had Zimri peace who slew his master? 2
Kings ix. 31. In this, (1.) The word of God was fulfilled, v. 12. (2.)
The sins of Baasha and Elah were reckoned for, with which they provoked
God by their vanities, v. 13. Their idols are called their vanities,
for they cannot profit nor help. Miserable are those whose deities are
vanities.
Zimri's Death; Reign of Omri. (b. c. 929.)
15 In the twenty and seventh year of Asa king of Judah did Zimri reign
seven days in Tirzah. And the people were encamped against Gibbethon,
which belonged to the Philistines. 16 And the people that were
encamped heard say, Zimri hath conspired, and hath also slain the king:
wherefore all Israel made Omri, the captain of the host, king over
Israel that day in the camp. 17 And Omri went up from Gibbethon, and
all Israel with him, and they besieged Tirzah. 18 And it came to
pass, when Zimri saw that the city was taken, that he went into the
palace of the king's house, and burnt the king's house over him with
fire, and died, 19 For his sins which he sinned in doing evil in the
sight of the Lord, in walking in the way of Jeroboam, and in his sin
which he did, to make Israel to sin. 20 Now the rest of the acts of
Zimri, and his treason that he wrought, are they not written in the
book of the chronicles of the kings of Israel? 21 Then were the
people of Israel divided into two parts: half of the people followed
Tibni the son of Ginath, to make him king; and half followed Omri. 22
But the people that followed Omri prevailed against the people that
followed Tibni the son of Ginath: so Tibni died, and Omri reigned. 23
In the thirty and first year of Asa king of Judah began Omri to reign
over Israel, twelve years: six years reigned he in Tirzah. 24 And he
bought the hill Samaria of Shemer for two talents of silver, and built
on the hill, and called the name of the city which he built, after the
name of Shemer, owner of the hill, Samaria. 25 But Omri wrought evil
in the eyes of the Lord, and did worse than all that were before him.
26 For he walked in all the way of Jeroboam the son of Nebat, and in
his sin wherewith he made Israel to sin, to provoke the Lord God of
Israel to anger with their vanities. 27 Now the rest of the acts of
Omri which he did, and his might that he showed, are they not written
in the book of the chronicles of the kings of Israel? 28 So Omri
slept with his fathers, and was buried in Samaria: and Ahab his son
reigned in his stead.
Solomon observes (Prov. xxviii. 2) that for the transgression of a land
many were the princes thereof (so it was here in Israel), but by a man
of understanding the state thereof shall be prolonged--so it was with
Judah at the same time under Asa. When men forsake God they are out of
the way of rest and establishment. Zimri, and Tibni, and Omri, are here
striving for the crown. Proud aspiring men ruin one another, and
involve others in the ruin. These confusions end in the settlement of
Omri; we must therefore take him along with us through this part of the
story.
I. How he was chosen, as the Roman emperors often were, by the army in
the field, now encamped before Gibbethon. Notice was soon brought
thither that Zimri had slain their king (v. 16) and set up himself in
Tirzah, the royal city, whereupon they chose Omri king in the camp,
that they might without delay avenge the death of Elah upon Zimri.
Though he was idle and intemperate, yet he was their king, and they
would not tamely submit to his murderer, nor let the treason go
unpunished. They did not attempt to avenge the death of Nadab upon
Baasha, perhaps because the house of Baasha had ruled with more
gentleness than the house of Jeroboam; but Zimri shall feel the
resentments of the provoked army. The siege of Gibbethon is quitted
(Philistines are sure to gain when Israelites quarrel) and Zimri is
prosecuted.
II. How he conquered Zimri, who is said to have reigned seven days (v.
15), so long before Omri was proclaimed king and himself proclaimed
traitor; but we may suppose it was a longer time before he died, for he
continued long enough to show his inclination to the way of Jeroboam,
and to make himself obnoxious to the justice of God by supporting his
idolatry, v. 19. Tirzah was a beautiful city, but not fortified, so
that Omri soon made himself master of it (v. 17), forced Zimri into the
palace, which being unable to defend, and yet unwilling to surrender,
he burnt, and himself in it, v. 18. Unwilling that his rival should
ever enjoy that sumptuous palace, he burnt it; and fearing that if he
fell into the hands of the army, either alive or dead, he should be
ignominiously treated, he burnt himself in it. See what desperate
practices men's wickedness sometimes brings them to, and how it hurries
them into their own ruin; see the disposition of incendiaries, who set
palaces and kingdoms on fire, though they are themselves in danger of
perishing in the flame.
III. How he struggled with Tibni, and at length got clear of him: Half
of the people followed this Tibni (v. 21), probably those who were in
Zimri's interest, with whom others joined, who would not have a king
chosen in the camp (lest he should rule by the sword and a standing
army), but in a convention of the states. The contest between these two
lasted some years, and, it is likely, cost a great deal of blood on
both sides, for it was in the twenty-seventh year of Asa that Omri was
first elected (v. 15) and thence the twelve years of his reign are to
be dated; but it was not till the thirty-first year of Asa that he
began to reign without a rival; then Tibni died, it is likely in
battle, and Omri reigned, v. 22. Sir Walter Raleigh, in his History of
the World (2.19.6), enquires here why it was that in all these
confusions and revolutions of the kingdom of Israel they never thought
of returning to the house of David, and uniting themselves again to
Judah, for then it was better with them than now; and he thinks the
reason was because the kings of Judah assumed a more absolute,
arbitrary, and despotic power than the kings of Israel. It was the
heaviness of the yoke that they complained of when they first revolted
from the house of David, and the dread of that made them ever after
averse to it, and attached to kings of their own, who ruled more by law
and the rules of a limited monarchy.
IV. How he reigned when he was at length settled on the throne. 1. He
made himself famous by building Samaria, which, ever after, was the
royal city of the kings of Israel (the palace at Tirzah being burnt),
and in process of time grew so considerable that it gave name to the
middle part of Canaan (which lay between Galilee on the north and Judea
on the south) and to the inhabitants of that country, who were called
Samaritans. He bought the ground for two talents of silver, somewhat
more than 700l. of our money, for a talent was 353l. 11s. 10 1/2d.
Perhaps Shemer, who sold him the ground, let him have it considerably
the cheaper upon condition that the city should be called after his
name, for otherwise it would have borne the name of the purchaser; it
was called Samaria, or Shemeren (as it is in the Hebrew), from Shemer,
the former owner, v. 24. The kings of Israel changed their royal seats,
Shechem first, then Tirzah, now Samaria; but the kings of Judah were
constant to Jerusalem, the city of God. Those that cleave to the Lord
fix, but those that leave him ever wander. 2. He made himself infamous
by his wickedness; for he did worse than all that were before him, v.
25. Though he was brought to the throne with much difficulty, and
Providence had remarkably favoured him in his advancement, yet he was
more profane, or more superstitious, and a greater persecutor, than
either of the houses of Jeroboam or Baasha. He went further than they
had done in establishing iniquity by a law, and forcing his subjects to
comply with him in it; for we read of the statutes of Omri, the keeping
of which made Israel a desolation, Mic. vi. 16. Jeroboam caused Israel
to sin by temptation, example, and allurement; but Omri did it by
compulsion.
V. How he ended his reign, v. 27, 28. He was in some repute for the
might which he showed. Many a bad man has been a stout man. He died in
his bed, as did Jeroboam and Baasha themselves; but, like them, left it
to his posterity to fill up the measure, and then pay off the scores,
of his iniquity.
Ahab's Reign. (b. c. 925.)
29 And in the thirty and eighth year of Asa king of Judah began Ahab
the son of Omri to reign over Israel: and Ahab the son of Omri reigned
over Israel in Samaria twenty and two years. 30 And Ahab the son of
Omri did evil in the sight of the Lord above all that were before him.
31 And it came to pass, as if it had been a light thing for him to
walk in the sins of Jeroboam the son of Nebat, that he took to wife
Jezebel the daughter of Ethbaal king of the Zidonians, and went and
served Baal, and worshipped him. 32 And he reared up an altar for
Baal in the house of Baal, which he had built in Samaria. 33 And Ahab
made a grove; and Ahab did more to provoke the Lord God of Israel to
anger than all the kings of Israel that were before him. 34 In his
days did Hiel the Beth-elite build Jericho: he laid the foundation
thereof in Abiram his firstborn, and set up the gates thereof in his
youngest son Segub, according to the word of the Lord, which he spake
by Joshua the son of Nun.
We have here the beginning of the reign of Ahab, of whom we have more
particulars recorded than of any of the kings of Israel. We have here
only a general idea given us of him, as the worst of all the kings,
that we may expect what the particulars will be. He reigned twenty-two
years, long enough to do a great deal of mischief.
I. He exceeded all his predecessors in wickedness, did evil above all
that were before him (v. 30), and, as if it were done with a particular
enmity both to God and Israel, to affront him and ruin them, it is
said, He did more purposely to provoke the Lord God of Israel to anger,
and, consequently, to send judgments on his land, than all the kings of
Israel that were before him, v. 33. It was bad with the people when
every successive king was worse than his predecessor. What would they
come to at last? He had seen the ruin of other wicked kings and their
families; yet, instead of taking warning, his heart was hardened and
enraged against God by it. He thought it a light thing to walk in the
sins of Jeroboam, v. 31. It was nothing to break the second commandment
by image-worship, he would set aside the first also by introducing
other gods; his little finger should fall heavier upon God's ordinances
than Jeroboam's loins. Making light of less sins makes way for greater,
and those that endeavour to extenuate other people's sins will but
aggravate their own.
II. He married a wicked woman, who he knew would bring in the worship
of Baal, and seemed to marry her with that design. As if it had been a
light thing to walk in the sins of Jeroboam, he took to wife Jezebel
(v. 31), a zealous idolater, extremely imperious and malicious in her
natural temper, addicted to witchcrafts and whoredoms (2 Kings ix. 22),
and every way vicious. The false prophetess spoken of Rev. ii. 20 is
there called Jezebel, for a wicked woman could not be called by a worse
name than hers; what mischiefs she did, and what mischief at last befel
her (2 Kings ix. 33), we shall find in the following story; this one
strange wife debauched Israel more than all the strange wives of
Solomon.
III. He set up the worship of Baal, forsook the God of Israel and
served the god of the Sidonians, Jupiter instead of Jehovah, the sun
(so some think), a deified hero of the Phoenicians (so others): he was
weary of the golden calves, and thought they had been worshipped long
enough; such vanities were they that those who had been fondest of them
at length grew sick of them, and, like adulterers, much have variety.
In honour of this mock deity, whom they called Baal--lord, and for the
convenience of his worship, 1. Ahab built a temple in Samaria, the
royal city, because the temple of God was in Jerusalem, the royal city
of the other kingdom. He would have Baal's temple near him, that he
might the better frequent it, protect it, and put honour upon it. 2. He
reared an altar in that temple, on which to offer sacrifice to Baal, by
which they acknowledged their dependence upon him and sought his
favour. O the stupidity of idolaters, who are at a great expense to
make one their friend whom they might have chosen whether they would
make a god of or no! 3. He made a grove about his temple, either a
natural one, by planting shady trees there, or, if those would be too
long in growing, an artificial one in imitation of it; for it is not
said he planted, but he made a grove, something that answered the
intention, which was to conceal and so countenance the abominable
impurities that were committed in the filthy worship of Baal. Lucus, a
lucendo, quia non lucet--He that doeth evil hateth the light.
IV. One of his subjects, in imitation of his presumption, ventured to
build Jericho, in defiance of the curse Joshua had long since
pronounced on him that should attempt it, v. 34. It comes in as an
instance of the height of impiety to which men had arrived, especially
at Bethel, where one of the calves was, for of that city this daring
sinner was. Observe, 1. How ill he did. Like Achan he meddled with the
accursed thing, turned that to his own use which was devoted to God's
honour. He began to build, in defiance of the curse well known in
Israel, jesting with it perhaps as a bugbear, or fancying its force
worn out by length of time, for it was above 500 years since it was
pronounced, Josh. vi. 26. He went on to build, in defiance of the
execution of the curse in part; for, though his eldest son died when he
began, yet he would proceed in contempt of God and his wrath revealed
from heaven against his ungodliness. 2. How ill he sped. He built for
his children, but God wrote him childless; his eldest son died when he
began, the youngest when he finished, and all the rest (it is supposed)
between. Note, Those whom God curses are cursed indeed; none ever
hardened his heart against God and prospered. God keep us back from
presumptuous sins, those great transgressions!
__________________________________________________________________
F I R S T K I N G S
CHAP. XVII.
So sad was the character both of the princes and people of Israel, as
described in the foregoing chapter, that one might have expected God
would cast off a people that had so cast him off; but, as an evidence
to the contrary, never was Israel so blessed with a good prophet as
when it was so plagued with a bad king. Never was king so bold to sin
as Ahab; never was prophet so bold to reprove and threaten as Elijah,
whose story begins in this chapter and is full of wonders. Scarcely any
part of the Old-Testament history shines brighter than this history of
the spirit and power of Elias; he only, of all the prophets, had the
honour of Enoch, the first prophet, to be translated, that he should
not see death, and the honour of Moses, the great prophet, to attend
our Saviour in his transfiguration. Other prophets prophesied and
wrote, he prophesied and acted, but wrote nothing; but his actions cast
more lustre on his name than their writings did on theirs. In this
chapter we have, I. His prediction of a famine in Israel, through the
want of rain, ver. 1. II. The provision made for him in that famine, 1.
By the ravens at the brook Cherith, ver. 2-7. 2. When that failed, by
the widow at Zarephath, who received him in the name of a prophet and
had a prophet's reward; for (1.) He multiplied her meal and her oil,
ver. 8-16. (2.) He raised her dead son to life, ver. 17-24. Thus his
story begins with judgments and miracles, designed to awaken that
stupid generation that had to deeply corrupted themselves.
Elijah's First Prophecy; Elijah Fed by Ravens. (b. c. 910.)
1 And Elijah the Tishbite, who was of the inhabitants of Gilead, said
unto Ahab, As the Lord God of Israel liveth, before whom I stand, there
shall not be dew nor rain these years, but according to my word. 2
And the word of the Lord came unto him, saying, 3 Get thee hence, and
turn thee eastward, and hide thyself by the brook Cherith, that is
before Jordan. 4 And it shall be, that thou shalt drink of the brook;
and I have commanded the ravens to feed thee there. 5 So he went and
did according unto the word of the Lord: for he went and dwelt by the
brook Cherith, that is before Jordan. 6 And the ravens brought him
bread and flesh in the morning, and bread and flesh in the evening; and
he drank of the brook. 7 And it came to pass after a while, that the
brook dried up, because there had been no rain in the land.
The history of Elijah begins somewhat abruptly. Usually, when a prophet
enters, we have some account of his parentage, are told whose son he
was and of what tribe; but Elijah drops (so to speak) out of the
clouds, as if, like Melchisedek, he were without father, without
mother, and without descent, which made some of the Jews fancy that he
was an angel sent from heaven; but the apostle has assured us that he
was a man subject to like passions as we are (James v. 17), which
perhaps intimates, not only that he was liable to the common
infirmities of human nature, but that, by his natural temper, he was a
man of strong passions, more hot and eager than most men, and therefore
the more fit to deal with the daring sinners of the age he lived in: so
wonderfully does God suit men to the work he designs them for. Rough
spirits are called to rough services. The reformation needed such a man
as Luther to break the ice. Observe, 1. The prophet's name:
Elijahu--"My God Jehovah is he" (so it signifies), "is he who sends me
and will own me and bear me out, is he to whom I would bring Israel
back and who alone can effect that great work." 2. His country: He was
of the inhabitants of Gilead, on the other side Jordan, either of the
tribe of Gad or the half of Manasseh, for Gilead was divided between
them; but whether a native of either of those tribes is uncertain. The
obscurity of his parentage was no prejudice to his eminency afterwards.
We need not enquire whence men are, but what they are: if it be a good
thing, no matter though it come out of Nazareth. Israel was sorely
wounded when God sent them this balm from Gilead and this physician
thence. He is called a Tishbite from Thisbe, a town in that country.
Two things we have an account of here in the beginning of his story:--
I. How he foretold a famine, a long and grievous famine, with which
Israel should be punished for their sins. That fruitful land, for want
of rain, should be turned into barrenness, for the iniquity of those
that dwelt therein. He went and told Ahab this; did not whisper it to
the people, to make them disaffected to the government, but proclaimed
it to the king, in whose power it was to reform the land, and so to
prevent the judgment. It is probable that he reproved Ahab for his
idolatry and other wickedness, and told him that unless he repented and
reformed this judgment would be brought upon his land. There should be
neither dew nor rain for some years, none but according to my word,
that is, "Expect none till you hear from me again." The apostle teaches
us to understand this, not only of the word of prophecy, but the word
of prayer, which turned the key of the clouds, James v. 17, 18. He
prayed earnestly (in a holy indignation at Israel's apostasy, and a
holy zeal for the glory of God, whose judgments were defied) that it
might not rain; and, according to his prayers, the heavens became as
brass, till he prayed again that it might rain. In allusion to this
story it is said of God's witnesses (Rev. xi. 6), These have power to
shut heaven, that it rain not in the days of their prophecy. Elijah
lets Ahab know, 1. That the Lord Jehovah is the God of Israel, whom he
had forsaken. 2. That he is a living God, and not like the gods he
worshipped, which were dead dumb idols. 3. That he himself was God's
servant in office, and a messenger sent from him: "It is he before whom
I stand, to minister to him," or "whom I now represent, in whose stead
I stand, and in whose name I speak, in defiance of the prophets of Baal
and the groves." 4. That, notwithstanding the present peace and
prosperity of the kingdom of Israel, God was displeased with them for
their idolatry and would chastise them for it by the want of rain
(which, when he withheld it, it was not in the power of the gods they
served to bestow; for are there any of the vanities of the heathen that
can give rain? Jer. xiv. 22), which would effectually prove their
impotency, and the folly of those who left the living God, to make
their court to such as could do neither good nor evil; and this he
confirms with a solemn oath--As the Lord God of Israel liveth, that
Ahab might stand the more in awe of the threatening, the divine life
being engaged for the accomplishment of it. 5. He lets Ahab know what
interest he had in heaven: It shall be according to my word. With what
dignity does he speak when he speaks in God's name, as one who well
understood that commission of a prophet (Jer. i. 10), I have set thee
over the nations and over the kingdoms. See the power of prayer and the
truth of God's word; for he performeth the counsel of his messengers.
II. How he was himself taken care of in that famine. 1. How he was
hidden. God bade him go and hide himself by the brook Cherith, v. 3.
This was intended, not so much for his preservation, for it does not
appear that Ahab immediately sought his life, but as a judgment to the
people, to whom, if he had publicly appeared, he might have been a
blessing both by his instructions and his intercession, and so have
shortened the days of their calamity; but God had determined it should
last three years and a half, and therefore, so long, appointed Elijah
to abscond, that he might not be solicited to revoke the sentence, the
execution of which he had said should be according to his word. When
God speaks concerning a nation, to pluck up and destroy, he finds some
way or other to remove those that would stand in the gap to turn away
his wrath. It bodes ill to a people when good men and good ministers
are ordered to hide themselves. When God intended to send rain upon the
earth then he bade Elijah go and show himself to Ahab, ch. xviii. 1.
For the present, in obedience to the divine command, he went and dwelt
all alone in some obscure unfrequented place, where he was not
discovered, probably among the reeds of the brook. If Providence calls
us to solitude and retirement, it becomes us to acquiesce; when we
cannot be useful we must be patient, and when we cannot work for God we
must sit still quietly for him. 2. How he was fed. Though he could not
work there, having nothing to do but to meditate and pray (which would
help to prepare him for his usefulness afterwards), yet he shall eat,
for he is in the way of his duty, and verily he shall be fed, in the
day of famine he shall be satisfied. When the woman, the church, is
driven into the wilderness, care is taken that she be fed and nourished
there, time, times, and half a time, that is, three years and a half,
which was just the time of Elijah's concealment. See Rev. xii. 6, 14.
Elijah must drink of the brook, and the ravens were appointed to bring
him meat (v. 4) and did so, v. 6. Here, (1.) The provision was
plentiful, and good, and constant, bread and flesh twice a day, daily
bread and food convenient. We may suppose that he fared not so
sumptuously as the prophets of the groves, who did eat at Jezebel's
table (ch. xviii. 19), and yet better than the rest of the Lord's
prophets, whom Obadiah fed with bread and water, ch. xviii. 4. It ill
becomes God's servants, especially his servants the prophets, to be
nice and curious about their food and to affect dainties and varieties;
if nature be sustained, no matter though the palate be not pleased;
instead of envying those who have daintier fare, we should think how
many there are, better than we, who live comfortably upon coarser fare
and would be glad of our leavings. Elijah had but one meal brought him
at a time, every morning and every evening, to teach him not to take
thought for the morrow. Let those who have but from hand to mouth learn
to live upon Providence, and trust it for the bread of the day in the
day; thank God for bread this day, and let to-morrow bring bread with
it. (2.) The caterers were very unlikely; the ravens brought it to him.
Obadiah, and others in Israel that had not bowed the knee to Baal,
would gladly have entertained Elijah; but he was a man by himself, and
must be fed in an extraordinary way. He was a figure of John the
baptist, whose meat was locusts and wild honey. God could have sent
angels to minister to him, as he did afterwards (ch. xix. 5) and as he
did to our Saviour (Matt. iv. 11), but he chose to send by winged
messengers of another nature, to show that when he pleases he can serve
his own purposes by the meanest creatures as effectually as by the
mightiest. If it be asked whence the ravens had this provision, how and
where it was cooked, and whether they came honestly by it, we must
answer, as Jacob did (Gen. xxvii. 20), The Lord our God brought it to
them, whose the earth is and the fulness thereof, the world and those
that dwell therein. But why ravens? [1.] They are birds of prey,
ravenous devouring creatures, more likely to have taken his meat from
him, or to have picked out his eyes (Prov. xxx. 17); but thus Samson's
riddle is again unriddled, Out of the eater comes forth meat. [2.] They
are unclean creatures.Every raven after his kind was, by the law,
forbidden to be eaten (Lev. xi. 15), yet Elijah did not think the meat
they brought ever the worse for that, but ate and gave thanks, asking
no question for conscience' sake. Noah's dove was to him a more
faithful messenger than his raven; yet here the ravens are faithful and
constant to Elijah. [3.] Ravens feed on insects and carrion themselves,
yet they brought the prophet man's meat and wholesome food. It is a
pity that those who bring the bread of life to others should themselves
take up with that which is not bread. [4.] Ravens could bring but a
little, and broken meat, yet Elijah was content with such things as he
had, and thankful that the was fed, though not feasted. [5.] Ravens
neglect their own young ones, and do not feed them; yet when God
pleases they shall feed his prophet. Young lions and young ravens may
lack, and suffer hunger, but not those that fear the Lord, Ps. xxxiv.
10. [6.] Ravens are themselves fed by special providence (Job xxxviii.
41; Ps. cxlvii. 9), and now they fed the prophet. Have we experienced
God's special goodness to us and ours? Let us reckon ourselves obliged
thereby to be kind to those that are his, for his sake. Let us learn
hence, First, To acknowledge the sovereignty and power of God over all
the creatures; he can make what use he pleases of them, either for
judgment or mercy. Secondly, To encourage ourselves in God in the
greatest straits, and never to distrust him. He that could furnish a
table in the wilderness, and make ravens purveyors, cooks, and
servitors to his prophet, is able to supply all our need according to
his riches in glory.
Thus does Elijah, for a great while, eat his morsels alone, and his
provision of water, which he has in an ordinary way from the brook,
fails him before that which he has by miracle. The powers of nature are
limited, but not the powers of the God of nature. Elijah's brook dried
up (v. 7) because there was no rain. If the heavens fail, earth fails
of course; such are all our creature-comforts; we lose them when we
most need them, like the brooks in summer, Job vi. 15. But there is a
river which makes glad the city of God and which never runs dry (Ps.
xlvi. 4), a well of water that springs up to eternal life. Lord, give
us that living water!
The Widow of Zarephath. (b. c. 908.)
8 And the word of the Lord came unto him, saying, 9 Arise, get thee
to Zarephath, which belongeth to Zidon, and dwell there: behold, I have
commanded a widow woman there to sustain thee. 10 So he arose and
went to Zarephath. And when he came to the gate of the city, behold,
the widow woman was there gathering of sticks: and he called to her,
and said, Fetch me, I pray thee, a little water in a vessel, that I may
drink. 11 And as she was going to fetch it, he called to her, and
said, Bring me, I pray thee, a morsel of bread in thine hand. 12 And
she said, As the Lord thy God liveth, I have not a cake, but a handful
of meal in a barrel, and a little oil in a cruse: and, behold, I am
gathering two sticks, that I may go in and dress it for me and my son,
that we may eat it, and die. 13 And Elijah said unto her, Fear not;
go and do as thou hast said: but make me thereof a little cake first,
and bring it unto me, and after make for thee and for thy son. 14 For
thus saith the Lord God of Israel, The barrel of meal shall not waste,
neither shall the cruse of oil fail, until the day that the Lord
sendeth rain upon the earth. 15 And she went and did according to the
saying of Elijah: and she, and he, and her house, did eat many days.
16 And the barrel of meal wasted not, neither did the cruse of oil
fail, according to the word of the Lord, which he spake by Elijah.
We have here an account of the further protection Elijah was taken
under, and the further provision made for him in his retirement. At
destruction and famine he shall laugh that has God for his friend to
guard and maintain him. The brook Cherith is dried up, but God's care
of his people, and kindness to them, never slacken, never fail, but are
still the same, are still continued and drawn out to those that know
him, Ps. xxxvi. 10. When the brook was dried up Jordan was not; why did
not God send him thither? Surely because he would show that he has a
variety of ways to provide for his people and is not tied to any one.
God will now provide for him where he shall have some company and
opportunity of usefulness, and not be, as he had been, buried alive.
Observe,
I. The place he is sent to, to Zarephath, or Sarepta, a city of Sidon,
out of the borders of the land of Israel, v. 9. Our Saviour takes
notice of this as an early and ancient indication of the favour of God
designed for the poor Gentiles, in the fulness of time, Luke iv. 25,
26. Many widows were in Israel in the days of Elias, and some, it is
likely, that would have bidden him welcome to their houses; yet he is
sent to honour and bless with his presence a city of Sidon, a Gentile
city, and so becomes (says Dr. Lightfoot) the first prophet of the
Gentiles. Israel had corrupted themselves with the idolatries of the
nations and become worse than they; justly therefore is the casting off
of them the riches of the world. Elijah was hated and driven out by his
countrymen; therefore, lo, he turns to the Gentiles, as the apostles
were afterwards ordered to do, Acts xviii. 6. But why to a city of
Sidon? Perhaps because the worship of Baal, which was now the crying
sin of Israel, came lately thence with Jezebel, who was a Sidonian (ch.
xvi. 31); therefore thither he shall go, that thence may be fetched the
destroyer of that idolatry, "Even out of Sidon have I called my
prophet, my reformer." Jezebel was Elijah's greatest enemy; yet, to
show her the impotency of her malice, God will find a hiding-place for
him even in her country. Christ never went among the Gentiles except
once into the coast of Sidon, Matt. xv. 21.
II. The person that is appointed to entertain him, not one of the rich
merchants or great men, of Sidon, not such a one as Obadiah, that was
governor of Ahab's house and fed the prophets; but a poor widow woman,
destitute and desolate, is commanded (that is, is made both able and
willing) to sustain him. It is God's way, and it is his glory, to make
use of the weak and foolish things of the world and put honour upon
them. He is, in a special manner, the widows' God, and feeds them, and
therefore they must study what they shall render to him.
III. The provision made for him there. Providence brought the widow
woman to meet him very opportunely at the gate of the city (v. 10),
and, by what is here related of what passed between Elijah and her, we
find,
1. Her case and character; and it appears, (1.) That she was very poor
and necessitous. She had nothing to live upon but a handful of meal and
a little oil, needy at the best, and now, by the general scarcity,
reduced to the last extremity. When she has eaten the little she has,
for aught she yet sees, she must die for want, she and her son, v. 12.
She had no fuel but the sticks she gathered in the streets, and, having
no servant, she must gather them herself (v. 10), being thus more in a
condition to receive alms than give entertainment. To her Elijah was
sent, that he might still live upon Providence as much as he did when
the ravens fed him. It was in compassion to the low estate of his
handmaiden that God sent the prophet to her, not to beg of her, but to
board with her, and he would pay well for his table. (2.) That she was
very humble and industrious. He found her gathering sticks, and
preparing to bake her own bread, v. 10, 12. Her mind was brought to her
condition, and she complained not of the hardship she was brought to,
nor quarrelled with the divine Providence for withholding rain, but
accommodated herself to it as well as she could. Such as are of this
temper in a day of trouble are best prepared for honour and relief from
God. (3.) That she was very charitable and generous. When this stranger
desired her to go and fetch him some water to drink, she readily went,
at the first word, v. 10, 11. She objected not to the present scarcity
of it, nor asked him what he would give her for a draught of water (for
now it was worth money), nor hinted that he was a stranger, an
Israelite, with whom perhaps the Sidonians cared not for having any
dealings, any more than the Samaritans, John iv. 9. She did not excuse
herself on account of her weakness through famine, or the urgency of
her own affairs, did not tell him she had something else to do than to
go on his errands, but left off gathering the sticks for herself to
fetch water for him, which perhaps she did the more willingly, being
moved with the gravity of his aspect. We should be ready to do any
office of kindness even to strangers; if we have not wherewith to give
to the distressed, we must be the more ready to work for them. A cup of
cold water, though it cost us no more than the labour of fetching,
shall in no wise lose its reward. (4.) That she had a great confidence
in the word of God. It was a great trial for her faith and obedience
when, having gold the prophet how low her stock of meal and oil was and
that she had but just enough for herself and her son, he bade her make
a cake for him, and make his first, and then prepare for herself and
her son. If we consider, it will appear as great a trial as could be in
so small a matter. "Let the children first be served" (might she have
said); "charity begins at home. I cannot be expected to give, having
but little, and not knowing, when that is gone, where to obtain more."
She had much more reason than Nabal to ask, "Shall I take my meat and
my oil and give it to one that I know not whence he is?" Elijah, it is
true, made mention of the God of Israel (v. 14), but what was that to a
Sidonian? Or if she had a veneration for the name Jehovah, and valued
the God of Israel as the true God, yet what assurance had she that this
stranger was his prophet or had any warrant to speak in his name? It
was easy for a hungry vagrant to impose upon her. But she gets over all
these objections, and obeys the precept in dependence upon the promise:
She went and did according to the saying of Elijah, v. 15. O woman!
great was thy faith; one has not found the like, no, not in Israel: all
things considered, it exceeded that of the widow who, when she had but
two mites, cast them into the treasury. She took the prophet's word,
that she should not lose by it, but it should be repaid with interest.
Those that can venture upon the promise of God will make no difficulty
of exposing and emptying themselves in his service, by giving him his
dues out of a little and giving him his part first. Those that deal
with God must deal upon trust; seek first his kingdom, and then other
things shall be added. By the law, the first-fruits were God's, the
tithe was taken out first, and the heave-offering of their dough was
first offered, Num. xv. 20, 21. But surely the increase of this widow's
faith, to such a degree as to enable her thus to deny herself and to
depend upon the divine promise, was as great a miracle in the kingdom
of grace as the increase of her oil was in the kingdom of providence.
Happy are those who can thus, against hope, believe and obey in hope.
2. The care God took of her guest: The barrel of meal wasted not, nor
did the cruse of oil fail, but still as they took from them more was
added to them by the divine power, v. 16. Never did corn or olive so
increase in the growing (says bishop Hall) as these did in the using;
but the multiplying of the seed sown (2 Cor. ix. 10) in the common
course of providence is an instance of the power and goodness of God
not to be overlooked because common. The meal and the oil multiplied,
not in the hoarding, but in the spending; for there is that scattereth
and yet increaseth. When God blesses a little, it will go a great way,
even beyond expectation; as, on the contrary, though there be
abundance, if he blow upon it, it comes to little, Hag. i. 9; ii. 16.
(1.) This was a maintenance for the prophet. Still miracles shall be
his daily bread. Hitherto he had been fed with bread and flesh, now he
was fed with bread and oil, which they used as we do butter. Manna was
both, for the taste of it was as the taste of fresh oil, Num. xi. 8.
This Elijah was thankful for, though he had been used to flesh twice a
day and now had none at all. Those that cannot live without flesh, once
a day at least, because they have been used to it, could not have
boarded contentedly with Elijah, no, not to live upon a miracle. (2.)
It was a maintenance for the poor widow and her son, and a recompence
to her for entertaining the prophet. There is nothing lost by being
kind to God's people and ministers; she that received a prophet had a
prophet's reward; she gave him house-room, and he repaid her with food
for her household. Christ has promised to those who open their doors to
him that he will come in to them, and sup with them, and they with him,
Rev. iii. 20. Like Elijah here, he brings to those who bid him welcome,
not only his own entertainment, but theirs too. See how the reward
answered the service. She generously made one cake for the prophet, and
was repaid with many for herself and her son. When Abraham offers his
only son to God he is told he shall be the father of multitudes. What
is laid out in piety or charity is let out to the best interest, upon
the best securities. One poor meal's meat this poor widow gave the
prophet, and, in recompence of it, she and her son did eat many days
(v. 15), above two years, in a time of general scarcity; and to have
their food from God's special favour, and to eat it in such good
company as Elijah's, made it more than doubly sweet. It is promised to
those that trust in God that they shall not be ashamed in the evil
time, but in the days of famine they shall be satisfied, Ps. xxxvii.
19.
The Widow's Child Raised to Life. (b. c. 908.)
17 And it came to pass after these things, that the son of the woman,
the mistress of the house, fell sick; and his sickness was so sore,
that there was no breath left in him. 18 And she said unto Elijah,
What have I to do with thee, O thou man of God? art thou come unto me
to call my sin to remembrance, and to slay my son? 19 And he said
unto her, Give me thy son. And he took him out of her bosom, and
carried him up into a loft, where he abode, and laid him upon his own
bed. 20 And he cried unto the Lord, and said, O Lord my God, hast
thou also brought evil upon the widow with whom I sojourn, by slaying
her son? 21 And he stretched himself upon the child three times, and
cried unto the Lord, and said, O Lord my God, I pray thee, let this
child's soul come into him again. 22 And the Lord heard the voice of
Elijah; and the soul of the child came into him again, and he revived.
23 And Elijah took the child, and brought him down out of the chamber
into the house, and delivered him unto his mother: and Elijah said,
See, thy son liveth. 24 And the woman said to Elijah, Now by this I
know that thou art a man of God, and that the word of the Lord in thy
mouth is truth.
We have here a further recompence made to the widow for her kindness to
the prophet; as if it were a small thing to be kept alive, her son,
when dead, is restored to life, and so restored to her. Observe,
I. The sickness and death of the child. For aught that appears he was
her only son, the comfort of her widowed estate. He was fed
miraculously, and yet that did not secure him from sickness and death.
Your fathers did eat manna, and are dead, but there is bread of which a
man may eat and not die, which was given for the life of the world,
John vi. 49, 50. The affliction was to this widow as a thorn in the
flesh, lest she should be lifted up above measure with the favours that
were done her and the honours that were put upon her. 1. She was nurse
to a great prophet, was employed to sustain him, and had strong reason
to think the Lord would do her good; yet now she loses her child. Note,
We must not think it strange if we meet with very sharp afflictions,
even when we are in the way of duty, and of eminent service to God. 2.
She was herself nursed by miracle, and kept a good house without charge
or care, by a distinguishing blessing from heaven; and in the midst of
all this satisfaction she was thus afflicted. Note, When we have the
clearest manifestations of God's favour and good-will towards us, even
then we must prepare for the rebukes of Providence. Our mountain never
stands so strong but it may be moved, and therefore, in this world, we
must always rejoice with trembling.
II. Her pathetic complaint to the prophet of this affliction. It should
seem, the child died suddenly, else she would have applied to Elijah,
while he was sick, for the cure of him; but being dead, dead in her
bosom, she expostulates with the prophet upon it, rather to give vent
to her sorrow than in any hope of relief, v. 18. 1. She expresses
herself passionately: What have I to do with thee, O thou man of God?
How calmly had she spoken of her own and her child's death when she
expected to die for want (v. 12)--that we may eat, and die! Yet now
that her child dies, and not so miserably as by famine, she is
extremely disturbed at it. We may speak lightly of an affliction at a
distance, but when it toucheth us we are troubled, Job iv. 5. Then she
spoke deliberately, now in haste; the death of her child was now a
surprise to her, and it is hard to keep our spirits composed when
troubles come upon us suddenly and unexpectedly, and in the midst of
our peace and prosperity. She calls him a man of God, and yet quarrels
with him as if he had occasioned the death of her child, and is ready
to which she had never seen him, forgetting past mercies and miracles:
"What have I done against thee?" (so some understand it), "Wherein have
I offended thee, or been wanting in my duty? Show me wherefore thou
contendest with me." 2. Yet she expresses herself penitently: "Hast
thou come to call my sin to thy remembrance, as the cause of the
affliction, and so to call it to my remembrance, as the effect of the
affliction?" Perhaps she knew of Elijah's intercession against Israel,
and, being conscious to herself of sin, perhaps her former worshipping
of Baal the god of the Sidonians, she apprehends he had made
intercession against her. Note, (1.) When God removes our comforts from
use he remembers our sins against us, perhaps the iniquities of our
youth, though long since past, Job xiii. 26. Our sins are the death of
our children. (2.) When God thus remembers our sins against us he
designs thereby to make us remember them against ourselves and repent
of them.
III. The prophet's address to God upon this occasion. He gave no answer
to her expostulation, but brought it to God, and laid the case before
him, not knowing what to say to it himself. He took the dead child from
the mother's bosom to his own bed, v. 19. Probably he had taken a
particular kindness to the child, and found the affliction his own more
than by sympathy. He retired to his chamber, and, 1. He humbly reasons
with God concerning the death of the child, v. 20. He sees death
striking by commission from God: Thou hast brought this evil for is
there any evil of this kind in the city, in the family, and the Lord
has not done it? He pleads the greatness of the affliction to the poor
mother: "It is evil upon the widow; thou art the widow's God, and dost
not usually bring evil upon widows; it is affliction added to the
afflicted." He pleads his own concern: "It is the widow with whom I
sojourn; wilt thou, that art my God, bring evil upon one of the best of
my benefactors? I shall be reflected upon, and others will be afraid of
entertaining me, if I bring death into the house where I come." 2. He
earnestly begs of God to restore the child to life again, v. 21. We do
not read before this of any that were raised to life; yet Elijah, by a
divine impulse, prays for the resurrection of this child, which yet
will not warrant us to do the like. David expected not, by fasting and
prayer, to bring his child back to life (2 Sam. xii. 23), but Elijah
had a power to work miracles, which David had not. He stretched himself
upon the child, to affect himself with the case and to show how much he
was affected with it and how desirous he was of the restoration of the
child--he would if he could put life into him by his own breath and
warmth; also to give a sign of what God would do by his power, and what
he does by his grace, in raising dead souls to a spiritual life; the
Holy Ghost comes upon them, overshadows them, and puts life into them.
He is very particular in his prayer: I pray thee let this child's soul
come into him again, which plainly supposes the existence of the soul
in a state of separation from the body, and consequently its
immortality, which Grotius thinks God designed by this miracle to give
intimation and evidence of, for the encouragement of his suffering
people.
IV. The resurrection of the child, and the great satisfaction it gave
to the mother: the child revived, v. 22. See the power of prayer and
the power of him that hears prayer, who kills and makes alive. Elijah
brought him to his mother, who, we may suppose, could scarcely believe
her own eyes, and therefore Elijah assures her it is her own: "It is
thy son that liveth; see it is thy own, and not another," v. 23. The
good woman hereupon cries out, Now I know that thou art a man of God;
though she knew it before, by the increase of her meal, yet the death
of her child she took so unkindly that she began to question it (a good
man surely would not serve her so); but now she was abundantly
satisfied that he had both the power and goodness of a man of God, and
will never doubt of it again, but give up herself to the direction of
his word and the worship of the God of Israel. Thus the death of the
child (like that of Lazarus, John xi. 4) was for the glory of God and
the honour of his prophet.
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F I R S T K I N G S
CHAP. XVIII.
We left the prophet Elijah wrapt up in obscurity. It does not appear
that either the increase of the provision or the raising of the child
had caused him to be taken notice of at Zarephath, for then Ahab would
have discovered him; he would rather do good than be known to do it.
But in this chapter his appearance was as public as before his
retirement was close; the days appointed for his concealment (which was
part of the judgment upon Israel) being finished, he is now commanded
to show himself to Ahab, and to expect rain upon the earth, ver. 1.
Pursuant to this order we have here, I. His interview with Obadiah, one
of Ahab's servants, by whom he sends notice to Ahab of his coming, ver.
2-16. II. His interview with Ahab himself, ver. 17-20. III. His
interview with all Israel upon Mount Carmel, in order to a public trial
of titles between the Lord and Baal; a most distinguished solemnity it
was, in which, 1. Baal and his prophets were confounded. 2. God and
Elijah were honoured, ver. 21-39. IV. The execution he did upon the
prophets of Baal, ver. 40. V. The return of the mercy of rain, at the
word of Elijah, ver. 41-46. It is a chapter in which are many things
very observable.
The Character of Obadiah; Elijah's Interview with Obadiah. (b. c. 906.)
1 And it came to pass after many days, that the word of the Lord came
to Elijah in the third year, saying, Go, show thyself unto Ahab; and I
will send rain upon the earth. 2 And Elijah went to show himself unto
Ahab. And there was a sore famine in Samaria. 3 And Ahab called
Obadiah, which was the governor of his house. (Now Obadiah feared the
Lord greatly: 4 For it was so, when Jezebel cut off the prophets of
the Lord, that Obadiah took a hundred prophets, and hid them by fifty
in a cave, and fed them with bread and water.) 5 And Ahab said unto
Obadiah, Go into the land, unto all fountains of water, and unto all
brooks: peradventure we may find grass to save the horses and mules
alive, that we lose not all the beasts. 6 So they divided the land
between them to pass throughout it: Ahab went one way by himself, and
Obadiah went another way by himself. 7 And as Obadiah was in the way,
behold, Elijah met him: and he knew him, and fell on his face, and
said, Art thou that my lord Elijah? 8 And he answered him, I am: go,
tell thy lord, Behold, Elijah is here. 9 And he said, What have I
sinned, that thou wouldest deliver thy servant into the hand of Ahab,
to slay me? 10 As the Lord thy God liveth, there is no nation or
kingdom, whither my lord hath not sent to seek thee: and when they
said, He is not there; he took an oath of the kingdom and nation, that
they found thee not. 11 And now thou sayest, Go, tell thy lord,
Behold, Elijah is here. 12 And it shall come to pass, as soon as I am
gone from thee, that the Spirit of the Lord shall carry thee whither I
know not; and so when I come and tell Ahab, and he cannot find thee, he
shall slay me: but I thy servant fear the Lord from my youth. 13 Was
it not told my lord what I did when Jezebel slew the prophets of the
Lord, how I hid a hundred men of the Lord's prophets by fifty in a
cave, and fed them with bread and water? 14 And now thou sayest, Go,
tell thy lord, Behold, Elijah is here: and he shall slay me. 15 And
Elijah said, As the Lord of hosts liveth, before whom I stand, I will
surely show myself unto him to day. 16 So Obadiah went to meet Ahab,
and told him: and Ahab went to meet Elijah.
In these verses we find,
I. The sad state of Israel at this time, upon two accounts:--
1. Jezebel cut off the prophets of the Lord (v. 4), slew them, v. 13.
Being an idolater, she was a persecutor, and made Ahab one. Even in
those bad times, when the calves were worshipped and the temple at
Jerusalem deserted, yet there were some good people that feared God and
served him, and some good prophets that instructed them in the
knowledge of him and assisted them in their devotions. The priests and
the Levites had all gone to Judah and Jerusalem (2 Chron. xi. 13, 14),
but, instead of them, God raised up these prophets, who read and
expounded the law in private meetings, or in the families that retained
their integrity, for we read not of any synagogues at this time; they
had not the spirit of prophecy as Elijah, nor did they offer sacrifice,
or burn incense, but taught people to live well, and keep close to the
God of Israel. These Jezebel aimed to extirpate, and put many of them
to death, which was as much a public calamity as a public iniquity, and
threatened the utter ruin of religion's poor remains in Israel. Those
few that escaped the sword were forced to abscond, and hide themselves
in caves, where they were buried alive and cut off, though not from
life, yet from usefulness, which is the end and comfort of life; and,
when the prophets were persecuted and driven into corners, no doubt
their friends, those few good people that were in the land, were
treated in like manner. Yet, bad as things were,
(1.) There was one very good man, who was a great man at court,
Obadiah, who answered his name--a servant of the Lord, one who feared
God and was faithful to him, and yet was steward of the household to
Ahab. Observe his character: He feared the Lord greatly (v. 3), was not
only a good man, but zealously and eminently good; his great place put
a lustre upon his goodness, and gave him great opportunities of doing
good; and he feared the Lord from his youth (v. 12), he began betimes
to be religious and had continued long. Note, Early piety, it is to be
hoped, will be eminent piety; those that are good betimes are likely to
be very good; he that feared God from his youth came to fear him
greatly. He that will thrive must rise betimes. But it is strange to
find such an eminently good man governor of Ahab's house, an office of
great honour, power, and trust. [1.] It was strange that so wicked a
man as Ahab would prefer him to it and continue him in it; certainly it
was because he was a man of celebrated honesty, industry, and
ingenuity, and one in whom he could repose a confidence, whose eyes he
could trust as much as his own, as appears here, v. 5. Joseph and
Daniel were preferred because there were none so fit as they for the
places they were preferred to. Note, Those who profess religion should
study to recommend themselves to the esteem even of those that are
without by their integrity, fidelity, and application to business. [2.]
It was strange that so good a man as Obadiah would accept of preferment
in a court so addicted to idolatry and all manner of wickedness. We may
be sure it was not made necessary to qualify him for preferment that he
should be of the king's religion, that he should conform to the statues
of Omri, or the law of the house of Ahab. Obadiah would not have
accepted the place if he could not have had it without bowing the knee
to Baal, nor was Ahab so impolitic as to exclude those from offices
that were fit to serve him, merely because they would not join with him
in his devotions. That man that is true to his God will be faithful to
his prince. Obadiah therefore could with a good conscience enjoy the
place, and therefore would not decline it, nor give it up, though he
foresaw he could not do the good he desired to do in it. Those that
fear God need not go out of the world, bad as it is. [3.] It was
strange that either he did not reform Ahab or Ahab corrupt him; but it
seems they were both fixed; he that was filthy would be filthy still,
and he that was holy would be holy still. Those fear God greatly that
keep up the fear of him in bad times and places; thus Obadiah did. God
has his remnant among all sorts, high and low; there were saints in
Nero's household, and in Ahab's.
(2.) This great good man used his power for the protection of God's
prophets. He hid 100 of them in two caves, when the persecution was
hot, and fed them with bread and water, v. 4. He did not think it
enough to fear God himself, but, having wealth and power wherewith to
do it, he thought himself obliged to assist and countenance others that
feared God; nor did he think his being kind to them would excuse him
from being good himself, but he did both, he both feared God greatly
himself and patronised those that feared him likewise. See how
wonderfully God raises up friends for his ministers and people, for
their shelter in difficult times, even where one would least expect
them. Bread and water were now scarce commodities, yet Obadiah will
find a competence of both for God's prophets, to keep them alive for
service hereafter, though now they were laid aside.
2. When Jezebel cut off God's prophets God cut off the necessary
provisions by the extremity of the drought. Perhaps Jezebel persecuted
God's prophets under pretence that they were the cause of the judgment,
because Elijah had foretold it. Christianos ad leones--Away with
Christians to the lions. But God made them know the contrary, for the
famine continued till Baal's prophets were sacrificed, and so great a
scarcity of water there was that the king himself and Obadiah went in
person throughout the land to seek for grass for the cattle, v. 5, 6.
Providence ordered it so, that Ahab might, with his own eyes, see how
bad the consequences of this judgment were, that so he might be the
better inclined to hearken to Elijah, who would direct him into the
only way to put an end to it. Ahab's care was not to lose all the
beasts, many being already lost; but he took no care about his soul,
not to lose that; he took a deal of pains to seek grass, but none to
seek the favour of God, fencing against the effect, but not enquiring
how to remove the cause. The land of Judah lay close to the land of
Israel, yet we find no complaint there of the want of rain; for Judah
yet ruled with God, and was faithful with the saints and prophets (Hos.
xi. 12), by which distinction Israel might plainly have seen the ground
of God's controversy, when God caused it to rain upon one city and not
upon another (Amos iv. 7, 8); but they blinded their eyes, and hardened
their hearts, and would not see.
II. The steps taken towards redressing the grievance, by Elijah's
appearing again upon the stage, to act as a Tishbite, a converter or
reformer of Israel, for so (some think) that title of his signifies.
Turn them again to the Lord God of hosts, from whom they have revolted,
and all will be well quickly; this must be Elijah's doing. See Luke i.
16, 17.
1. Ahab had made diligent search for him (v. 10), had offered rewards
to any one that would discover him, sent spies into every tribe and
lordship of his own dominions, as some understand it, or, as others,
into all the neighbouring nations and kingdoms that were in alliance
with him; and, when they denied that they knew any thing of him, he
would not believe them unless they swore it, and, as should seem,
promised likewise upon oath that, if ever they found him among them,
they would discover him and deliver him up. It should seem, he made
this diligent search for him, not so much that he might punish him for
what he had done in denouncing the judgment as that he might oblige him
to undo it again, by recalling the sentence, because he had said it
should be according to his word, having such an opinion of him as men
foolishly conceive of witches (that, if they can but compel them to
bless that which they have bewitched, it will be well again), or such
as the king of Moab had of Balaam. I incline to this because we find,
when they came together, Elijah, knowing what Ahab wanted him for,
appointed him to meet him on Mount Carmel, and Ahab complied with the
appointment, though Elijah took such a way to revoke the sentence and
bless the land as perhaps he little thought of.
2. God, at length, ordered Elijah to present himself to Ahab, because
the time had now come when he would send rain upon the earth (v. 1), or
rather upon the land. Above two years he had lain hid with the widow at
Zarephath, after he had been concealed one year by the brook Cherith;
so that the third year of his sojourning there, here spoken of (v. 1),
was the fourth of the famine, which lasted in all three years and six
months, as we find, Luke iv. 25; James v. 17. Such was Elijah's zeal,
no doubt, against the idolatry of Baal, and such his compassion to his
people, that he thought it long to be thus confined to a corner; yet he
appeared not till God bade him: "Go and show thyself to Ahab, for now
thy hour has come, even the time to favour Israel." Note, It bodes well
to any people when God calls his ministers out of their corners, and
bids them show themselves--a sign that he will give rain on the earth;
at least we may the better be content with the bread of affliction
while our eyes see our teachers, Isa. xxx. 20, 21.
3. Elijah first surrendered, or rather discovered, himself to Obadiah.
He knew, by the Spirit, where to meet him, and we are here told what
passed between them.
(1.) Obadiah saluted him with great respect, fell on his face, and
humbly asked, Art thou that my lord Elijah? v. 7. As he had shown the
tenderness of a father to the sons of the prophets, so he showed the
reverence of a son to this father of the prophets; and by this made it
appear that he did indeed fear God greatly, that he did honour to one
that was his extraordinary ambassador and had a great interest in
heaven.
(2.) Elijah, in answer to him, [1.] Transfers the title of honour he
gave him to Ahab: "Call him thy lord, not me;" that is a fitter title
for a prince than for a prophet, who seeks not honour from men.
Prophets should be called seers, and shepherds, and watchmen, and
ministers, rather than lords, as those that mind duty more than
dominion. [2.] He bids Obadiah go and tell the king that he is there to
speak with him: Tell thy lord, Behold, Elijah is forth-coming, v. 8. He
would have the king know before, that it might not be a surprise to him
and that he might be sure it was the prophet's own act to present
himself to him.
(3.) Obadiah begs to be excused from carrying this message to Ahab, for
it might prove as much as his life was worth. [1.] He tells Elijah what
great search Ahab had made for him and how much his heart was upon it
to find him out, v. 10. [2.] He takes it for granted that Elijah would
again withdraw (v. 12): The Spirit of the Lord shall carry thee (as it
is likely he had done sometimes, when Ahab thought he had been sure of
him) whither I know not. See 2 Kings ii. 16. He thought Elijah was not
in good earnest when he bade him tell Ahab where he was, but intended
only to expose the impotency of his malice; for he knew Ahab was not
worthy to receive any kindness from the prophet and it was not fit that
the prophet should receive any mischief from him. [3.] He is sure Ahab
would be so enraged at the disappointment that he would put him to
death for making a fool of him, or for not laying hands on Elijah
himself, when he had him in his reach, v. 12. Tyrants and persecutors,
in their passion, are often unreasonably outrageous, even towards their
friends and confidants. [4.] He pleads that he did not deserve to be
thus exposed, and put in peril of his life: What have I said amiss? v.
9. Nay (v. 13), Was it not told my lord how I hid the prophets? He
mentions this, not in pride or ostentation, but to convince Elijah that
though he was Ahab's servant he was not in his interest, and therefore
deserved not to be bantered as one of the tools of his persecution. He
that had protected so many prophets, he hoped, should not have his own
life hazarded by so great a prophet.
(4.) Elijah satisfied him that he might with safety deliver this
message to Ahab, by assuring him, with an oath, that he would, this
very day, present himself to Ahab, v. 15. Let but Obadiah know that he
spoke seriously and really intended it, and he will make no scruple to
carry the message to Ahab. Elijah swears by the Lord of hosts, who has
all power in his hands, and is therefore able to protect his servants
against all the powers of hell and earth.
(5.) Notice is hereby soon brought to Ahab that Elijah had sent him a
challenge to meet him immediately at such a place, and Ahab accepts the
challenge: He went to meet Elijah, v. 16. We may suppose it was a great
surprise to Ahab to hear that Elijah, whom he had so long sought and
not found, was now found without seeking. He went in quest of grass,
and found him from whose word, at God's mouth, he must expect rain. Yet
his guilty conscience gave him little reason to hope for it, but,
rather, to fear some other more dreadful judgment. Had he, by his
spies, surprised Elijah, he would have triumphed over him; but, now
that he was thus surprised by him, we may suppose he even trembled to
look him in the face, hated him, and yet feared him, as Herod did John.
Elijah's Interview with Ahab. (b. c. 906.)
17 And it came to pass, when Ahab saw Elijah, that Ahab said unto him,
Art thou he that troubleth Israel? 18 And he answered, I have not
troubled Israel; but thou, and thy father's house, in that ye have
forsaken the commandments of the Lord, and thou hast followed Baalim.
19 Now therefore send, and gather to me all Israel unto mount Carmel,
and the prophets of Baal four hundred and fifty, and the prophets of
the groves four hundred, which eat at Jezebel's table. 20 So Ahab
sent unto all the children of Israel, and gathered the prophets
together unto mount Carmel.
We have here the meeting between Ahab and Elijah, as bad a king as ever
the world was plagued with and as good a prophet as ever the church was
blessed with. 1. Ahab, like himself, basely accused Elijah. He durst
not strike him, remembering that Jeroboam's hand withered when it was
stretched out against a prophet, but gave him bad language, which was
no less an affront to him that sent him. It was a very coarse
compliment with which he accosted him at the first word: Art thou he
that troubleth Israel? v. 17. How unlike was this to that with which
his servant Obadiah saluted him (v. 7): Art thou that my lord Elijah?
Obadiah feared God greatly; Ahab had sold himself to work wickedness;
and both discovered their character by the manner of their address to
the prophet. One may guess how people stand affected to God by
observing how they stand affected to his people and ministers. Elijah
now came to bring blessings to Israel, tidings of the return of the
rain; yet he was thus affronted. Had it been true that he was the
troubler of Israel, Ahab, as king, would have been bound to animadvert
upon him. There are those who trouble Israel by their wickedness, whom
the conservators of the public peace are concerned to enquire after.
But it was utterly false concerning Elijah; so far was he from being an
enemy to Israel's welfare that he as the stay of it, the chariots and
horsemen of Israel. Note, It has been the lot of the best and most
useful men to be called and counted the troublers of the land, and to
be run down as public grievances. Even Christ and his apostles were
thus misrepresented, Acts xvii. 6. 2. Elijah, like himself, boldly
returned the charge upon the king, and proved it upon him, that he was
the troubler of Israel, v. 18. Elijah is not the Achan: "I have not
troubled Israel, have neither done them any wrong nor designed them any
hurt." Those that procure God's judgments do the mischief, not he that
merely foretels them and gives warning of them, that the nation may
repent and prevent them. I would have healed Israel, but they would not
be healed. Ahab is the Achan, the troubler, who follows Baalim, those
accursed things. Nothing creates more trouble to a land than the
impiety and profaneness of princes and their families. 3. As one having
authority immediately from the King of kings, he ordered a convention
of the states to be forthwith summoned to meet at Mount Carmel, where
there had been an altar built to God, v. 30. Probably on that mountain
they had an eminent high place, where formerly the pure worship of God
had been kept up as well as it could be any where but at Jerusalem.
Thither all Israel must come, to give Elijah the meeting; and the
prophets of Baal who were dispersed all the country over, with those of
the groves who were Jezebel's domestic chaplains, must there make their
personal appearance. 4. Ahab issued out writs accordingly, for the
convening of this great assembly (v. 20), either because he feared
Elijah and durst not oppose him (Saul stood in awe of Samuel more than
of God), or because he hoped Elijah would bless the land, and speak the
word that they might have rain, and upon those terms they would be all
at his beck. Those that slighted and hated his counsels would gladly be
beholden to him for his prayers. Now God made those who said they were
Jews and were not, but were of the synagogue of Satan, to come, and, in
effect, to worship at his feet, and to know that God had loved him,
Rev. iii. 9.
Elijah's Trial of the False Prophets; the Destruction of Baal's Prophets. (b.
c. 906.)
21 And Elijah came unto all the people, and said, How long halt ye
between two opinions? if the Lord be God, follow him: but if Baal, then
follow him. And the people answered him not a word. 22 Then said
Elijah unto the people, I, even I only, remain a prophet of the Lord;
but Baal's prophets are four hundred and fifty men. 23 Let them
therefore give us two bullocks; and let them choose one bullock for
themselves, and cut it in pieces, and lay it on wood, and put no fire
under: and I will dress the other bullock, and lay it on wood, and put
no fire under: 24 And call ye on the name of your gods, and I will
call on the name of the Lord: and the God that answereth by fire, let
him be God. And all the people answered and said, It is well spoken.
25 And Elijah said unto the prophets of Baal, Choose you one bullock
for yourselves, and dress it first; for ye are many; and call on the
name of your gods, but put no fire under. 26 And they took the
bullock which was given them, and they dressed it, and called on the
name of Baal from morning even until noon, saying, O Baal, hear us. But
there was no voice, nor any that answered. And they leaped upon the
altar which was made. 27 And it came to pass at noon, that Elijah
mocked them, and said, Cry aloud: for he is a god; either he is
talking, or he is pursuing, or he is in a journey, or peradventure he
sleepeth, and must be awaked. 28 And they cried aloud, and cut
themselves after their manner with knives and lancets, till the blood
gushed out upon them. 29 And it came to pass, when midday was past,
and they prophesied until the time of the offering of the evening
sacrifice, that there was neither voice, nor any to answer, nor any
that regarded. 30 And Elijah said unto all the people, Come near unto
me. And all the people came near unto him. And he repaired the altar of
the Lord that was broken down. 31 And Elijah took twelve stones,
according to the number of the tribes of the sons of Jacob, unto whom
the word of the Lord came, saying, Israel shall be thy name: 32 And
with the stones he built an altar in the name of the Lord: and he made
a trench about the altar, as great as would contain two measures of
seed. 33 And he put the wood in order, and cut the bullock in pieces,
and laid him on the wood, and said, Fill four barrels with water, and
pour it on the burnt sacrifice, and on the wood. 34 And he said, Do
it the second time. And they did it the second time. And he said, Do it
the third time. And they did it the third time. 35 And the water ran
round about the altar; and he filled the trench also with water. 36
And it came to pass at the time of the offering of the evening
sacrifice, that Elijah the prophet came near, and said, Lord God of
Abraham, Isaac, and of Israel, let it be known this day that thou art
God in Israel, and that I am thy servant, and that I have done all
these things at thy word. 37 Hear me, O Lord, hear me, that this
people may know that thou art the Lord God, and that thou hast turned
their heart back again. 38 Then the fire of the Lord fell, and
consumed the burnt sacrifice, and the wood, and the stones, and the
dust, and licked up the water that was in the trench. 39 And when all
the people saw it, they fell on their faces: and they said, The Lord,
he is the God; the Lord, he is the God. 40 And Elijah said unto them,
Take the prophets of Baal; let not one of them escape. And they took
them: and Elijah brought them down to the brook Kishon, and slew them
there.
Ahab and the people expected that Elijah would, in this solemn
assembly, bless the land, and pray for rain; but he had other work to
do first. The people must be brought to repent and reform, and then
they may look for the removal of the judgment, but not till then. This
is the right method. God will first prepare our heart, and then cause
his ear to hear, will first turn us to him, and then turn to us, Ps. x.
17; lxxx. 3. Deserters must not look for God's favour till they return
to their allegiance. Elijah might have looked for rain seventy times
seven times, and not have seen it, if he had not thus begun his work at
the right end. Three years and a half's famine would not bring them
back to God. Elijah would endeavour to convince their judgments, and no
doubt it was by special warrant and direction from heaven that he put
the controversy between God and Baal upon a public trial. It was great
condescension in God that he would suffer so plain a case to be
disputed, and would permit Baal to be a competitor with him; but thus
God would have every mouth to be stopped and all flesh to become silent
before him. God's cause is so incontestably just that it needs not fear
to have the evidences of its equity searched into and weighed.
I. Elijah reproved the people for mixing the worship of God and the
worship of Baal together. Not only some Israelites worshipped God and
others Baal, but the same Israelites sometimes worshipped one and
sometimes the other. This he calls (v. 21) halting between two
opinions, or thoughts. They worshipped God to please the prophets, but
worshipped Baal to please Jezebel and curry favour at court. They
thought to trim the matter, and play on both sides, as the Samaritans,
2 Kings xvii. 33. Now Elijah shows them the absurdity of this. He does
not insist upon their relation to Jehovah--"Is he not yours, and the
God of your fathers, while Baal is the god of the Sidonians? And will a
nation change their god?" Jer. ii. 11. No, he waives the prescription,
and enters upon the merits of the cause:--"There can be but one God,
but one infinite and but one supreme: there needs but one God, one
omnipotent, one all-sufficient. What occasion for addition to that
which is perfect? Now if, upon trial, it appears that Baal is that one
infinite omnipotent Being, that one supreme Lord and all-sufficient
benefactor, you ought to renounce Jehovah and cleave to Baal only: but,
if Jehovah be that one God, Baal is a cheat, and you must have no more
to do with him." Note, 1. It is a very bad thing to halt between God
and Baal. "In reconcilable differences (says bishop Hall) nothing more
safe than indifferency both of practice and opinion; but, in cases of
such necessary hostility as betwixt God and Baal, he that is not with
God is against him." Compare Mark ix. 38, 39, with Matt. xxi. 30. The
service of God and the service of sin, the dominion of Christ and the
dominion of our lusts, these are the two thoughts which it is dangerous
halting between. Those halt between them that are unresolved under
their convictions, unstable and unsteady in their purposes, promise
fair, but do not perform, begin well, but do not hold on, that are
inconsistent with themselves, or indifferent and lukewarm in that which
is good. Their heart is divided (Hos. x. 2), whereas God will have all
or none. 2. We are fairly put to our choice whom we will serve, Josh.
xxiv. 15. If we can find one that has more right to us, or will be a
better master to us, than God, we may take him at our peril. God
demands no more from us than he can make out a title to. To this fair
proposal of the case, which Elijah here makes, the people knew not what
to say: They answered him not a word. They could say nothing to justify
themselves, and they would say nothing to condemn themselves, but, as
people confounded, let him say what he would.
II. He proposed to bring the matter to a fair trial; and it was so much
the fairer because Baal had all the external advantages on his side.
The king and court were all for Baal; so was the body of the people.
The managers of Baal's cause were 450 men, fat and well fed (v. 22),
besides 400 more, their supporters or seconds, v. 19. The manager of
God's cause was but one man, lately a poor exile, hardly kept from
starving; so that God's cause has nothing to support it but its own
right. However, it is put to this experiment, "Let each side prepare a
sacrifice, and pray to its God, and the God that answereth by fire, let
him be God; if neither shall thus answer, let the people turn Atheists;
if both, let them continue to halt between two." Elijah, doubtless, had
a special commission from God to put it to this test, otherwise he
would have tempted God and affronted religion; but the case was
extraordinary, and the judgment upon it would be of use, not only then,
but in all ages. It is an instance of the courage of Elijah that he
durst stand alone in the cause of God against such powers and numbers;
and the issue encourages all God's witnesses and advocates never to
fear the face of man. Elijah does not say, "The God that answers by
water" (though that was the thing the country needed), but "that
answers by fire, let him be God;" because the atonement was to be made
by sacrifice, before the judgment could be removed in mercy. The God
therefore that has power to pardon sin, and to signify it by consuming
the sin-offering, must needs be the God that can relieve us against the
calamity. He that can give fire can give rain; see Matt. ix. 2, 6.
III. The people join issue with him: It is well spoken, v. 24. They
allow the proposal to be fair and unexceptionable "God has often
answered by fire; if Baal cannot do so, let him be cast out for a
usurper." They were very desirous to see the experiment tried, and
seemed resolved to abide by the issue, whatever it should be. Those
that were firm for God doubted not but it would end to his honour;
those that were indifferent were willing to be determined; and Ahab and
the prophets of Baal durst not oppose for fear of the people, and hoped
that either they could obtain fire from heaven (though they never had
yet), and the rather because, as some think, they worshipped the sun in
Baal, or that Elijah could not, because not at the temple, where God
was wont thus to manifest his glory. If, in this trial, they could but
bring it to a drawn battle, their other advantages would give them the
victory. Let it go on therefore to a trial.
IV. The prophets of Baal try first, but in vain, with their god. They
covet the precedency, not only for the honour of it, but that, if they
can but in the least seem to gain their point, Elijah may not be
admitted to make the trial. Elijah allows it to them (v. 25), gives
them the lead for their greater confusion; only, knowing that the
working of Satan is with lying wonders, he takes care to prevent a
fraud: Be sure to put no fire under. Now in their experiment observe,
I. How importunate and noisy the prophets of Baal were in their
applications to him. They got their sacrifices ready; and we may well
imagine what a noise 450 men made, when they cried as one man, and with
all their might, O Baal! hear us, O Baal! answer us; as it is in the
margin: and this for some hours together, longer than Diana's
worshippers made their cry, Great is Diana of the Ephesians, Acts xix.
34. How senseless, how brutish, were they in their addresses to Baal!
(1.) Like fools, they leaped upon the altar, as if they would
themselves become sacrifices with their bullock; or thus they expressed
their great earnestness of mind. They leaped up and down, or danced
about the altar (so some): they hoped, by their dancing, to please
their deity, as Herodias did Herod, and so to obtain their request.
(2.) Like madmen they cut themselves in pieces with knives and lancets
(v. 28) for vexation that they were not answered, or in a sort of
prophetic fury, hoping to obtain the favour of their god by offering to
him their own blood, when they could not obtain it with the blood of
their bullock. God never required his worshippers thus to honour him;
but the service of the devil, though in some instances it pleases and
pampers the body, yet in other things it is really cruel to it, as in
envy and drunkenness. It seems, this was the manner of the worshippers
of Baal. God expressly forbade his worshippers to cut themselves, Deut.
xiv. 1. He insists upon it that we mortify our lusts and corruptions;
but corporeal penances and severities, such as the Papists use, which
have no tendency to that, are no pleasure to him. Who has required
these things at your hands?
2. How sharp Elijah was upon them, v. 27. He stood by them, and
patiently heard them for so many hours praying to an idol, yet with
secret indignation and disdain; and at noon, when the sun was at the
hottest, and they too expecting fire (then if ever), he upbraided them
with their folly; and notwithstanding the gravity of his office, and
the seriousness of the work he had before him, bantered them: "Cry
aloud, for he is a god, a goodly god that cannot be made to hear
without all this clamour. Surely you think he is talking or meditating
(as the word is) or he is pursuing some deep thoughts, (in a brown
study, as we say), thinking of somewhat else and not minding his own
matter, when not your credit only, but all his honour lies at stake,
and his interest in Israel. His new conquest will be lost if he do not
look about him quickly." Note, The worship of idols is a most
ridiculous thing, and it is but justice to represent it so and expose
it to scorn. This will, by no means, justify those who ridicule the
worshippers of God in Christ because the worship is not performed just
in their way. Baal's prophets were so far from being convinced and put
to shame by the just reproach Elijah cast upon them that it made them
the more violent and led them to act more ridiculously. A deceived
heart had turned them aside, they could not deliver their souls by
saying, Is there not a lie in our right hand?
3. How deaf Baal was to them. Elijah did not interrupt them, but let
them go on till they were tired, and quite despaired of success, which
was not till the time of the evening sacrifice, v. 29. During all that
time some of them prayed, while others of them prophesied, sang hymns,
perhaps to the praise of Baal, or rather encouraged those that were
praying to proceed, telling them that Baal would answer them at last;
but there was no answer, nor any that regarded. Idols could do neither
good nor evil. The prince of the power of the air, if God has permitted
him, could have caused fire to come down from heaven on this occasion,
and gladly would have done it for the support of his Baal. We find that
the beast which deceived the world does it. He maketh fire come down
from heaven in the sight of men and so deceiveth them, Rev. xiii. 13,
14. But God would not suffer the devil to do it now, because the trial
of his title was put on that issue by consent of parties.
V. Elijah soon obtains from his God an answer by fire. The Baalites are
forced to give up their cause, and now it is Elijah's turn to produce
his. Let us see if he speed better.
1. He fitted up an altar. He would not make use of theirs, which had
been polluted with their prayers to Baal, but, finding the ruins of an
altar there, which had formerly been used in the service of the Lord,
he chose to repair that (v. 30), to intimate to them that he was not
about to introduce any new religion, but to revive the faith and
worship of their fathers' God, and reduce them to their first love,
their first works. He could not bring them to the altar at Jerusalem
unless he could unite the two kingdoms again (which, for correction to
both, God designed should not now be done), therefore, by his prophetic
authority, he builds an altar on Mount Carmel, and so owns that which
had formerly been built there. When we cannot carry a reformation so
far as we would we must do what we can, and rather comply with some
corruptions than not do our utmost towards the extirpation of Baal. He
repaired this altar with twelve stones, according to the number of the
twelve tribes, v. 31. Though ten of the tribes had revolted to Baal, he
would look upon them as belonging to God still, by virtue of the
ancient covenant with their fathers: and, though those ten were
unhappily divided from the other two in civil interest, yet in the
worship of the God of Israel they had communion with each other, and
they twelve were one. Mention is made of God's calling their father
Jacob by the name of Israel, a prince with God (v. 31), to shame his
degenerate seed, who worshipped a god which they saw could not hear nor
answer them, and to encourage the prophet who was now to wrestle with
God as Jacob did; he also shall be a prince with God. Ps. xxiv. 6, Thy
face, O Jacob! Hos. xii. 4. There he spoke with us.
2. Having built his altar in the name of the Lord (v. 32), by direction
from him and with an eye to him, and not for his own honour, he
prepared his sacrifice, v. 33. Behold the bullock and the wood; but
where is the fire? Gen. xxii. 7, 8. God will provide himself fire. If
we, in sincerity, offer our hearts to God, he will, by his grace,
kindle a holy fire in them. Elijah was no priest, nor were his
attendants Levites. Carmel had neither tabernacle nor temple; it was a
great way distant from the ark of the testimony and the place God had
chosen; this was not the altar that sanctified the gift; yet never was
any sacrifice more acceptable to God than this. The particular
Levitical institutions were so often dispensed with (as in the time of
the Judges, Samuel's time, and now) that one would be tempted to think
they were more designed for types to be fulfilled in the evangelical
anti-types than for laws to be fulfilled in the strict observance of
them. Their perishing thus is the using, as the apostle speaks of them
(Col. ii. 22), was to intimate the utter abolition of them after a
little while, Heb. viii. 13.
3. He ordered abundance of water to be poured upon his altar, which he
had prepared a trench for the reception of (v. 32), and, some think,
made the altar hollow. Twelve barrels of water (probably sea-water, for
the sea was near, and so much fresh water in this time of drought was
too precious for him to be so prodigal of it), thrice four, he poured
upon his sacrifice, to prevent the suspicion of any fire under (for, if
there had been any, this would have put it out), and to make the
expected miracle the more illustrious.
4. He then solemnly addressed himself to God by prayer before his
altar, humbly beseeching him to turn to ashes his burnt-offering (as
the phrase is, Ps. xx. 3), and to testify his acceptance of it. His
prayer was not long, for he used no vain repetitions, nor thought he
should be heard for his much speaking; but it was very grave and
composed, and showed his mind to be calm and sedate, and far from the
heats and disorders that Baal's prophets were in, v. 36, 37. Though he
was not at the place appointed, he chose the appointed time of the
offering of the evening sacrifice, thereby to testify his communion
with the altar at Jerusalem. Though he expected an answer by fire, yet
he came near to the altar with boldness, and feared not that fire. He
addressed himself to God as the God of Abraham, Isaac, and Israel,
acting faith on God's ancient covenant, and reminding people too (for
prayer may prevail) of their relation both to God and to the
patriarchs. Two things he pleads here:--(1.) The glory of God: "Lord,
hear me, and answer me, that it may be known (for it is now by the most
denied or forgotten) that thou art God in Israel, to whom alone the
homage and devotion of Israel are due, and that I am thy servant, and
do all that I have done, am doing, and shall do, as thy agent, at thy
word, and not to gratify any humour or passion of my own. Thou
employest me; Lord, make it appear that thou dost so;" see Num. xvi.
28, 29. Elijah sought not his own glory but in subserviency to God's,
and for his own necessary vindication. (2.) The edification of the
people: "That they may know that thou art the Lord, and may experience
thy grace, turning their heart, by this miracle, as a means, back again
to thee, in order to thy return in a way of mercy to them."
5. God immediately answered him by fire, v. 38. Elijah's God was
neither talking nor pursuing, needed not to be either awakened or
quickened; while he was yet speaking, the fire of the Lord fell, and
not only, as at other times (Lev. ix. 24; 1 Chron. xxi. 26; 2 Chron.
vii. 1) consumed the sacrifice and the wood, in token of God's
acceptance of the offering, but licked up all the water in the trench,
exhaling that, and drawing it up as a vapour, in order to the intended
rain, which was to be the fruit of this sacrifice and prayer, more than
the product of natural causes. Compare Ps. cxxxv. 7. He causeth vapours
to ascend, and maketh lightnings for the rain; for this rain he did
both. As for those who fall as victims to the fire of God's wrath, no
water can shelter them from it, any more than briers or thorns, Isa.
xxvii. 4, 5. But this was not all; to complete the miracle, the fire
consumed the stones of the altar, and the very dust, to show that it
was no ordinary fire, and perhaps to intimate that, though God accepted
this occasional sacrifice from this altar, yet for the future they
ought to demolish all the altars on their high places, and, for their
constant sacrifices, make use of that at Jerusalem only. Moses's altar
and Solomon's were consecrated by the fire from heaven; but this was
destroyed, because no more to be used. We may well imagine what a
terror the fire struck on guilty Ahab and all the worshippers of Baal,
and how they fled from it as far and as fast as they could, saying,
Lest it consume us also, alluding to Num. xvi. 34.
VI. What was the result of this fair trial. The prophets of Baal had
failed in their proof, and could give no evidence at all to make out
their pretensions on behalf of their god, but were perfectly non-suited
Elijah had, by the most convincing and undeniable evidence, proved his
claims on behalf of the God of Israel. And now, 1. The people, as the
jury, gave in their verdict upon the trial, and they are all agreed in
it; the case is so plain that they need not go from the bar to consider
of their verdict or consult about it: They fell on their faces, and
all, as one man, said, "Jehovah, he is the God, and not Baal; we are
convinced and satisfied of it: Jehovah, he is the God" (v. 39), whence,
one would think, they should have inferred, "If he be the God, he shall
be our God, and we will serve him only," as Josh. xxiv. 24. Some, we
hope, had their hearts thus turned back, but the generality of them
were convinced only, not converted, yielded to the truth of God, that
he is the God, but consented not to his covenant, that he should be
theirs. Blessed are those that have not seen what they saw and yet have
believed and been wrought upon by it more than those that saw it. Let
it for ever be looked upon as a point adjudged against all pretenders
(for it was carried, upon a full hearing, against one of the most
daring and threatening competitors that ever the God of Israel was
affronted by) that Jehovah, he is God, God alone. 2. The prophets of
Baal, as criminals, are seized, condemned, and executed, according to
law, v. 40. If Jehovah be the true God, Baal is a false God, to whom
these Israelites had revolted, and seduced others to the worship of
him; and therefore, by the express law of God, they were to be put to
death, Deut. xiii. 1-11. There needed no proof of the fact; all Israel
were witnesses of it: and therefore Elijah (acting still by an
extraordinary commission, which is not to be drawn into a precedent)
orders them all to be slain immediately as the troublers of the land,
and Ahab himself is so terrified, for the present, with the fire from
heaven, that he dares not oppose it. These were the 450 prophets of
Baal; the 400 prophets of the groves (who, some think, were Sidonians),
though summoned (v. 19), yet, as it should seem, did not attend, and so
escaped this execution, which fair escape perhaps Ahab and Jezebel
thought themselves happy in; but it proved they were reserved to be the
instruments of Ahab's destruction, some time after, by encouraging him
to go up to Ramoth-Gilead, ch. xxii. 6.
Rain Sent on the Land. (b. c. 906.)
41 And Elijah said unto Ahab, Get thee up, eat and drink; for there is
a sound of abundance of rain. 42 So Ahab went up to eat and to drink.
And Elijah went up to the top of Carmel; and he cast himself down upon
the earth, and put his face between his knees, 43 And said to his
servant, Go up now, look toward the sea. And he went up, and looked,
and said, There is nothing. And he said, Go again seven times. 44 And
it came to pass at the seventh time, that he said, Behold, there
ariseth a little cloud out of the sea, like a man's hand. And he said,
Go up, say unto Ahab, Prepare thy chariot, and get thee down, that the
rain stop thee not. 45 And it came to pass in the mean while, that
the heaven was black with clouds and wind, and there was a great rain.
And Ahab rode, and went to Jezreel. 46 And the hand of the Lord was
on Elijah; and he girded up his loins, and ran before Ahab to the
entrance of Jezreel.
Israel being thus far reformed that they had acknowledged the Lord to
be God, and had consented to the execution of Baal's prophets, that
they might not seduce them any more, though this was far short of a
thorough reformation, yet it was so far accepted that God thereupon
opened the bottles of heaven, and poured out blessings upon his land,
that very evening (as it should seem) on which they did this good work,
which should have confirmed them in their reformation; see Hag. ii. 18,
19.
I. Elijah sent Ahab to eat and drink, for joy that God had now accepted
his works, and that rain was coming; see Eccl. ix. 7. Ahab had
continued fasting all day, either religiously, it being a day of
prayer, or for want of leisure, it being a day of great expectation;
but now let him eat and rink for, though others perceive no sign of it,
Elijah, by faith, hears the sound of abundance of rain, v. 41. God
reveals his secrets to his servants the prophets; and yet, without a
revelation, we may foresee that when man's judgments run down like a
river God's mercy will. Rain is the river of God, Ps. lxv. 9.
II. He himself retired to pray (for though God had promised rain, he
must ask it, Zech. x. 1), and to give thanks for God's answer by fire,
now hoping for an answer by water. What he said we are not told; but,
1. He withdrew to a strange place, to the top of Carmel, which was very
high and very private. Hence we read of those that hide themselves in
the top of Carmel, Amos ix. 3. There he would be alone. Those who are
called to appear and act in public for God must yet find time to be
private with him and keep up their converse with him in solitude. There
he set himself, as it were, upon his watch-tower, like the prophet,
Hab. ii. 1. 2. He put himself into a strange posture. He cast himself
down on his knees upon the earth, in token of humility, reverence, and
importunity, and put his face between his knees (that is, bowed his
head so low that it touched his knees), thus abasing himself in the
sense of his own meanness now that God had thus honoured him.
III. He ordered his servant to bring him notice as soon as he discerned
a cloud arising out of the sea, the Mediterranean Sea, which he had a
large prospect of from the top of Carmel. The sailors at this day call
it Cape Carmel. Six times his servant goes to the point of the hill and
sees nothing, brings no good news to his master; yet Elijah continues
praying, will not be diverted so far as to go and see with his own
eyes, but still sends his servant to see if he can discover any hopeful
cloud, while he keeps his mind close and intent in prayer, and abides
by it, as one that has taken up his father Jacob's resolution, I will
not let thee go except thou bless me. Note, Though the answer of our
fervent and believing supplications may not come quickly, yet we must
continue instant in prayer, and not faint nor desist; for at the end it
shall speak and not lie.
IV. A little cloud at length appeared, no bigger than a man's hand,
which presently overspread the heavens and watered the earth, v. 44,
45. Great blessings often arise from small beginnings, and showers of
plenty from a cloud of a span long. Let us therefore never despise the
day of small things, but hope and wait for great things from it. This
was not as a morning cloud, which passes away (though Israel's goodness
was so), but one that produced a plentiful rain (Ps. lxviii. 9), and an
earnest of more.
V. Elijah hereupon hastened Ahab home, and attended him himself. Ahab
rode in his chariot, at ease and in state, v. 45. Elijah ran on foot
before him. If Ahab had paid the respect to Elijah that he deserved he
would have taken him into his chariot, as the eunuch did Philip, that
he might honour him before the elders of Israel, and confer with him
further about the reformation of the kingdom. But his corruptions got
the better of his convictions, and he was glad to get clear of him, as
Felix of Paul, when he dismissed him, and adjourned his conference with
him to a more convenient season. But, since Ahab invites him not to
ride with him, he will run before him (v. 46) as one of his footmen,
that he may not seem to be lifted up with the great honour God had put
upon him or to abate in his civil respect to his prince, though he
reproved him faithfully. God's ministers should make it appear that,
how great soever they look when they deliver God's message, yet they
are far from affecting worldly grandeur: let them leave that to the
kings of the earth.
__________________________________________________________________
F I R S T K I N G S
CHAP. XIX.
We left Elijah at the entrance of Jezreel, still appearing publicly,
and all the people's eyes upon him. In this chapter we have him again
absconding, and driven into obscurity, at a time when he could ill be
spared; but we are to look upon it as a punishment to Israel for the
insincerity and inconstancy of their reformation. When people will not
learn it is just with God to remove their teachers into corners. Now
observe, I. How he was driven into banishment by the malice of Jezebel
his sworn enemy, ver. 1-3. II. How he was met, in his banishment, by
the favour of God, his covenant-friend. 1. How God fed him, ver. 4-8.
2. How he conversed with him, and manifested himself to him (ver. 9,
11-13), heard his complaint (ver. 10-14), directed him what to do (ver.
15-17), and encouraged him, ver. 18. III. How his hands were
strengthened, at his return out of banishment, by the joining of Elisha
with him, ver. 19-21.
Elijah's Flight from Jezebel. (b. c. 906.)
1 And Ahab told Jezebel all that Elijah had done, and withal how he had
slain all the prophets with the sword. 2 Then Jezebel sent a
messenger unto Elijah, saying, So let the gods do to me, and more also,
if I make not thy life as the life of one of them by to morrow about
this time. 3 And when he saw that, he arose, and went for his life,
and came to Beer-sheba, which belongeth to Judah, and left his servant
there. 4 But he himself went a day's journey into the wilderness, and
came and sat down under a juniper tree: and he requested for himself
that he might die; and said, It is enough; now, O Lord, take away my
life; for I am not better than my fathers. 5 And as he lay and slept
under a juniper tree, behold, then an angel touched him, and said unto
him, Arise and eat. 6 And he looked, and, behold, there was a cake
baken on the coals, and a cruse of water at his head. And he did eat
and drink, and laid him down again. 7 And the angel of the Lord came
again the second time, and touched him, and said, Arise and eat;
because the journey is too great for thee. 8 And he arose, and did
eat and drink, and went in the strength of that meat forty days and
forty nights unto Horeb the mount of God.
One would have expected, after such a public and sensible manifestation
of the glory of God and such a clear decision of the controversy
depending between him and Baal, to the honour of Elijah, the confusion
of Baal's prophets, and the universal satisfaction of the people--after
they had seen both fire and water come from heaven at the prayer of
Elijah, and both in mercy to them, the one as it signified the
acceptance of their offering, the other as it refreshed their
inheritance, which was weary--that now they would all, as one man,
return to the worship of the God of Israel and take Elijah for their
guide and oracle, that he would thenceforward be prime-minister of
state, and his directions would be as laws both to king and kingdom.
But it is quite otherwise; he is neglected whom God honoured; no
respect is paid to him, nor care taken of him, nor any use made of him,
but, on the contrary, the land of Israel, to which he had been, and
might have been, so great a blessing, is now made too hot for him. 1.
Ahab incensed Jezebel against him. That queen-consort, it seems, was in
effect queen-regent, as she was afterwards when she was queen-dowager,
an imperious woman that managed king and kingdom and did what she
would. Ahab's conscience would not let him persecute Elijah (some
remains he had in him of the blood and spirit of an Israelite, which
tied his hands), but he told Jezebel all that Elijah had done (v. 1),
not to convince, but to exasperate her. It is not said he told her what
God had done, but what Elijah had done, as if he, by some spell or
charm, had brought fire from heaven, and the hand of the Lord had not
been in it. Especially he represented to her, as that which would make
her outrageous against him, that he had slain the prophets; the
prophets of Baal he calls the prophets, as if none but they were worthy
of the name. His heart was set upon them, and he aggravated the slaying
of them as Elijah's crime, without taking notice that it was a just
reprisal upon Jezebel for killing God's prophets, ch. xviii. 4. Those
who, when they cannot for shame or fear do mischief themselves, yet
stir up others to do it, will have it laid to their charge as if they
had themselves done it. 2. Jezebel sent him a threatening message (v.
2), that she had vowed and sworn to be the death of him within
twenty-four hours. Something prevents her from doing it just now, but
she resolves it shall not be long undone. Note, Carnal hearts are
hardened and enraged against God by that which should convince and
conquer them and bring them into subjection to him. She swears by her
gods, and, raging like one distracted, curseth herself if she slay not
him, without any proviso of a divine permission. Cruelty and confidence
often meet in persecutors. I will pursue, I will overtake, Exod. xv. 9.
But how came she to send him word of her design, and so to give him an
opportunity of making his escape? Did she think him so daring that he
would not flee, or herself so formidable that she could prevent him? Or
was there a special providence in it, that she should be thus
infatuated by her own fury? I am apt to think that though she desired
nothing more than his blood, yet, at this time, she durst not meddle
with him for fear of the people, all counting him a prophet, a great
prophet, and therefore sent this message to him merely to frighten him
and get him out of the way, for the present, that he might not carry on
what he had begun. The backing of her threats with an oath and
imprecation does not at all prove that she really intended to slay him,
but only that she intended to make him believe so. The gods she swore
by could do her no harm. 3. Elijah, hereupon, in a great fright, fled
for his life, it is likely by night, and came to Beer-sheba, v. 3.
Shall we praise him for this? We praise him not. Where was the courage
with which he had lately confronted Ahab and all the prophets of Baal?
Nay, which kept him by his sacrifice when the fire of God fell upon it?
He that stood undaunted in the midst of the terrors both of heaven and
earth trembles at the impotent menaces of a proud passionate woman.
Lord, what is man! Great faith is not always alike strong. He could not
but know that he might be very serviceable to Israel at this juncture,
and had all the reason in the world to depend upon God's protection
while he was doing God's work; yet he fled. In his former danger God
had bidden him hide himself (ch. xvii. 3), therefore he supposed he
might do so now. 4. From Beer-sheba he went forward into the
wilderness, that vast howling wilderness in which the Israelites
wandered. Beer-sheba was so far distant from Jezreel, and within the
dominion of so good a king as Jehoshaphat, that he could not but be
safe there; yet, as if his fears haunted him even when he was out of
the reach of danger, he could not rest there, but went a day's journey
into the desert. Yet perhaps he retired thither not so much for his
safety as that he might be wholly retired from the world, in order to a
more free and intimate communion with God. He left his servant at
Beer-sheba that he might be private in the wilderness, as Abraham left
his servants at the bottom of the hill when he went up into the mount
to worship God, and as Christ in the garden was withdrawn from his
disciples, or perhaps it was because he would not expose his servant,
who was young and tender, to the hardships of the wilderness, which
would have been putting new wine into old bottles. We ought thus to
consider the frame of those who are under our charge, for God considers
ours. 5. Being wearied with his journey, he grew cross (like children
when they are sleepy) and wished he might die, v. 4. He requested for
his life (so it is in the margin), that he might die; for death is life
to a good man; the death of the body is the life of the soul. Yet that
was not the reason why he wished to die; it was not the deliberate
desire of grace, as Paul's, to depart and be with Christ, but the
passionate wish of his corruption, as Job's. Those that are, in this
manner, forward to die are not in the fittest frame for dying. Jezebel
has sworn his death, and therefore he, in a fret, prays for it, runs
from death to death, yet with this difference, he wishes to die by the
hand of the Lord, whose tender mercies are great, and not to fall into
the hands of man, whose tender mercies are cruel. He would rather die
in the wilderness than as Baal's prophet died, according to Jezebel's
threatening (v. 2), lest the worshippers of Baal should triumph and
blaspheme the God of Israel, whom they will think themselves too hard
for, if they can run down his advocate. He pleads, "It is enough. I
have done enough, and suffered enough. I am weary of living." Those
that have secured a happiness in the other world will soon have enough
of this world. He pleads, "I am not better than my fathers, not better
able to bear those fatigues, and therefore why should I be longer
burdened with them than they were?" But is this that my lord Elijah?
Can that great and gallant spirit shrink thus? God thus left him to
himself, to show that when he was bold and strong it was in the Lord
and the power of his might, but of himself he was no better than his
fathers or brethren. 6. God, by an angel, fed him in that wilderness,
into the wants and perils of which he had wilfully thrown himself, and
in which, if God had not graciously succoured him, he would have
perished. How much better does God deal with his froward children than
they deserve! Elijah, in a pet, wished to die; God needed him not, yet
he designed further to employ and honour him, and therefore sent an
angel to keep him alive. Our case would be bad sometimes if God should
take us at our word and grant us our foolish passionate requests.
Having prayed that he might die, he laid down and slept (v. 5), wishing
it may be to die in his sleep, and not to awake again; but he is
awakened out of his sleep, and finds himself not only well provided for
with bread and water (v. 6), but, which was more, attended by an angle,
who guarded him when he slept, and twice called him to his food when it
was ready for him, v. 5, 7. He needed not to complain of the unkindness
of men when it was thus made up by the ministration of angels. Thus
provided for, he had reason to think he had fared better than the
prophets of the groves, that did eat at Jezebel's table. Wherever God's
children are, as they are still upon their Father's ground, so they are
still under their Father's eye and care. They may lose themselves in a
wilderness, but God has not lost them; there they may look at him that
lives and sees them, as Hagar, Gen. xvi. 13. 7. He was carried, in the
strength of this meat, to Horeb, the mount of God, v. 8. Thither the
Spirit of the Lord led him, probably beyond his own intention, that he
might have communion with God in the same place where Moses had, the
law that was given by Moses being revived by him. The angel bade him
eat the second time, because of the greatness of the journey that was
before him, v. 7. Note God knows what he designs us for, though we do
not, what service, what trials, and will take care for us when we, for
want of foresight, cannot for ourselves, that we be furnished for them
with grace sufficient. He that appoints what the voyage shall be will
victual the ship accordingly. See how many different ways God took to
keep Elijah alive; he fed him by ravens, with multiplied meals--then by
an angel--and now, to show that man lives not by bread alone, he kept
him alive forty days without meat, not resting and sleeping, which
might make him the less to crave sustenance, but continually traversing
the mazes of the desert, a day for a year of Israel's wanderings; yet
he neither needs food nor desires it. The place, no doubt, reminds him
of the manna, and encourages him to hope that God will sustain him
here, and in due time bring him hence, as he did Israel, though, like
him, fretful and distrustful.
Elijah's Converse with God. (b. c. 906.)
9 And he came thither unto a cave, and lodged there; and, behold, the
word of the Lord came to him, and he said unto him, What doest thou
here, Elijah? 10 And he said, I have been very jealous for the Lord
God of hosts: for the children of Israel have forsaken thy covenant,
thrown down thine altars, and slain thy prophets with the sword; and I,
even I only, am left; and they seek my life, to take it away. 11 And
he said, Go forth, and stand upon the mount before the Lord. And,
behold, the Lord passed by, and a great and strong wind rent the
mountains, and brake in pieces the rocks before the Lord; but the Lord
was not in the wind: and after the wind an earthquake; but the Lord was
not in the earthquake: 12 And after the earthquake a fire; but the
Lord was not in the fire: and after the fire a still small voice. 13
And it was so, when Elijah heard it, that he wrapped his face in his
mantle, and went out, and stood in the entering in of the cave. And,
behold, there came a voice unto him, and said, What doest thou here,
Elijah? 14 And he said, I have been very jealous for the Lord God of
hosts: because the children of Israel have forsaken thy covenant,
thrown down thine altars, and slain thy prophets with the sword; and I,
even I only, am left; and they seek my life, to take it away. 15 And
the Lord said unto him, Go, return on thy way to the wilderness of
Damascus: and when thou comest, anoint Hazael to be king over Syria:
16 And Jehu the son of Nimshi shalt thou anoint to be king over Israel:
and Elisha the son of Shaphat of Abel-meholah shalt thou anoint to be
prophet in thy room. 17 And it shall come to pass, that him that
escapeth the sword of Hazael shall Jehu slay: and him that escapeth
from the sword of Jehu shall Elisha slay. 18 Yet I have left me seven
thousand in Israel, all the knees which have not bowed unto Baal, and
every mouth which hath not kissed him.
Here is, I. Elijah housed in a cave at Mount Horeb, which is called the
mount of God, because on it God had formerly manifested his glory. And
perhaps this was the same cave, or cleft of a rock, in which Moses was
hidden when the Lord passed by before him and proclaimed his name,
Exod. xxxiii. 22. What Elijah proposed to himself in coming to lodge
here, I cannot conceive, unless it was to indulge his melancholy, or to
satisfy his curiosity and assist his faith and devotion with the sight
of that famous place where the law was given and where so many great
things were done, and hoping to meet with God himself there, where
Moses met with him, or in token of his abandoning his people Israel,
who hated to be reformed (in the latter case, it agrees with Jeremiah's
wish, Jer. ix. 2, O that I had in the wilderness a lodging place of
wayfaring men, that I might leave my people, and go from them, for they
are all adulterers) and so it was a bad omen of God's forsaking them;
or it was because he thought he could not be safe any where else, and
to this instance of the hardships this good man was reduced to the
apostle refers, Heb. xi. 38. They wandered in deserts and in mountains,
and in dens and caves of the earth.
II. The visit God paid to him there and the enquiry he made concerning
him: The word of the Lord came to him. We cannot go any where to be out
of the reach of God's eye, his arm, and his word. Whither can I flee
from thy Spirit? Ps. cxxxix. 7, &c. God will take care of his
out-casts; and those who, for his sake, are driven out from among men,
he will find, and own, and gather with everlasting loving-kindnesses.
John saw the visions of the Almighty when he was in banishment in the
isle of Patmos, Rev. i. 9. The question God puts to the prophet it,
What doest thou here, Elijah? v. 9, and again v. 13. This is a reproof,
1. For his fleeing hither. "What brings thee so far from home? Dost
thou flee from Jezebel? Couldst thou not depend upon almighty power for
thy protection?" Lay the emphasis upon the pronoun thou. "What thou! So
great a man, so great a prophet, so famed for resolution--dost thou
flee thy country, forsake thy colours thus?" This cowardice would have
been more excusable in another, and not so bad an example. Should such
a man as I flee? Neh. vi. 11. Howl, fir-trees, if the cedars be thus
shaken. 2. For his fixing here. "What doest thou here, in this cave? Is
this a place for a prophet of the Lord to lodge in? Is this a time for
such men to retreat, when the public has such need of them?" In the
retirement to which God sent Elijah (ch. xvii.) he was a blessing to a
poor widow at Sarepta, but here he had no opportunity of doing good.
Note, It concerns us often to enquire whether we be in our place and in
the way of our duty. "Am I where I should be, whither God calls me,
where my business lies, and where I may be useful?"
III. The account he gives of himself, in answer to the question put to
him (v. 10), and repeated, in answer to the same question, v. 14.
1. He excuses his retreat, and desires it may not be imputed to his
want of zeal for reformation, but to his despair of success. For God
knew, and his own conscience witnessed for him, that as long as there
was any hope of doing good he had been very jealous for the Lord God of
Hosts; but now that he had laboured in vain, and all his endeavours
were to no purpose, he thought it was time to give up the cause, and
mourn for what he could not mend. Abi in cellam, et dic, Miserere
mei--"Away to thy cell, and cry, Have compassion on me."
2. He complains of the people, their obstinacy in sin, and the height
of impiety to which they had arrived: "The children of Israel have
forsaken thy covenant, and that is the reason I have forsaken them; who
can stay among them, to see every thing that is sacred ruined and run
down?" This the apostle calls his making intercession against Israel,
Rom. xi. 2, 3. He had often been, of choice, their advocate, but now he
is necessitated to be their accuser, before God. Thus John v. 45, There
is one that accuseth you, even Moses, whom you trust. Those are truly
miserable that have the testimony and prayers of God's prophets against
them. (1.) He charges them with having forsaken God's covenant; though
they retained circumcision, that sign and seal of it, yet they had
quitted his worship and service, which was the intention of it. Those
who neglect God's ordinances, and let fall their communion with him, do
really forsake his covenant, and break their league with him. (2.) With
having thrown down his altars, not only deserted them and suffered them
to go to decay, but, in their zeal for the worship of Baal, wilfully
demolished them. This alludes to the private altars which the prophets
of the Lord had, and which good people attended, who could not go up to
Jerusalem and would not worship the calves nor Baal. These separate
altars, though breaking in upon the unity of the church, yet, being
erected and attended by those that sincerely aimed at the glory of God
and served him faithfully, the seeming schism was excused. God owned
them for his altars, as well as that at Jerusalem, and the putting of
them down is charged upon Israel as a crying sin. But this was not all.
(3.) They have slain thy prophets with the sword, who, it is probable,
ministered at those altars. Jezebel, a foreigner, slew them (ch. xviii.
4), but the crime is charged upon the body of the people because the
generality of them were consenting to their death, and pleased with it.
3. He gives the reasons why he retired into this desert and took up his
residence in this cave. (1.) It was because he could not appear to any
purpose: "I only am left, and have none to second or support me in any
good design. They all said, The Lord he is God, but none of them would
stand by me nor offer to shelter me. That point then gained was
presently lost again, and Jezebel can do more to debauch them than I
can to reform them. What can one do against thousands?" Despair of
success hinders many a good enterprise. No one is willing to venture
alone, forgetting that those are not alone who have God with them. (2.)
It was because he could not appear with any safety: "They seek my life
to take it away; and I had better spend my life in a useless solitude
than lose my life in a fruitless endeavour to reform those that hate to
be reformed."
IV. God's manifestation of himself to him. Did he come hither to meet
with God? He shall find that God will not fail to give him the meeting.
Moses was put into the cave when God's glory passed before him; but
Elijah was called out of it: Stand upon the mount before the Lord, v.
11. He saw no manner of similitude, any more than Israel did when God
talked to them in Horeb. But, 1. He heard a strong wind, and saw the
terrible effects of it, for it rent the mountains and tore the rocks.
Thus was the trumpet sounded before the Judge of heaven and earth, by
his angels, whom he makes spirits, or winds (Ps. civ. 4), sounded so
loud that the earth not only rang, but rent again. 2. He felt the shock
of an earthquake. 3. He saw an eruption of fire, v. 12. These were to
usher in the designed manifestation of the divine glory, angels being
employed in them, whom he maketh a flame of fire, and who, as his
ministers, march before him, to prepare in this desert a highway for
our God. But, 4. At last he perceived a still small voice, in which the
Lord was, that is, by which he spoke to him, and not out of the wind,
or the earthquake, or the fire. Those struck an awe upon him, awakened
his attention, and inspired humility and reverence; but God chose to
make known his mind to him in whispers soft, not in those dreadful
sounds. When he perceived this, (1.) He wrapped hi face in his mantle,
as one afraid to look upon the glory of God, and apprehensive that it
would dazzle his eyes and overcome him. The angels cover their faces
before God in token of reverence, Isa. vi. 2. Elijah hid his face in
token of shame for having been such a coward as to flee from his duty
when he had such a God of power to stand by him in it. The wind, and
earthquake, and fire, did not make him cover his face, but the still
voice did. Gracious souls are more affected by the tender mercies of
the Lord than by his terrors. (2.) He stood at the entrance of the
cave, ready to hear what God had to say to him. This method of God's
manifesting himself here at Mount Horeb seems to refer to the
discoveries God formerly made of himself at this place to Moses. [1.]
Then there was a tempest, an earthquake, and fire (Heb. xii. 18); but,
when God would show Moses his glory, he proclaimed his goodness; and so
here: He was, the Word was, in the still small voice. [2.] Then the law
was thus given to Israel, with the appearances of terror first and then
with a voice of words; and Elijah being now called to revive that law,
especially the first two commandments of it, is here taught how to
manage it; he must not only awaken and terrify the people with amazing
signs, like the earthquake and fire, but he must endeavour, with a
still small voice, to convince and persuade them, and not forsake them
when he should be addressing them. Faith comes by hearing the word of
God; miracles do but make way for it. [3.] Then God spoke to his people
with terror; but in the gospel of Christ, which was to be introduced by
the spirit and power of Elias, he would speak by a still small voice,
the dread of which should not make us afraid; see Heb. xii. 18, &c.
V. The orders God gives him to execute. He repeats the question he had
put to him before, "What doest thou here? This is not a place for thee
now." Elijah gives the same answer (v. 14), complaining of Israel's
apostasy from God and the ruin of religion among them. To this God
gives him a reply. When he wished he might die (v. 4) God answered him
not according to his folly, but was so far from letting him die that he
not only kept him alive then but provided that he should never die, but
be translated. But when he complained of his discouragement (and
whither should God's prophets go with their complaints of that kind but
to their Master?) God gave him an answer. He sends him back with
directions to appoint Hazael king of Syria (v. 15), Jehu king of
Israel, and Elisha his successor in the eminency of the prophetical
office (v. 16), which is intended as a prediction that by these God
would chastise the degenerate Israelites, plead his own cause among
them, and avenge the quarrel of his covenant, v. 17. Elijah complained
that the wickedness of Israel was unpunished. The judgment of famine
was too gentle, and had not reclaimed them; it was removed before they
were reformed: "I have been jealous," says he, "for God's name, but he
himself has not appeared jealous for it." "Well," says God, "be
content; it is all in good time; judgments are prepared for those
scorners, though they are not yet inflicted; the persons are pitched
upon, and shall now be nominated, for they are now in being, who shall
do the business." 1. "When Hazael comes to be king of Syria, he shall
make bloody work among the people (2 Kings viii. 12) and so correct
them for their idolatry." 2. "When Jehu comes to be king of Israel he
shall make bloody work with the royal family, and shall utterly destroy
the house of Ahab, that set up and maintained idolatry." 3. "Elisha,
while thou art on earth, shall strengthen thy hands; and, when thou art
gone, shall carry on thy work, and be a remaining witness against the
apostasy of Israel, and even he shall slay the children of Bethel, that
idolatrous city." Note, The wicked are reserved to judgment. Evil
pursues sinners, and there is no escaping it; to attempt an escape is
but to run from one sword's point upon another. See Jer. xlviii. 44, He
that flees from the fear shall fall into the pit; and he that gets up
out of the pit shall be taken in the snare. Elisha, with the sword of
the Spirit, shall terrify and wound the consciences of those who escape
Hazael's sword of war and Jehu's sword of justice. With the breath of
his lips shall he slay the wicked, Isa. xi. 4; 2 Thess. ii. 8; Hos. vi.
5. It is a great comfort to good men and good ministers to think that
God will never want instruments to do his work in his time, but, when
they are gone, others shall be raised up to carry it on.
VI. The comfortable information God gives him of the number of
Israelites who retained their integrity, though he thought he was left
alone (v. 18): I have left 7000 in Israel (besides Judea) who have not
bowed the knee to Baal. Note, 1. In times of the greatest degeneracy
and apostasy God has always had, and will have, a remnant faithful to
him, some that keep their integrity and do not go down the stream. The
apostle mentions this answer of God to Elijah (Rom. xi. 4) and applies
it to his own day, when the Jews generally rejected the gospel. Yet,
says he, at this time also there is a remnant, v. 5. 2. It is God's
work to preserve that remnant, and distinguish them from the rest, for
without his grace they could not have distinguished themselves: I have
left me; it is therefore said to be a remnant according to the election
of grace. 3. It is but a little remnant, in comparison with the
degenerate race; what are 7000 to the thousands of Israel? Yet, when
those of every age come together, they will be found many more, 12,000
sealed out of each tribe, Rev. vii. 4. 4. God's faithful ones are often
his hidden ones (Ps. lxxxiii. 3), and the visible church is scarcely
visible, the wheat lost in the chaff and the gold in the dross, till
the sifting, refining, separating day comes. 5. The Lord knows those
that are his, though we do not; he sees in secret. 6. There are more
good people in the world than some wise and holy men think there are.
Their jealousy of themselves, and for God, makes them think the
corruption is universal; but God sees not as they do. When we come to
heaven, as we shall miss a great many whom we thought to meet there, so
we shall meet a great many whom we little thought to find there. God's
love often proves larger than man's charity and more extensive.
The Call of Elisha. (b. c. 901.)
19 So he departed thence, and found Elisha the son of Shaphat, who was
plowing with twelve yoke of oxen before him, and he with the twelfth:
and Elijah passed by him, and cast his mantle upon him. 20 And he
left the oxen, and ran after Elijah, and said, Let me, I pray thee,
kiss my father and my mother, and then I will follow thee. And he said
unto him, Go back again: for what have I done to thee? 21 And he
returned back from him, and took a yoke of oxen, and slew them, and
boiled their flesh with the instruments of the oxen, and gave unto the
people, and they did eat. Then he arose, and went after Elijah, and
ministered unto him.
Elisha was named last in the orders God gave to Elijah, but he was
first called, for by him the other two were to be called. He must come
in Elijah's room; yet Elijah is forward to raise him, and is far from
being jealous of his successor, but rejoices to think that he shall
leave the work of God in such good hands. Concerning the call of Elisha
observe, 1. That it was an unexpected surprising call. Elijah found him
by divine direction, or perhaps he was before acquainted with him and
knew where to find him. He found him, not in the schools of the
prophets, but in the field, not reading, nor praying, nor sacrificing,
but ploughing, v. 19. Though a great man (as appears by his feast, v.
21), master of the ground, and oxen, and servants, yet he did not think
it any disparagement to him to follow his business himself, and not
only to inspect his servants, but himself to lay his hand to the
plough. Idleness is no man's honour, nor is husbandry any man's
disgrace. An honest calling in the world does not at all put us out of
the way of our heavenly calling, any more than it did Elisha, who was
taken from following the plough the feed Israel and to sow the seed of
the word, as the apostles were taken from fishing to catch men. Elisha
enquired not after Elijah, but was anticipated with this call. We love
God, and choose him, because he chose us, and loved us, first. 2. That
it was a powerful call. Elijah did but cast his mantle upon him. (v.
19), in token of friendship, that he would take him under his care and
tuition as he did under his mantle, and to be one with him in the same
clothes, or in token of his being clothed with the spirit of Elijah
(now he put some of his honour upon him, as Moses on Joshua, Num.
xxvii. 20); but, when Elijah went to heaven, he had the mantle entire,
2 Kings ii. 13. And immediately he left the oxen to go as they would,
and ran after Elijah, and assured him that he would follow him
presently, v. 20. An invisible hand touched his heart, and
unaccountably inclined him by a secret power, without any external
persuasions, to quit his husbandry and give himself to the ministry. It
is in a day of power that Christ's subjects are made willing (Ps. cx.
3), nor would any come to Christ unless they were thus drawn. Elisha
came to a resolution presently, but begged a little time, not to ask
leave, but only to take leave, of his parents. This was not an excuse
for delay, like his (Luke ix. 61) that desired he might bid those
farewell that were at home, but only a reservation of the respect and
duty he owed to his father and mother. Elijah bade him to back and do
it, he would not hinder him; nay, if he would, he might go back, and
not return, for any thing he had done to him. He will not force him,
nor take him against his will; let him sit down and count the cost, and
make it his own act. The efficacy of God's grace preserves the native
liberty of man's will, so that those who are good are good of choice
and not by constraint, not pressed men, but volunteers. 3. That it was
a pleasant and acceptable call to him, which appears by the
farewell-feast he made for his family (v. 21), though he not only
quitted all the comforts of his father's house, but exposed himself to
the malignity of Jezebel and her party. It was a discouraging time for
prophets to set out in. A man that had consulted with flesh and blood
would not be fond of Elijah's mantle, nor willing to wear his coat; yet
Elisha cheerfully, and with a great deal of satisfaction, leaves all to
accompany him. Thus Matthew made a great fast when he left the receipt
of custom to follow Christ. 4. That it was an effectual call. Elijah
did not stay for him, lest he should seem to compel him, but left him
to his own choice, and he soon arose, went after him, and not only
associated with him, but ministered to him as his servitor, poured
water on his hands, 2 Kings iii. 11. It is of great advantage to young
ministers to spend some time under the direction of those that are aged
and experienced, whose years teach wisdom, and not to think much, if
occasion be, to minister to them. Those that would be fit to teach must
have time to learn; and those that hope hereafter to rise and rule must
be willing at first to stoop and serve.
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F I R S T K I N G S
CHAP. XX.
This chapter is the history of a war between Ben-hadad king of Syria
and Ahab king of Israel, in which Ahab was, once and again, victorious.
We read nothing of Elijah or Elishain all this story; Jezebel's rage,
it is probable, had abated, and the persecution of the prophets began
to cool, which gleam of peace Elijah improved. He appeared not at
court, but, being told how many thousands of good people there were in
Israel more than he thought of, employed himself, as we may suppose, in
founding religious houses, schools, or colleges of prophets, in several
parts of the country, to be nurseries of religion, that they might help
to reform the nation when the throne and court would not be reformed.
While he was thus busied, God favoured the nation with the successes we
here read of, which were the more remarkable because obtained against
Ben-hadad king of Syria, whose successor, Hazael, was ordained to be a
scourge to Israel. They must shortly suffer by the Syrians, and yet now
triumphed over them, that, if possible, they might be led to repentance
by the goodness of God. Here is, I. Ben-hadad's descent upon Israel,
and his insolent demand, ver. 1-11. II. The defeat Ahab gave him,
encouraged and directed by a prophet, ver. 12-21. III. The Syrians
rallying again, and the second defeat Ahab gave them, ver. 22-30. IV.
The covenant of peace Ahab made with Ben-hadad, when he had him at his
mercy (ver. 31-34), for which he is reproved and threatened by a
prophet, ver. 35-43.
Ben-hadad's Insolent Demand. (b. c. 900.)
1 And Benhadad the king of Syria gathered all his host together: and
there were thirty and two kings with him, and horses, and chariots: and
he went up and besieged Samaria, and warred against it. 2 And he sent
messengers to Ahab king of Israel into the city, and said unto him,
Thus saith Benhadad, 3 Thy silver and thy gold is mine; thy wives
also and thy children, even the goodliest, are mine. 4 And the king
of Israel answered and said, My lord, O king, according to thy saying,
I am thine, and all that I have. 5 And the messengers came again, and
said, Thus speaketh Benhadad, saying, Although I have sent unto thee,
saying, Thou shalt deliver me thy silver, and thy gold, and thy wives,
and thy children; 6 Yet I will send my servants unto thee to morrow
about this time, and they shall search thine house, and the houses of
thy servants; and it shall be, that whatsoever is pleasant in thine
eyes, they shall put it in their hand, and take it away. 7 Then the
king of Israel called all the elders of the land, and said, Mark, I
pray you, and see how this man seeketh mischief: for he sent unto me
for my wives, and for my children, and for my silver, and for my gold;
and I denied him not. 8 And all the elders and all the people said
unto him, Hearken not unto him, nor consent. 9 Wherefore he said unto
the messengers of Benhadad, Tell my lord the king, All that thou didst
send for to thy servant at the first I will do: but this thing I may
not do. And the messengers departed, and brought him word again. 10
And Benhadad sent unto him, and said, The gods do so unto me, and more
also, if the dust of Samaria shall suffice for handfuls for all the
people that follow me. 11 And the king of Israel answered and said,
Tell him, Let not him that girdeth on his harness boast himself as he
that putteth it off.
Here is, I. The threatening descent which Ben-hadad made upon Ahab's
kingdom, and the siege he laid to Samaria, his royal city, v. 1. What
the ground of the quarrel was we are not told; covetousness and
ambition were the principle, which would never want some pretence or
other. David in his time had quite subdued the Syrians and made them
tributaries to Israel, but Israel's apostasy from God makes them
formidable again. Asa had tempted the Syrians to invade Israel once
(ch. xv. 18-20), and now they did it of their own accord. It is
dangerous bringing a foreign force into the country: posterity may pay
dearly for it. Ben-hadad had with him thirty-two kings, who were either
tributaries to him, and bound in duty to attend him, or confederates
with him, and bound in interest to assist him. How little did the title
of king look when all these poor petty governors pretended to it!
II. The treaty between these two kings. Surely Israel's defence had
departed from them, or else the Syrians could not have marched so
readily, and with so little opposition, to Samaria, the head and heart
of the country, a city lately built, and therefore, we may suppose, not
well fortified, but likely to fall quickly into the hands of the
invaders; both sides are aware of this, and therefore,
1. Ben-hadad's proud spirit sends Ahab a very insolent demand, v. 2, 3.
A parley is sounded, and a trumpeter (we may suppose) is sent into the
city, to let Ahab know that he will raise the siege upon condition that
Ahab become his vassal (Nay, his villain), and not only pay him a
tribute out of what he has, but make over his title to Ben-hadad, and
hold all at his will, even his wives and children, the godliest of
them. The manner of expression is designed to gall them; "All shall be
mine, without exception."
2. Ahab's poor spirit sends Ben-hadad a very disgraceful submission. It
is general indeed (he cannot mention particulars in his surrender with
so much pleasure as Ben-hadad did in his demand), but it is effectual:
I am thine, and all that I have, v. 4. See the effect of sin. (1.) If
he had not by sin provoked God to depart from him, Ben-hadad could not
have made such a demand. Sin brings men into such straits, by putting
them out of divine protection. If God may not rule us, our enemies
shall. A rebel to God is a slave to all besides. Ahab had prepared his
silver and gold for Baal, Hos. ii. 8. Justly therefore is it taken from
him; such an alienating amounts to a forfeiture. (2.) If he had not by
sin wronged his own conscience, and set that against him, he could not
have made such a mean surrender. Guilt dispirits men, and makes them
cowards. He knew Baal could not help, and had no reason to think that
God would, and therefore was content to buy his life upon any terms.
Skin for skin, and all that is dear to him, he will give for it; he
will rather live a beggar than not die a prince.
3. Ben-hadad's proud spirit rises upon his submission, and becomes yet
more insolent and imperious, v. 5, 6. Ahab had laid his all at his
feet, at his mercy, expecting that one king would use another
generously, that this acknowledgment of Ben-hadad's sovereignty would
content him, the honour was sufficient for the present, and he might
hereafter make use of it if he saw cause (Satis est prostrasse
leoni--It suffices the lion to have laid his victim prostrate); but
this will not serve. (1.) Ben-hadad is as covetous as he is proud, and
cannot go away unless he have the possession as well as the dominion.
He thinks it not enough to call it his, unless he have it in his hands.
He will not so much as lend Ahab the use of his own goods above a day
longer. (2.) He is as spiteful as he is haughty. Had he come himself to
select what he had a mind for, it would have shown some respect to a
crowned head; but he will send his servants to insult the prince, and
hector over him, to rifle the palace, and strip it of all its
ornaments; nay, to give Ahab the more vexation, they shall be ordered,
not only to take what they please, but, if they can learn which are the
persons or things that Ahab is in a particular manner fond of, to take
those: Whatsoever is pleasant in thy eyes they shall take away. We are
often crossed in that which we most dote upon; and that proves least
safe which is most dear. (3.) He is as unreasonable as he is unjust,
and will construe the surrender Ahab made for himself as made for all
his subjects too, and will have them also to lie at his mercy: "They
shall search, not only thy house, but the houses of thy servants too,
and plunder them at discretion." Blessed be God for peace and property,
and that what we have we can call our own.
4. Ahab's poor spirit begins to rise too, upon this growing insolence;
and, if it becomes not bold, yet it becomes desperate, and he will
rather hazard his life than give up all thus. (1.) How he takes advice
of his privy-council, who encourage him to stand it out. He speaks but
poorly (v. 7), appeals to them whether Ben-hadad be not an unreasonable
enemy, and do not seek mischief. What else could he expect from one
who, without any provocation given him, had invaded his country and
besieged his capital city? He owns to them how he had truckled to him
before, and will have them advise him what he should do in this strait;
and they speak bravely (Hearken not to him, nor consent, v. 8),
promising no doubt to stand by him in the refusal. (2.) Yet he
expresses himself very modestly in his denial, v. 9. He owns
Ben-hadad's dominion over him: "Tell my lord the king I have no design
to affront him, nor to receded from the surrender I have already made;
what I offered at first I will stand to, but this thing I may not do; I
must not give what is none of my own." It was a mortification to
Ben-hadad that even such an abject spirit as Ahab's durst deny him; yet
it should seem, by his manner of expressing himself, that he durst not
have done it if his people had not animated him.
5. Ben-hadad proudly swears the ruin of Samaria. The threatening waves
of his wrath, meeting with this check, rage and foam, and make a noise.
In his fury, he imprecates the impotent revenge of his gods, if the
dust of Samaria serve for handfuls for his army (v. 10), so numerous,
so resolute, an army will be bring into the field against Samaria, and
so confident is he of their success; it will be done as easily as the
taking up of a handful of dust; all shall be carried away, even the
ground on which the city stands. Thus confident is his pride, thus
cruel is his malice; this prepares him to be ruined, though such a
prince and such a people are unworthy of the satisfaction of seeing him
ruined.
6. Ahab sends him a decent rebuke to his assurance, dares not defy his
menaces, only reminds him of the uncertain turns of war (v. 11): "Let
not him that begins a war, and is girding on his sword, his armour, his
harness, boast of victory, or think himself sure of it, as if he had
put it off, and had come home a conqueror." This was one of the wisest
words that ever Ahab spoke, and is a good item or momento to us all; it
is folly to boast beforehand of any day, since we know not what it may
bring forth (Prov. xxvii. 1), but especially to boast of a day of
battle, which may prove as much against us as we promise ourselves it
will be for us. It is impolitic to despise an enemy, and to be too sure
of victory is the way to be beaten. Apply it to our spiritual
conflicts. Peter fell by his confidence. While we are here we are but
girding on the harness, and therefore must never boast as though we had
put it off. Happy is the man that feareth always, and is never off his
watch.
Ben-hadad's Defeat. (b. c. 900.)
12 And it came to pass, when Benhadad heard this message, as he was
drinking, he and the kings in the pavilions, that he said unto his
servants, Set yourselves in array. And they set themselves in array
against the city. 13 And, behold, there came a prophet unto Ahab king
of Israel, saying, Thus saith the Lord, Hast thou seen all this great
multitude? behold, I will deliver it into thine hand this day; and thou
shalt know that I am the Lord. 14 And Ahab said, By whom? And he
said, Thus saith the Lord, Even by the young men of the princes of the
provinces. Then he said, Who shall order the battle? And he answered,
Thou. 15 Then he numbered the young men of the princes of the
provinces, and they were two hundred and thirty two: and after them he
numbered all the people, even all the children of Israel, being seven
thousand. 16 And they went out at noon. But Benhadad was drinking
himself drunk in the pavilions, he and the kings, the thirty and two
kings that helped him. 17 And the young men of the princes of the
provinces went out first; and Benhadad sent out, and they told him,
saying, There are men come out of Samaria. 18 And he said, Whether
they be come out for peace, take them alive; or whether they be come
out for war, take them alive. 19 So these young men of the princes of
the provinces came out of the city, and the army which followed them.
20 And they slew every one his man: and the Syrians fled; and Israel
pursued them: and Benhadad the king of Syria escaped on an horse with
the horsemen. 21 And the king of Israel went out, and smote the
horses and chariots, and slew the Syrians with a great slaughter.
The treaty between the besiegers and the besieged being broken off
abruptly, we have here an account of the battle that ensued
immediately.
I. The Syrians, the besiegers, had their directions from a drunken
king, who gave orders over his cups, as he was drinking (v. 12),
drinking himself drunk (v. 16) with the kings in the pavilions, and
this at noon. Drunkenness is a sin which armies and their officers have
of old been addicted to. Say not thou then that the former days were,
in this respect, better than these, though these are bad enough. Had he
not been very secure he would not have sat to drink; and, had he not
been intoxicated, he would not have been so very secure. Security and
sensuality went together in the old world, and Sodom, Luke xvii. 26,
&c. Ben-hadad's drunkenness was the forerunner of his fall, as
Belshazzar's was, Dan v. How could he prosper that preferred his
pleasure before his business, and kept his kings to drink with him when
they should have been at their respective posts to fight for him? In
his drink, 1. He orders the town to be invested, the engines fixed, and
every thing got ready for the making of a general attack (v. 12), but
stirs not from his drunken club to see it done. Woe unto thee, O land!
when thy king is such a child. 2. When the besieged made a sally (and,
by that time, he was far gone) he gave orders to take them alive (v.
18), not to kill them, which might have been done more easily and
safely, but to seize them, which gave them an opportunity of killing
the aggressors; so imprudent was he in the orders he gave, as well as
unjust, in ordering them to be taken prisoners though they came for
peace and to renew the treaty. Thus, as is usual, he drinks, and
forgets the law, both the policies and the justice of war.
II. The Israelites, the besieged, had their directions from an inspired
prophet, one of the prophets of the Lord, whom Ahab had hated and
persecuted: And behold a prophet, even one, drew near to the king of
Israel; so it may be read, v. 13.
1. Behold, and wonder, that God should send a prophet with a kind and
gracious message to so wicked a prince as Ahab was; but he did it, (1.)
For his people Israel's sake, who, though wickedly degenerated, were
the seed of Abraham his friend and Jacob his chosen, the children of
the covenant, and not yet cast off. (2.) That he might magnify his
mercy, in doing good to one so evil and unthankful, might either bring
him to repentance or leave him the more inexcusable. (3.) That he might
mortify the pride of Ben-hadad and check his insolence. Ahab's idolatry
shall be punished hereafter, but Ben-hadad's haughtiness shall be
chastised now; for God resists the proud, and is pleased to say that he
fears the wrath of the enemy, Deut. xxxii. 26, 27. There was but one
prophet perhaps to be had in Samaria, and he drew near with this
message, intimating that he had been forced to keep at a distance.
Ahab, in his prosperity, would not have borne the sight of him, but now
he bids him welcome, when none of the prophets of the groves can give
him any assistance. He enquired not for a prophet of the Lord, but God
sent one to him unasked, for he waits to be gracious.
2. Two things the prophet does:--(1.) He animates Ahab with an
assurance of victory, which was more than all the elders of Israel
could give him (v. 8), though they promised to stand by him. This
prophet, who is not named (for he spoke in God's name), tells him from
God that this very day the siege shall be raised, and the army of the
Syrians routed, v. 13. When the prophet said, Thus saith the Lord, we
may suppose Ahab began to tremble, expecting a message of wrath; but he
is revived when it proves a gracious one. He is informed what use he
ought to make of this blessed turn of affairs: "Thou shalt know that I
am Jehovah, the sovereign Lord of all." God's foretelling a thing that
was so very unlikely proved that it was his own doing. (2.) He
instructs him what to do for the gaining of this victory. [1.] He must
not stay till the enemy attacked him, but must sally out upon them and
surprise them in their trenches. [2.] The persons employed must be the
young men of the princes of the provinces, the pages, the footmen, who
were few in number, only 232, utterly unacquainted with war, and the
unlikeliest men that could be thought of for such a bold attempt; yet
these must do it, these weak and foolish things must be instruments of
confounding the wise and strong, that, while Ben-hadad's boasting is
punished, Ahab's may be prevented and precluded, and the excellency of
the power may appear to be of God. [3.] Ahab must himself so far
testify his confidence in the word of God as to command in person,
though, in the eye of reason, he exposed himself to the utmost danger
by it. But it is fit that those who have the benefit of God's promises
should enter upon them. Yet, [4.] He is allowed to make use of what
other forces he has at hand, to follow the blow, when these young men
have broken the ice. All he had in Samaria, or within call, were but
7000 men, v. 15. It is observable that it is the same number with
theirs that had not bowed the knee to Baal (ch. xix. 18), though, it is
likely, not the same men.
III. The issue was accordingly. The proud Syrians were beaten, and the
poor despised Israelites were more than conquerors. The young men gave
an alarm to the Syrians just at noon, at high dinner-time, supported by
what little force they had, v. 16. Ben-hadad despised them at first (v.
18), but when they had, with unparalleled bravery and dexterity, slain
every one his man, and so put the army into disorder, that proud man
durst not face them, but mounted immediately, drunk as he was, and made
the best of his way, v. 20. See how God takes away the spirit of
princes, and makes himself terrible to the kings of the earth. Now
where are the silver and gold he demanded of Ahab? Where are the
handfuls of Samaria's dust? Those that are most secure are commonly
least courageous. Ahab failed not to improve this advantage, but slew
the Syrians with a great slaughter, v. 21. Note, God oftentimes makes
one wicked man a scourge to another.
Ahab's Folly Reproved. (b. c. 900.)
22 And the prophet came to the king of Israel, and said unto him, Go,
strengthen thyself, and mark, and see what thou doest: for at the
return of the year the king of Syria will come up against thee. 23
And the servants of the king of Syria said unto him, Their gods are
gods of the hills; therefore they were stronger than we; but let us
fight against them in the plain, and surely we shall be stronger than
they. 24 And do this thing, Take the kings away, every man out of his
place, and put captains in their rooms: 25 And number thee an army,
like the army that thou hast lost, horse for horse, and chariot for
chariot: and we will fight against them in the plain, and surely we
shall be stronger than they. And he hearkened unto their voice, and did
so. 26 And it came to pass at the return of the year, that Benhadad
numbered the Syrians, and went up to Aphek, to fight against Israel.
27 And the children of Israel were numbered, and were all present, and
went against them: and the children of Israel pitched before them like
two little flocks of kids; but the Syrians filled the country. 28 And
there came a man of God, and spake unto the king of Israel, and said,
Thus saith the Lord, Because the Syrians have said, The Lord is God of
the hills, but he is not God of the valleys, therefore will I deliver
all this great multitude into thine hand, and ye shall know that I am
the Lord. 29 And they pitched one over against the other seven days.
And so it was, that in the seventh day the battle was joined: and the
children of Israel slew of the Syrians a hundred thousand footmen in
one day. 30 But the rest fled to Aphek, into the city; and there a
wall fell upon twenty and seven thousand of the men that were left. And
Benhadad fled, and came into the city, into an inner chamber.
We have here an account of another successful campaign which Ahab, by
divine aid, made against the Syrians, in which he gave them a greater
defeat than in the former. Strange! Ahab idolatrous and yet victorious,
a persecutor and yet a conqueror! God has wise and holy ends in
suffering wicked men to prosper, and glorifies his own name thereby.
I. Ahab is admonished by a prophet to prepare for another war, v. 22.
It should seem, he was now secure, and looked but a little way before
him. Those that are careless of their souls are often as careless of
their outwards affairs; but the prophet (to whom God made known the
following counsels of the Syrians) told him they would renew their
attempt at the return of the year, hoping to retrieve the honour they
had lost and be avenged for the blow they had received. He therefore
bade him strengthen himself, put himself into a posture of defence, and
be ready to give them a warm reception. God had decreed the end, but
Ahab must use the means, else he tempts God: "Help thyself, strengthen
thyself, and God will help and strengthen thee." The enemies of God's
Israel are restless in their malice, and, though they may take some
breathing-time for themselves, yet they are still breathing out
threatenings and slaughter against the church. It concerns us always to
expect assaults from our spiritual enemies, and therefore to mark and
see what we do.
II. Ben-hadad is advised by those about him concerning the operations
of the next campaign. 1. They advised him to change his ground, v. 23.
They took it for granted that it was not Israel, but Israel's gods,
that beat them (so great a regard was then universally had to invisible
powers); but they speak very ignorantly of Jehovah--that he was many,
whereas he is one and his name one,--that he was their God only, a
local deity, peculiar to that nation, whereas he is the Creator and
ruler of all the world,--and that he was a God of the hills only,
because David their great prophet had said, I will lift up my eyes to
the hills whence cometh my help (Ps. cxxi. 1), and that his foundation
was in the holy mountain (Ps. lxxxvii. 1; lxxviii. 54), and much was
said of his holy hill (Ps. xv. 1; xxiv. 3); supposing him altogether
such a one as their imaginary deities, they fancied he was confined to
his hills, and could not or would not come down from them, and
therefore an army in the valley would be below his cognizance and from
under his protection. Thus vain were the Gentiles in their imaginations
concerning God, so wretchedly were their foolish hearts darkened, and,
professing themselves to be wise, they became fools. 2. They advised
him to change his officers (v. 24, 25), not to employ the kings, who
were commanders by birth, but captains rather, who were commanders by
merit, who were inured to war, would not affect to make a show like the
kings, but would go through with business. Let every man be employed in
that which he is brought up to and used to, and preferred to that which
he is fit for. Syria, it seems, was rich and populous, when it could
furnish recruits sufficient, after so great a defeat, horse for horse,
chariot for chariot.
III. Both armies take the field. Ben-hadad, with his Syrians, encamps
near Aphek, in the tribe of Asher. It is probable that Asher was a city
in his own possession, one of those which his father had won (v. 34),
and the country about it was flat and level, and fit for his purpose,
v. 26. Ahab, with his forces, posted himself at some distance over
against them, v. 27. The disproportion of numbers was very remarkable.
The children of Israel, who were cantoned in two battalions, looked
like two little flocks of kids, their numbers small, their equipage
mean, and the figure they made contemptible; but the Syrians filled the
country with their numbers, their noise, their chariots, their
carriages, and their baggage.
IV. Ahab is encouraged to fight the Syrians, notwithstanding their
advantages and confidence. A man of God is sent to him, to tell him
that this numerous army shall all be delivered into his hand (v. 28),
but not for his sake; be it known to him, he is utterly unworthy for
whom God will do this. God would not do it because Ahab had praised God
or prayed to him (we do not read that he did either), but because the
Syrians had blasphemed God, and had said, He is the God of the hills
and not of the valleys; therefore God will do it in his own
vindication, and to preserve the honour of his own name. If the Syrians
had said, "Ahab and his people have forgotten their God, and so put
themselves out of his protection, and therefore we may venture to
attack them," God would probably have delivered Israel into their
hands; but when they go upon a presumption so very injurious to the
divine omnipotence, and the honour of him who is Lord of all hosts, not
only in hills and valleys, but in heaven and earth, which they are
willingly ignorant of, they shall be undeceived, at the expense of that
vast army which is so much their pride and confidence.
V. After the armies had faced one another seven days (the Syrians, it
is likely, boasting, and the Israelites trembling), they engaged, and
the Syrians were totally routed, 100,000 men slain by the sword of
Israel in the field of battle (v. 29), and 27,000 men, that thought
themselves safe under the walls of Aphek, a fortified city (from the
walls of which the shooters might annoy the enemy if they pursued them,
2 Sam. xi. 24), found their bane where they hoped for protection: the
wall fell upon them, probably overthrown by an earthquake, and, the
cities of Canaan being walled up to heaven, it reached a great way, and
they were all killed, or hurt, or overwhelmed with dismay. Ben-hadad,
who thought his city Aphek would hold out against the conquerors,
finding it thus unwalled, and the remnant of his forces dispirited and
dispersed, had nothing but secresy to rely upon for safety, and
therefore hid himself in a chamber within a chamber, lest the pursuers
should seize him. See how the greatest confidence often ends in the
greatest cowardice. "Now is the God of Israel the God of the valleys or
no?" He shall know now that he is forced into an inner chamber to hide
himself, see ch. xxii. 25.
31 And his servants said unto him, Behold now, we have heard that the
kings of the house of Israel are merciful kings: let us, I pray thee,
put sackcloth on our loins, and ropes upon our heads, and go out to the
king of Israel: peradventure he will save thy life. 32 So they girded
sackcloth on their loins, and put ropes on their heads, and came to the
king of Israel, and said, Thy servant Benhadad saith, I pray thee, let
me live. And he said, Is he yet alive? he is my brother. 33 Now the
men did diligently observe whether any thing would come from him, and
did hastily catch it: and they said, Thy brother Benhadad. Then he
said, Go ye, bring him. Then Benhadad came forth to him; and he caused
him to come up into the chariot. 34 And Benhadad said unto him, The
cities, which my father took from thy father, I will restore; and thou
shalt make streets for thee in Damascus, as my father made in Samaria.
Then said Ahab, I will send thee away with this covenant. So he made a
covenant with him, and sent him away. 35 And a certain man of the
sons of the prophets said unto his neighbour in the word of the Lord,
Smite me, I pray thee. And the man refused to smite him. 36 Then said
he unto him, Because thou hast not obeyed the voice of the Lord,
behold, as soon as thou art departed from me, a lion shall slay thee.
And as soon as he was departed from him, a lion found him, and slew
him. 37 Then he found another man, and said, Smite me, I pray thee.
And the man smote him, so that in smiting he wounded him. 38 So the
prophet departed, and waited for the king by the way, and disguised
himself with ashes upon his face. 39 And as the king passed by, he
cried unto the king: and he said, Thy servant went out into the midst
of the battle; and, behold, a man turned aside, and brought a man unto
me, and said, Keep this man: if by any means he be missing, then shall
thy life be for his life, or else thou shalt pay a talent of silver.
40 And as thy servant was busy here and there, he was gone. And the
king of Israel said unto him, So shall thy judgment be; thyself hast
decided it. 41 And he hasted, and took the ashes away from his face;
and the king of Israel discerned him that he was of the prophets. 42
And he said unto him, Thus saith the Lord, Because thou hast let go out
of thy hand a man whom I appointed to utter destruction, therefore thy
life shall go for his life, and thy people for his people. 43 And the
king of Israel went to his house heavy and displeased, and came to
Samaria.
Here is an account of what followed upon the victory which Israel
obtained over the Syrians.
I. Ben-hadad's tame and mean submission. Even in his inner chamber he
feared, and would, if he could, flee further, though none pursued. His
servants, seeing him and themselves reduced to the last extremity,
advised that they should surrender at discretion, and make themselves
prisoners and petitioners to Ahab for their lives, v. 31. The servants
will put their lives in their hands, and venture first, and their
master will act according as they speed. Their inducement to take this
course is the great reputation the kings of Israel had for clemency
above any of their neighbours: "We have heard that they are merciful
kings, not oppressive to their subjects that are under their power" (as
governments then went, that of Israel was one of the most easy and
gentle), "and therefore not cruel to their enemies when they lie at
their mercy." Perhaps they had this notion of the kings of Israel
because they had heard that the God of Israel proclaimed his name
gracious and merciful, and they concluded their kings would make their
God their pattern. It was an honour to the kings of Israel to be thus
represented, as indeed every Israelite is then dressed as becomes him
when he puts on bowels of mercies. "They are merciful kings, therefore
we may hope to find mercy upon our submission." This encouragement poor
sinners have to repent and humble themselves before God. "Have we not
heard that the God of Israel is a merciful God? Have we not found him
so? Let us therefore rend our hearts and return to him." Joel ii. 13.
That is evangelical repentance which flows from an apprehension of the
mercy of God in Christ; there is forgiveness with him. Two things
Ben-hadad's servants undertake to represent to Ahab:--1. Their master a
penitent; for they girded sackcloth on their loins, as mourners, and
put ropes on their heads, as condemned criminals going to execution,
pretending to be sorry that they had invaded his country and disturbed
his repose, and owning that they deserved to be hanged for it. Here
they are ready to do penance for it, and throw themselves at the feet
of him whom they had injured. Many pretend to repent of their
wrong-doing, when it does not succeed, who, if they had prospered in
it, would have justified it and gloried in it. 2. Their master a
beggar, a beggar for his life: Thy servant Ben-hadad saith, "I pray
thee, let me live, v. 32. Though I live a perpetual exile from my own
country, and captive in this, yet, upon any terms, let me live." What a
great change is here, (1.) In his condition! How has he fallen from the
height of power and prosperity to the depths of disgrace and distress,
and all the miseries of poverty and slavery! See the uncertainty of
human affairs; such turns are they subject to that the spoke which was
uppermost may soon come to be undermost. (2.) In his temper--in the
beginning of the chapter hectoring, swearing, and threatening, and none
more high in his demands, but here crouching and whining and none more
low in his requests! How meanly does he beg his life at the hand of him
upon whom he had there been trampling! The most haughty in prosperity
are commonly most abject in adversity: an even spirit will be the same
in both conditions. See how God glorified himself when he looks upon
proud men and abases them, and hides them in the dust together, Job xl.
11-13.
II. Ahab's foolish acceptance of his submission, and the league he
suddenly made with him upon it. He was proud to be thus courted by him
whom he had feared, and enquired for him with great tenderness: Is he
yet alive? He is my brother, brother-king, though not
brother-Israelite: and Ahab valued himself more upon his royalty than
on his religion, and others accordingly. "Is he thy brother, Ahab? Did
he use thee like a brother when he sent thee that barbarous message? v.
5, 6. Would he have called thee brother if he had been the conqueror?
Would he now have called himself thy servant if he had not been reduced
to the utmost strait? Canst thou suffer thyself to be thus imposed upon
by a forced and counterfeit submission?" This word brother they caught
at (v. 33), and were thereby encouraged to go and fetch him to the
king. He that calls him brother will let him live. Let poor penitents
hear God, in his word, calling them children (Jer. xxxi. 20), catch at
it, echo to it, and call him Father. Ben-hadad, upon his submission,
shall not only be honourably conveyed (he took him up into the
chariot), but treated with as an ally (v. 34): he made a covenant with
him, not consulting God's prophets, or the elders of the land, or
himself, concerning what was fit to be insisted on, but, as if
Ben-hadad had been conqueror, he shall make his own terms. He might now
have demanded some of Ben-hadad's cities, when all of them lay at the
mercy of his victorious army; but was content with the restitution of
his own. He might now have demanded the stores, and treasures, and
magazines of Damascus, to augment the wealth and strength of his own
kingdom, but was content with a poor liberty, at his own expense, to
build streets there, a point of honour and no advantage, or no more
than what the kings of Syria had had in Samaria, though they had never
had so much power as he had now to support the demand of it. With this
covenant he sent him away, without so much as reproving him for his
blasphemous reflections upon the God of Israel, for whose honour Ahab
had no concern. Note, There are those on whom success is ill bestowed;
they know not how to serve God, or their generation, or even their own
true interests, with their prosperity. Let favour be shown to the
wicked, yet will he not learn righteousness.
III. The reproof given to Ahab for his clemency to Ben-hadad and his
covenant with him. It was given him by a prophet, in the name of the
Lord, the Jews say by Micaiah, and not unlikely, for Ahab complains of
him (ch. xxii. 8) that he used to prophesy evil concerning him. This
prophet designed to reprove Ahab by a parable, that he might oblige him
to condemn himself, as Nathan and the woman of Tekoa did David. To make
his parable the more plausible, he finds it necessary to put himself
into the posture of a wounded soldier. 1. With some difficulty he gets
himself wounded, for he would not wound himself with his own hands. He
commanded one of his brother prophets, his neighbour, or companion (for
so the word signifies), to smite him, and this in God's name (v. 35),
but finds him not so willing to give the blow as he is to receive it;
he refused to smite him: others, he thought, were forward enough to
smite prophets, they need not smite one another. We cannot but think it
was from a good principle he declined it. "If it must be done, let
another do it, not I; I cannot find it in my heart to strike my
friend." Good men can much more easily receive a wrongful blow than
give one; yet because he disobeyed an express command of God (which was
so much the worse if he was himself a prophet), like that other
disobedient prophet (ch. xiii. 24), he was presently slain by a lion,
v. 36. This was intended, not only to show, in general, how provoking
disobedience is (Col. iii. 6), but to intimate to Ahab (who no doubt
was told the story) that if a good prophet were thus punished for
sparing his friend and God's, when God said, Smite, of much sorer
punishment should a wicked king be thought worthy, who spared his enemy
and God's, when God said, Smite. Shall mortal man pretend to be more
just than God, more pure or more compassionate than his Maker? We must
be merciful as he is merciful, and not otherwise. The next he met with
made no difficulty of smiting him (Volentinon fit injuria--He that asks
for an injury is not wronged by it) and did it so that he wounded him,
v. 37. He fetched blood with the blow, probably in his face. 2. Wounded
as he was, and disguised with ashes that he might not be known to be a
prophet, he made his application to the king in a story wherein he
charged himself with such a crime as the king was now guilty of in
sparing Ben-hadad, and waited for the king's judgment upon it. The case
in short is this--A prisoner taken in the battle was committed to his
custody by a man (we may suppose one that had authority over him as his
superior officer) with this charge, If he be missing, thy life shall be
for his life, v. 39. The prisoner has made his escape through his
carelessness. Can the chancery in the king's breast relieve him against
his captain, who demands his life in lieu of the prisoner's? "By no
means," says the king, "thou shouldst either not have undertaken the
trust or been more careful and faithful to it; there is no remedy
(Currat lex--Let the law take its course), thou hast forfeited thy
bond, and execution must go out upon it: So shall thy doom be, thou
thyself hast decided it." Now the prophet has what he would have, puts
off his disguise, and is known by Ahab himself to be a prophet (v. 41)
and plainly tells him, "Thou art the man. Is it my doom? No, it is
thine; thou thyself hast decided it. Out of thy own mouth art thou
judged. God, thy superior and commander-in-chief, delivered into thy
hands one plainly marked for destruction both by his own pride and
God's providence, and thou hast not carelessly lost him, but wittingly
and willingly dismissed him, and so hast been false to thy trust, and
lost the end of thy victory; expect therefore no other than that thy
life shall go for his life, which thou hast spared" (and so it did, ch.
xxii. 35), "and thy people for his people, whom likewise thou hast
spared," and so they did afterwards, 2 Kings x. 32, 33. When their
other sins brought them low, this came into the account. There is a
time when keeping back the sword from blood is doing the work of the
Lord deceitfully, Jer. xlviii. 10. Foolish pity spoils the city. 3. We
are told how Ahab resented this reproof. He went to his house heavy and
displeased (v. 43), not truly penitent, or seeking to undo what he had
done amiss, but enraged at the prophet, exasperated against God (as if
he had been too severe in the sentence passed upon him), and yet vexed
at himself, every way out of humour, notwithstanding his victory. He
who by his providence had mortified the pride of one king, by his word
cast a damp upon the triumphs of another. Be wise therefore, O you
kings! and be instructed to serve the Lord with fear and rejoice with
trembling, Ps. ii. 10, 11.
__________________________________________________________________
F I R S T K I N G S
CHAP. XXI.
Ahab is still the unhappy subject of the sacred history; from the great
affairs of his camp and kingdom this chapter leads us into his garden,
and gives us an account of some ill things (and ill indeed they proved
to him) relating to his domestic affairs. I. Ahab is sick for Naboth's
vineyard, ver. 1-4. II. Naboth dies by Jezebel's plot, that the
vineyard may escheat to Ahab, ver. 5-14. III. Ahab goes to take
possession, ver. 15-16. IV. Elijah meets him, and denounces the
judgments of God against him for his injustice, ver. 17-24. V. Upon his
humiliation a reprieve is granted, ver. 25-29.
Naboth's Vineyard Refused to Ahab. (b. c. 899.)
1 And it came to pass after these things, that Naboth the Jezreelite
had a vineyard, which was in Jezreel, hard by the palace of Ahab king
of Samaria. 2 And Ahab spake unto Naboth, saying, Give me thy
vineyard, that I may have it for a garden of herbs, because it is near
unto my house: and I will give thee for it a better vineyard than it;
or, if it seem good to thee, I will give thee the worth of it in money.
3 And Naboth said to Ahab, The Lord forbid it me, that I should give
the inheritance of my fathers unto thee. 4 And Ahab came into his
house heavy and displeased because of the word which Naboth the
Jezreelite had spoken to him: for he had said, I will not give thee the
inheritance of my fathers. And he laid him down upon his bed, and
turned away his face, and would eat no bread.
Here is, 1. Ahab coveting his neighbour's vineyard, which unhappily lay
near his palace and conveniently for a kitchen-garden. Perhaps Naboth
had been pleased that he had a vineyard which lay so advantageously for
a prospect of the royal gardens, or the vending of its productions to
the royal family; but the situation of it proved fatal to him. If he
had had no vineyard, or it had lain obscure in some remote place, he
would have preserved his life. But many a man's possessions have been
his snare, and his neighbourhood to greatness has been of pernicious
consequence. Ahab sets his eye and heart on this vineyard, v. 2. It
will be a pretty addition to his demesne, a convenient out-let to his
palace; and nothing will serve him but it must be his own. He is
welcome to the fruits of it, welcome to walk in it; Naboth perhaps
would have made him a lease of it for his life, to please him; but
nothing will please him unless he have an absolute property in it, he
and his heirs for ever. Yet he is not such a tyrant as to take it by
force, but fairly proposes either to give Naboth the full value of it
in money or a better vineyard in exchange. He had tamely quitted the
great advantages God had given him of enlarging his dominion for the
honour of his kingdom, by his victory over the Syrians, and now is
eager to enlarge his garden, only for the convenience of his house, as
if to be penny wise would atone for being pound foolish. To desire a
convenience to his estate was not evil (there would be no buying if
there were no desire of what is bought; the virtuous woman considers a
field and buys it); but to desire any thing inordinately, though we
would compass it by lawful means, is a fruit of selfishness, as if we
must engross all the conveniences, and none must live, or live
comfortably, by us, contrary to the law of contentment, and the letter
of the tenth commandment, Thou shalt not covet thy neighbour's house.
2. The repulse he met with in this desire. Naboth would by no means
part with it (v. 3): The Lord forbid it me; and the Lord did forbid it,
else he would not have been so rude and uncivil to his prince as not to
gratify him in so small a matter. Canaan was in a peculiar manner God's
land; the Israelites were his tenants; and this was one of the
conditions of their leases, that they should not alienate (no, not to
one another) any part of that which fell to their lot, unless in case
of extreme necessity, and then only till the year of jubilee, Lev. xxv.
28. Now Naboth foresaw that, if his vineyard were sold to the crown, it
would never return to his heirs, no, not in the jubilee. He would
gladly oblige the king, but he must obey God rather than men, and
therefore in this matter desires to be excused. Ahab knew the law, or
should have known it, and therefore did ill to ask that which his
subject could not grant without sin. Some conceive that Naboth looked
upon his earthly inheritance as an earnest of his lot in the heavenly
Canaan, and therefore would not part with the former, lest it should
amount to a forfeiture of the latter. He seems to have been a
conscientious man, who would rather hazard the king's displeasure than
offend God, and probably was one of the 7000 that had not bowed the
knee to Baal, for which, it may be, Ahab owed him a grudge. 3. Ahab's
great discontent and uneasiness hereupon. He was as before (ch. xx. 43)
heavy and displeased (v. 4), grew melancholy upon it, threw himself
upon his bed, would not eat nor admit company to come to him. He could
by no means digest the affront. His proud spirit aggravated the
indignity Naboth did him in denying him, as a thing not to be suffered.
He cursed the squeamishness of Naboth's conscience, which he pretended
to consult the peace of, and secretly meditated revenge. Nor could he
bear the disappointment; it cut him to the heart to be crossed in his
desires, and he was perfectly sick for vexation. Note, (1.) Discontent
is a sin that is its own punishment and makes men torment themselves;
it makes the spirit sad, the body sick, and all the enjoyments sour; it
is the heaviness of the heart and the rottenness of the bones. (2.) It
is a sin that is its own parent. It arises not from the condition, but
from the mind. As we find Paul contented in a prison, so Ahab
discontent in a palace. He had all the delights of Canaan, that
pleasant land, at command the wealth of a kingdom, the pleasures of a
court, and the honours and powers of a throne; and yet all this avails
him nothing without Naboth's vineyard. Inordinate desires expose men to
continual vexations, and those that are disposed to fret, be they ever
so happy, will always find something or other to fret at.
Naboth Murdered by Jezebel. (b. c. 899.)
5 But Jezebel his wife came to him, and said unto him, Why is thy
spirit so sad, that thou eatest no bread? 6 And he said unto her,
Because I spake unto Naboth the Jezreelite, and said unto him, Give me
thy vineyard for money; or else, if it please thee, I will give thee
another vineyard for it: and he answered, I will not give thee my
vineyard. 7 And Jezebel his wife said unto him, Dost thou now govern
the kingdom of Israel? arise, and eat bread, and let thine heart be
merry: I will give thee the vineyard of Naboth the Jezreelite. 8 So
she wrote letters in Ahab's name, and sealed them with his seal, and
sent the letters unto the elders and to the nobles that were in his
city, dwelling with Naboth. 9 And she wrote in the letters, saying,
Proclaim a fast, and set Naboth on high among the people: 10 And set
two men, sons of Belial, before him, to bear witness against him,
saying, Thou didst blaspheme God and the king. And then carry him out,
and stone him, that he may die. 11 And the men of his city, even the
elders and the nobles who were the inhabitants in his city, did as
Jezebel had sent unto them, and as it was written in the letters which
she had sent unto them. 12 They proclaimed a fast, and set Naboth on
high among the people. 13 And there came in two men, children of
Belial, and sat before him: and the men of Belial witnessed against
him, even against Naboth, in the presence of the people, saying, Naboth
did blaspheme God and the king. Then they carried him forth out of the
city, and stoned him with stones, that he died. 14 Then they sent to
Jezebel, saying, Naboth is stoned, and is dead. 15 And it came to
pass, when Jezebel heard that Naboth was stoned, and was dead, that
Jezebel said to Ahab, Arise, take possession of the vineyard of Naboth
the Jezreelite, which he refused to give thee for money: for Naboth is
not alive, but dead. 16 And it came to pass, when Ahab heard that
Naboth was dead, that Ahab rose up to go down to the vineyard of Naboth
the Jezreelite, to take possession of it.
Nothing but mischief is to be expected when Jezebel enters into the
story--that cursed woman, 2 Kings ix. 34.
I. Under pretence of comforting her afflicted husband, she feeds his
pride and passion, and blows the coals of his corruptions. It became
her to take notice of his grief and to enquire into the cause of it, v.
5. Those have forgotten both the duty and affection of the conjugal
relation that interest not themselves in each other's troubles. He told
her what troubled him (v. 6), yet invidiously concealed Naboth's reason
for his refusal, representing it as peevish, when it was
conscientious--I will not give it thee, whereas he said, I may not.
What! says Jezebel (v. 7), Dost thou govern Israel? Arise, and eat
bread. She does well to persuade him to shake off his melancholy, and
not to sink under his burden, to be easy and cheerful; whatever was his
grief, grieving would not redress it, but pleasantness would alleviate
it. Her plea is, Dost thou now govern Israel? This is capable of a good
sense: "Does it become so great a prince as thou art to cast thyself
down for so small a matter? Thou shamest thyself, and profanest thy
crown; it is below thee to take notice of so inconsiderable a thing.
Art thou fit to govern Israel, who hast no better a government of thy
own passions? Or hast thou so rich a kingdom at command and canst not
thou be without this one vineyard?" We should learn to quiet ourselves,
under our crosses, with the thoughts of the mercies we enjoy,
especially our hopes of the kingdom. But she meant it in a bad sense:
"Dost thou govern Israel, and shall any subject thou hast deny thee any
thing thou hast a mind to? Art thou a king? It is below thee to buy and
pay, much more to beg and pray; use thy prerogative, and take by force
what thou canst not compass by fair means; instead of resenting the
affront thus, revenge it. If thou knowest not how to support the
dignity of a king, let me alone to do it; give me but leave to make use
of thy name, and I will soon give thee the vineyard of Naboth; right or
wrong, it shall be thy own shortly, and cost thee nothing." Unhappy
princes those are, and hurried apace towards their ruin, who have those
about them that stir them up to acts of tyranny and teach them how to
abuse their power.
II. In order to gratify him, she projects and compasses the death of
Naboth. No less than his blood will serve to atone for the affront he
has given to Ahab, which she thirsts after the more greedily because of
his adherence to the law of the God of Israel.
1. Had she aimed only at his land, her false witnesses might have sworn
him out of that by a forged deed (she could not have set up so weak a
title but the elders of Jezreel would have adjudged it good); but the
adulteress will hunt for the precious life, Prov. vi. 26. Revenge is
sweet. Naboth must die, and die as a malefactor, to gratify it.
(1.) Never were more wicked orders given by any prince than those which
Jezebel sent to the magistrates of Jezreel, v. 8-10. She borrows the
privy-seal, but the king shall not know what she will do with it. It is
probable this was not the first time he had lent it to her, but that
with it she had signed warrants for the slaying of the prophets. She
makes use of the king's name, knowing the thing would please him when
it was done, yet fearing he might scruple at the manner of doing it; in
short, she commands them, upon their allegiance, to put Naboth to
death, without giving them any reason for so doing. Had she sent
witnesses to inform against him, the judges (who must go secundum
allegata et probata--according to allegations and proofs) might have
been imposed upon, and their sentence might have been rather their
unhappiness than their crime; but to oblige them to find the witnesses,
sons of Belial, to suborn them themselves, and then to give judgment
upon a testimony which they knew to be false, was such an impudent
defiance to every thing that is just and sacred as we hope cannot be
paralleled in any story. She must have looked upon the elders of
Jezreel as men perfectly lost to every thing that is honest and
honourable when she expected these orders should be obeyed. But she
will put them in a way how to do it, having as much of the serpent's
subtlety as she had of his poison. [1.] It must be done under colour of
religion: "Proclaim a fast; signify to your city that you are
apprehensive of some dreadful judgment coming upon you, which you must
endeavour to avert, not only by prayer, but by finding out and by
putting away the accursed thing; pretend to be afraid that there is
some great offender among you undiscovered, for whose sake God is angry
with your city; charge the people, if they know of any such, on that
solemn occasion to inform against him, as they regard the welfare of
the city; and at last let Naboth be fastened upon as the suspected
person, probably because he does not join with his neighbours in their
worship. This may serve for a pretence to set him on high among the
people, to call him to the bar. Let proclamation be made that, if any
one can inform the court against the prisoner, and prove him to be the
Achan, they shall be heard; and then let the witnesses appear to give
evidence against him." Note, There is no wickedness so vile, so horrid,
but religion has sometimes been made a cloak and cover for it. We must
not think at all the worse of fasting and praying for their having been
sometimes thus abused, but much the worse of those wicked designs that
have at any time been carried on under the shelter of them. [2.] It
must be done under colour of justice too, and with the formalities of a
legal process. Had she sent to them to hire some of their banditti,
some desperate ruffians, to assassinate him, to stab him as he went
along the streets in the night, the deed would have been bad enough;
but to destroy him by a course of law, to use that power for the
murdering of the innocent which ought to be their protection, was such
a violent perversion of justice and judgment as was truly monstrous,
yet such as we are directed not to marvel at, Eccl. v. 8. The crime
they must lay to his charge was blaspheming God and the king-- a
complicated blasphemy. Surely she could not think to put a blasphemous
sense upon the answer he had given to Ahab, as if denying him his
vineyard were blaspheming the king, and giving the divine law for the
reason were blaspheming God. No, she pretends not any ground at all for
the charge: though there was no colour of truth in it, the witnesses
must swear it, and Naboth must not be permitted to speak for himself,
or cross-examine the witnesses, but immediately, under pretence of a
universal detestation of the crime, they must carry him out and stone
him. His blaspheming God would be the forfeiture of his life, but not
of his estate, and therefore he is also charged with treason, in
blaspheming the king, for which his estate was to be confiscated, that
so Ahab might have his vineyard.
(2.) Never were wicked orders more wickedly obeyed than these were by
the magistrates of Jezreel. They did not so much as dispute the command
nor make any objections against it, though so palpably unjust, but
punctually observed all the particulars of it, either because they
feared Jezebel's cruelty or because they hated Naboth's piety, or both:
They did as it was written in the letters (v. 11, 12), neither made any
difficulty of it, nor met with any difficulty in it, but cleverly
carried on the villany. They stoned Naboth to death (v. 13), and, as it
should seem, his sons with him, or after him; for, when God came to
make inquisition for blood, we find this article in the account (2
Kings ix. 26), I have seen the blood of Naboth and the blood of his
sons. Perhaps they were secretly murdered, that they might not claim
their father's estate nor complain of the wrong done him.
2. Let us take occasion from this sad story, (1.) To stand amazed at
the wickedness of the wicked, and the power of Satan in the children of
disobedience. What a holy indignation may we be filled with to see
wickedness in the place of judgment! Eccl. iii. 16. (2.) To lament the
hard case of oppressed innocency, and to mingle our tears with the
tears of the oppressed that have no comforter, while on the side of the
oppressors there is power, Eccl. iv. 1. (3.) To commit the keeping of
our lives and comforts to God, for innocency itself will not always be
our security. (4.) To rejoice in the belief of a judgment to come, in
which such wrong judgments as these will be called over. Now we see
that there are just men to whom it happens according to the work of the
wicked (Eccl. viii. 14), but all will be set to rights in the great
day.
III. Naboth being taken off, Ahab takes possession of his vineyard. 1.
The elders of Jezreel sent notice to Jezebel very unconcernedly, sent
it to her as a piece of agreeable news, Naboth is stoned and is dead,
v. 14. Here let us observe that, as obsequious as the elders of Jezreel
were to Jezebel's orders which she sent from Samaria for the murder of
Naboth, so obsequious were the elders of Samaria afterwards to Jehu's
orders which he sent from Jezreel for the murder of Ahab's seventy
sons, only that was not done by course of law, 2 Kings x. 6, 7. Those
tyrants that by their wicked orders debauch the consciences of their
inferior magistrates may perhaps find at last the wheel return upon
them, and that those who will not stick to do one cruel thing for them
will be as ready to do another cruel thing against them. 2. Jezebel,
jocund enough that her plot succeeded so well, brings notice to Ahab
that Naboth is not alive, but dead; therefore, says she, Arise, take
possession of his vineyard, v. 15. He might have taken possession by
one of his officers, but so pleased is he with this accession to his
estate that he will make a journey to Jezreel himself to enter upon it;
and it should seem he went in state too, as if he had obtained some
mighty victory, for Jehu remembers long after that he and Bidkar
attended him at this time, 2 Kings ix. 25. If Naboth's sons were all
put to death, Ahab thought himself entitled to the estate, ob defectum
sanguinis--in default of heirs (as our law expresses it); if not, yet,
Naboth dying as a criminal, he claimed it ob delictum criminis--as
forfeited by his crime. Or, if neither would make him a good title, the
absolute power of Jezebel would give it to him, and who would dare to
oppose her will? Might often prevails against right, and wonderful is
the divine patience that suffers it to do so. God is certainly of purer
eyes than to behold iniquity, and yet for a time keeps silence when the
wicked devours the man that is more righteous than he, Hab. i. 13.
Ahab's Doom Foretold. (b. c. 899.)
17 And the word of the Lord came to Elijah the Tishbite, saying, 18
Arise, go down to meet Ahab king of Israel, which is in Samaria:
behold, he is in the vineyard of Naboth, whither he is gone down to
possess it. 19 And thou shalt speak unto him, saying, Thus saith the
Lord, Hast thou killed, and also taken possession? And thou shalt speak
unto him, saying, Thus saith the Lord, In the place where dogs licked
the blood of Naboth shall dogs lick thy blood, even thine. 20 And
Ahab said to Elijah, Hast thou found me, O mine enemy? And he answered,
I have found thee: because thou hast sold thyself to work evil in the
sight of the Lord. 21 Behold, I will bring evil upon thee, and will
take away thy posterity, and will cut off from Ahab him that pisseth
against the wall, and him that is shut up and left in Israel, 22 And
will make thine house like the house of Jeroboam the son of Nebat, and
like the house of Baasha the son of Ahijah, for the provocation
wherewith thou hast provoked me to anger, and made Israel to sin. 23
And of Jezebel also spake the Lord, saying, The dogs shall eat Jezebel
by the wall of Jezreel. 24 Him that dieth of Ahab in the city the
dogs shall eat; and him that dieth in the field shall the fowls of the
air eat. 25 But there was none like unto Ahab, which did sell himself
to work wickedness in the sight of the Lord, whom Jezebel his wife
stirred up. 26 And he did very abominably in following idols,
according to all things as did the Amorites, whom the Lord cast out
before the children of Israel. 27 And it came to pass, when Ahab
heard those words, that he rent his clothes, and put sackcloth upon his
flesh, and fasted, and lay in sackcloth, and went softly. 28 And the
word of the Lord came to Elijah the Tishbite, saying, 29 Seest thou
how Ahab humbleth himself before me? because he humbleth himself before
me, I will not bring the evil in his days: but in his son's days will I
bring the evil upon his house.
In these verses we may observe,
I. The very bad character that is given of Ahab (v. 25, 26), which
comes in here to justify God in the heavy sentence passed upon him, and
to show that though it was passed upon occasion of his sin in the
matter of Naboth (which David's sin in the matter of Uriah did too much
resemble), yet God would not have punished him so severely if he had
not been guilty of many other sins, especially idolatry; whereas David,
except in that one matter, did that which was right. But, as to Ahab,
there was none like him, so ingenious and industrious in sin, and that
made a trade of it. He sold himself to work wickedness, that is, he
made himself a perfect slave to his lusts, and was as much at their
beck and command as ever any servant was at his master's. He was wholly
given up to sin, and, upon condition he might have the pleasures of it,
he would take the wages of it, which is death, Rom. vi. 23. Blessed
Paul complained that he was sold under sin (Rom. vii. 14), as a poor
captive against his will; but Ahab was voluntary: he sold himself to
sin; of choice, and as his own act and deed, he submitted to the
dominion of sin. It was no excuse of his crimes that Jezebel his wife
stirred him up to do wickedly, and made him, in many respects, worse
than otherwise he would have been. To what a pitch of impiety did he
arrive who had such tinder of corruption in his heart and such a temper
in his bosom to strike fire into it! In many things he did ill, but he
did most abominably in following idols, like the Canaanites; his
immoralities were very provoking to God, but his idolatries were
especially so. Israel's case was sad when a prince of such a character
as this reigned over them.
II. The message with which Elijah was sent to him, when he went to take
possession of Naboth's vineyard, v. 17-19.
1. Hitherto God kept silence, did not intercept Jezebel's letters, nor
stay the process of the elders of Jezreel; but now Ahab is reproved and
his sin set in order before his eyes. (1.) The person sent is Elijah. A
prophet of lower rank was sent with messages of kindness to him, ch.
xx. 13. But the father of the prophets is sent to try him, and condemn
him, for his murder. (2.) The place is Naboth's vineyard and the time
just when he is taking possession of it; then, and there, must his doom
be read him. By taking possession, he avowed all that was done, and
made himself guilty ex post facto--as an accessary after the fact.
There he was taken in the commission of the errors, and therefore the
conviction would come upon him with so much the more force. "What hast
thou to do in this vineyard? What good canst thou expect from it when
it is purchased with blood (Hab. ii. 12) and thou hast caused the owner
thereof to lose his life?" Job xxxi. 39. Now that he is pleasing
himself with his ill-gotten wealth, and giving direction for the
turning of this vineyard into a flower-garden, his meat in his bowels
is turned. He shall not feel quietness. When he is about to fill his
belly, God shall cast the fury of his wrath upon him, Job xx. 14, 20,
23.
2. Let us see what passed between him and the prophet.
(1.) Ahab vented his wrath against Elijah, fell into a passion at the
sight of him, and, instead of humbling himself before the prophet, as
he ought to have done (2 Chron. xxxvi. 12), was ready to fly in his
face. Hast thou found me, O my enemy? v. 20. This shows, [1.] That he
hated him. The last time we found them together they parted very good
friends, ch. xviii. 46. Then Ahab had countenanced the reformation, and
therefore then all was well between him and the prophet; but now he had
relapsed, and was worse than ever. His conscience told him he had made
God his enemy, and therefore he could not expect Elijah should be his
friend. Note, That man's condition is very miserable that has made the
word of God his enemy, and his condition is very desperate that reckons
the ministers of that word his enemies because they tell him the truth,
Gal. iv. 16. Ahab, having sold himself to sin, was resolved to stand to
his bargain, and could not endure him that would have helped him to
recover himself, [2.] That he feared him: Hast thou found me?
intimating that he shunned him all he could, and it was now a terror to
him to see him. The sight of him was like that of the handwriting upon
the wall to Belshazzar; it made his countenance change, the joints of
his loins were loosed, and his knees smote one against another. Never
was poor debtor or criminal so confounded at the sight of the officer
that came to arrest him. Men may thank themselves if they make God and
his word a terror to them.
(2.) Elijah denounced God's wrath against Ahab: I have found thee (says
he, v. 20), because thou hast sold thyself to work evil. Note, Those
that give up themselves to sin will certainly be found out, sooner or
later, to their unspeakable horror and amazement. Ahab is now set to
the bar, as Naboth was, and trembles more than he did. [1.] Elijah
finds the indictment against him, and convicts him upon the notorious
evidence of the fact (v. 19): Hast thou killed, and also taken
possession? He was thus charged with the murder of Naboth, and it would
not serve him to say the law killed him (perverted justice is the
highest injustice), nor that, if he was unjustly prosecuted, it was not
his doing--he knew nothing of it; for it was to please him that it was
done, and he had shown himself pleased with it, and so had made himself
guilty of all that was done in the unjust prosecution of Naboth. He
killed, for he took possession. If he takes the garden, he takes the
guilt with it. Terra transit cum onere--The land with the incumbrance.
[2.] He passes judgment upon him. He told him from God that his family
should be ruined and rooted out (v. 21) and all his posterity cut
off,--that his house should be made like the houses of his wicked
predecessors, Jeroboam and Baasha (v. 22), particularly that those who
died in the city should be meat for dogs and those who died in the
field meat for birds (v. 24), which had been foretold of Jeroboam's
house (ch. xiv. 11), and of Baasha's (ch. xvi. 4),--that Jezebel,
particularly, should be devoured by dogs (v. 23), which was fulfilled
(2 Kings ix. 36),--and, as for Ahab himself, that the dogs should lick
his blood in the very same place where they licked Naboth's (v. 19--
"Thy blood, even thine, though it be royal blood, though it swell thy
veins with pride and boil in thy heart with anger, shall ere long be an
entertainment for the dogs"), which was fulfilled, ch. xxii. 38. This
intimates that he should die a violent death, should come to his grave
with blood, and that disgrace should attend him, the foresight of which
must needs be a great mortification to such a proud man. Punishments
after death are here most insisted on, which, though such as affected
the body only, were perhaps designed as figures of the soul's misery
after death.
III. Ahab's humiliation under the sentence passed upon him, and the
favourable message sent him thereupon. 1. Ahab was a kind of penitent.
The message Elijah delivered to him in God's name put him into a fright
for the present, so that he rent his clothes and put on sackcloth, v.
27. He was still a proud hardened sinner, and yet thus reduced. Note,
God can make the stoutest heart to tremble and the proudest to humble
itself. His word is quick and powerful, and is, when the pleases to
make it so, like a fire and a hammer, Jer. xxiii. 29. It made Felix
tremble. Ahab put on the garb and guise of a penitent, and yet his
heart was unhumbled and unchanged. After this, we find, he hated a
faithful prophet, ch. xxii. 8. Note, It is no new thing to find the
show and profession of repentance where yet the truth and substance of
it are wanting. Ahab's repentance was only what might be seen of men:
Seest thou (says God to Elijah) how Ahab humbles himself; it was
external only, the garments rent, but not the heart. A hypocrite may go
very far in the outward performance of holy duties and yet come short.
2. He obtained hereby a reprieve, which I may call a kind of pardon.
Though it was but an outside repentance (lamenting the judgment only,
and not the sin), though he did not leave his idols, nor restore the
vineyard to Naboth's heirs, yet, because he did hereby give some glory
to God, God took notice of it, and bade Elijah take notice of it: Seest
thou how Ahab humbles himself? v. 29. In consideration of this the
threatened ruin of his house, which had not been fixed to any time,
should be adjourned to his son's days. The sentence should not be
revoked, but the execution suspended. Now, (1.) This discovers the
great goodness of God, and his readiness to show mercy, which here
rejoices against judgment. Favour was shown to this wicked man that God
might magnify his goodness (says bishop Sanderson) even to the hazard
of his other divine perfections; as if (says he) God would be thought
unholy, or untrue, or unjust (though he be none of these), or any
thing, rather than unmerciful. (2.) This teaches us to take notice of
that which is good even in those who are not so good as they should be:
let it be commended as far as it goes. (3.) This gives a reason why
wicked people sometimes prosper long; God is rewarding their external
services with external mercies. (4.) This encourages all those that
truly repent and unfeignedly believe the holy gospel. If a pretending
partial penitent shall go to his house reprieved, doubtless a sincere
penitent shall go to his house justified.
__________________________________________________________________
F I R S T K I N G S
CHAP. XXII.
This chapter finishes the history of Ahab's reign. It was promised in
the close of the foregoing chapter that the ruin of his house should
not come in his days, but his days were soon at an end. His war with
the Syrians at Ramoth-Gilead is that which we have an account of in
this chapter. I. His preparations for that war. He consulted, 1. His
privy-council, ver. 1-3. 2. Jehoshaphat, ver. 4. 3. His prophets. (1.)
His own, who encouraged him to go on this expedition (ver. 5, 6),
Zedekiah particularly, ver. 11, 12. (2.) A prophet of the Lord,
Micaiah, who was desired to come by Jehoshaphat (ver. 7, 8), sent for
(ver. 9, 10-13, 14), upbraided Ahab with his confidence in the false
prophets (v. 15), but foretold his fall in this expedition (ver.
16-18), and gave him an account how he came to be thus imposed upon by
his prophets, ver. 19-23. He is abused by Zedekiah (ver. 24, 25), and
imprisoned by Ahab, ver. 26-28. II. The battle itself, in which, 1.
Jehoshaphat is exposed. But, 2. Ahab is slain, ver. 29-40. In the close
of the chapter we have a short account, (1.) Of the good reign of
Jehoshaphat king of Judah, ver. 41-50. (2.) Of the wicked reign of
Ahaziah king of Israel, ver. 51-53.
Jehoshaphat's League with Ahab. (b. c. 897.)
1 And they continued three years without war between Syria and Israel.
2 And it came to pass in the third year, that Jehoshaphat the king of
Judah came down to the king of Israel. 3 And the king of Israel said
unto his servants, Know ye that Ramoth in Gilead is ours, and we be
still, and take it not out of the hand of the king of Syria? 4 And he
said unto Jehoshaphat, Wilt thou go with me to battle to Ramoth-gilead?
And Jehoshaphat said to the king of Israel, I am as thou art, my people
as thy people, my horses as thy horses. 5 And Jehoshaphat said unto
the king of Israel, Enquire, I pray thee, at the word of the Lord to
day. 6 Then the king of Israel gathered the prophets together, about
four hundred men, and said unto them, Shall I go against Ramoth-gilead
to battle, or shall I forbear? And they said, Go up; for the Lord shall
deliver it into the hand of the king. 7 And Jehoshaphat said, Is
there not here a prophet of the Lord besides, that we might enquire of
him? 8 And the king of Israel said unto Jehoshaphat, There is yet one
man, Micaiah the son of Imlah, by whom we may enquire of the Lord: but
I hate him; for he doth not prophesy good concerning me, but evil. And
Jehoshaphat said, Let not the king say so. 9 Then the king of Israel
called an officer, and said, Hasten hither Micaiah the son of Imlah.
10 And the king of Israel and Jehoshaphat the king of Judah sat each on
his throne, having put on their robes, in a void place in the entrance
of the gate of Samaria; and all the prophets prophesied before them.
11 And Zedekiah the son of Chenaanah made him horns of iron: and he
said, Thus saith the Lord, With these shalt thou push the Syrians,
until thou have consumed them. 12 And all the prophets prophesied so,
saying, Go up to Ramoth-gilead, and prosper: for the Lord shall deliver
it into the king's hand. 13 And the messenger that was gone to call
Micaiah spake unto him, saying, Behold now, the words of the prophets
declare good unto the king with one mouth: let thy word, I pray thee,
be like the word of one of them, and speak that which is good. 14 And
Micaiah said, As the Lord liveth, what the Lord saith unto me, that
will I speak.
Though Ahab continued under guilt and wrath, and the dominion of the
lusts to which he had sold himself, yet, as a reward for his
professions of repentance and humiliation, though the time drew near
when he should descend into battle and perish, yet we have him blessed
with a three years' peace (v. 1) and an honourable visit made him by
Jehoshaphat king of Judah, v. 2. The Jews have a fabulous conceit, that
when Ahab humbled himself for his sin, and lay in sackcloth, he sent
for Jehoshaphat to come to him, to chastise him; and that he staid with
him for some time, and gave him so many stripes every day. This is a
groundless tradition. He came now, it is probable, to consult him about
the affairs of their kingdoms. It is strange that so great a man as
Jehoshaphat would pay so much respect to a kingdom revolted from the
house of David, and that so good a man should show so much kindness to
a king revolted from the worship of God. But, though he was a godly
man, his temper was too easy, which betrayed him into snares and
inconveniences. The Syrians durst not give Ahab any disturbance. But,
I. Ahab here meditates a war against the Syrians, and advises
concerning it with those about him, v. 3. The king of Syria gave him
the provocation; when he lay at his mercy, he promised to restore him
his cities (ch. xx. 34), and Ahab foolishly took his word, when he
ought not to have dismissed him till the cities were put into his
possession. But now he knows by experience, what he ought before to
have considered, that as the kisses, so the promises, of an enemy are
deceitful, and there is no confidence to be put in leagues extorted by
distress. Benhadad is one of those princes that think themselves bound
by their word no further and no longer than it is for their interest.
Whether any other cities were restored we do not find, but
Ramoth-Gilead was not, a considerable city in the tribe of Gad, on the
other side Jordan, a Levites' city, and one of the cities of refuge.
Ahab blames himself, and his people, that they did not bestir
themselves to recover it out of the hands of the Syrians, and to
chastise Ben-hadad's violation of his league; and resolves to let that
ungrateful perfidious prince know that as he had given him peace he
could give him trouble. Ahab has a good cause, yet succeeds not. Equity
is not to be judged of by prosperity.
II. He engages Jehoshaphat, and draws him in, to join with him in this
expedition, for the recovery of Ramoth-Gilead, v. 4. And here I do not
wonder that Ahab should desire the assistance of so pious and
prosperous a neighbour. Even bad men have often coveted the friendship
of the good. It is desirable to have an interest in those that have an
interest in heaven, and to have those with us that have God with them.
But it is strange that Jehoshaphat will go so entirely into Ahab's
interests as to say, I am as thou art, and my people as thy people. I
hope not; Jehoshaphat and his people are not so wicked and corrupt as
Ahab and his people. Too great a complaisance to evildoers has brought
many good people, through unwariness, into a dangerous fellowship with
the unfruitful works of darkness. Jehoshaphat had like to have paid
dearly for his compliment when, in battle, he was taken for Ahab. Yet
some observe that in joining with Israel against Syria he atoned for
his father's fault in joining with Syria against Israel, ch. xv. 19,
20.
III. At the special instance and request of Jehoshaphat, he asks
counsel of the prophets concerning this expedition. Ahab thought it
enough to consult with his statesmen, but Jehoshaphat moves that they
should enquire of the word of the Lord, v. 5. Note, 1. Whithersoever a
good man goes he desires to take God along with him, and will
acknowledge him in all his ways, ask leave of him, and look up to him
for success. 2. Whithersoever a good man goes he ought to take his
religion along with him, and not be ashamed to own it, no, not when he
is with those who have no kindness for it. Jehoshaphat has not left
behind him, at Jerusalem, his affection, his veneration, for the word
of the Lord, but both avows it and endeavours to introduce it into
Ahab's court. If Ahab drew him into his wars, he will draw Ahab into
his devotions.
IV. Ahab's 400 prophets, the standing regiment he had of them (prophets
of the groves they called them), agreed to encourage him in this
expedition and to assure him of success, v. 6. He put the question to
them with a seeming fairness: Shall I go or shall I forbear? But they
knew which way his inclination was and designed only to humour the two
kings. To please Jehoshaphat, they made use of the name Jehovah: He
shall deliver it into the hand of the king; they stole the word from
the true prophets (Jer. xxiii. 30) and spoke their language. To please
Ahab they said, Go up. They had indeed probabilities on their side:
Ahab had, not long since, beaten the Syrians twice; he had now a good
cause, and was much strengthened by his alliance with Jehoshaphat. But
they pretended to speak by prophecy, not by rational conjecture, by
divine, not human, foresight: "Thou shalt certainly recover
Ramoth-Gilead." Zedekiah, a leading man among these prophets, in
imitation of the true prophets, illustrated his false prophecy with a
sign, v. 11. He made himself a pair of iron horns, representing the two
kings, and their honour and power (both of which were signified by
horns, exaltation and force), and with these the Syrians must be
pushed. All the prophets agreed, as one man, that Ahab should return
from this expedition a conqueror, v. 12. Unity is not always the mark
of a true church and a true ministry. Here were 400 men that prophesied
with one mind and one mouth, and yet all in an error.
V. Jehoshaphat cannot relish this sort of preaching; it is not like
what he was used to. The false prophets cannot so mimic the true but
that he who had spiritual senses exercised could discern the fallacy,
and therefore he enquired for a prophet of the Lord besides, v. 7. He
is too much of a courtier to say any thing by way of reflection on the
king's chaplains, but he waits to see a prophet of the Lord, intimating
that he could not look upon these to be so. They seemed to be somewhat
(whatever they were, it made no matter to him), but, in conference,
they added nothing to him, they gave him no satisfaction, Gal. ii. 6.
One faithful prophet of the Lord was worth them all.
VI. Ahab has another, but one he hates, Micaiah by name, and, to please
Jehoshaphat, he is willing to have him sent for, v. 8-10. Ahab owned
that they might enquire of the Lord by him, that he was a true prophet,
and one that knew God's mind. And yet, 1. He hated him, and was not
ashamed to own to the king of Judah that he did so, and to give this
for a reason. He doth not prophesy good concerning me, but evil. And
whose fault was that? If Ahab had done well, he would have heard
nothing but good from heaven; if he do ill, he may thank himself for
all the uneasiness which the reproofs and threats of God's word gave
him. Note, Those are wretchedly hardened in sin, and are ripening apace
for ruin, who hate God's ministers because they deal plainly with them
and faithfully warn them of their misery and danger by reason of sin,
and reckon those their enemies that tell them the truth. 2. He had (it
should seem) imprisoned him; for, when he committed him (v. 26), he
bade the officer carry him back, namely, to the place whence he came.
We may suppose that this was he that reproved him for his clemency to
Ben-hadad (ch. xx. 38, &c.) and for so doing was cast into prison,
where he had lain these three years. This was the reason why Ahab knew
where to find him so readily, v. 9. But his imprisonment had not
excluded him for divine visits: the spirit of prophecy continued with
him there. He was bound, but the word of the Lord was not. Nor did it
in the lease abate his courage, nor make him less confident or faithful
in delivering his message. Jehoshaphat gave too gentle a reproof to
Ahab for expressing his indignation against a faithful prophet: Let not
the king say so, v. 8. He should have said, "Thou art unjust to the
prophet, unkind to thyself, and puttest an affront upon his Lord and
thine, in saying so." Such sinners as Ahab must be rebuked sharply.
However he so far yielded to the reproof that, for fear of provoking
Jehoshaphat to break off from his alliance with him, he orders Micaiah
to be sent for with all speed, v. 9. The two kings sat each in their
robes and chairs of state, in the gate of Samaria, ready to receive
this poor prophet, and to hear what he had to say; for many will give
God's word the hearing that will not lend it an obedient ear. They were
attended with a crowd of flattering prophets, that could not think of
prophesying any thing but what was very sweet and very smooth to two
such glorious princes now in confederacy. Those that love to be
flattered shall not want flatterers.
VII. Micaiah is pressed by the officer that fetches him to follow the
cry, v. 13. That officer was unworthy the name of an Israelite who
pretended to prescribe to a prophet; but he thought him altogether such
a one as the rest, who studied to please men and not God. He told
Micaiah how unanimous the other prophets were in foretelling the king's
good success, how agreeable it was to the king, intimating that it was
his interest to say as they said--he might thereby gain, not only
enlargement, but preferment. Those that dote upon worldly things
themselves think every body else should do so too, and true or false,
right or wrong, speak and act for their secular interest only. He
intimated likewise that it would be to no purpose to contradict such a
numerous and unanimous vote; he would be ridiculed, as affecting a
foolish singularity, if he should. But Micaiah, who knows better
things, protests, and backs his protestation with an oath, that he will
deliver his message from God with all faithfulness, whether it be
pleasing or displeasing to his prince (v. 14): "What the Lord saith to
me, that will I speak, without addition, diminution, or alteration."
This was nobly resolved, and as became one who had his eye to a greater
King than either of these, arrayed with brighter robes, and sitting on
a higher throne.
Micaiah's Prediction. (b. c. 897.)
15 So he came to the king. And the king said unto him, Micaiah, shall
we go against Ramoth-gilead to battle, or shall we forbear? And he
answered him, Go, and prosper: for the Lord shall deliver it into the
hand of the king. 16 And the king said unto him, How many times shall
I adjure thee that thou tell me nothing but that which is true in the
name of the Lord? 17 And he said, I saw all Israel scattered upon the
hills, as sheep that have not a shepherd: and the Lord said, These have
no master: let them return every man to his house in peace. 18 And
the king of Israel said unto Jehoshaphat, Did I not tell thee that he
would prophesy no good concerning me, but evil? 19 And he said, Hear
thou therefore the word of the Lord: I saw the Lord sitting on his
throne, and all the host of heaven standing by him on his right hand
and on his left. 20 And the Lord said, Who shall persuade Ahab, that
he may go up and fall at Ramoth-gilead? And one said on this manner,
and another said on that manner. 21 And there came forth a spirit,
and stood before the Lord, and said, I will persuade him. 22 And the
Lord said unto him, Wherewith? And he said, I will go forth, and I will
be a lying spirit in the mouth of all his prophets. And he said, Thou
shalt persuade him, and prevail also: go forth, and do so. 23 Now
therefore, behold, the Lord hath put a lying spirit in the mouth of all
these thy prophets, and the Lord hath spoken evil concerning thee. 24
But Zedekiah the son of Chenaanah went near, and smote Micaiah on the
cheek, and said, Which way went the Spirit of the Lord from me to speak
unto thee? 25 And Micaiah said, Behold, thou shalt see in that day,
when thou shalt go into an inner chamber to hide thyself. 26 And the
king of Israel said, Take Micaiah, and carry him back unto Amon the
governor of the city, and to Joash the king's son; 27 And say, Thus
saith the king, Put this fellow in the prison, and feed him with bread
of affliction and with water of affliction, until I come in peace. 28
And Micaiah said, If thou return at all in peace, the Lord hath not
spoken by me. And he said, Hearken, O people, every one of you.
Here Micaiah does well, but, as is common, suffers ill for so doing.
I. We are told how faithfully he delivered his message, as one that was
more solicitous to please God than to humour either the great or the
many. In three ways he delivers his message, and all displeasing to
Ahab:--
1. He spoke as the rest of the prophets had spoken, but ironically: Go,
and prosper, v. 15. Ahab put the same question to him that he had put
to his own prophets (Shall we go, or shall we forbear?) seeming
desirous to know God's mind, when, like Balaam, he was strongly bent to
do his own, which Micaiah plainly took notice of when he bade him go,
but with such an air and pronunciation as plainly showed he spoke it by
way of derision; as if he had said, "I know you are determined to go,
and I hear your own prophets are unanimous in assuring you of success;
go then and take what follows. They say, The Lord shall deliver it into
the hand of the king; but I do not tell thee that thus saith the Lord;
no, he saith otherwise." Note, Those deserve to be bantered that love
to be flattered; and it is just with God to give up those to their own
counsels that give up themselves to their own lusts. Eccl. xi. 9. In
answer to this Ahab adjured him to tell him the truth, and not to jest
with him (v. 16), as if he sincerely desired to know both what God
would have him to do and what he would do with him, yet intending to
represent the prophet as a perverse ill-humoured man, that would not
tell him the truth till he was thus put to his oath, or adjured to do
it.
2. Being thus pressed, he plainly foretold that the king would be cut
off in this expedition, and his army scattered, v. 17. He saw them in a
vision, or in a dream, dispersed upon the mountains, as sheep that had
no one to guide them. Smite the shepherd, and the sheep will be
scattered, Zech. xiii. 7. This intimates, (1.) That Israel should be
deprived of their king, who was their shepherd. God took notice of it,
These have no master. (2.) That they would be obliged to retire re
infecta--without accomplishing their object. He does not foresee any
great slaughter in the army, but that they should make a dishonorable
retreat. Let them return every man to his house in peace, put into
disorder indeed for the present, but no great losers by the death of
their king; he shall fall in war, but they shall go home in peace. Thus
Micaiah, in his prophecy, testified what he had seen and heard (let
them take it how they pleased), while the others prophesied merely out
of their own hearts; see Jer. xxiii. 28. "The prophet that has a dream
let him tell that, and so quote his authority; and he that has my word,
let him speak my word faithfully, and not his own; for what is the
chaff to the wheat?" Now Ahab finds himself aggrieved, turns to
Jehoshaphat, and appeals to him whether Micaiah had not manifestly a
spite against him, v. 18. Those that bear malice to others are
generally willing to believe that others bear malice to them, though
they have no cause for it, and therefore to put the worst constructions
upon all they say. What evil did Micaiah prophesy to Ahab in telling
him that, if he proceeded in this expedition, it would be fatal to him,
while he might choose whether he would proceed in it or no? The
greatest kindness we can do to one that is going a dangerous way is to
tell him of his danger.
3. He informed the king how it was that all his prophets encouraged him
to proceed, that God permitted Satan by them to deceive him into his
ruin, and he by vision knew of it; it was represented to him, and he
represented it to Ahab, that the God of heaven had determined he should
fall at Ramoth-Gilead (v. 19, 20), that the favour he had wickedly
shown to Ben-hadad might be punished by him and his Syrians, and that
he being in some doubt whether he should go to Ramoth-Gilead or no, and
resolving to be advised by his prophets, they should persuade him to it
and prevail (v. 21, 22); and hence it was that they encouraged him with
so much assurance (v. 23); it was a lie from the father of lies, but by
divine permission. This matter is here represented after the manner of
men. We are not to imagine that God is ever put upon new counsels, or
is ever at a loss for means whereby to effect his purposes, nor that he
needs to consult with angels, or any creature, about the methods he
should take, nor that he is the author of sin or the cause of any man's
either telling or believing a lie; but, besides what was intended by
this with reference to Ahab himself, it is to teach us, (1.) That God
is a great king above all kings, and has a throne above all the thrones
of earthly princes. "You have your thrones," said Micaiah to these two
kings, "and you think you may do what you will, and we must all say as
you would have us; but I saw the Lord sitting upon his throne, and
every man's judgment proceeding from him, and therefore I must say as
he says; he is not a man, as you are." (2.) That he is continually
attended and served by an innumerable company of angels, those heavenly
hosts, who stand by him, ready to go where he sends them and to do what
he bids them, messengers of mercy on his right hand, of wrath on his
left hand. (3.) That he not only takes cognizance of, but presides
over, all the affairs of this lower world, and overrules them according
to the counsel of his own will. The rise and fall of princes, the
issues of war, and all the great affairs of state, which are the
subject of the consultations of wise and great men, are no more above
God's direction than the meanest concerns of the poorest cottages are
below his notice. (4.) That God has many ways of bringing about his own
counsels, particularly concerning the fall of sinners when they are
ripe for ruin; he can do it either in this manner or in that manner.
(5.) That there are malicious and lying spirits which go about
continually seeking to devour, and, in order to that, seeking to
deceive, and especially to put lies into the mouths of prophets, by
them to entice many to their destruction. (6.) It is not without the
divine permission that the devil deceives men, and even thereby God
serves his own purposes. With him are strength and wisdom, the deceived
and the deceivers are his, Job xii. 16. When he pleases, for the
punishment of those who receive not the truth in the love of it, he not
only lets Satan loose to deceive them (Rev. xx. 7, 8), but gives men up
to strong delusions to believe him, 2 Thess. ii. 11, 12. (7.) Those are
manifestly marked for ruin that are thus given up. God has certainly
spoken evil concerning those whom he had given up to be imposed upon by
lying prophets. Thus Micaiah gave Ahab fair warning, not only of the
danger of proceeding in this war, but of the danger of believing those
that encouraged him to proceed. Thus we are warned to beware of false
prophets, and to try the spirits; the lying spirit never deceives so
fatally as in the mouth of prophets.
II. We are told how he was abused for delivering his message thus
faithfully, thus plainly, in a way so very proper both to convince and
to affect. 1. Zedekiah, a wicked prophet, impudently insulted him in
the face of the court, smote him on the cheek, to reproach him, to
silence him and stop his mouth, and to express his indignation at him
(thus was our blessed Saviour abused, Matt. xxvi. 67, that Judge of
Israel, Mic. v. 1); and as if he not only had the spirit of the Lord,
but the monopoly of this Spirit, that he might not go without his
leave, he asks, Which way went the Spirit of the Lord from me to speak
to thee? v. 24. The false prophets were always the worst enemies the
true prophets had, and not only stirred up the government against them,
but were themselves abusive to them, as Zedekiah here. To strike within
the verge of the court, especially in the king's presence, is looked
upon by our law as a high misdemeanour; yet this wicked prophet gives
this abuse to a prophet of the Lord, and is not reprimanded nor bound
to his good behaviour for it. Ahab was pleased with it, and Jehoshaphat
had not courage to appear for the injured prophet, pretending it was
out of his jurisdiction; but Micaiah, though he returns not his blow
(God's prophets are not strikers nor persecutors, dare not avenge
themselves, render blow for blow, or be in any way accessory to the
breach of the peace), yet, since he boasted so much of the Spirit, as
those commonly do that know least of his operations, he leaves him to
be convinced of his error by the event: Thou shalt know when thou
hidest thyself in an inner chamber, v. 25. It is likely Zedekiah went
with Ahab to the battle, and took his horns of iron with him to
encourage the soldiers, to see with pleasure the accomplishment of his
prophecy, and return in triumph with the king; but, the army being
routed, he fled among the rest from the sword of the enemy, sheltered
himself as Ben-hadad had done in a chamber within a chamber (ch. xx.
30), lest he should perish, as he knew he deserved to do, with those
whom he had deluded, as Balaam did (Num. xxxi. 8), and lest the blind
prophet should fall into the ditch with the blinded prince whom he had
misled. Note, Those that will not have their mistakes rectified in time
by the word of God will be undeceived, when it is too late, by the
judgments of God. 2. Ahab, that wicked king, committed him to prison
(v. 27), not only ordered him to be taken into custody, or remitted to
the prison whence he came, but to be fed with bread and water, coarse
bread and puddle-water, till he should return, not doubting but that he
should return a conqueror, and then he would put him to death for a
false prophet (v. 27)--hard usage for one that would have prevented his
ruin! But by this it appeared that God had determined to destroy him,
as 2 Chron. xxv. 16. How confident is Ahab of success. He doubts not
but he shall return in peace, forgetting what he himself had reminded
Ben-hadad of, Let not him that girdeth on the harness boast; but there
was little likelihood of his coming home in peace when he left one of
God's prophets behind him in prison. Micaiah put it upon the issue, and
called all the people to be witnesses that he did so: "If thou return
in peace, the Lord has not spoken by me, v. 28. Let me incur the
reproach and punishment of a false prophet, if the king come home
alive." He ran no hazard by this appeal, for he knew whom he had
believed; he that is terrible to the kings of the earth, and treads
upon princes as mortar, will rather let thousands of them fall to the
ground than one jot or tittle of his own word; he will not fail to
confirm the word of his servants, Isa. xliv. 26.
Ahab's Death. (b. c. 897.)
29 So the king of Israel and Jehoshaphat the king of Judah went up to
Ramoth-gilead. 30 And the king of Israel said unto Jehoshaphat, I
will disguise myself, and enter into the battle; but put thou on thy
robes. And the king of Israel disguised himself, and went into the
battle. 31 But the king of Syria commanded his thirty and two
captains that had rule over his chariots, saying, Fight neither with
small nor great, save only with the king of Israel. 32 And it came to
pass, when the captains of the chariots saw Jehoshaphat, that they
said, Surely it is the king of Israel. And they turned aside to fight
against him: and Jehoshaphat cried out. 33 And it came to pass, when
the captains of the chariots perceived that it was not the king of
Israel, that they turned back from pursuing him. 34 And a certain man
drew a bow at a venture, and smote the king of Israel between the
joints of the harness: wherefore he said unto the driver of his
chariot, Turn thine hand, and carry me out of the host; for I am
wounded. 35 And the battle increased that day: and the king was
stayed up in his chariot against the Syrians, and died at even: and the
blood ran out of the wound into the midst of the chariot. 36 And
there went a proclamation throughout the host about the going down of
the sun, saying, Every man to his city, and every man to his own
country. 37 So the king died, and was brought to Samaria; and they
buried the king in Samaria. 38 And one washed the chariot in the pool
of Samaria; and the dogs licked up his blood; and they washed his
armour; according unto the word of the Lord which he spake. 39 Now
the rest of the acts of Ahab, and all that he did, and the ivory house
which he made, and all the cities that he built, are they not written
in the book of the chronicles of the kings of Israel? 40 So Ahab
slept with his fathers; and Ahaziah his son reigned in his stead.
The matter in contest between God's prophet and Ahab's prophets is here
soon determined, and it is made to appear which was in the right. Here,
I. The two kings march with their forces to Ramoth-Gilead, v. 29. That
the king of Israel, who hated God's prophet, should so far disbelieve
his admonition as to persist in his resolution, notwithstanding, is not
strange; but that Jehoshaphat, that pious prince, who had desired to
enquire by a prophet of the Lord, as disrelishing and discrediting
Ahab's prophets, should yet proceed, after so fair a warning, is matter
of astonishment. But by the easiness of his temper he was carried away
with the delusion (as Barnabas was with the dissimulation, Gal. ii. 13)
of his friends. He gave too much heed to Ahab's prophets, because they
pretended to speak from God too, and in his country he had never been
imposed upon by such cheats. He was ready to give his opinion with the
majority, and to conclude that it was 400 to one but they should
succeed. Micaiah had not forbidden them to go; nay, at first, he said,
Go, and prosper. If it came to the worst, it was only Ahab's fall that
was foretold, and therefore Jehoshaphat hoped he might safely venture.
II. Ahab adopts a contrivance by which he hopes to secure himself and
expose his friend (v. 30): "I will disguise myself, and go in the habit
of a common soldier, but let Jehoshaphat put on his robes, to appear in
the dress of a general." He pretended thereby to do honour to
Jehoshaphat, and to compliment him with the sole command of the army in
this action. He shall direct and give orders, and Ahab will serve as a
soldier under him. But he intended, 1. To make a liar of a good
prophet. Thus he hoped to elude the danger, and so to defeat the
threatening, as if, by disguising himself, he could escape the divine
cognizance and the judgments that pursued him. 2. To make a fool of a
good king, whom he did not cordially love, because he was one that
adhered to God and so condemned his apostasy. He knew that if any
perished it must be the shepherd (so Micaiah had foretold); and perhaps
he had intimation of the charge the enemy had to fight chiefly against
the king of Israel, and therefore basely intended to betray Jehoshaphat
to the danger, that he might secure himself. Ahab was marked for ruin;
one would not have been in his coat for a great sum; yet he will
over-persuade this godly king to muster for him. See what those get
that join in affinity with vicious men, whose consciences are
debauched, and who are lost to every thing that is honourable. How can
it be expected that he should be true to his friend that has been false
to his God?
III. Jehoshaphat, having more piety than policy, put himself into the
post of honour, though it was the post of danger, and was thereby
brought into the peril of his life, but God graciously delivered him.
The king of Syria charged his captains to level their force, not
against the king of Judah, for with him he had no quarrel, but against
the king of Israel only (v. 31), to aim at his person, as if against
him he had a particular enmity. Now Ahab was justly repaid for sparing
Ben-hadad, who, as the seed of the serpent commonly do, stung the bosom
in which he was fostered and saved from perishing. Some think that he
designed only to have him taken prisoner, that he might now give him as
honourable a treatment as he had formerly received from him. Whatever
was the reason, this charge the officers received, and endeavoured to
oblige their prince in this matter; for, seeing Jehoshaphat in his
royal habit, they took him for the king of Israel, and surrounded him.
Now, 1. By his danger God let him know that he was displeased with him
for joining in confederacy with Ahab. Jehoshaphat had said, in
compliment to Ahab (v. 4), I am as thou art; and now he was indeed
taken for him. Those that associate with evil doers are in danger of
sharing in their plagues. 2. By his deliverance God let him know that,
though he was displeased with him, yet he had not deserted him. Some of
the captains that knew him perceived their mistake, and so retired from
the pursuit of him; but it is said (2 Chron. xviii. 31) that God moved
them (for he has all hearts in his hand) to depart from him. To him he
cried out, not in cowardice, but devotion, and from him his relief
came: Ahab was in no care to succour him. God is a friend that will not
fail us when other friends do.
IV. Ahab receives his mortal wound in the battle, notwithstanding his
endeavours to secure himself in the habit of a private sentinel. Let no
man think to hide himself from God's judgment, no, not in masquerade.
Thy hand shall find out all thy enemies, whatever disguise they are in,
v. 34. The Syrian that shot him little thought of doing such a piece of
service to God and his king; for he drew a bow at a venture, not aiming
particularly at any man, yet God so directed the arrow that, 1. He hit
the right person, the man that was marked for destruction, whom, if
they had taken alive, as was designed, perhaps Ben-hadad would have
spared. Those cannot escape with life whom God hath doomed to death. 2.
He hit him in the right place, between the joints of the harness, the
only place about him where this arrow of death could find entrance. No
armour is of proof against the darts of divine vengeance. Case the
criminal in steel, and it is all one, he that made him can make his
sword to approach him. That which to us seems altogether casual is done
by the determinate counsel and fore-knowledge of God.
V. The army is dispersed by the enemy and sent home by the king. Either
Jehoshaphat or Ahab ordered the retreat of the sheep, when the shepherd
was smitten: Every man to his city, for it is to no purpose to attempt
any thing more, v. 36. Ahab himself lived long enough to see that part
of Micaiah's prophecy accomplished that all Israel should be scattered
upon the mountains of Gilead (v. 17), and perhaps with his dying lips
did himself give orders for it; for though he would be carried out of
the army, to have his wounds dressed (v. 34), yet he would be held up
in his chariot, to see if his army were victorious. But, when he saw
the battle increase against them, his spirits sunk, and he died, but
his death was so lingering that he had time to feel himself die; and we
may well imagine with what horror he now reflected upon the wickedness
he had committed, the warnings he had slighted, Baal's altars, Naboth's
vineyard, Micaiah's imprisonment. Now he sees himself flattered into
his own ruin, and Zedekiah's horns of iron pushing, not the Syrians,
but himself, into destruction. Thus is he brought to the king of
terrors without hope in his death.
VI. The royal corpse is brought to Samaria and buried there (v. 37),
and hither are brought the bloody chariot and bloody armour in which he
died, v. 38. One particular circumstance is taken notice of, because
there was in it the accomplishment of a prophecy, that when they
brought the chariot to the pool of Samaria, to be washed, the dogs (and
swine, says the LXX.) gathered about it, and, as is usual, licked the
blood, or, as some think, the water in which it was washed, with which
the blood was mingled: the dogs made no difference between royal blood
and other blood. Now Naboth's blood was avenged (ch. xxi. 19), and that
word of David, as well as Elijah's word, was fulfilled (Ps. lxviii.
23), That thy foot may be dipped in the blood of thy enemies, and the
tongue of thy dogs in the same. The dogs licking the guilty blood was
perhaps designed to represent the terrors that prey upon the guilty
soul after death.
Lastly, The story of Ahab is here concluded in the usual form, v. 39,
40. Among his works mention is made of an ivory house which he built,
so called because many parts of it were inlaid with ivory; perhaps it
was intended to vie with the stately palace of the kings of Judah,
which Solomon built.
Jehoshaphat's Death. (b. c. 897.)
41 And Jehoshaphat the son of Asa began to reign over Judah in the
fourth year of Ahab king of Israel. 42 Jehoshaphat was thirty and
five years old when he began to reign; and he reigned twenty and five
years in Jerusalem. And his mother's name was Azubah the daughter of
Shilhi. 43 And he walked in all the ways of Asa his father; he turned
not aside from it, doing that which was right in the eyes of the Lord:
nevertheless the high places were not taken away; for the people
offered and burnt incense yet in the high places. 44 And Jehoshaphat
made peace with the king of Israel. 45 Now the rest of the acts of
Jehoshaphat, and his might that he showed, and how he warred, are they
not written in the book of the chronicles of the kings of Judah? 46
And the remnant of the sodomites, which remained in the days of his
father Asa, he took out of the land. 47 There was then no king in
Edom: a deputy was king. 48 Jehoshaphat made ships of Tharshish to go
to Ophir for gold: but they went not; for the ships were broken at
Ezion-geber. 49 Then said Ahaziah the son of Ahab unto Jehoshaphat,
Let my servants go with thy servants in the ships. But Jehoshaphat
would not. 50 And Jehoshaphat slept with his fathers, and was buried
with his fathers in the city of David his father: and Jehoram his son
reigned in his stead. 51 Ahaziah the son of Ahab began to reign over
Israel in Samaria the seventeenth year of Jehoshaphat king of Judah,
and reigned two years over Israel. 52 And he did evil in the sight of
the Lord, and walked in the way of his father, and in the way of his
mother, and in the way of Jeroboam the son of Nebat, who made Israel to
sin: 53 For he served Baal, and worshipped him, and provoked to anger
the Lord God of Israel, according to all that his father had done.
Here is, I. A short account of the reign of Jehoshaphat king of Judah,
of which we shall have a much fuller narrative in the book of
Chronicles, and of the greatness and goodness of that prince, neither
of which was lessened or sullied by any thing but his intimacy with the
house of Ahab, which, upon several accounts, was a diminution to him.
His confederacy with Ahab in war we have already found dangerous to
him, and his confederacy with Ahaziah his son in trade sped no better.
He offered to go partner with him in a fleet of merchant-ships, that
should fetch gold from Ophir, as Solomon's navy did, v. 49. See 2
Chron. xx. 35, 36. But, while they were preparing to set sail, they
were exceedingly damaged and disabled by a storm (broken at
Ezion-geber), which a prophet gave Jehoshaphat to understand was a
rebuke to him for his league with wicked Ahaziah (2 Chron. xx. 37); and
therefore, as we are told here (v. 49), when Ahaziah desired a second
time to be a partner with him, or, if that could not be obtained, that
he might but send his servants with some effects of board Jehoshaphat's
ships, he refused: Jehoshaphat would not. The rod of God, expounded by
the word of God, had effectually broken him off from his confederacy
with that ungodly unhappy prince. Better buy wisdom dear than be
without it; but experience is therefore said to be the mistress of
fools because those are fools that will not learn till they are taught
by experience, and particularly till they are taught the danger of
associating with wicked people. Now Jehoshaphat's reign appears here to
have been none of the longest, but one of the best. 1. It was none of
the longest, for he reigned but twenty-five years (v. 42), but then it
was in the prime of his time, between thirty-five and sixty, and these
twenty-five, added to his father's happy forty-one, give us a grateful
idea of the flourishing condition of the kingdom of Judah, and of
religion in it, for a great while, even when things were very bad, upon
all accounts, in the kingdom of Israel. If Jehoshaphat reigned not so
long as his father, to balance this he had not those blemishes on the
latter end of his reign that his father had (2 Chron. xvi. 9, 10, 12),
and it is better for a man that has been in reputation for wisdom and
honour to die in the midst of it than to outlive it. 2. Yet is was one
of the best, both in respect of piety and prosperity. (1.) He did well:
He did that which was right in the eyes of the Lord (v. 43), observed
the commands of his God, and trod in the steps of his good father; and
he persevered therein: He turned not aside from it. Yet every man's
character has some but or other, so had his; the high places were not
taken away, no not out of Judah and Benjamin, though those tribes lay
so near Jerusalem that they might easily bring their offerings and
incense to the altar there, and could not pretend, as some other of the
tribes, the inconveniency of lying remote. But old corruptions are with
difficulty rooted out, especially when they have formerly had the
patronage of those that were good, as the high places had of Samuel,
Solomon, and some others. (2.) His affairs did well. He prevented the
mischiefs which had attended their wars with the kingdom of Israel,
establishing a lasting peace (v. 44), which would have been a greater
blessing if he had contented himself with a peace, and not carried it
on to an affinity with Israel; he put a deputy, or viceroy, in Edom, so
that the kingdom was tributary to him (v. 47), and therein the prophecy
concerning Esau and Jacob was fulfilled, that the elder should serve
the younger. And, in general, mention is made of his might and his
wars, v. 45. He pleased God, and God blessed him with strength and
success. His death is spoken of (v. 50), to shut up his story, yet, in
the history of the kings of Israel, we find mention of him afterwards,
2 Kings iii. 7.
II. The beginning of the story of Ahaziah the son of Ahab, v. 51-53.
His reign was very short, not two years. Some sinners God makes quick
work with. It is a very bad character that is here given him. He not
only kept up Jeroboam's idolatry, but the worship of Baal likewise;
though he had heard of the ruin of Jeroboam's family, and had seen his
own father drawn into destruction by the prophets of Baal, who had
often been proved false prophets, yet he received no instruction, took
no warning, but followed the example of his wicked father and the
counsel of his more wicked mother Jezebel, who was still living.
Miserable are the children that not only derive a stock of corruption
from their parents, but are thus taught by them to trade with it; and
unhappy, most unhappy parents, are those that help to damn their
children's souls.
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Second Kings
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AN
EXPOSITION,
W I T H P R A C T I C A L O B S E R V A T I O N S,
OF THE SECOND BOOK OF
K I N G S.
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This second book of the Kings (which the LXX., numbering from Samuel,
called the fourth) is a continuation of the former book; and, some
think, might better have been made to begin with the fifty-first verse
of the foregoing chapter, where the reign of Ahaziah begins. The former
book had an illustrious beginning, in the glories of the kingdom of
Israel, when it was entire; this has a melancholy conclusion, in the
desolations of the kingdoms of Israel first, and then of Judah, after
they had been long broken into two: for a kingdom divided against
itself cometh to destruction. But, as Elijah's mighty works were very
much the glory of the former book, towards the latter end of it, so
were Elisha's the glory of this, towards the beginning of it. These
prophets out-shone their princes; and therefore, as far as they go, the
history shall be accounted for in them. Here is, I. Elijah fetching
fire from heaven and ascending in fire to heaven, ch. i. and ii. II.
Elisha working many miracles, both for prince and people, Israelites
and foreigners, ch. iii.-vii. III. Hazael and Jehu anointed, the former
for the correction of Israel, the latter for the destruction of the
house of Ahab and the worship of Baal, ch. viii.-x. IV. The reign of
several of the kings, both of Judah and Israel, ch. xi.-xvi. V. The
captivity of the ten tribes, ch. xvii. VI. The good and glorious reign
of Hezekiah, ch. xviii.-xx. VII. Manassah's wicked reign, and Josiah's
good one, ch. xxi-xxiii. VIII. The destruction of Jerusalem by the king
of Babylon, ch. xxiv. and xxv. This history, in the several passages of
it, confirms that observation of Solomon, That righteousness exalts a
nation, but sin is the reproach of any people.
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S E C O N D K I N G S
CHAP. I.
We here find Ahaziah, the genuine son and successor of Ahab, on the
throne of Israel. His reign continued not two years; he died by a fall
in his own house, of which, after the mention of the revolt of Moab
(ver. 1), we have here an account. I. The message which, on that
occasion, he sent to the god of Ekron, ver. 2. II. The message he
received from the God of Israel, ver. 3-8. III. The destruction of the
messengers he sent to seize the prophet, once and again, ver. 9-12. IV.
His compassion to, and compliance with, the third messenger, upon his
submission, and the delivery of the message to the king himself, ver.
13-16. IV. The death of Ahaziah, ver. 17, 18. In the story we may
observe how great the prophet looks and how little the prince.
Ahaziah's Sickness. (b. c. 896.)
1 Then Moab rebelled against Israel after the death of Ahab. 2 And
Ahaziah fell down through a lattice in his upper chamber that was in
Samaria, and was sick: and he sent messengers, and said unto them, Go,
enquire of Baal-zebub the god of Ekron whether I shall recover of this
disease. 3 But the angel of the Lord said to Elijah the Tishbite,
Arise, go up to meet the messengers of the king of Samaria, and say
unto them, Is it not because there is not a God in Israel, that ye go
to enquire of Baal-zebub the god of Ekron? 4 Now therefore thus saith
the Lord, Thou shalt not come down from that bed on which thou art gone
up, but shalt surely die. And Elijah departed. 5 And when the
messengers turned back unto him, he said unto them, Why are ye now
turned back? 6 And they said unto him, There came a man up to meet
us, and said unto us, Go, turn again unto the king that sent you, and
say unto him, Thus saith the Lord, Is it not because there is not a God
in Israel, that thou sendest to enquire of Baal-zebub the god of Ekron?
therefore thou shalt not come down from that bed on which thou art gone
up, but shalt surely die. 7 And he said unto them, What manner of man
was he which came up to meet you, and told you these words? 8 And
they answered him, He was a hairy man, and girt with a girdle of
leather about his loins. And he said, It is Elijah the Tishbite.
We have here Ahaziah, the wicked king of Israel, under God's rebukes
both by his providence and by his prophet, by his rod and by his word.
I. He is crossed in his affairs. How can those expect to prosper that
do evil in the sight of the Lord, and provoke him to anger? When he
rebelled against God, and revolted from his allegiance to him, Moab
rebelled against Israel, and revolted from the subjection that had long
paid to the kings of Israel, v. 1. The Edomites that bordered on Judah,
and were tributaries to the kings of Judah, still continued so, as we
find in the chapter before (v. 47), till, in the wicked reign of Joram,
they broke that yoke (ch. viii. 22) as the Moabites did now. If men
break their covenants with us, and neglect their duty, we must reflect
upon our breach of covenant with God, and the neglect of our duty to
him. Sin weakens and impoverishes us. We shall hear of the Moabites,
ch. iii. 5.
II. He is seized with sickness in body, not from any inward cause, but
by a severe accident. He fell down through a lattice, and was much
bruised with the fall; perhaps it threw him into a fever, v. 2.
Whatever we go, there is but a step between us and death. A man's house
is his castle, but not to secure him against the judgments of God. The
cracked lattice is a fatal to the son, when God pleases to make it so,
as the bow drawn at a venture was to the father. Ahaziah would not
attempt to reduce the Moabites, lest he should perish in the field of
battle: but he is not safe, though he tarry at home. Royal palaces do
not always yield firm footing. The snare is laid for the sinner in the
ground where he thinks least of it, Job xviii. 9, 10. The whole
creation, which groans under the man's sin, will at length sink and
break under the weight, like this lattice. He is never safe that has
God for his enemy.
III. In his distress he sends messengers to enquire of the god Ekron
whether he should recover or no, v. 2. And here, 1. His enquiry was
very foolish: Shall I recover? Even nature itself would rather have
asked, "What means may I use that I may recover?" But as one solicitous
only to know his fortune, not to know his duty, his question is only
this, Shall I recover? to which a little time would give an answer. We
should be more thoughtful what will become of us after death than how,
or when, or where, we shall die, and more desirous to be told how we
may conduct ourselves well in our sickness, and get good to our souls
by it, than whether we shall recover from it. 2. His sending to
Baal-zebub was very wicked; to make a dead and dumb idol, perhaps newly
erected (for idolaters were fond of new gods), his oracle, was not less
a reproach to his reason than to his religion. Baal-zebub, which
signifies the lord of a fly, was one of their Baals that perhaps gave
his answers either by the power of the demons or the craft of the
priests, with a humming noise, like that of a great fly, or that had
(as they fancied) rid their country of the swarms of flies wherewith it
was infested, or of some pestilential disease brought among them by
flies. Perhaps this dunghill-deity was as famous then as the oracle of
Delphos was, long afterwards, in Greece. In the New Testament the
prince of the devils is called Beel-zebub (Matt. xii. 24), for the gods
of the Gentiles were devils, and this perhaps grew to be one of the
most famous.
IV. Elijah, by direction from God, meets the messengers, and turns them
back with an answer that shall save them the labour of going to Ekron.
Had Ahaziah sent for Elijah, humbled himself, and begged his prayers,
he might have had an answer of peace; but if he send to the god of
Ekron, instead of the God of Israel, this, like Saul's consulting the
witch, shall fill the measure of his iniquity, and bring upon him a
sentence of death. Those that will not enquire of the word of God for
their comfort shall be made to hear it, whether they will or not, to
their amazement.
1. He faithfully reproves his sin (v. 3): Is it not because there is
not (that is, because you think there is not) a God in Israel (because
there is no God, none in Israel, so it may be read), that you go to
enquire of Baal-zebub, the god of Ekron, a despicable town of the
Philistines (Zech. ix. 7), long since vanquished by Israel? Here, (1.)
The sin was bad enough, giving that honour to the devil which is due to
God alone, which was done as much by their enquiries as by their
sacrifices. Note, It is a very wicked thing, upon any occasion or
pretence whatsoever, to consult with the devil. This wickedness reigned
in the heathen world (Isa. xlvii. 12, 13) and remains too much even in
the Christian world, and the devil's kingdom is supported by it. (2.)
The construction which Elijah, in God's name, puts upon it, makes it
much worse: "It is because you think not only that the God of Israel is
not able to tell you, but that there is no God at all in Israel, else
you would not send so far for a divine answer." Note, A practical and
constructive atheism is the cause and malignity of our departures from
God. Surely we think there is no God in Israel when we live at large,
make flesh our arm, and seek a portion in the things of this world.
2. He plainly reads his doom: Go, tell him he shall surely die, v. 4.
"Since he is so anxious to know his fate, this is it; let him make the
best of it." The certain fearful looking for of judgment and
indignation which this message must needs cause cannot but cut him to
the heart.
V. The message being delivered to him by his servants, he enquires of
them by whom it was sent to him, and concludes, by their description of
him, that it must be Elijah, v. 7, 8. For, 1. His dress was the same
that he had seen him in, in his father's court. He was clad in a hairy
garment, and had a leathern girdle about him, was plain and homely in
his garb. John Baptist, the Elias of the New Testament, herein
resembled him, for his clothes were made of hair cloth, and he was girt
with a leathern girdle, Matt. iii. 4. He that was clothed with the
Spirit despised all rich and gay clothing. 2. His message was such as
he used to deliver to his father, to whom he never prophesied good, but
evil. Elijah is one of those witnesses that still torment the
inhabitants of the earth, Rev. xi. 10. He that was a thorn in Ahab's
eyes will be so in the eyes of his son while he treads in the steps of
his father's wickedness; and he is ready to cry out, as his father did,
Hast thou found me, O my enemy? Let sinners consider that the word
which took hold of their fathers is still as quick and powerful as
ever. See Zech. i. 6; Heb. iv. 12.
Fire Called from Heaven by Elijah. (b. c. 896.)
9 Then the king sent unto him a captain of fifty with his fifty. And he
went up to him: and, behold, he sat on the top of a hill. And he spake
unto him, Thou man of God, the king hath said, Come down. 10 And
Elijah answered and said to the captain of fifty, If I be a man of God,
then let fire come down from heaven, and consume thee and thy fifty.
And there came down fire from heaven, and consumed him and his fifty.
11 Again also he sent unto him another captain of fifty with his fifty.
And he answered and said unto him, O man of God, thus hath the king
said, Come down quickly. 12 And Elijah answered and said unto them,
If I be a man of God, let fire come down from heaven, and consume thee
and thy fifty. And the fire of God came down from heaven, and consumed
him and his fifty. 13 And he sent again a captain of the third fifty
with his fifty. And the third captain of fifty went up, and came and
fell on his knees before Elijah, and besought him, and said unto him, O
man of God, I pray thee, let my life, and the life of these fifty thy
servants, be precious in thy sight. 14 Behold, there came fire down
from heaven, and burnt up the two captains of the former fifties with
their fifties: therefore let my life now be precious in thy sight. 15
And the angel of the Lord said unto Elijah, Go down with him: be not
afraid of him. And he arose, and went down with him unto the king. 16
And he said unto him, Thus saith the Lord, Forasmuch as thou hast sent
messengers to enquire of Baal-zebub the god of Ekron, is it not because
there is no God in Israel to enquire of his word? therefore thou shalt
not come down off that bed on which thou art gone up, but shalt surely
die. 17 So he died according to the word of the Lord which Elijah had
spoken. And Jehoram reigned in his stead in the second year of Jehoram
the son of Jehoshaphat king of Judah; because he had no son. 18 Now
the rest of the acts of Ahaziah which he did, are they not written in
the book of the chronicles of the kings of Israel?
Here, I. The king issues out a warrant for the apprehending of Elijah.
If the God of Ekron had told him he should die, it is probable he would
have taken it quietly; but now that a prophet of the Lord tells him so,
reproving him for his sin and reminding him of the God of Israel, he
cannot bear it. So far is he from making any good improvement of the
warning given him that he is enraged against the prophet; neither his
sickness, nor the thoughts of death, made any good impressions upon
him, nor possessed him with any fear of God. No external alarms will
startle and soften secure sinners, but rather exasperate them. Did the
king think Elijah a prophet, a true prophet? Why then durst he
persecute him? Did he think him a common person? What occasion was
there to send such a force, in order to seize him? Thus a band of men
must take our Lord Jesus.
II. The captain that was sent with his fifty soldiers found Elijah on
the top of a hill (some think Carmel), and commanded him, in the king's
name, to surrender himself, v. 9. Elijah was now so far from
absconding, as formerly, into the close recesses of a cave, that he
makes a bold appearance on the top of a hill; experience of God's
protection makes him more bold. The captain calls him a man of God, not
that he believed him to be so, or reverenced him a such a one, but
because he was commonly called so. Had he really looked upon him as a
prophet, he would not have attempted to make him his prisoner; and, had
he thought him entrusted with the word of God, he would not have
pretended to command him with the word of a king.
III. Elijah calls for fire from heaven, to consume this haughty daring
sinner, not to secure himself (he could have done that some other way),
nor to avenge himself (for it was not his own cause that he appeared
and acted in), but to prove his mission, and to reveal the wrath of God
from heaven against the ungodliness and unrighteousness of men. This
captain had, in scorn, called him a man of God: "If I be so," says
Elijah, "thou shalt pay dearly for making a jest of it." He valued
himself upon his commission (the king has said, Come down), but Elijah
will let him know that the God of Israel is superior to the king of
Israel and has a greater power to enforce his commands. It was not long
since Elijah had fetched fire from heaven, to consume the sacrifice (1
Kings xvii. 38), in token of God's acceptance of that sacrifice as an
atonement for the sins of the people; but, they having slighted that,
now the fire falls, not on the sacrifice, but on the sinners
themselves, v. 10. See here, 1. What an interest the prophets had in
heaven; what the Spirit of God in them demanded the power of God
effected. Elijah did but speak, and it was done. He that formerly had
fetched water from heaven now fetches fire. O the power of prayer!
Concerning the work of my hands, command you me, Isa. xiv. 11. 2. What
an interest heaven had in the prophets! God was always ready to plead
their cause, and avenge the injuries done to them; kings shall still be
rebuked for their sakes, and charged to do his prophets no harm; one
Elijah is more to God than 10,000 captains and their fifties. Doubtless
Elijah did this by a divine impulse, and yet our Saviour would not
allow the disciples to draw it into a precedent, Luke ix. 54. They were
now not far from the place where Elias did this act of justice upon
provoking Israelites, and would needs, in like manner, call for fire
upon those provoking Samaritans. "No," says Christ, "by no means, you
know not what manner of spirit you are of," that is, (1.) "You do not
consider what manner of spirit, as disciples, you are called to, and
how different from that of the Old-Testament dispensation; it was
agreeable enough to that dispensation of terror, and of the letter, for
Elias to call for fire, but the dispensation of the Spirit and of grace
will by no means allow it." (2.) "You are not aware what manner of
spirit you are, upon this occasion, actuated by, and how different from
that of Elias: he did it in holy zeal, you in passion; he was concerned
for God's glory, you for your own reputation only." God judges men's
practices by their principles, and his judgment is according to truth.
IV. This is repeated a second time; would one think it? 1. Ahaziah
sends, a second time, to apprehend Elijah (v. 11), as if he were
resolved not to be baffled by omnipotence itself. Obstinate sinners
must be convinced and conquered, at last, by the fire of hell, for fire
from heaven, it seems, will not subdue them. 2. Another captain is
ready with his fifty, who, in his blind rage against the prophet, and
his blind obedience to the king, dares engage in that service which had
been fatal to the last undertakers. This is as impudent and imperious
as the last, and more in haste; not only, "Come down quietly, and do
not struggle," but without taking any notice of what had been done, he
says, "Come down quickly, and do not trifle, the king's business
requires haste; come down, or I will fetch thee down." 3. Elijah
relents not, but calls for another flash of lightning, which instantly
lays this captain and his fifty dead upon the spot. Those that will sin
like others must expect to suffer like them; God is inflexibly just.
V. The third captain humbled himself and cast himself upon the mercy of
God and Elijah. It does not appear that Ahaziah ordered him to do so
(his stubborn heart is as hard as ever; so regardless is he of the
terrors of the Lord, so little affected with the manifestations of his
wrath, and withal so prodigal of the lives of his subjects, that he
sends a third with the same provoking message to Elijah), but he took
warning by the fate of his predecessors, who, perhaps, lay dead before
his eyes; and, instead of summoning the prophet down, fell down before
him, and begged for his life and the lives of his soldiers,
acknowledging their own evil deserts and the prophet's power (v. 13,
14): Let my life be precious in thy sight. Note, There is nothing to be
got by contending with God: if we would prevail with him, it must be by
supplication; if we would not fall before God, we must bow before him;
and those are wise for themselves who learn submission from the fatal
consequences of the obstinacy of others.
VI. Elijah does more than grant the request of this third captain. God
is not so severe with those that stand it out against him but he is as
ready to show mercy to those that repent and submit to him; never any
found it in vain to cast themselves upon the mercy of God. This
captain, not only has his life spared, but is permitted to carry his
point: Elijah, being so commanded by the angel, goes down with him to
the king, v. 15. Thus he shows that he before refused to come, not
because he feared the king or court, but because he would not be
imperiously compelled, which would lessen the honour of his master; he
magnifies his office. He comes boldly to the king, and tells him to his
face (let him take it as he may) what he had before sent to him (v.
16), that he shall surely and shortly die; he mitigates not the
sentence, either for fear of the king's displeasure or in pity to his
misery. The God of Israel has condemned him, let him send to see
whether the god of Ekron can deliver him. So thunder-struck is Ahaziah
with this message, when it comes from the prophet's own mouth, that
neither he nor any of those about him durst offer him any violence, nor
so much as give him an affront; but out of that den of lions he comes
unhurt, like Daniel. Who can harm those whom God will shelter?
Lastly, The prediction is accomplished in a few days. Ahaziah died (v.
17), and, dying childless, left his kingdom to his brother Jehoram. His
father reigned wickedly twenty-two years, he not two. Sometimes the
wicked live, become old, yea, are mighty in power; but those who
therefore promise themselves prosperity in impiety may perhaps find
themselves deceived; for (as bishop Hall observes here), "Some sinners
live long, to aggravate their judgment, others die soon, to hasten it;"
but it is certain that evil pursues sinners, and, sooner or later, it
will overtake them; nor will any thing fill the measure sooner than
that complicated iniquity of Ahaziah--honouring the devil's oracles and
hating God's oracles.
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S E C O N D K I N G S
CHAP. II.
In this chapter we have, I. That extraordinary event, the translation
of Elijah. In the close of the foregoing chapter we had a wicked king
leaving the world in disgrace, here we have a holy prophet leaving it
in honour; the departure of the former was his greatest misery, of the
latter his greatest bliss: men are as their end is. Here is, 1. Elijah
taking leave of his friends, the sons of the prophets, and especially
Elisha, who kept close to him, and walked with him through Jordan, ver.
1-10. 2. Elijah taken into heaven by the ministry of angels (ver. 11),
and Elisha's lamentation of the loss this earth has of him, ver. 12.
II. The manifestation of Elisha, as a prophet in his room. 1. By the
dividing of Jordan, ver. 13, 14. 2. By the respect which the sons of
the prophets paid him, ver. 15-18. 3. By the healing of the unwholesome
waters of Jericho, ver. 19-22. 4. By the destruction of the children of
Bethel that mocked him, ver. 23-25. This revolution in prophecy makes a
greater figure than the revolution of a kingdom.
Elijah's Translation. (b. c. 895.)
1 And it came to pass, when the Lord would take up Elijah into heaven
by a whirlwind, that Elijah went with Elisha from Gilgal. 2 And
Elijah said unto Elisha, Tarry here, I pray thee; for the Lord hath
sent me to Beth-el. And Elisha said unto him, As the Lord liveth, and
as thy soul liveth, I will not leave thee. So they went down to
Beth-el. 3 And the sons of the prophets that were at Beth-el came
forth to Elisha, and said unto him, Knowest thou that the Lord will
take away thy master from thy head to day? And he said, Yea, I know it;
hold ye your peace. 4 And Elijah said unto him, Elisha, tarry here, I
pray thee; for the Lord hath sent me to Jericho. And he said, As the
Lord liveth, and as thy soul liveth, I will not leave thee. So they
came to Jericho. 5 And the sons of the prophets that were at Jericho
came to Elisha, and said unto him, Knowest thou that the Lord will take
away thy master from thy head to day? And he answered, Yea, I know it;
hold ye your peace. 6 And Elijah said unto him, Tarry, I pray thee,
here; for the Lord hath sent me to Jordan. And he said, As the Lord
liveth, and as thy soul liveth, I will not leave thee. And they two
went on. 7 And fifty men of the sons of the prophets went, and stood
to view afar off: and they two stood by Jordan. 8 And Elijah took his
mantle, and wrapped it together, and smote the waters, and they were
divided hither and thither, so that they two went over on dry ground.
Elijah's times, and the events concerning him, are as little dated as
those of any great man in scripture; we are not told of his age, nor in
what year of Ahab's reign he first appeared, nor in what year of
Joram's he disappeared, and therefore cannot conjecture how long he
flourished; it is supposed about twenty years in all. Here we are told,
I. That God had determined to take him up into heaven by a whirlwind,
v. 1. He would do it, and it is probable let him know of his purpose
some time before, that he would shortly take him from the world, not by
death, but translate him body and soul to heaven, as Enoch was, only
causing him to undergo such a change as would be necessary to the
qualifying of him to be an inhabitant in that world of spirits, and
such as those shall undergo who will be found alive at Christ's coming.
It is not for us to say why God would put such a peculiar honour upon
Elijah above any other of the prophets; he was a man subject to like
passions as we are, knew sin, and yet never tasted death. Wherefore is
he thus dignified, thus distinguished, as a man whom the Kings of kings
did delight to honour? We may suppose that herein, 1. God looked back
upon his past services, which were eminent and extraordinary, and
intended a recompence for those and an encouragement to the sons of the
prophets to tread in the steps of his zeal and faithfulness, and,
whatever it cost them, to witness against the corruptions of the age
they lived in. 2. He looked down upon the present dark and degenerate
state of the church, and would thus give a very sensible proof of
another life after this, and draw the hearts of the faithful few upward
towards himself, and that other life. 3. He looked forward to the
evangelical dispensation, and, in the translation of Elijah, gave a
type and figure of the ascension of Christ and the opening of the
kingdom of heaven to all believers. Elijah had, by faith and prayer,
conversed much with heaven, and now he is taken thither, to assure us
that if we have our conversation in heaven, while we are here on earth,
we shall be there shortly, the soul shall (and that is the man) be
happy there, there for ever.
II. That Elisha had determined, as long as he continued on earth to
cleave to him, and not to leave him. Elijah seemed desirous to shake
him off, would have had him stay behind at Gilgal, at Bethel, at
Jericho, v. 2, 4, 6. Some think out of humility; he knew what glory God
designed for him, but would not seem to glory in it, nor desired it
should be seen of men (God's favourites covet not to have it proclaimed
before them that they are so, as the favourites of earthly princes do),
or rather it was to try him, and make his constant adherence to him the
more commendable, like Naomi's persuading Ruth to go back. In vain does
Elijah entreat him to tarry here and tarry there; he resolves to tarry
nowhere behind his master, till he goes to heaven, and leaves him
behind on this earth. "Whatever comes of it, I will not leave thee;"
and why so? Not only because he loved him, but, 1. Because he desired
to be edified by his holy heavenly converse as long as he staid on
earth; it had always been profitable, but, we may suppose, was now more
so than ever. We should do all the spiritual good we can one to
another, and get all we can one by another, while we are together,
because we are to be together but a little while. 2. Because he desired
to be satisfied concerning his departure, and to see him when he was
taken up, that his faith might be confirmed and his acquaintance with
the invisible world increased. He had long followed Elijah, and he
would not leave him now when he hoped for the parting blessing. Let not
those that follow Christ come short by tiring at last.
III. That Elijah, before his departure, visited the schools of the
prophets and took leave of them. It seems that there were such schools
in many of the cities of Israel, probably even in Samaria itself. Here
we find sons of the prophets, and considerable numbers of them, even at
Bethel, where one of the calves was set up, and at Jericho, which was
lately built in defiance of a divine curse. At Jerusalem, and in the
kingdom of Judah, they had priests and Levites, and the temple-service,
the want of which, in the kingdom of Israel, God graciously made up by
those colleges, where men were trained up and employed in the exercises
of religion and devotion, and whither good people resorted to solemnize
the appointed feasts with praying and hearing, when they had not
conveniences for sacrifice or incense, and thus religion was kept up in
a time of general apostasy. Much of God was among these prophets, and
more were the children of the desolate than the children of the married
wife. None of all the high priests were comparable to those two great
men Elijah and Elisha, who, for aught we know, never attended in the
temple at Jerusalem. These seminaries of religion and virtue, which
Elijah, it is probable, had been instrumental to found, he now visits,
before his departure, to instruct, encourage, and bless them. Note,
Those that are going to heaven themselves ought to be concerned for
those they leave behind them on earth, and to leave with them their
experiences, testimonies, counsels, and prayers, 2 Pet. i. 15. When
Christ said, with triumph, Now I am no more in the world, he added,
with tenderness, But these are. Father, keep them.
IV. That the sons of the prophets had intelligence (either from Elijah
himself, or by the spirit of prophecy in some of their own society), or
suspected by the solemnity of Elijah's farewell, that he was now
shortly to be removed; and, 1. They told Elisha of it, both at Bethel
(v. 3) and at Jericho (v. 5): Knowest thou that the Lord will take away
thy master from thy head to day? This they said, not as upbraiding him
with his loss, or expecting that when his master was gone he would be
upon the level with them, but to show how full they were of the
thoughts of this matter and big with expectation of the event, and to
admonish Elisha to prepare for the loss. Know we not that our nearest
relations, and dearest friends, must shortly be taken from us? The Lord
will take them; we lose them not till he calls for them whose they are,
and who taketh away and none can hinder him. He takes away superiors
from our head, inferiors from our feet, equals from our arms; let us
therefore carefully do the duty of every relation, that we may reflect
upon it with comfort when it comes to be dissolved. Elisha knew it too
well, and sorrow had filled his heart upon this account (as the
disciples in a like case, John xvi. 6), and therefore he did not need
to be told of it, did not care for hearing of it, and would not be
interrupted in his contemplations on this great concern, or in the
least diverted from his attendance upon his master. I know it; hold you
your peace. He speaks not this peevishly, or in contempt of the sons of
the prophets, but as one that was himself and would have them composed
and sedate, and with an awful silence expecting the event: I know it;
be silent, Zech. ii. 13. 2. They went themselves to be witnesses of it
at a distance, though they might not closely attend (v. 7): Fifty of
them stood to view afar off, intending to satisfy their curiosity, but
God so ordered it that they might be eye-witnesses of the honour heaven
did to that prophet, who was despised and rejected of men. God's works
are well worthy our notice; when a door is opened in heaven the call
is, Come up hither, come and see.
V. That the miraculous dividing of the river Jordan was the preface to
Elijah's translation into the heavenly Canaan, as it had been to the
entrance of Israel into the earthly Canaan, v. 8. He must go on to the
other side Jordan to be translated, because it was his native country,
and that he might be near the place where Moses died, and that thus
honour might be put on that part of the country which was most
despised. He and Elisha might have gone over Jordan by a ferry, as
other passengers did, but God would magnify Elijah in his exit, as he
did Joshua in his entrance, by the dividing of this river, Josh. iii.
7. As Moses with his rod divided the sea, so Elijah with his mantle
divided Jordan, both being the insignia--the badges of their office.
These waters of old yielded to the ark, now to the prophet's mantle,
which, to those that wanted the ark was an equivalent token of God's
presence. When God will take up his faithful ones to heaven death is
the Jordan which, immediately before their translation, they must pass
through, and they find a way through it, as safe and comfortable way;
the death of Christ has divided those waters, that the ransomed of the
Lord may pass over. O death! where is thy sting, thy hurt, thy terror?
9 And it came to pass, when they were gone over, that Elijah said unto
Elisha, Ask what I shall do for thee, before I be taken away from thee.
And Elisha said, I pray thee, let a double portion of thy spirit be
upon me. 10 And he said, Thou hast asked a hard thing: nevertheless,
if thou see me when I am taken from thee, it shall be so unto thee; but
if not, it shall not be so. 11 And it came to pass, as they still
went on, and talked, that, behold, there appeared a chariot of fire,
and horses of fire, and parted them both asunder; and Elijah went up by
a whirlwind into heaven. 12 And Elisha saw it, and he cried, My
father, my father, the chariot of Israel, and the horsemen thereof. And
he saw him no more: and he took hold of his own clothes, and rent them
in two pieces.
Here, I. Elijah makes his will, and leaves Elisha his heir, now
anointing him to be prophet in his room, more than when he cast his
mantle upon him, 1 Kings xix. 19.
1. Elijah, being greatly pleased with the constancy of Elisha's
affection and attendance, bade him ask what he should do for him, what
blessing he should leave him at parting; he does not say (as bishop
Hall observes), "Ask of me when I am gone, in heaven I shall be better
able to befriend thee," but, "Ask before I go." Our friends on earth
may be spoken to, and can give us an answer, but we know not that we
can have access to any friend in heaven but Christ, and God in him.
Abraham is ignorant of us.
2. Elisha, having this fair opportunity to enrich himself with the best
riches, prays for a double portion of his spirit. He asks not for
wealth, nor honour, nor exemption from trouble, but to be qualified for
the service of God and his generation, he asks, (1.) For the Spirit,
not that the gifts and graces of the Spirit were in Elijah's power to
give, therefore he says not, "Give me the Spirit" (he knew very well it
was God's gift), but "Let it be upon me, intercede with God for this
for me." Christ bade his disciples ask what they would, not one, but
all, and promised to send the Spirit, with much more authority and
assurance than Elijah could. (2.) For his spirit, because he was to be
a prophet in his room, to carry on his work, to father the sons of the
prophets and face their enemies, because he had the same perverse
generation to deal with that he had, so that, if he have not his
spirit, he has not strength according to the day. (3.) For a double
portion of his spirit; he does not mean double to what Elijah had, but
double to what the rest of the prophets had, from whom so much would
not be expected as from Elisha, who had been brought up under Elijah.
It is a holy ambition to covet earnestly the best gifts, and those
which will render us most serviceable to God and our brethren. Note, We
all ought, both ministers and people, to set before us the example of
our predecessors, to labour after their spirit, and to be earnest with
God for that grace which carried them through their work and enabled
them to finish well.
3. Elijah promised him that which he asked, but under two provisos, v.
10. (1.) Provided he put a due value upon it and esteem it highly: this
he teaches him to do by calling it a hard thing, not too hard for God
to do, but too great for him to expect. Those are best prepared for
spiritual blessings that are most sensible of their worth and their own
unworthiness to receive them. (2.) Provided he kept close to his
master, even to the last, and was observant of him: If thou see me when
I am taken from thee, it shall be so, otherwise not. A diligent
attendance upon his master's instructions, and a careful observance of
his example, particularly now in his last scene, were the condition and
would be a proper means of obtaining much of his spirit. Taking strict
notice of the manner of his ascension would likewise be of great use to
him. The comforts of departing saints, and their experiences, will
mightily help both to gild our comforts and to steel our resolutions.
Or, perhaps, this was intended only as a sign: "If God favour thee so
far as to give thee a sight of me when I ascend, take that for a token
that he will do this for thee, and depend upon it." Christ's disciples
saw him ascend, and were thereupon assured that they should, in a
little time, be filled with his Spirit, Acts i. 8. Elisha, we may
suppose, hereupon prayed earnestly, Lord, show me this token for good.
II. Elijah is carried up to heaven in a fiery chariot, v. 11. Like
Enoch, he was translated, that he should not see death; and was (as Mr.
Cowley expresses it) the second man that leaped the ditch where all the
rest of mankind fell, and went not downward to the sky. Many curious
questions might be asked about this matter, which could not be
answered. Let it suffice that we are here told,
1. What his Lord, when he came, found him doing. He was talking with
Elisha, instructing and encouraging him, directing him in his work, and
quickening him to it, for the good of those whom he left behind. He was
not meditating nor praying, as one wholly taken up with the world he
was going to, but engaged in edifying discourse, as one concerned about
the kingdom of God among men. We mistake if we think our preparation
for heaven is carried on only by contemplation and the acts of
devotion. Usefulness to others will pass as well in our account as any
thing. Thinking of divine things is good, but talking of them (if it
come from the heart) is better, because for edification, 1 Cor. xiv. 4.
Christ ascended as he was blessing his disciples.
2. What convoy his Lord sent for him--a chariot of fire and horses of
fire, which appeared either descending upon them from the clouds or (as
bishop Patrick thinks) running towards them upon the ground: in this
form the angels appeared. The souls of all the faithful are carried by
an invisible guard of angels into the bosom of Abraham; but, Elijah
being to carry his body with him, this heavenly guard was visible, not
in a human shape, as usual, though they might so have borne him up in
their arms, or carried him as on eagles' wings, but that would have
been to carry him like a child, like a lamp (Isa. xl. 11, 31); they
appear in the form of a chariot and horses, that he may ride in state,
may ride in triumph, like a prince, like a conqueror, yea, more than a
conqueror. The angels are called in scripture cherubim and seraphim,
and their appearance here, though it may seem below their dignity,
answers to both those names; for (1.) Seraphim signifies fiery, and God
is said to make them a flame of fire, Ps. civ. 4. (2.) Cherubim (as
many think) signifies chariots, and they are called the chariots of God
(Ps. lxviii. 17), and he is said to ride upon a cherub (Ps. xviii. 10),
to which perhaps there is an allusion in Ezekiel's vision of four
living creatures, and wheels, like horses and chariots; in Zechariah's
vision, they are so represented, Zech. i. 8; vi. 1. Compare Rev. vi. 2,
&c. See the readiness of the angels to do the will go God, even in the
meanest services, for the good of those that shall be heirs of
salvation. Elijah must remove to the world of angels, and therefore, to
show how desirous they were of his company, some of them would come to
fetch him. The chariot and horses appeared like fire, not for burning,
but brightness, not to torture or consume him, but to render his
ascension conspicuous and illustrious in the eyes of those that stood
afar off to view it. Elijah had burned with holy zeal for God and his
honour, and now with a heavenly fire he was refined and translated.
3. How he was separated from Elisha. This chariot parted them both
asunder. Note, The dearest friends must part. Elisha had protested he
would not leave him, yet now is left behind by him.
4. Whither he was carried. He went up by a whirlwind into heaven. The
fire tends upward; the whirlwind helped to carry him through the
atmosphere, out of the reach of the magnetic virtue of this earth, and
then how swiftly he ascended through the pure ether to the world of
holy and blessed spirits we cannot conceive.
"But where he stopped will ne'er be known,
'Till Phenix-nature, aged grown,
To a better being shall aspire,
Mounting herself, like him, to eternity in fire."
Cowley.
Elijah had once, in a passion, wished he might die; yet God was so
gracious to him as not only not to take him at his word then, but to
honour him with this singular privilege, that he should never see
death; and by this instance, and that of Enoch, (1.) God showed how men
should have left the world if they had not sinned, not by death, but by
a translation. (2.) He gave a glimpse of that life and immortality
which are brought to light by the gospel, of the glory reserved for the
bodies of the saints, and the opening of the kingdom of heaven to all
believers, as then to Elijah. It was also a figure of Christ's
ascension.
III. Elisha pathetically laments the loss of that great prophet, but
attends him with an encomium, v. 12. 1. He saw it; thus he received the
sign by which he was assured of the grant of his request for a double
portion of Elijah's spirit. He looked stedfastly towards heaven, whence
he was to expect that gift, as the disciples did, Acts i. 10. He saw it
awhile, but the vision was presently out of his sight; and he saw him
no more. 2. He rent his own clothes, in token of the sense he had of
his own and the public loss. Though Elijah had gone triumphantly to
heaven, yet this world could ill spare him, and therefore his removal
ought to be much regretted by the survivors. Surely their hearts are
hard whose eyes are dry when God, by taking away faithful useful men,
calls for weeping and mourning. Though Elijah's departure made way for
Elisha's eminency, especially since he was now sure of a double portion
of his spirit, yet he lamented the loss of him, for he loved him, and
could have served him for ever. 3. He gave him a very honourable
character, as the reason why he thus lamented the loss of him. (1.) He
himself had lost the guide of his youth: My father, my father. He saw
his own condition like that of a fatherless child thrown upon the
world, and lamented it accordingly. Christ, when he left his disciples,
did not leave them orphans (John xiv. 15), but Elijah must. (2.) The
public had lost its best guard; he was the chariot of Israel, and the
horsemen thereof. He would have brought them all to heaven, as in this
chariot, if it had not been their own fault; they used not chariots and
horses in their wars, but Elijah was to them, by his counsels,
reproofs, and prayers, better than the strongest force of chariot and
horse, and kept off the judgments of God. His departure was like the
routing of an army, an irreparable loss. "Better have lost all our men
of war than this man of God."
Elijah's Mantle on Elisha. (b. c. 895.)
13 He took up also the mantle of Elijah that fell from him, and went
back, and stood by the bank of Jordan; 14 And he took the mantle of
Elijah that fell from him, and smote the waters, and said, Where is the
Lord God of Elijah? and when he also had smitten the waters, they
parted hither and thither: and Elisha went over. 15 And when the sons
of the prophets which were to view at Jericho saw him, they said, The
spirit of Elijah doth rest on Elisha. And they came to meet him, and
bowed themselves to the ground before him. 16 And they said unto him,
Behold now, there be with thy servants fifty strong men; let them go,
we pray thee, and seek thy master: lest peradventure the Spirit of the
Lord hath taken him up, and cast him upon some mountain, or into some
valley. And he said, Ye shall not send. 17 And when they urged him
till he was ashamed, he said, Send. They sent therefore fifty men; and
they sought three days, but found him not. 18 And when they came
again to him, (for he tarried at Jericho,) he said unto them, Did I not
say unto you, Go not?
We have here an account of what followed immediately after the
translation of Elijah.
I. The tokens of God's presence with Elisha, and the marks of his
elevation into Elijah's room, to be, as he had been, a father to the
sons of the prophets, and the chariots and horsemen of Israel.
1. He was possessed of Elijah's mantle, the badge of his office, which,
we may suppose, he put on and wore for his master's sake, v. 13. When
Elijah went to heaven, though he did not let fall his body as others
do, he let fall his mantle instead of it; for he was unclothed, that he
might be clothed upon with immortality: he was going to a world where
he needed not the mantle to adorn him, nor to shelter him from the
weather, nor to wrap his face in, as 1 Kings xix. 13. He left his
mantle as a legacy to Elisha, and, though in itself it was of small
value, yet as it was a token of the descent of the Spirit upon him, it
was more than if he had bequeathed to him thousands of gold and silver.
Elisha took it up, not as a sacred relic to be worshipped, but as a
significant garment to be worn, and a recompence to him for his own
garments which he had rent. He loved this cloak ever since it was first
cast over him, 1 Kings xix. 19. He that then so cheerfully obeyed the
summons of it, and became Elijah's servant, is now dignified with it,
and becomes his successor. There are remains of great and good men,
which, like this mantle, ought to be gathered up and preserved by the
survivors, their sayings, their writings, their examples, that, as
their works follow them in the reward of them, they may stay behind in
the benefit of them.
2. He was possessed of Elijah's power to divide Jordan, v. 14. Having
parted with his father, he returns to his sons in the schools of the
prophets. Jordan was between him and them; it had been divided to make
way for Elijah to his glory; he will try whether it will divide to make
way for him to his business, and by that he will know that God is with
him, and that he has the double portion of Elijah's spirit. Elijah's
last miracle shall be Elisha's first; thus he begins where Elijah left
off and there is no vacancy. In dividing the waters, (1.) He made use
of Elijah's mantle, as Elijah himself had done (v. 8), to signify that
he designed to keep to his master's methods and would not introduce any
thing new, as those affect to do that think themselves wiser than their
predecessors. (2.) He applied to Elijah's God: Where is the Lord God of
Elijah? He does not ask, "Where is Elijah?" as poring upon the loss of
him, as if he could not be easy now that he was gone,--or as doubting
of his happy state, as if, like the sons of the prophets here, he knew
not what had become of him,--or as curiously enquiring concerning him,
and the particular of that state he was removed to (no, that is a
hidden life, it does not yet appear what we shall be),--nor as
expecting help from him; no, Elijah is happy, but is neither omniscient
nor omnipotent; but he asks, Where is the Lord God of Elijah? Now that
Elijah was taken to heaven God had abundantly proved himself the God of
Elijah; if he had not prepared for him that city, and done better for
him there than ever he did for him in this world, he would have been
ashamed to be called his God, Heb. xi. 16; Matt. xxvii. 31, 32. Now
that Elijah was taken to heaven Elisha enquired, [1.] After God. When
our creature-comforts are removed, we have a God to go to, that lives
for ever. [2.] After The God of Elijah, the God that Elijah served, and
honoured, and pleaded for, and adhered to when all Israel had deserted
him. This honour is done to those who cleave to God in times of general
apostasy, that God will be, in a peculiar manner, their God. "The God
that owned, and protected, and provided for Elijah, and many ways
honoured him, especially now at last, where is he? Lord, am not I
promised Elijah's spirit? Make good that promise." The words which next
follow in the original, Aph-his--even he, which we join to the
following clause, when he also had smitten the waters, some make an
answer to this question, Where is Elijah's God? Etiam ille adhuc
superest--"He is in being still, and nigh at hand. We have lost Elijah,
but we have not lost Elijah's God. He has not forsaken the earth; it is
even he that is still with me." Note, First, It is the duty and
interest of the saints on earth to enquire after God, and apply to him
as the Lord God of the saints that have gone before to heaven, the God
of our fathers. Secondly, It is very comfortable to those who enquire
of him; it is even he that is in his holy temple (Ps. xi. 4) and nigh
to all who call upon him, Ps. cxlv. 18. Thirdly, Those that walk in the
spirit and steps of their godly faithful predecessors shall certainly
experience the same grace that they experienced; Elijah's God will be
Elisha's too. The Lord God of the holy prophets is the same yesterday,
to-day, and for ever; and what will it avail us to have the mantles of
those that are gone, their places, their books, if we have not their
spirit, their God?
3. He was possessed of Elijah's interest in the sons of the prophets,
v. 15. Some of the fellows of the college at Jericho, who had placed
themselves conveniently near Jordan, to see what passed, were surprised
to see Jordan divided before Elisha in his return, and took that as a
convincing evidence that the spirit of Elijah did rest upon him, and
that therefore they ought to pay the same respect and deference to him
that they had paid to Elijah. Accordingly they went to meet him, to
congratulate him on his safe passage through fire and water, and the
honour God had put upon him; and they bowed themselves to the ground
before him. They were trained up in the schools; Elisha was taken from
the plough; yet when they perceived that God was with him, and that
this was the man whom he delighted to honour, they readily submitted to
him as their head and father, as the people to Joshua when Moses was
dead, Josh. i. 17. Those that appear to have God's Spirit and presence
with them ought to have our esteem and best affections, notwithstanding
the meanness of their extraction and education. This ready submission
of the sons of the prophets, no doubt, was a great encouragement to
Elisha, and helped to clear his call.
II. The needless search which the sons of the prophets made for Elijah.
1. They suggested that possibly he was dropped, either alive or dead,
upon some mountain, or in some valley; and it would be a satisfaction
to them if they sent some strong men, whom they had at command, in
quest of him, v. 16. Some of them perhaps started this as a demurrer to
the choice of Elisha: "Let us first be sure that Elijah has quite gone.
Can we think Elijah thus neglected by heaven, that chosen vessel thus
cast away as a vessel in which was no pleasure?" 2. Elisha consented
not to their motion till they overcame him with importunity, v. 17.
They urged him till he was ashamed to oppose it any further lest he
should be thought wanting in his respect to his old master or loth to
resign the mantle again. Wise men may yield to that, for the sake of
peace and the good opinion of others, which yet their judgment is
against as needless and fruitless. 3. The issue made them as much
ashamed of their proposal as they, by their importunity, had made
Elisha ashamed of his opposing it. Their messengers, after they had
tired themselves with fruitless search, returned with a non est
inventus--he is not to be found, and gave Elisha an opportunity of
upbraiding his friends with their folly: Did I not say unto you, Go
not? v. 18. This would make them the more willing to acquiesce in his
judgment another time. Traversing hills and valleys will never bring us
to Elijah, but the imitation of his holy faith and zeal will, in due
time.
The Waters of Jericho Healed; the Death of the Mocking Children. (b. c. 895.)
19 And the men of the city said unto Elisha, Behold, I pray thee, the
situation of this city is pleasant, as my lord seeth: but the water is
naught, and the ground barren. 20 And he said, Bring me a new cruse,
and put salt therein. And they brought it to him. 21 And he went
forth unto the spring of the waters, and cast the salt in there, and
said, Thus saith the Lord, I have healed these waters; there shall not
be from thence any more death or barren land. 22 So the waters were
healed unto this day, according to the saying of Elisha which he spake.
23 And he went up from thence unto Beth-el: and as he was going up by
the way, there came forth little children out of the city, and mocked
him, and said unto him, Go up, thou bald head; go up, thou bald head.
24 And he turned back, and looked on them, and cursed them in the name
of the Lord. And there came forth two she bears out of the wood, and
tare forty and two children of them. 25 And he went from thence to
mount Carmel, and from thence he returned to Samaria.
Elisha had, in this respect, a double portion of Elijah's spirit, that
he wrought more miracles than Elijah. Some reckon them in number just
double. Two are recorded in these verses--a miracle of mercy to Jericho
and a miracle of judgment to Bethel, Ps. ci. 1.
I. Here is a blessing upon the waters of Jericho, which was effectual
to heal them. Jericho was built in disobedience to a command, in
defiance to a threatening, and at the expense of the lives of all the
builder's children; yet, when it was built, it was not ordered to be
demolished again, nor were God's prophets or people forbidden to dwell
in it, but even within those walls that were built by iniquity we find
a nursery of piety. Fools, they say, build houses for wise men to dwell
in. Here the wealth of the sinner provided a habitation for the just.
We find Christ at Jericho, Luke xix. 1. Hither Elisha came, to confirm
the souls of the disciples with a more particular account of Elijah's
translation than their spies, who saw at a distance, could give them.
Here he staid while the fifty men were searching for him. And, 1. The
men of Jericho represented to him their grievance, v. 19. God's
faithful prophets love to be employed; it is wisdom to make use of them
during the little while that their light is with us. They had not
applied to Elijah concerning the matter, perhaps because he was not so
easy of access as Elisha was; but now, we may hope, by the influence of
the divinity-school in their city, they were reformed. The situation
was pleasant and afforded a good prospect; but they had neither
wholesome water to drink nor fruitful soil to yield them food, and what
pleasure could they take in their prospect? Water is a common mercy,
which we should estimate by the greatness of the calamity which the
want or unwholesomeness of it would be. Some think that it was not all
the ground about Jericho that was barren and had bad water, but some
one part only, and that where the sons of the prophets had their
lodgings, who are here called the men of the city. 2. He soon redressed
their grievance. Prophets should endeavour to make every place they
come to, some way or other, the better for them, endeavouring to
sweeten bitter spirits, and to make barren souls fruitful, by the due
application of the word of God. Elisha will heal their waters; but,
(1.) They must furnish him with salt in a new cruse, v. 20. If salt had
been proper to season the water, yet what could so small a quantity do
towards it and what the better for being in a new cruse? But thus those
that would be helped must be employed and have their faith and
obedience tried. God's works of grace are wrought, not by any
operations of ours, but in observance of his institutions. (2.) He cast
the salt into the spring of the waters, and so healed the streams and
the ground they watered. Thus the way to reform men's lives is to renew
their hearts; let those be seasoned with the salt of grace; for out of
them are the issues of life. Make the tree good and the fruit will be
good. Purify the heart and that will cleanse the hands. (3.) He did not
pretend to do this by his own power, but in God's name: Thus saith the
Lord, I have healed these waters. He is but the instrument, the channel
through which God is pleased to convey this healing virtue. By doing
them this kindness with a Thus saith the Lord, they would be made the
more willing hereafter, to receive from him a reproof, admonition, or
command, with the same preface. If, in God's name, he can help them, in
God's name let him teach and rule them. Thus saith the Lord, out of
Elisha's mouth, must, ever after, be of mighty force with them. (4.)
The cure was lasting, and not for the present only: The waters were
healed unto this day, v. 22. What God does shall be for ever, Eccl.
iii. 14. When he, by his Spirit, heals a soul, there shall be no more
death nor barrenness; the property is altered: what was useless and
offensive becomes grateful and serviceable.
II. Here is a curse upon the children of Bethel, which was effectual to
destroy them; for it was not a curse causeless. At Bethel there was
another school of prophets. Thither Elisha went next, in this his
primary visitation, and the scholars there no doubt welcomed him with
all possible respect, but the townsmen were abusive to him. One of
Jeroboam's calves was at Bethel; this they were proud of, and fond of,
and hated those that reproved them. The law did not empower them to
suppress this pious academy, but we may suppose it was their usual
practice to jeer the prophets as they went along the streets, to call
them by some nickname or other, that they might expose them to
contempt, prejudice their youth against them, and, if possible, drive
them out of their town. Had the abuse done to Elisha been the first
offence of that kind, it is probable that it would not have been so
severely punished. But mocking the messengers of the Lord, and misusing
the prophets, was one of the crying sins of Israel, as we find, 2
Chron. xxxvi. 16. Now here we have, 1. An instance of that sin. The
little children of Bethel, the boys and girls that were playing in the
streets (notice, it is likely, having come to the town of his
approach), went out to meet him, not with their hosannas, as they ought
to have done, but with their scoffs; they gathered about him and mocked
him, as if he had been a fool, or one fit to make sport with. Among
other things that they used to jeer the prophets with, they had this
particular taunt for him, Go up, thou bald head, go up, thou bald head.
It is a wicked thing to reproach persons for their natural infirmities
or deformities; it is adding affliction to the afflicted; and, if they
are as God made them, the reproach reflects upon him. But this was such
a thing as scarcely deserved to be called a blemish, and would never
have been turned to his reproach if they had had any thing else to
reproach him with. It was his character as a prophet that they designed
to abuse. The honour God had crowned him with should have been
sufficient to cover his bald head and protect him from their scoffs.
They bade him go up, perhaps reflecting on the assumption of Elijah:
"Thy master," they say, "has gone up; why dost not thou go up after
him? Where is the fiery chariot? When shall we be rid of thee too?"
These children said as they were taught; they had learned of their
idolatrous parents to call foul names and give bad language, especially
to prophets. These young cocks, as we say, crowed after the old ones.
Perhaps their parents did at this time send them out and set them on,
that, if possible, they might keep the prophet out of their town. 2. A
specimen of that ruin which came down upon Israel at last, for misusing
God's prophets, and of which this was intended to give them fair
warning. Elisha heard their taunts, a good while, with patience; but at
length the fire of holy zeal for God was kindled in his breast by the
continued provocation, and he turned and looked upon them, to try if a
grave and severe look would put them out of countenance and oblige them
to retire, to see if he could discern in their faces any marks of
ingenuousness; but they were not ashamed, neither could they blush; and
therefore he cursed them in the name of the Lord, both imprecated and
denounced the following judgment, not in personal revenge for the
indignity done to himself, but as the mouth of divine justice to punish
the dishonour done to God. His summons was immediately obeyed. Two
she-bears (bears perhaps robbed of their whelps) came out of an
adjacent wood, and presently killed forty-two children, v. 24. Now in
this, (1.) The prophet must be justified, for he did it by divine
impulse. Had the curse come from any bad principle God would not have
said Amen to it. We may think it would have been better to have called
for two rods for the correction of these children than two bears for
the destruction of them. But Elisha knew, by the Spirit, the bad
character of these children. He knew what a generation of vipers those
were, and what mischievous enemies they would be to God's prophets if
they should live to be men, who began so early to be abusive to them.
He intended hereby to punish the parents and to make them afraid of
God's judgments. (2.) God must be glorified as a righteous God, that
hates sin, and will reckon for it, even in little children. Let the
wicked wretched brood make our flesh tremble for fear of God. Let
little children be afraid of speaking wicked words, for God notices
what they say. Let them not mock any for their defects in mind or body,
but pity them rather; especially let them know that it is at their
peril if they jeer God's people or ministers, and scoff at any for
well-doing. Let parents, that would have comfort in their children,
train them up well, and do their utmost betimes to drive out the
foolishness that is bound up in their hearts; for, as bishop Hall says,
"In vain do we look for good from those children whose education we
have neglected; and in vain do we grieve for those miscarriages which
our care might have prevented." Elisha comes to Bethel and fears not
the revenges of the bereaved parents; God, who bade him do what he did,
he knew would bear him out. Thence he goes to Mount Carmel (v. 25),
where it is probable there was a religious house fit for retirement and
contemplation. Thence he returned to Samaria, where, being a public
place, this father of the prophets might be most serviceable. Bishop
Hall observes here, "That he can never be a profitable seer who is
either always or never alone."
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S E C O N D K I N G S
CHAP. III.
We are now called to attend the public affairs of Israel, in which we
shall find Elisha concerned. Here is, I. The general character of
Jehoram, king of Israel, ver. 1-3. II. A war with Moab, in which
Jehoram and his allies were engaged, ver. 4-8. III. The straits which
the confederate army were reduced to in their expedition against Moab,
and their consulting Elisha in that distress, with the answer of peace
he gave them, ver. 9-19. IV. The glorious issue of this campaign (ver.
20-25) and the barbarous method the king of Moab took to oblige the
confederate army to retire, ver. 26, 27. The house of Ahab is doomed to
destruction; and, though in this chapter we have both its character and
its condition better than before, yet the threatened ruin is not far
off.
The Reign of Jehoram. (b. c. 895.)
1 Now Jehoram the son of Ahab began to reign over Israel in Samaria the
eighteenth year of Jehoshaphat king of Judah, and reigned twelve years.
2 And he wrought evil in the sight of the Lord; but not like his
father, and like his mother: for he put away the image of Baal that his
father had made. 3 Nevertheless he cleaved unto the sins of Jeroboam
the son of Nebat, which made Israel to sin; he departed not therefrom.
4 And Mesha king of Moab was a sheepmaster, and rendered unto the
king of Israel a hundred thousand lambs, and a hundred thousand rams,
with the wool. 5 But it came to pass, when Ahab was dead, that the
king of Moab rebelled against the king of Israel.
Jehoram, the son of Ahab, and brother of Ahaziah, is here upon the
throne of Israel; and, though he was but a bad man, yet two commendable
things are here recorded of him:--
I. That he removed his father's idols. He did evil in many things, but
not like his father Ahab or his mother Jezebel, v. 2. Bad he was, but
not so bad, so overmuch wicked, as Solomon speaks, Eccl. vii. 17.
Perhaps Jehoshaphat, though by his alliance with the house of Ahab he
made his own family worse, did something towards making Ahab's better.
Jehoram saw his father and brother cut off for worshipping Baal, and
wisely took warning by God's judgments on them, and put away the image
of Baal, resolving to worship the God of Israel only, and consult none
but his prophets. So far was well, yet it did not prevent the
destruction of Ahab's family, nay, that destruction came in his days,
and fell immediately upon him (ch. ix. 24), though he was one of the
best of the family, for then the measure of its iniquity was full.
Jehoram's reformation was next to none; for, 1. He only put away the
image of Baal which his father had made, and this probably in
compliment to Jehoshaphat, who otherwise would not have come into
confederacy with him, any more than with his brother, 1 Kings xxii. 49.
But he did not destroy the worship of Baal among the people, for Jehu
found it prevalent, ch. x. 19. It was well to reform his family, but it
was not enough; he ought to have used his power for the reforming of
his kingdom. 2. When he put away the image of Baal, he adhered to the
worship of the calves, that politic sin of Jeroboam, v. 3. He departed
not therefrom, because that was the state engine by which the division
between the two tribes was supported. Those do not truly, nor
acceptably, repent or reform, who only part with the sins that they
lose by, but continue their affection to the sins that they get by. 3.
He only put away the image of Baal, he did not break it in pieces, as
he ought to have done. He laid it aside for the present, yet not
knowing but he might have occasion for it another time; and Jezebel,
for reasons of state, was content to worship her Baal in private.
II. That he did what he could to recover his brother's losses. As he
had something more of the religion of an Israelite than his father, so
he had something more of the spirit of a king than his brother. Moab
rebelled against Israel, immediately upon the death of Ahab, ch. i. 1.
And we do not find that Ahaziah made any attempt to chastise or reduce
them, but tamely let go his interest in them, rather than entertain the
cares, undergo the fatigues, and run the hazards, of a war with them.
His folly and pusillanimity herein, and his indifference to the public
good, were the more aggravated because the tribute which the king of
Moab paid was a very considerable branch of the revenue of the crown of
Israel: 100,000 lambs, and 100,000 wethers, v. 4. The riches of kings
then lay more in cattle than coin, and they thought it not below them
to know the state of their flocks and herds themselves, because, as
Solomon observes, the crown doth not endure to every generation, Prov.
xxvii. 23, 24. Taxes were then paid not so much in money as in the
commodities of the country, which was an ease to the subject, whether
it was an advantage to the prince or no. The revolt of Moab was a great
loss to Israel, yet Ahaziah sat still in sloth and ease. But an upper
chamber in his house proved as fatal to him as the high places of the
field could have been (ch. i. 2), and the breaking of his lattice let
into his throne a man of the more active genius, that would not lose
the dominion of Moab without making at least one push for its
preservation.
The Expedition against Moab; Elisha Consulted. (b. c. 895.)
6 And king Jehoram went out of Samaria the same time, and numbered all
Israel. 7 And he went and sent to Jehoshaphat the king of Judah,
saying, The king of Moab hath rebelled against me: wilt thou go with me
against Moab to battle? And he said, I will go up: I am as thou art, my
people as thy people, and my horses as thy horses. 8 And he said,
Which way shall we go up? And he answered, The way through the
wilderness of Edom. 9 So the king of Israel went, and the king of
Judah, and the king of Edom: and they fetched a compass of seven days'
journey: and there was no water for the host, and for the cattle that
followed them. 10 And the king of Israel said, Alas! that the Lord
hath called these three kings together, to deliver them into the hand
of Moab! 11 But Jehoshaphat said, Is there not here a prophet of the
Lord, that we may enquire of the Lord by him? And one of the king of
Israel's servants answered and said, Here is Elisha the son of Shaphat,
which poured water on the hands of Elijah. 12 And Jehoshaphat said,
The word of the Lord is with him. So the king of Israel and Jehoshaphat
and the king of Edom went down to him. 13 And Elisha said unto the
king of Israel, What have I to do with thee? get thee to the prophets
of thy father, and to the prophets of thy mother. And the king of
Israel said unto him, Nay: for the Lord hath called these three kings
together, to deliver them into the hand of Moab. 14 And Elisha said,
As the Lord of hosts liveth, before whom I stand, surely, were it not
that I regard the presence of Jehoshaphat the king of Judah, I would
not look toward thee, nor see thee. 15 But now bring me a minstrel.
And it came to pass, when the minstrel played, that the hand of the
Lord came upon him. 16 And he said, Thus saith the Lord, Make this
valley full of ditches. 17 For thus saith the Lord, Ye shall not see
wind, neither shall ye see rain; yet that valley shall be filled with
water, that ye may drink, both ye, and your cattle, and your beasts.
18 And this is but a light thing in the sight of the Lord: he will
deliver the Moabites also into your hand. 19 And ye shall smite every
fenced city, and every choice city, and shall fell every good tree, and
stop all wells of water, and mar every good piece of land with stones.
Jehoram has no sooner got the sceptre into his hand than he takes the
sword into his hand, to reduce Moab. Crowns bring great cares and
perils to the heads that wear them; no sooner in honour than in war.
Now here we have,
I. The concerting of this expedition between Jehoram king of Israel and
Jehoshaphat king of Judah. Jehoram levied an army (v. 6), and such an
opinion he had of the godly king of Judah that, 1. He courted him to be
his confederate: Wilt thou go with me against Moab? And he gained him.
Jehoshaphat said, I will go up. I am as thou art, v. 7. Judah and
Israel, though unhappily divided from each other, yet can unite against
Moab a common enemy. Jehoshaphat upbraids them not with their revolt
from the house of David, nor makes it an article of their alliance that
they shall return to their allegiance, though he had good reason to
insist upon it, but treats with Israel as a sister-kingdom. Those are
no friends to their own peace and strength who can never find in their
hearts to forgive and forget an old injury, and unite with those that
have formerly broken in upon their rights. Quod initio non vulvit,
tractu temporis invalescit--That which was originally destitute of
authority in the progress of time acquires it. 2. He consulted him as
his confidant, v. 8. He took advice of Jehoshaphat, who had more wisdom
and experience than himself, which way they should make their descent
upon the country of Moab; and he advised that they should not march
against them the nearest way, over Jordan, but go round through the
wilderness of Edom, that they might take the king of Edom (who was
tributary to him) and his forces along with them If two be better than
one, much more will not a three-fold cord be easily broken. Jehoshaphat
had like to have paid dearly for joining with Ahab, yet he joined with
his son, and this expedition also had like to have been fatal to him.
There is nothing got by being yoked with unbelievers.
II. The great straits that the army of the confederates was reduced to
in this expedition. Before they saw the face of an enemy they were all
in danger of perishing for want of water, v. 9. This ought to have been
considered before they ventured a march through the wilderness, the
same wilderness (or very near it) where their ancestors wanted water,
Num. xx. 2. God suffers his people, by their own improvidence, to bring
themselves into distress, that the wisdom, power, and goodness of his
providence may be glorified in their relief. What is more cheap and
common than water? It is drink to every beast of the field, Ps. civ.
11. Yet the want of it will soon humble and ruin kings and armies. The
king of Israel sadly lamented the present distress, and the imminent
danger it put them in of falling into the hands of their enemies the
Moabites, to whom, when weakened by thirst, they would be an easy prey,
v. 10. it was he that had called these kings together; yet he charges
it upon Providence, and reflects upon that as unkind: The Lord has
called them together. Thus the foolishness of man perverteth his way,
and then his heart fretteth against the Lord, Prov. xix. 3.
III. Jehoshaphat's good motion to ask counsel of God in this exigency,
v. 11. The place they were now in could not but remind them of the
wonders of which their fathers told them, the waters fetched out of the
rock for Israel's seasonable supply. The thought of this, we may
suppose, encouraged Jehoshaphat to ask, Is there not here a prophet of
the Lord, like unto Moses? He was the more concerned because it was by
his advice that they fetched this compass through the wilderness, v. 8.
It was well that Jehoshaphat enquired of the Lord now, but it would
have been much better if he had done it sooner, before he engaged in
this war, or steered this course; so the distress might have been
prevented. Good men are sometimes remiss and forgetful, and neglect
their duty till necessity and affliction drive them to it.
IV. Elisha recommended as a proper person for them to consult with v.
11. And here we may wonder, 1. That Elisha should follow the camp,
especially in such a tedious march as this, as a volunteer, unasked,
unobserved, and in no post of honour at all; not in the office of
priest of the war (Deut. xx. 2) or president of the council of war, but
in such obscurity that none of the kings knew they had such a jewel in
the treasures of their camp, nor so good a friend in their retinue. We
may suppose it was by special direction from heaven that Elisha
attended the war, as the chariot of Israel and the horsemen thereof.
Thus does God anticipate his people with the blessings of his goodness
and provide his oracles for those that provide them not for themselves.
It would often be bad with us if God did not take more care of us, both
for soul and body, than we take for ourselves. 2. That a servant of the
king of Israel knew of his being there when the king himself did not.
Probably it was such a servant as Obadiah was to his father Ahab, one
that feared the Lord; to such a one Elisha made himself known, not to
the kings. The account he gives of him is that it was he that poured
water on the hands of Elijah, that is, he was his servant, and
particularly attended him when he washed his hands. He that will be
great, let him learn to minister: he that will rise high, let him begin
low.
V. The application which the kings made to Elisha. They went down to
him to his quarters, v. 12. Jehoshaphat had such an esteem for a
prophet with whom the word of the Lord was that he would condescend to
visit him in his own person and not send for him up to him. The other
two were moved by the straits they were in to make their court to the
prophet. He that humbled himself was thus exalted, and looked great,
when three kings came to knock at his door, and beg his assistance; see
Rev. iii. 9.
VI. The entertainment which Elisha gave them. 1. He was very plain with
the wicked king of Israel (v. 13): "What have I to do with thee? How
canst thou expect an answer of peace from me? Get thee to the prophets
of thy father and mother, whom thou hast countenanced and maintained in
thy prosperity, and let them help thee now in thy distress." Elisha was
not imposed upon, as Jehoshaphat was, by his partial and hypocritical
reformation; he knew that, though he had put away the image of Baal,
Baal's prophets were still dear to him, and perhaps some of the were
now in his camp. "Go," said he, "go to them. Get you to the gods whom
you have served, Judg. x. 14. The world and the flesh have ruled you,
let them help you; why should God be enquired of by you?" Ezek. xiv. 3.
Elisha tells him to his face, in a holy indignation at his wickedness,
that he can scarcely find in his heart to look towards him or to see
him, v. 14. Jehoram is to be respected as a prince, but as a wicked man
he is a vile person, and is to be condemned, Ps. xv. 4. Elisha, as a
subject, will honour him, but as a prophet he will cause him to know
his iniquity. For those that had such an extraordinary commission it
was fit (though not for a common person) to say to a king, Thou art
wicked, Job xxxiv. 18. Jehoram has so much self-command as to take this
plain dealing patiently; he cares not now for hearing of the prophets
of Baal, but is a humble suitor to the God of Israel and his prophet,
representing the present case as very deplorable and humbly
recommending it to the prophet's compassionate consideration. In
effect, he owns himself unworthy, but let not the other kings be ruined
for his sake. 2. Elisha showed a great respect to the godly king of
Judah, regarded his presence, and, for his sake, would enquire of the
Lord for them all. It is good being with those that have God's favour
and his prophet's love. Wicked people often fare the better for the
friendship and society of those that are godly. 3. He composed himself
to receive instructions from God. His mind was somewhat ruffled and
disturbed at the sight of Jehoram; though he was not put into a sinful
heat or passion, nor had spoken unadvisedly, yet his zeal for the
present indisposed him for prayer and the operations of the Spirit,
which required a mind very calm and sedate. He therefore called for a
musician (v. 15), a devout musician, one accustomed to play upon his
harp and sing psalms to it. To hear God's praises sweetly sung, as
David had appointed, would cheer his spirits, and settle his mind, and
help to put him into a right frame both to speak to him and to hear
from him. We find a company of prophets prophesying with a psaltery and
a tabret before them, 1 Sam. x. 5. Those that desire communion with God
must keep their spirits quiet and serene. Elisha being refreshed, and
having the tumult of his spirits laid by this divine music, the hand of
the Lord came upon him, and his visit did him more honour than that of
three kings. 4. God, by him, gave them assurance that the issue of the
present distress would be comfortable and glorious. (1.) They should
speedily be supplied with water, v. 16, 17. To try their faith and
obedience, he bids them make the valley full of ditches to receive the
water. Those that expect God's blessings must prepare room for them,
dig the pools for the rain to fill, as they did in the valley of Baca,
and so made even that a well, Ps. lxxxiv. 6. To raise the wonder, he
tells them they shall have water enough, and yet there shall be neither
wind nor rain. Elijah, by prayer, obtained water out of the clouds, but
Elisha fetches it nobody knows whence. The spring of these waters shall
be as secret as the head of the Nile. God is not tied to second causes.
Ordinarily it is by a plentiful rain that God confirms his inheritance
(Ps. lxviii. 9), but here it is done without rain, at least without
rain in that place. Some of the fountains of the great deep, it is
likely, were broken up on this occasion; and, to increase the miracle,
that valley only (as it should seem) was filled with water, and no
other place had any share of it. (2.) That supply should be an earnest
of victory (v. 18): "This is but a light thing in the sight of the
Lord; you shall not only be saved from perishing, but shall return in
triumph." As God gives freely to the unworthy, so he gives richly, like
himself, more than we are able to ask or think. His grants out-do our
requests and expectations. Those that sincerely seek for the dew of
God's grace shall have it, and by it be made more than conquerors. It
is promised that they shall be masters of the rebellious country, and
they are permitted to lay it waste and ruin it, v. 19. The law forbade
them to fell fruit-trees to be employed in their sieges (Deut. xx. 19),
but not when it was intended, in justice, for the starving of a country
that had forfeited its fruits, by denying tribute to those to whom
tribute was due.
The Defeat of the Moabites. (b. c. 895.)
20 And it came to pass in the morning, when the meat offering was
offered, that, behold, there came water by the way of Edom, and the
country was filled with water. 21 And when all the Moabites heard
that the kings were come up to fight against them, they gathered all
that were able to put on armour, and upward, and stood in the border.
22 And they rose up early in the morning, and the sun shone upon the
water, and the Moabites saw the water on the other side as red as
blood: 23 And they said, This is blood: the kings are surely slain,
and they have smitten one another: now therefore, Moab, to the spoil.
24 And when they came to the camp of Israel, the Israelites rose up and
smote the Moabites, so that they fled before them: but they went
forward smiting the Moabites, even in their country. 25 And they beat
down the cities, and on every good piece of land cast every man his
stone, and filled it; and they stopped all the wells of water, and
felled all the good trees: only in Kir-haraseth left they the stones
thereof; howbeit the slingers went about it, and smote it. 26 And
when the king of Moab saw that the battle was too sore for him, he took
with him seven hundred men that drew swords, to break through even unto
the king of Edom: but they could not. 27 Then he took his eldest son
that should have reigned in his stead, and offered him for a burnt
offering upon the wall. And there was great indignation against Israel:
and they departed from him, and returned to their own land.
I. We have here the divine gift of both those things which God had
promised by Elisha--water and victory, and the former not only a pledge
of the latter, but a means of it. God, who created, and commands, all
the waters, both above and beneath the firmament, sent them an
abundance of water on a sudden, which did them double service.
1. It relieved their armies, which were ready to perish, v. 20. And,
which was very observable, this relief came just at the time of the
offering of the morning sacrifice upon the altar at Jerusalem, a
certain time, and universally known. That time Elisha chose for his
hour of prayer (it is likely looking towards the temple, for so there
were to do in their prayers when they were going out to battle and
encamped at a distance, 1 Kings viii. 44), in token of his communion
with the temple-service, and his expectation of success by virtue of
the great sacrifice. We now cannot pitch upon any hour more acceptable
than another, because our high priest is always appearing for us, to
present and plead his sacrifice. That time God chose for the hour of
mercy to put an honour upon the daily sacrifice, which had been
despised. God answered Daniel's prayer just at the time of the evening
sacrifice (Dan. ix. 21); for he will acknowledge his own institutions.
2. It deceived their enemies, who were ready to triumph, into the
destruction. Notice was given to the Moabites of the advances of the
confederate army, to oppose which all that were able to put on armour
were posted upon the frontiers, where they were ready to give the
Israelites a warm reception (v. 21), promising themselves that it would
be easy dealing with an army fatigued by so long a march through the
wilderness of Edom. But see here,
(1.) How easily they were drawn into their own delusions. Observe the
steps of their self-deceit. [1.] They saw the water in the valley where
the army of Israel encamped, and conceited it was blood (v. 22),
because they knew the valley to be dry, and (there having been no rain)
could not imagine it should be water. The sun shone upon it, and
probably the sky was red and lowering, a presage of foul weather that
day (Matt. xvi. 3), and so it proved to them. But, this making the
water look red, their own fancies, which made them willing to believe
what made for them, suggested, This is blood, God permitting them thus
to impose upon themselves. [2.] If their camp was thus full of blood,
they conclude, "Certainly the kings have fallen out (as confederates of
different interests are apt to do) and they have slain one another (v.
23), for who else should slay them?" And, [3.] "If the armies have
slain one another, we have nothing to do but to divide the prey. Now
therefore, Moab, to the spoil." These were the gradual suggestions of
some sanguine spirits among them, that thought themselves wiser and
happier in their conjectures than their neighbours; and the rest, being
desirous it should be so, were forward to believe it was so. Quod
volumus facile credimus--What we wish we readily believe. Thus those
that are to be destroyed are first deceived (Rev. xx. 8), and none are
so effectually deceived as those that deceive themselves.
(2.) How fatally they thereby ran upon their own destruction. They
rushed carelessly into the camp of Israel, to plunder it, but were
undeceived when it was too late. The Israelites, animated by the
assurances Elisha had given them of victory, fell upon them with the
utmost fury, routed them, and pursued them into their own country (v.
24), which they laid waste (v. 25), destroyed the cities, marred the
ground, stopped up the wells, felled the timber, and left only the
royal city standing, in the walls of which they made great breaches
with their battering engines. This they got by rebelling against
Israel. Who ever hardened his heart against God and prospered?
II. In the close of the chapter we are told what the king of Moab did
when he found himself reduced to the last extremity by the besiegers,
and that his capital city was likely to fall into their hands. 1. He
attempted that which was bold and brave. He got together 700 choice
men, and with them sallied out upon the intrenchments of the king of
Edom, who, being but a mercenary in this expedition, would not, he
hoped, make any great resistance if vigorously attacked, and so he
might make his escape that way. But it would not do; even the king of
Edom proved too hard for him, and obliged him to retire, v. 26. 2. This
failing, he did that which was brutish and barbarous; he took his own
son, his eldest son, that was to succeed him, than whom nothing could
be more dear to himself and his people, and offered him for a
burnt-offering upon the wall, v. 27. He designed by this, (1.) To
obtain the favour of Chemosh his god, which, being a devil, delighted
in blood and murder, and the destruction of mankind. The dearer any
thing was to them the more acceptable those idolaters thought it must
needs be if offered in sacrifice to their gods, and therefore burnt
their children in the fire to their honour. (2.) To terrify the
besiegers, and oblige them to retire. Therefore he did it upon the
wall, in their sight, that they might see what desperate courses he
resolved to take rather than surrender, and how dearly he would sell
his city and life. He intended hereby to render them odious, and to
exasperate and enrage his own subjects against them. This effect it
had: There was great indignation against Israel for driving him to this
extremity, whereupon they raised the siege and returned. Tender and
generous spirits will not do that, though just, which will drive any
man distracted, or make him desperate.
__________________________________________________________________
S E C O N D K I N G S
CHAP. IV.
Great service Elisha had done, in the foregoing chapter, for the three
kings: to his prayers and prophecies they owed their lives and
triumphs. One would have expected that the next chapter would tell us
what honours and what dignities were conferred on Elisha for this, that
he should immediately be preferred at court, and made prime-minister of
state, that Jehoshaphat should take him home with him, and advance him
in his kingdom. No, the wise man delivered the army, but no man
remembered the wise man, Eccl. ix. 15. Or, if he had preferment offered
him, he declined it: he preferred the honour of doing good in the
schools of the prophets before that of being great in the courts of
princes. God magnified him, and that sufficed him--magnified him
indeed, for we have him here employed in working no fewer than five
miracles. I. He multiplied the poor widow's oil, ver. 1-7. II. He
obtained for the good Shunammite the blessing of a son in her old age,
ver. 8-17. III. He raised that child to life when it was dead, ver.
18-27. IV. He healed the deadly pottage, ver. 38-41. V. He fed 100 men
with twenty small loaves, ver. 42-44.
The Increase of the Widow's Oil. (b. c. 894.)
1 Now there cried a certain woman of the wives of the sons of the
prophets unto Elisha, saying, Thy servant my husband is dead; and thou
knowest that thy servant did fear the Lord: and the creditor is come to
take unto him my two sons to be bondmen. 2 And Elisha said unto her,
What shall I do for thee? tell me, what hast thou in the house? And she
said, Thine handmaid hath not any thing in the house, save a pot of
oil. 3 Then he said, Go, borrow thee vessels abroad of all thy
neighbours, even empty vessels; borrow not a few. 4 And when thou art
come in, thou shalt shut the door upon thee and upon thy sons, and
shalt pour out into all those vessels, and thou shalt set aside that
which is full. 5 So she went from him, and shut the door upon her and
upon her sons, who brought the vessels to her; and she poured out. 6
And it came to pass, when the vessels were full, that she said unto her
son, Bring me yet a vessel. And he said unto her, There is not a vessel
more. And the oil stayed. 7 Then she came and told the man of God.
And he said, Go, sell the oil, and pay thy debt, and live thou and thy
children of the rest.
Elisha's miracles were for use, not for show; this recorded here was an
act of real charity. Such also were the miracles of Christ, not only
great wonders, but great favours to those for whom they were wrought.
God magnifies his goodness with his power.
I. Elisha readily receives a poor widow's complaint. She was a
prophet's widow; to whom therefore should she apply, but to him that
was a father to the sons of the prophets, and concerned himself in the
welfare of their families? It seems, the prophets had wives as well as
the priests, though prophecy went not by entail, as the priesthood did.
Marriage is honourable in all, and not inconsistent with the most
sacred professions. Now, by the complaint of this poor woman (v. 1), we
are given to understand, 1. That her husband, being one of the sons of
the prophets, was well know to Elisha. Ministers of eminent gifts and
stations should make themselves familiar with those that are every way
their inferiors, and know their character and state. 2. That he had the
reputation of a godly man. Elisha knew him to be one that feared the
Lord, else he would have been unworthy of the honour and unfit for the
work of a prophet. He was one that kept his integrity in a time of
general apostasy, one of the 7000 that had not bowed the knee to Baal.
3. That he was dead, though a good man, a good minister. The
prophets--do they live for ever? Those that were clothed with the
Spirit of prophecy were not thereby armed against the stroke of death.
4. That he died poor, and in debt more than he was worth. He did not
contract his debts by prodigality, and luxury, and riotous living, for
he was one that feared the Lord, and therefore durst not allow himself
in such courses: nay, religion obliges men not to live above what they
have, nor to spend more than what God gives them, no, not in expenses
otherwise lawful; for thereby, of necessity, they must disable
themselves, at last, to give every one his own, and so prove guilty of
a continued act of injustice all along. Yet it may be the lot of those
that fear God to be in debt, and insolvent, through afflictive
providences, losses by sea, or bad debts, or their own imprudence, for
the children of light are not always wise for this world. Perhaps this
prophet was impoverished by persecution: when Jezebel ruled, prophets
had much ado to live, and especially if they had families. 5. That the
creditors were very severe with her. Two sons she had to be the support
of her widowed state, and their labour is reckoned assets in her hand;
that must go therefore, and they must be bondmen for seven years (Exod.
xxi. 2) to work out this debt. Those that leave their families under a
load of debt disproportionable to their estates know not what trouble
they entail. In this distress the poor widow goes to Elisha, in
dependence upon the promise that the seed of the righteous shall not be
forsaken. The generation of the upright may expect help from God's
providence and countenance from his prophets.
II. He effectually relieves this poor widow's distress, and puts her in
a way both to pay her debt and to maintain herself and her family. He
did not say, Be warmed, be filled, but gave her real help. He did not
give her some small matter for her present provision, but set her up in
the world to sell oil, and put a stock into her hand to begin with.
This was done by miracle, but it is an indication to us what is the
best method of charity, and the greatest kindness one can do to poor
people, which is, if possible, to help them into a way of improving
what little they have by their own industry and ingenuity.
1. He directed her what to do, considered her case: What shall I do for
thee? The sons of the prophets were poor, and it would signify little
to make a collection for her among them: but the God of the holy
prophets is able to supply all her need; and, if she has a little
committed to her management, her need must be supplied by his blessing
and increasing that little. Elisha therefore enquired what she had to
make money of, and found she had nothing to sell but one pot of oil, v.
2. If she had had any plate or furniture, he would have bidden her part
with it, to enable her to be just to her creditors. We cannot reckon
any thing really, nor comfortably, our own, but what is so when all our
debts are paid. If she had not had this pot of oil, the divine power
could have supplied her; but, having this, it will work upon this, and
so teach us to make the best of what we have. The prophet, knowing her
to have credit among her neighbours, bids her borrow of them empty
vessels (v. 3), for, it seems, she had sold her own, towards the
satisfying of her creditors. He directs her to shut the door upon
herself and her sons, while she filled all those vessels out of that
one. She must shut the door, to prevent interruptions from the
creditors, and others while it was in the doing, that they might not
seem proudly to boast of this miraculous supply, and that they might
have opportunity for prayer and praise to God upon this extraordinary
occasion. Observe, (1.) The oil was to be multiplied in the pouring, as
the other widow's meal in the spending. The way to increase what we
have is to use it; to him that so hath shall be given. It is not
hoarding the talents, but trading with them, that doubles them. (2.) It
must be poured out by herself, not by Elisha nor by any of the sons of
the prophets, to intimate that it is in connexion with our own careful
and diligent endeavours that we may expect the blessing of God to
enrich us both for this world and the other. What we have will increase
best in our own hand.
2. She did it accordingly. She did not tell the prophet he designed to
make a fool of her; but firmly believing the divine power and goodness,
and in pure obedience to the prophet, she borrowed vessels large and
many of her neighbours, and poured out her oil into them. One of her
sons was employed to bring her empty vessels, and the other carefully
to set aside those that were full, while they were all amazed to find
their pot, like a fountain of living water, always flowing, and yet
always full. They saw not the spring that supplied it, but believed it
to be in him in whom all our springs are. Job's metaphor was now
verified in the letter (Job xxix. 6), The rock poured me out rivers of
oil. Perhaps this was in the tribe of Asher, part of whose blessing it
was that he should dip his foot in oil, Deut. xxxiii. 24.
3. The oil continued flowing as long as she had any empty vessels to
receive it; when every vessel was full the oil stayed (v. 6), for it
was not fit that this precious liquor should run over, and be as water
spilt on the ground, which cannot be gathered up again. Note, We are
never straitened in God, in his power and bounty, and the riches of his
grace; all our straitness is in ourselves. It is our faith that fails,
not his promise. He gives above what we ask: were there more vessels,
there is enough in God to fill them--enough for all, enough for each.
Was not this pot of oil exhausted as long as there were any vessels to
be filled from it? And shall we fear lest the golden oil which flows
from the very root and fatness of the good olive should fail, as long
as there are any lamps to be supplied from it? Zech. iv. 12.
4. The prophet directed her what to do with the oil she had, v. 7. She
must not keep it for her own use, to make her face to shine. Those whom
Providence has made poor must be content with poor accommodations for
themselves (this is knowing how to want), and must not think, when they
get a little of that which is better than ordinary, to feed their own
luxury: no, (1.) She must sell the oil to those that were rich, and
could afford to bestow it on themselves. We may suppose, being produced
by miracle, it was the best of its kind, like the wine (John ii. 10),
so that she might have both a good price and a good market for it.
Probably the merchants bought it to export, for oil was one of the
commodities that Israel traded in, Ezek. xxvii. 17. (2.) She must pay
her debt with the money she received for her oil. Though her creditors
were too rigorous with her, yet they must not therefore lose their
debt. Her first care, now that she has wherewithal to do so, must be to
discharge that, even before she makes any provision for her children.
It is one of the fundamental laws of our religion that we render to all
their due, pay every just debt, give every one his own, though we leave
ever so little for ourselves; and this, not of constraint but willingly
and without grudging; not only for wrath, to avoid being sued, but also
for conscience' sake. Those that possess an honest mind cannot with
pleasure eat their daily bread, unless it be their own bread. (3.) The
rest must not be laid up, but she and her children must live upon it,
not upon the oil, but upon the money received from it, with which they
must put themselves into a capacity of getting an honest livelihood. No
doubt she did as the man of God directed; and hence, [1.] Let those
that are poor and in distress be encouraged to trust God for supply in
the way of duty. Verily thou shalt be fed, though not feasted. It is
true we cannot now expect miracles, yet we may expect mercies, if we
wait on God and seek to him. Let widows particularly, and prophets'
widows in a special manner, depend upon him to preserve them and their
fatherless children alive, for to them he will be a husband, a father.
[2.] Let those whom God has blessed with plenty use it for the glory of
God and under the direction of his word: let them do justly with it, as
this widow did, and serve God cheerfully in the use of it, and as
Elisha, be ready to do good to those that need them, be eyes to the
blind, and feet to the lame.
The Shunammite's Hospitality. (b. c. 893.)
8 And it fell on a day, that Elisha passed to Shunem, where was a great
woman; and she constrained him to eat bread. And so it was, that as oft
as he passed by, he turned in thither to eat bread. 9 And she said
unto her husband, Behold now, I perceive that this is a holy man of
God, which passeth by us continually. 10 Let us make a little
chamber, I pray thee, on the wall; and let us set for him there a bed,
and a table, and a stool, and a candlestick: and it shall be, when he
cometh to us, that he shall turn in thither. 11 And it fell on a day,
that he came thither, and he turned into the chamber, and lay there.
12 And he said to Gehazi his servant, Call this Shunammite. And when he
had called her, she stood before him. 13 And he said unto him, Say
now unto her, Behold, thou hast been careful for us with all this care;
what is to be done for thee? wouldest thou be spoken for to the king,
or to the captain of the host? And she answered, I dwell among mine own
people. 14 And he said, What then is to be done for her? And Gehazi
answered, Verily she hath no child, and her husband is old. 15 And he
said, Call her. And when he had called her, she stood in the door. 16
And he said, About this season, according to the time of life, thou
shalt embrace a son. And she said, Nay, my lord, thou man of God, do
not lie unto thine handmaid. 17 And the woman conceived, and bare a
son at that season that Elisha had said unto her, according to the time
of life.
The giving of a son to such as were old, and had been long childless,
was an ancient instance of the divine power and favour, in the case of
Abraham, and Isaac, and Manoah, and Elkanah; we find it here among the
wonders wrought by Elisha. This was wrought in recompence for the kind
entertainment which a good woman gave him, as the promise of a son was
given to Abraham when he entertained angels. Observe here,
I. The kindness of the Shunammite woman to Elisha. Things are bad
enough in Israel, yet not so bad but that God's prophet finds friends,
wherever he goes. Shunem was a city in the tribe of Issachar, that lay
in the road between Samaria and Carmel, a road that Elisha often
travelled, as we find ch. ii. 25. There lived a great woman, who kept a
good house, and was very hospitable, her husband having a good estate,
and his heart safely trusting in her, and in her discreet management,
Prov. xxxi. 11. So famous a man as Elisha could not pass and repass
unobserved. Probably he had been accustomed to take some private
obscure lodgings in the town; but this pious matron, having notice once
of his being there, pressed him with great importunity, and, with much
difficulty, constrained him to dine with her, v. 8. He was modest and
loth to be troublesome, humble and affected not to associate with those
of the first rank; so that it was not without some difficulty that he
was first drawn into an acquaintance there; but afterwards, whenever he
went that way in his circuit, he constantly called there. So well
pleased was she with her guest, and so desirous of his company, that
she would not only bid him welcome to her table, but provide a
lodging-room for him in her house, that he might make the longer stay,
not doubting but her house would be blessed for his sake, and all under
her roof edified by his pious instructions and example--a good design,
yet she would not do it without acquainting her husband, would neither
lay out his money nor invite strangers to his house without his consent
asked and obtained, v. 9, 10. She suggests to him, 1. That the stranger
she would invite was a holy man of God, who therefore would do good to
their family, and God would recompense the kindness done to him;
perhaps she had heard how well paid the widow of Sarepta was for
entertaining Elijah. 2. That the kindness she intended him would be no
great charge to them; she would build him only a little chamber.
Perhaps she had no spare room in the house, or none private and retired
enough for him, who spent much of his time in contemplation, and cared
not for being disturbed with the noise of the family. The furniture
shall be very plain; no costly hangings, no stands, no couches, no
looking-glasses, but a bed, and a table, a stool, and a candlestick,
all that was needful for his convenience, not only for his repose, but
for his study, his reading and writing. Elisha seemed highly pleased
with these accommodations, for he turned in and lay there (v. 11), and,
as it should seem, his man in the same chamber, for he was far from
taking state.
II. Elisha's gratitude for this kindness. Being exceedingly pleased
with the quietness of his apartment, and the friendliness of his
entertainment, he began to consider with himself what recompence he
should make her. Those that receive courtesies should study to return
them; it ill becomes men of God to be ungrateful, or to sponge upon
those that are generous. 1. He offered to use his interest for her in
the king's court (v. 13): Thou hast been careful for us with all this
care (thus did he magnify the kindness he received, as those that are
humble are accustomed to do, though in the purse of one so rich, and in
the breast of one so free, it was as nothing); now what shall be done
for thee? As the liberal devise liberal things, so the grateful devise
grateful things. "Wouldst thou be spoken for to the king, or the
captain of the host, for an office for thy husband, civil or military?
Hast thou any complaint to make, any petition to present, any suit at
law depending, that needs the countenance of the high powers? Wherein
can I serve thee?" It seems Elisha had got such an interest by his late
services that, though he chose not to prefer himself by it, yet he was
capable of preferring his friends. A good man can take as much pleasure
in serving others as in raising himself. But she needs not any good
offices of this kind to be done for her: I dwell (says she) among my
own people, that is, "We are well off as we are, and do not aim at
preferment." It is a happiness to dwell among our own people, that love
and respect us, and to whom we are in a capacity of doing good; and a
greater happiness to be content to do so, to be easy, and to know when
we are well off. Why should those that live comfortably among their own
people covet to live delicately in kings' palaces? It would be well
with many if they did but know when they were well off. Some years
after this we find this Shunammite had occasion to be spoken for to the
king, though now she needed it not, ch. viii. 3, 4. Those that dwell
among their own people must not think their mountain stands so strong
as that it cannot be moved; they may be driven, as this good woman was,
to sojourn among strangers. Our continuing city is above. 2. He did use
his interest for her in the court of heaven, which was far better.
Elisha consulted with his servant what kindness he should do for her,
to such a freedom did this great prophet admit even his servant. Gehazi
reminded him that she was childless, had a great estate, but no son to
leave it to, and was past hopes of having any, her husband being old.
If Elisha could obtain this favour from God for her, it would be the
removal of that which at present was her only grievance. Those are the
most welcome kindnesses which are most suited to our necessities. He
sent for her immediately. She very humbly and respectfully stood in the
door (v. 15), according to her accustomed modesty, and then he assured
her that within a year she should bring forth a son, v. 16. She had
received this prophet in the name of a prophet, and now she had not a
courtier's reward, in being spoken for to the king, but a prophet's
reward, a signal mercy given by prophets and in answer to prayer: the
promise was a surprise to her, and she begged that she might not be
flattered by it: "Nay, my lord, thou are a man of God, and therefore I
hope speakest seriously, and doth not jest with me, nor lie unto thy
handmaid." The event, within the time limited, confirmed the truth of
the promise: She bore a son at the season that Elisha spoke of, v. 17.
God built up her house, in reward to her kindness in building the
prophet a chamber. We may well imagine what joy this brought to the
family. Sing, O barren! thou that didst not bear.
The Death of the Shunammite's Son; The Shunammite's Son Restored. (b. c.
887.)
18 And when the child was grown, it fell on a day, that he went out to
his father to the reapers. 19 And he said unto his father, My head,
my head. And he said to a lad, Carry him to his mother. 20 And when
he had taken him, and brought him to his mother, he sat on her knees
till noon, and then died. 21 And she went up, and laid him on the bed
of the man of God, and shut the door upon him, and went out. 22 And
she called unto her husband, and said, Send me, I pray thee, one of the
young men, and one of the asses, that I may run to the man of God, and
come again. 23 And he said, Wherefore wilt thou go to him to day? it
is neither new moon, nor sabbath. And she said, It shall be well. 24
Then she saddled an ass, and said to her servant, Drive, and go
forward; slack not thy riding for me, except I bid thee. 25 So she
went and came unto the man of God to mount Carmel. And it came to pass,
when the man of God saw her afar off, that he said to Gehazi his
servant, Behold, yonder is that Shunammite: 26 Run now, I pray thee,
to meet her, and say unto her, Is it well with thee? is it well with
thy husband? is it well with the child? And she answered, It is well.
27 And when she came to the man of God to the hill, she caught him by
the feet: but Gehazi came near to thrust her away. And the man of God
said, Let her alone; for her soul is vexed within her: and the Lord
hath hid it from me, and hath not told me. 28 Then she said, Did I
desire a son of my lord? did I not say, Do not deceive me? 29 Then he
said to Gehazi, Gird up thy loins, and take my staff in thine hand, and
go thy way: if thou meet any man, salute him not; and if any salute
thee, answer him not again: and lay my staff upon the face of the
child. 30 And the mother of the child said, As the Lord liveth, and
as thy soul liveth, I will not leave thee. And he arose, and followed
her. 31 And Gehazi passed on before them, and laid the staff upon the
face of the child; but there was neither voice, nor hearing. Wherefore
he went again to meet him, and told him, saying, The child is not
awaked. 32 And when Elisha was come into the house, behold, the child
was dead, and laid upon his bed. 33 He went in therefore, and shut
the door upon them twain, and prayed unto the Lord. 34 And he went
up, and lay upon the child, and put his mouth upon his mouth, and his
eyes upon his eyes, and his hands upon his hands: and he stretched
himself upon the child; and the flesh of the child waxed warm. 35
Then he returned, and walked in the house to and fro; and went up, and
stretched himself upon him: and the child sneezed seven times, and the
child opened his eyes. 36 And he called Gehazi, and said, Call this
Shunammite. So he called her. And when she was come in unto him, he
said, Take up thy son. 37 Then she went in, and fell at his feet, and
bowed herself to the ground, and took up her son, and went out.
We may well suppose that, after the birth of this son, the prophet was
doubly welcome to the good Shunammite. He had thought himself indebted
to her, but henceforth, as long as she lives, she will think herself in
his debt, and that she can never do too much for him. We may also
suppose that the child was very dear to the prophet, as the son of his
prayers, and very dear to the parents, as the son of their old age. But
here is,
I. The sudden death of the child, though so much a darling. He was so
far past the perils of infancy that he was able to go to the field to
his father, who no doubt was pleased with his engaging talk, and his
joy of his son was greater than the joy of his harvest; but either the
cold or the heat of the open field overcame the child, who was bred
tenderly, and he complained to his father that his head ached, v. 19.
Whither should we go with our complaints, but to our heavenly Father?
Thither the Spirit of adoption brings believers with all their
grievances, all their desires, teaching them to cry, with groanings
that cannot be uttered, "My head, my head; my heart, my heart." The
father sent him to his mother's arms, his mother's lap, little
suspecting any danger in his indisposition, but hoping he would drop
asleep in his mother's bosom and awake well; but the sickness proved
fatal; he slept the sleep of death (v. 20), was well in the morning and
dead by noon: all the mother's care and tenderness could not keep him
alive. A child of promise, a child of prayer, and given in love, yet
taken away. Little children lie open to the arrests of sickness and
death. But how admirably does the prudent pious mother guard her lips
under this surprising affliction! Not one peevish murmuring word comes
from her. She has a strong belief that the child will be raised to life
again: like a genuine daughter of Abraham's faith, as well as loins,
she accounts that God is able to raise him from the dead, for thence at
first she received him in a figure, Heb. xi. 19. She had heard of the
raising of the widow's son of Sarepta, and that the spirit of Elijah
rested on Elisha; and such confidence had she of God's goodness that
she was very ready to believe that he who so soon took away what he had
given would restore what he had now taken away. By this faith women
received their dead raised to life, Heb. xi. 35. In this faith she
makes no preparation for the burial of her dead child, but for its
resurrection; for she lays him on the prophet's bed (v. 21), expecting
that he will stand her friend. O woman! great is thy faith. He that
wrought it would not frustrate it.
II. The sorrowful mother's application to the prophet on this sad
occasion; for it happened very opportunely that he was now at the
college upon Mount Carmel, not far off.
1. She begged leave of her husband to go to the prophet, yet not
acquainting him with her errand, lest he should not have faith enough
to let her go, v. 22. He objected, It is neither new moon nor sabbath
(v. 23), which intimates that on those feasts of the Lord she used to
go to the assembly in which he presided, with other good people, to
hear the word, and to join with him in prayers and praises. She did not
think it enough to have his help sometimes in her own family, but,
though a great woman, attended on public worship, for which this was
none of the times appointed; therefore, said the husband, "why wilt
thou go to day? What is the matter?" "No harm," said she, "It shall be
well, so you will say yourself hereafter." See how this husband and
wife vied with each other in showing mutual regard; she was so dutiful
to him that she would not go till she had acquainted him with her
journey, and he so kind to her that he would not oppose it, though she
did not think fit to acquaint him with her business. 2. She made all
the haste she could to the prophet (v. 24), and he, seeing her at a
distance, sent his servant to enquire whether any thing was amiss, v.
25, 26. The questions were particular: Is it well with thee? Is it well
with thy husband? Is it well with the child? Note, It well becomes the
men of God, with tenderness and concern, to enquire about the welfare
of their friends and their families. The answer was general It is well.
Gehazi was not the man that she came to complain to, and therefore she
put him off with this; she said little, and little said is soon amended
(Ps. xxxix. 1, 2), but what she did say was very patient: "It is well
with me, with my husband, with the child"--all well, and yet the child
dead in the house. Note, When God calls away our dearest relations by
death it becomes us quietly to say, "It is well both with us and them;"
it is well, for all is well that God does; all is well with those that
are gone if they have gone to heaven, and all well with us that stay
behind if by the affliction we are furthered in our way thither. 3.
When she came to the prophet she humbly reasoned with him concerning
her present affliction. She threw herself at his feet, as one troubled
and in grief, which she never showed till she came to him who, she
believed, could help her, v. 27. When her passion would do her service
she knew how to discover it, as well as how to conceal it when it would
do her disservice. Gehazi knew his master would not be pleased to see
her lie at his feet, and therefore would have raised her up; but Elisha
waited to hear from her, since he might not know immediately from God,
what was the cause of her trouble. God discovered things to his
prophets as he saw fit, not always as they desired; God did not show
this to the prophet, because he might know it from the good woman
herself. What she said was very pathetic. She appealed to the prophet,
(1.) Concerning her indifference to this mercy which was now taken from
her: "Did I desire a son of my lord? No, thou knowest I did not; it was
thy own proposal, not mine; I did not fret for the want of a son, as
Hannah, nor beg, as Rachel, Give me children or else I die." Note, When
any creature-comfort is taken from us, it is well if we can say,
through grace, that we did not set our hearts inordinately upon it;
for, if we did, we have reason to fear it was given in anger and taken
away in wrath. (2.) Concerning her entire dependence upon the prophet's
word: Did I not say, Do not deceive me? Yes, she did say so (v. 16),
and this reflection upon it may be considered either, [1.] As
quarrelling with the prophet for deceiving her. She was ready to think
herself mocked with the mercy when it was so soon removed, and that it
would have been better she had never had this child than to be deprived
of him when she began to have comfort in him. Note, The loss of a mercy
should not make us undervalue the gift of it. Or, [2.] As pleading with
the prophet for the raising of the child to life again: "I said, Do not
deceive me, and I know thou wilt not." Note, However the providence of
God may disappoint us, we may be sure the promise of God never did, nor
ever will, deceive us: hope in that will not make us ashamed.
III. The raising of the child to life again. We may suppose that the
woman gave Elisha a more express account of the child's death, and he
gave her a more express promise of his resurrection, than is here
related, where we are briefly told,
1. That Elisha sent Gehazi to go in all haste to the dead child, gave
him his staff, and bade him lay that on the face of the child, v. 29. I
know not what to make of this. Elisha knew that Elijah raised the dead
child with a very close application, stretching himself upon the child,
and praying again and again, and could he think to raise this child by
so slight a ceremony as this, especially when nothing hindered him from
coming himself? Shall such a power as this be delegated, and to no
better man that Gehazi? Bishop Hall suggests that it was done out of
human conceit, and not by divine instinct, and therefore it failed of
the effect; God will not have such great favours made too cheap, nor
shall they be too easily come by, lest they be undervalued.
2. The woman resolved not to go back without the prophet himself (v.
30): I will not leave thee. She had no great expectation from the
staff, she would have the hand, and she was in the right of it. Perhaps
God intended hereby to teach us not to put that confidence in
creatures, that are servants, which the power of the Creator, their
Master and ours, will alone bear the weight of. Gehazi returns re
infecta--without success, without the tidings of any sign of life in
the child (v. 31): The child is not awaked, intimating, to the comfort
of the mother, that its death was but a sleep, and that he expected
that it would shortly be awaked. In the raising of dead souls to
spiritual life ministers can do no more by their own power than Gehazi
here could; they lay the word, like the prophet's staff, before their
faces, but there is neither voice nor hearing, till Christ, by his
Spirit, comes himself. The letter alone kills; it is the Spirit that
gives life. It is not prophesying upon dry bones that will put life
into them, breath must come from heaven and breathe upon those slain.
3. The prophet, by earnest prayer, obtained from God the restoring of
this dead child to life again. He found the child dead upon his own bed
(v. 32), and shut the door upon them twain, v. 33. Even the dead child
is spoken of as a person, one of the twain, for it was still in being
and not lost. He shut out all company, that he might not seem to glory
in the power God had given him, or to use it for ostentation and to be
seen of men. Observe,
(1.) How closely the prophet applied himself to this great operation,
perhaps being sensible that he had tempted God too much in thinking to
effect it by the staff in Gehazi's hand, for which he thought himself
rebuked by the disappointment. He now found it a harder task than he
then thought, and therefore addressed himself to it with great
solemnity. [1.] He prayed unto the Lord (v. 33), probably as Elijah had
done, Let this child's soul come into him again. Christ raised the dead
to life as one having authority--Damsel, arise--young man, I say unto
thee, Arise--Lazarus, come forth (for he was powerful and faithful as a
Son, the Lord of life), but Elijah and Elisha did it by petition, as
servants. [2.] He lay upon the child (v. 34), as if he would
communicate to him some of his vital heat or spirits. Thus he expressed
the earnestness of his desire, and gave a sign of that divine power
which he depended upon for the accomplishment of this great work. He
first put his mouth to the child's mouth, as if, in God's name, he
would breathe into him the breath of life; then his eyes to the child's
eyes, to open them again to the light of life; then his hands to the
child's hands, to put strength into them. He then returned, and walked
in the house, as one full of care and concern, and wholly intent upon
what he was about. Then he went up stairs again, and the second time,
stretched himself upon the child, v. 35. Those that would be
instrumental in conveying spiritual life to dead souls must thus affect
themselves with their case, and accommodate themselves to it, and
labour fervently in prayer for them.
(2.) How gradually the operation was performed. At the first
application, the flesh of the child waxed warm (v. 34), which gave the
prophet encouragement to continue instant in prayer. After a while, the
child sneezed seven times, which was an indication, not only of life,
but liveliness. Some have reported it as an ancient tradition that when
God breathed into Adam the breath of life the first evidence of his
being alive was sneezing, which gave rise to the usage of paying
respect to those that sneeze. Some observe here that sneezing clears
the head, and there lay the child's distemper.
(3.) How joyfully the child was restored alive to his mother (v. 36,
37), and all parties concerned were not a little comforted, Acts xx.
12. See the power of God, who kills and makes alive again. See the
power of prayer; as it has the key of the clouds, so it has the key of
death. See the power of faith; that fixed law of nature (that death is
a way whence there is no returning) shall rather be dispensed with than
this believing Shunammite shall be disappointed.
The Miracle on the Poisoned Pottage; the Miracle on the Barley Loaves. (b. c.
887.)
38 And Elisha came again to Gilgal: and there was a dearth in the land;
and the sons of the prophets were sitting before him: and he said unto
his servant, Set on the great pot, and seethe pottage for the sons of
the prophets. 39 And one went out into the field to gather herbs, and
found a wild vine, and gathered thereof wild gourds his lap full, and
came and shred them into the pot of pottage: for they knew them not.
40 So they poured out for the men to eat. And it came to pass, as they
were eating of the pottage, that they cried out, and said, O thou man
of God, there is death in the pot. And they could not eat thereof. 41
But he said, Then bring meal. And he cast it into the pot; and he said,
Pour out for the people, that they may eat. And there was no harm in
the pot. 42 And there came a man from Baal-shalisha, and brought the
man of God bread of the firstfruits, twenty loaves of barley, and full
ears of corn in the husk thereof. And he said, Give unto the people,
that they may eat. 43 And his servitor said, What, should I set this
before an hundred men? He said again, Give the people, that they may
eat: for thus saith the Lord, They shall eat, and shall leave thereof.
44 So he set it before them, and they did eat, and left thereof,
according to the word of the Lord.
We have here Elisha in his place, in his element, among the sons of the
prophets, teaching them, and, as a father, providing for them; and
happy it was for them that they had one over them who naturally cared
for their state, under whom they were well fed and well taught. There
was a dearth in the land, for the wickedness of those that dwelt
therein, the same that we read of, ch. viii. 1. It continued seven
years, just as long again as that in Elijah's time. A famine of bread
there was, but not of hearing the word of God, for Elisha had the sons
of the prophets sitting before him, to hear his wisdom, who were
taught, that they might teach others. Two instances we have here of the
care he took about their meat. Christ twice fed those to whom he
preached. Elisha was in the more care about it now because of the
dearth, that the sons of the prophets might not be ashamed in this evil
time, but, even in the days of famine, might be satisfied, Ps. xxxvii.
19.
I. He made hurtful food to become safe and wholesome. 1. On the
lecture-day, the sons of the prophets being all to attend, he ordered
his servant to provide food for their bodies, while he was breaking to
them the bread of life for their souls. Whether there was any
flesh-meat for them does not appear; he orders only that pottage should
be seethed for them of herbs, v. 38. The sons of the prophets should be
examples of temperance and mortification, not desirous of dainties, but
content with plain food. If they have neither savoury meats nor sweet
meats, nay, if a mess of pottage be all the dinner, let them remember
that this great prophet entertained himself and his guests no better.
2. One of the servitors, who was sent to gather herbs (which, it should
seem, must serve instead of flesh for the pottage), by mistake brought
in that which was noxious, or at least very nauseous, and shred it into
the pottage: wild gourds they are called, v. 39. Some think it was
coloquintida, a herb strongly cathartic, and, if not qualified,
dangerous. The sons of the prophets, it seems, were better skilled in
divinity than in natural philosophy, and read their Bibles more than
their herbals. If any of the fruits of the earth be hurtful, we must
look upon it as an effect of the curse (thorns and thistles shall it
bring forth unto thee), for the original blessing made all good. 3. The
guests complained to Elisha of the unwholesomeness of their food.
Nature has given man the sense of tasting, not only that wholesome food
may be pleasant, but that that which is unwholesome may be discovered
before it comes to the stomach; the mouth tries meat by tasting it, Job
xii. 11. This pottage was soon found by the taste of it to be
dangerous, so that they cried out, There is death in the pot, v. 40.
The table often becomes a snare, and that which should be for our
welfare proves a trap, which is a good reason why we should not feed
ourselves without fear; when we are receiving the supports and comforts
of life we must keep up an expectation of death and a fear of sin. 4.
Elisha immediately cured the bad taste and prevented the bad
consequences of this unwholesome pottage; as before he had healed the
bitter waters with salt, so now the bitter broth with meal, v. 41. It
is probable that there was meal in it before, but that was put in by a
common hand, only to thicken the pottage; this was the same thing, but
cast in by Elisha's hand, and with intent to heal the pottage, by which
it appears that the change was not owing to the meal (that was the sign
only, not the means), but to the divine power. Now all was well, not
only no death, but no harm in the pot. We must acknowledge God's
goodness in making our food wholesome and nourishing. I am the Lord
that healeth thee.
II. He made a little food to go a great way. 1. Elisha had a present
brought him of twenty barley-loaves and some ears of corn (v. 42), a
present which, in those ages, would not be despicable at any time, but
now in a special manner valuable, when there was a dearth in the land.
It is said to be of the first-fruits, which was God's due out of their
increase; and when the priests and Levites were all at Jerusalem, out
of their reach, the religious people among them, with good reason,
looked upon the prophets as God's receivers, and brought their
first-fruits to them, which helped to maintain their schools. 2. Having
freely received, he freely gave, ordering it all to be set before the
sons of the prophets, reserving none for himself, none for the
hereafter. "Let the morrow take thought for the things of itself, give
it all to the people that they may eat." It well becomes the men of God
to be generous and open-handed, and the fathers of the prophets to be
liberal to the sons of the prophets. 3. Though the loaves were little,
it is likely no more than what one man would ordinarily eat at a meal,
yet with twenty of them he satisfied 100 men, v. 43, 44. His servant
thought that to set so little meat before so many men was but to
tantalize them, and shame his master for making so great an invitation
to such short commons; but he in God's name, pronounced it a full meal
for them, and so it proved; they did eat, and left thereof, not because
their stomachs failed them, but because the bread increased in the
eating. God has promised his church (Ps. cxxxii. 15) that he will
abundantly bless her provision, and satisfy her poor with bread; for
whom he feeds he fills, and what he blesses comes to much, as what he
blows upon comes to little, Hag. i. 9. Christ's feeding his hearers was
a miracle far beyond this; but both teach us that those who wait upon
God in the way of duty may hope to be both protected and supplied by a
particular care of divine Providence.
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S E C O N D K I N G S
CHAP. V.
Two more of Elisha's miracles are recorded in this chapter. I. The
cleansing of Naaman, a Syrian, a stranger, from his leprosy, and there,
1. The badness of his case, ver. 1. 2. The providence that brought him
to Elisha, the intelligence given him by a captive maid, ver. 2-4. A
letter from the king of Syria to the king of Israel, to introduce him,
ver. 5-7. And the invitation Elisha sent him, ver. 8. 3. The method
prescribed for his cure, his submission, with much ado, to that method,
and his cure thereby, ver. 9-14. 4. The grateful acknowledgments he
made to Elisha hereupon, ver. 15-19. II. The smiting of Gehazi, his own
servant, with that leprosy. 1. Gehazi's sins, which were belying his
master to Naaman (ver. 20-24), and lying to his master when he examined
him, ver. 25. 2. His punishment for these sins. Naaman's leprosy was
entailed on his family, ver. 26, 27. And, if Naaman's cure was typical
of the calling of the Gentiles, as our Saviour seems to make it (Luke
iv. 27), Gehazi's stroke may be looked upon as typical of the blinding
and rejecting of the Jews, who envied God's grace to the Gentiles, as
Gehazi envied Elisha's favour to Naaman.
Naaman's Leprosy. (b. c. 894.)
1 Now Naaman, captain of the host of the king of Syria, was a great man
with his master, and honourable, because by him the Lord had given
deliverance unto Syria: he was also a mighty man in valour, but he was
a leper. 2 And the Syrians had gone out by companies, and had brought
away captive out of the land of Israel a little maid; and she waited on
Naaman's wife. 3 And she said unto her mistress, Would God my lord
were with the prophet that is in Samaria! for he would recover him of
his leprosy. 4 And one went in, and told his lord, saying, Thus and
thus said the maid that is of the land of Israel. 5 And the king of
Syria said, Go to, go, and I will send a letter unto the king of
Israel. And he departed, and took with him ten talents of silver, and
six thousand pieces of gold, and ten changes of raiment. 6 And he
brought the letter to the king of Israel, saying, Now when this letter
is come unto thee, behold, I have therewith sent Naaman my servant to
thee, that thou mayest recover him of his leprosy. 7 And it came to
pass, when the king of Israel had read the letter, that he rent his
clothes, and said, Am I God, to kill and to make alive, that this man
doth send unto me to recover a man of his leprosy? wherefore consider,
I pray you, and see how he seeketh a quarrel against me. 8 And it was
so, when Elisha the man of God had heard that the king of Israel had
rent his clothes, that he sent to the king, saying, Wherefore hast thou
rent thy clothes? let him come now to me, and he shall know that there
is a prophet in Israel.
Our saviour's miracles were intended for the lost sheep of the house of
Israel, yet one, like a crumb, fell from the table to a woman of
Canaan; so this one miracle Elisha wrought for Naaman, a Syrian; for
God does good to all, and will have all men to be saved. Here is,
I. The great affliction Naaman was under, in the midst of all his
honours, v. 1. He was a great man, in a great place; not only rich and
raised, but particularly happy for two things:--1. That he had been
very serviceable to his country. God made him so: By him the Lord had
often given deliverance to Syria, success in their wars even with
Israel. The preservation and prosperity even of those that do not know
God and serve him must be ascribed to him, for he is the Saviour of all
men, but especially of those that believe. Let Israel know that when
the Syrians prevailed it was from the Lord. 2. That he was very
acceptable to his prince, was his favourite, and prime-minister of
state; so great was he, so high, so honourable, and a mighty man of
valour; but he was a leper, was under that loathsome disease, which
made him a burden to himself. Note, (1.) No man's greatness, or honour,
or interest, or valour, or victory, can set him out of the reach of the
sorest calamities of human life; there is many a sickly crazy body
under rich and gay clothing. (2.) Every man has some but or other in
his character, something that blemishes and diminishes him, some allay
to his grandeur, some damp to his joy; he may be very happy, very good,
yet, in something or other, not so good as he should be nor so happy as
he would be. Naaman was a great as the world could make him, and yet
(as bishop Hall expresses it) the basest slave in Syria would not
change skins with him.
II. The notice that was given him of Elisha's power, by a little maid
that waited on his lady, v. 2, 3. This maid was, by birth, an
Israelite, providentially carried captive into Syria, and there
preferred into Naaman's family, where she published Elisha's fame to
the honour of Israel and Israel's God. The unhappy dispersing of the
people of God has sometimes proved the happy occasion of the diffusion
of the knowledge of God, Acts viii. 4. This little maid, 1. As became a
true-born Israelite, consulted the honour of her country, and could
give an account, though but a girl, of the famous prophet they had
among them. Children should betimes acquaint themselves with the
wondrous works of God, that, wherever they go, they may have them to
talk of. See Ps. viii. 2. 2. As became a good servant, she desired the
health and welfare of her master, though she was a captive, a servant
by force; much more should servants of choice seek their masters' good.
The Jews in Babylon were to seek the peace of the land of their
captivity. Jer. xxix. 7. Elisha had not cleansed any leper in Israel
(Luke iv. 27), yet this little maid, from the other miracles he had
wrought, inferred that he could cure her master, and from his common
beneficence inferred that he would do it, though he was a Syrian.
Servants may be blessings to the families where they are, by telling
what they know of the glory of God and the honour of his prophets.
III. The application which the king of Syria hereupon made to the king
of Israel on Naaman's behalf. Naaman took notice of the intelligence,
though given by a simple maid, and did not despise it for the sake of
her meanness, when it tended to his bodily health. He did not say, "The
girl talks like a fool; how can any prophet of Israel do that for me
which all the physicians of Syria have attempted in vain?" Though he
neither loved nor honoured the Jewish nation, yet, if one of that
nation can but cure him of his leprosy, he will thankfully acknowledge
the obligation. O that those who are spiritually diseased would hearken
thus readily to the tidings brought them of the great Physician! See
what Naaman did upon this little hint. 1. He would not send for the
prophet to come to him, but such honour would he pay to one that had so
much of a divine power with him as to be able to cure diseases that he
would go to him himself, though he himself was sickly, unfit for
society, the journey long, and the country an enemy's; princes, he
thinks, must stoop to prophets when they need them. 2. He would not go
incognito--in disguise, though his errand proclaimed his loathsome
disease, but went in state, and with a great retinue, to do the more
honour to the prophet. 3. He would not go empty-handed, but took with
him gold, silver, and raiment, to present to his physician. Those that
have wealth, and want health show which they reckon the more valuable
blessing; what will they not give for ease, and strength, and soundness
of body? 4. He would not go without a letter to the king of Israel from
the king his master, who did himself earnestly desire his recovery. He
knows not where in Samaria to find this wonder-working prophet, but
takes it for granted the king knows where to find him; and, to engage
the prophet to do his utmost for Naaman, he will go to him supported
with the interest of two kings. If the king of Syria must entreat his
help, he hopes the king of Israel, being his liege-lord, may command
it. The gifts of the subject must all be (he thinks) for the service
and honour of the prince, and therefore he desires the king that he
would recover the leper (v. 6), taking it for granted that there was a
greater intimacy between the king and the prophet than really there
was.
IV. The alarm this gave to the king of Israel, v. 7. He apprehended
there was in this letter, 1. A great affront upon God, and therefore he
rent his clothes, according to the custom of the Jews when they heard
or read that which they thought blasphemous; and what less could it be
than to attribute to him a divine power? "Am I a God, to kill whom I
will, and make alive whom I will? No, I pretend not to such an
authority." Nebuchadnezzar did, as we find, Dan. v. 19. "Am I a God, to
kill with a word, and make alive with a word? No, I pretend not to such
a power;" thus this great man, this bad man, is made to own that he is
but a man. Why did he not, with this consideration, correct himself for
his idolatry, and reason thus:--Shall I worship those as gods that can
neither kill nor make alive, can do neither good nor evil? 2. A bad
design upon himself. He appeals to those about him for this: "See how
he seeketh a quarrel against me; he requires me to recover the leper,
and if I do not, though I cannot, he will make that a pretence to wage
war with me," which he suspects the rather because Naaman is his
general. Had he rightly understood the meaning of the letter, that when
the king wrote to him to recover the leper he meant that he would take
care he might be recovered, he would not have been in this fright.
Note, We often create a great deal of uneasiness to ourselves by
misinterpreting the words and actions of others that are well intended:
it is charity to ourselves to think no evil. If he had bethought
himself of Elisha, and his power, he would easily have understood the
letter, and have known what he had to do; but he is put into this
confusion by making himself a stranger to the prophet: the captive maid
had him more in her thoughts than the king had.
V. The proffer which Elisha made of his services. He was willing to do
any thing to make his prince easy, though he was neglected and his
former good services were forgotten by him. Hearing on which occasion
the king had rent his clothes, he sent to him to let him know that if
his patient would come to him he should not lose his labour (v. 8): He
shall know that there is a prophet in Israel (and it were sad with
Israel if there were not), that there is a prophet in Israel who can do
that which the king of Israel dares not attempt, which the prophets of
Syria cannot pretend to. It was not for his own honour, but for the
honour of God, that he coveted to make them all know that there was a
prophet in Israel, though obscure and overlooked.
The Cure of Naaman's Leprosy. (b. c. 894.)
9 So Naaman came with his horses and with his chariot, and stood at the
door of the house of Elisha. 10 And Elisha sent a messenger unto him,
saying, Go and wash in Jordan seven times, and thy flesh shall come
again to thee, and thou shalt be clean. 11 But Naaman was wroth, and
went away, and said, Behold, I thought, He will surely come out to me,
and stand, and call on the name of the Lord his God, and strike his
hand over the place, and recover the leper. 12 Are not Abana and
Pharpar, rivers of Damascus, better than all the waters of Israel? may
I not wash in them, and be clean? So he turned and went away in a rage.
13 And his servants came near, and spake unto him, and said, My
father, if the prophet had bid thee do some great thing, wouldest thou
not have done it? how much rather then, when he saith to thee, Wash,
and be clean? 14 Then went he down, and dipped himself seven times in
Jordan, according to the saying of the man of God: and his flesh came
again like unto the flesh of a little child, and he was clean.
We have here the cure of Naaman's leprosy.
I. The short and plain direction which the prophet gave him, with
assurance of success. Naaman designed to do honour to Elisha when he
came in his chariot, and with all his retinue, to Elisha's door, v. 9.
Those that showed little respect to prophets at other times were very
complaisant to them when they needed them. He attended at Elisha's door
as a beggar for an alms. Those that would be cleansed from the
spiritual leprosy must wait at Wisdom's gate, and watch at the posts of
her doors. Naaman expected to have his compliment returned, but Elisha
gave him his answer without any formality, would not go to the door to
him, lest he should seem too much pleased with the honour done him, but
sent a messenger to him, saying, Go wash in Jordan seven times, and
promising him that if he did so his disease should be cured. The
promise was express: Thou shalt be clean. The method prescribed was
plain: Go wash in Jordan. This was not intended as any means of the
cure; for, though cold bathing is recommended by many as a very
wholesome thing, yet some think that in the case of a leprosy it was
rather hurtful. But it was intended as a sign of the cure, and a trial
of his obedience. Those that will be helped of God must do as they are
bidden. But why did Elisha send a messenger to him with these
directions? 1. Because he had retired, at this time, for devotion, was
intent upon his prayers for the cure, and would not be diverted; or, 2.
Because he knew Naaman to be a proud man, and he would let him know
that before the great God all men stand upon the same level.
II. Naaman's disgust at the method prescribed, because it was not what
he expected. Two things disgusted him:--
1. That Elisha, as he thought, put a slight upon his person, in sending
him orders by a servant, and not coming to him himself, v. 11. Being
big with the expectation of a cure, he had been fancying how this cure
would be wrought, and the scheme he had laid was this: "He will surely
come out to me, that is the least he can do to me, a peer of Syria, to
me that have come to him in all this state, to me that have so often
been victorious over Israel. He will stand, and call on the name of his
God, and name me in his prayer, and then he will wave his hand over the
place, and so effect the cure." And, because the thing was not done
just thus, he fell into a passion, forgetting, (1.) That he was a
leper, and the law of Moses, which Elisha would religiously observe,
shut lepers out from society--a leper, and therefore he ought not to
insist upon the punctilios of honor. Note, Many have hearts unhumbled
under humbling providences; see Num. xii. 14. (2.) That he was a
petitioner, suing for a favour which he could not demand; and beggars
must not be choosers, patients must not prescribe to their physicians.
See in Naaman the folly of pride. A cure will not content him unless he
be cured with ceremony, with a great deal of pomp and parade; he scorns
to be healed, unless he be humoured.
2. That Elisha, as he thought, put a slight upon his country. He took
it hard that he must be sent to wash in Jordan, a river of Israel, when
he thought Abana and Pharpar, rivers of Damascus, better than all the
waters of Israel. How magnificently does he speak of these two rivers
that watered Damascus, which soon after fell into one, called by
geographers Chrysoroas--the golden stream! How scornfully does he speak
of all the waters of Israel, though God had called the land of Israel
the glory of all lands, and particularly for its brooks of water! Deut.
viii. 7. So common it is for God and man to differ in their judgments.
How slightly does he speak of the prophet's directions! May I not wash
in them and be clean? He might wash in them and be clean from dirt, but
not wash in them and be clean from leprosy. He was angry that the
prophet bade him wash and be clean; he thought that the prophet must do
all and was not pleased that he was bidden to do any thing,--or he
thought this too cheap, too plain, too common a thing for so great a
man to be cured by,--or he did not believe it would at all effect the
cure, or, if it would, what medicinal virtue was there in Jordan more
than in the rivers of Damascus? But he did not consider, (1.) That
Jordan belonged to Israel's God, from whom he was to expect the cure,
and not from the gods of Damascus; it watered the Lord's land, the holy
land, and, in a miraculous cure, relation to God was much more
considerable than the depth of the channel or the beauty of the stream.
(2.) That Jordan had more than once before this obeyed the commands of
omnipotence. It had of old yielded a passage to Israel, and of late to
Elijah and Elisha, and therefore was fitter for such a purpose than
those rivers which had only observed the common law of their creation,
and had never been thus distinguished; but, above all, (3.) Jordan was
the river appointed, and, if he expected a cure from the divine power,
he ought to acquiesce in the divine will, without asking why or
wherefore. Note, It is common for those that are wise in their own
conceit to look with contempt on the dictates and prescriptions of
divine wisdom and to prefer their own fancies before them; those that
are for establishing their own righteousness will not submit to the
righteousness of God, Rom. x. 3. Naaman talked himself into such a heat
(as passionate men usually do) that he turned away from the prophet's
door in a rage, ready to swear he would never have any thing more to
say to Elisha; and who then would be the loser? Note, Those that
observe lying vanities forsake their own mercies. Jonah ii. 8. Proud
men are the worst enemies to themselves and forego their own
redemption.
III. The modest advice which his servants gave him, to observe the
prophet's prescriptions, with a tacit reproof of his resentments, v.
13. Though at other times they kept their distance, and now saw him in
a passion, yet, knowing him to be a man that would hear reason at any
time, and from any body (a good character of great men, and a very rare
one), they drew near, and made bold to argue the matter a little with
him. They had conceived a great opinion of the prophet (having,
perhaps, heard more of him from the common people, whom they had
conversed with, than Naaman had heard from the king and courtiers, whom
he had conversed with), and therefore begged of him to consider: "If
the prophet had bidden thee to do some great thing, had ordered thee
into a tedious course of physic, or to submit to some painful
operation, blistering, or cupping, or salivating, Wouldst thou not have
done it? No doubt thou wouldst. And wilt thou not submit to so easy a
method as this, Wash and be clean?" Observe, 1. His own servants gave
him this reproof and counsel, which was no more disparagement to him
than that he had intelligence of one that could cure him from his
wife's maid, v. 3. Note, It is a great mercy to have those about us
that will be free with us, and faithfully tell us of our faults and
follies, though they be our inferiors. Masters must be willing to hear
reason from their servants, Job xxxi. 13, 14. As we should be deaf to
the counsel of the ungodly, though given by the greatest and most
venerable names, so we should have our ear open to good advice, though
brought us by those who are much below us: no matter who speaks, if the
thing be well said. 2. The reproof was very modest and respectful. They
call him Father; for servants must honour and obey their masters with a
kind of filial affection. In giving reproof or counsel we must make it
appear that it comes from love and true honour, and that we intend, not
reproach, but reformation. 3. It was very rational and considerate. If
the rude and unthinking servants had stirred up their master's angry
resentment, and offered to avenge his quarrel upon the prophet, who (he
thought) affronted him, how mischievous would the consequences have
been! Fire from heaven, probably, upon them all! But they, to our great
surprise, took the prophet's part. Elisha, though it is likely he
perceived that what he had said had put Naaman out of humour, did not
care to pacify him: it was at his peril if he persisted in his wrath.
But his servants were made use of by Providence to reduce him to
temper. They reasoned with him, (1.) From his earnest desire of a cure:
Wouldst thou not do any thing? Note, When diseased sinners come to
this, that they are content to do any thing, to submit to any thing, to
part with any thing, for a cure, then, and not till then, there begin
to be some hopes of them. Then they will take Christ on his own terms
when they are made willing to have Christ upon any terms. (2.) From the
easiness of the method prescribed: "It is but, Wash and be clean. It is
but trying; the experiment is cheap and easy, it can do no hurt, but
may do good." Note, the methods prescribed for the healing of the
leprosy of sin are so plain that we are utterly inexcusable if we do
not observe them. It is but, "Believe, and be saved"--"Repent, and be
pardoned"--"Wash, and be clean."
IV. The cure effected, in the use of the means prescribed, v. 14.
Naaman, upon second thoughts, yielded to make the experiment, yet, it
should seem, with no great faith and resolution; for, whereas the
prophet bade him wash in Jordan seven times, he did but dip himself so
many times, as lightly as he could. However God was pleased so far to
honour himself and his word as to make that effectual. His flesh came
again, like the flesh of a child, to his great surprise and joy. This
men get by yielding to the will of God, by attending to his
institutions. His being cleansed by washing put an honour on the law
for cleansing lepers. God will magnify his word above all his name.
15 And he returned to the man of God, he and all his company, and came,
and stood before him: and he said, Behold, now I know that there is no
God in all the earth, but in Israel: now therefore, I pray thee, take a
blessing of thy servant. 16 But he said, As the Lord liveth, before
whom I stand, I will receive none. And he urged him to take it; but he
refused. 17 And Naaman said, Shall there not then, I pray thee, be
given to thy servant two mules' burden of earth? for thy servant will
henceforth offer neither burnt offering nor sacrifice unto other gods,
but unto the Lord. 18 In this thing the Lord pardon thy servant, that
when my master goeth into the house of Rimmon to worship there, and he
leaneth on my hand, and I bow myself in the house of Rimmon: when I bow
down myself in the house of Rimmon, the Lord pardon thy servant in this
thing. 19 And he said unto him, Go in peace. So he departed from him
a little way.
Of the ten lepers that our Saviour cleansed, the only one that returned
to give thanks was a Samaritan, Luke xvii. 16. This Syrian did so, and
here expresses himself.
I. Convinced of the power of the God of Israel, not only that he is
God, but that he is God alone, and that indeed there is no God in all
the earth but in Israel (v. 15)--a noble confession, but such as
intimates the misery of the Gentile world; for the nations that had
many gods really had no God, but were without God in the world. He had
formerly thought the gods of Syria gods indeed, but now experience had
rectified his mistake, and he knew Israel's God was God alone, the
sovereign Lord of all. Had he seen other lepers cleansed, perhaps the
sight would not have convinced him, but the mercy of the cure affected
him more than the miracle of it. Those are best able to speak of the
power of divine grace who have themselves experienced it.
II. Grateful to Elisha the prophet: "Therefore, for his sake whose
servant thou art, I have a present for thee, silver, and gold, and
raiment, whatever thou wilt please to accept." He valued the cure, not
by the easiness of it to the prophet, but the acceptableness of it to
himself, and would gladly pay for it accordingly. But Elisha generously
refused the fee, though urged to accept it; and, to prevent further
importunity, backed his refusal with an oath: As the Lord liveth, I
will receive none (v. 16), not because he did not need it, for he was
poor enough, and knew what to do with it, and how to bestow it among
the sons of the prophets, nor because he thought it unlawful, for he
received presents from others; but he would not be beholden to this
Syrian, nor should he say, I have made Elisha rich, Gen. xiv. 23. It
would be much for the honour of God to show this new convert that the
servants of the God of Israel were taught to look upon the wealth of
this world with a holy contempt, which would confirm him in his belief
that there was no God but in Israel. See 1 Cor. ix. 18; 2 Cor. xi. 9.
III. Proselyted to the worship of the God of Israel. He will not only
offer a sacrifice to the Lord, in thanks for his present cure, but he
resolves he will never offer sacrifice to any other gods, v. 17. It was
a happy cure of his leprosy which cured him of his idolatry, a more
dangerous disease. But here are two instances of his weakness and
infirmity in his conversion:--1. In one instance he over-did it, that
he would not only worship the God of Israel, but he would have clods of
earth out of the prophet's garden, or at least of the prophet's
ordering, to make an altar of, v. 17. He that awhile ago had spoken
very slightly of the waters of Israel (v. 12) now is in another
extreme, and over-values the earth of Israel, supposing (since God has
appointed altars of earth, Exod. xx. 24) that an altar of that earth
would be most acceptable to him, not considering that all the earth is
the Lord's and the fulness thereof. Or perhaps the transport of his
affection and veneration for the prophet, not only upon the account of
his power, but of his virtue and generosity, made him, as we say, love
the very ground he went upon and desire to have some of it home with
him. The modern compliment equivalent to this would be, "Pray, sir, let
me have your picture." 2. In another instance he under-did it, that he
reserved to himself a liberty to bow in the house of Rimmon, in
complaisance to the king his master, and according to the duty of his
place at court (v. 18), in this thing he must be excused. He owns he
ought not to do it, but that he cannot otherwise not do it, but that he
cannot otherwise keep his place,--protests that his bowing is not, nor
ever shall be, as it had been, in honour to the idol, but only in
honour to the king,--and therefore he hopes God will forgive him.
Perhaps, all things considered, this might admit of some apology,
though it was not justifiable. But, as to us, I am sure, (1.) If, in
covenanting with God, we make a reservation for any known sin, which we
will continue to indulge ourselves in, that reservation is a defeasance
of his covenant. We must cast away all our transgressions and not
except any house of Rimmon. (2.) Though we are encouraged to pray for
the remission of the sins we have committed, yet, if we ask for a
dispensation to go on in any sin for the future, we mock God, and
deceive ourselves. (3.) Those that know not how to quit a place at
court when they cannot keep it without sinning against God, and
wronging their consciences, do not rightly value the divine favour.
(4.) Those that truly hate evil will make conscience of abstaining from
all appearances of evil. Though Naaman's dissembling his religion
cannot be approved, yet because his promise to offer no sacrifice to
any god but the God of Israel only was a great point gained with a
Syrian, and because, by asking pardon in this matter, he showed such a
degree of conviction and ingenuousness as gave hopes of improvement,
the prophet took fair leave of him, and bade him Go in peace, v. 19.
Young converts must be tenderly dealt with.
Naaman's Gratitude. (b. c. 894.)
20 But Gehazi, the servant of Elisha the man of God, said, Behold, my
master hath spared Naaman this Syrian, in not receiving at his hands
that which he brought: but, as the Lord liveth, I will run after him,
and take somewhat of him. 21 So Gehazi followed after Naaman. And
when Naaman saw him running after him, he lighted down from the chariot
to meet him, and said, Is all well? 22 And he said, All is well. My
master hath sent me, saying, Behold, even now there be come to me from
mount Ephraim two young men of the sons of the prophets: give them, I
pray thee, a talent of silver, and two changes of garments. 23 And
Naaman said, Be content, take two talents. And he urged him, and bound
two talents of silver in two bags, with two changes of garments, and
laid them upon two of his servants; and they bare them before him. 24
And when he came to the tower, he took them from their hand, and
bestowed them in the house: and he let the men go, and they departed.
25 But he went in, and stood before his master. And Elisha said unto
him, Whence comest thou, Gehazi? And he said, Thy servant went no
whither. 26 And he said unto him, Went not mine heart with thee, when
the man turned again from his chariot to meet thee? Is it a time to
receive money, and to receive garments, and oliveyards, and vineyards,
and sheep, and oxen, and menservants, and maidservants? 27 The
leprosy therefore of Naaman shall cleave unto thee, and unto thy seed
for ever. And he went out from his presence a leper as white as snow.
Naaman, a Syrian, a courtier, a soldier, had many servants, and we read
how wise and good they were, v. 13. Elisha, a holy prophet, a man of
God, has but one servant, and he proves a base, lying, naughty fellow.
Those that heard of Elisha at a distance honoured him, and got good by
what they heard; but he that stood continually before him, to hear his
wisdom, had no good impressions made upon him either by his doctrine or
miracles. One would have expected that Elisha's servant should be a
saint (even Ahab's servant, Obadiah, was), but even Christ himself had
a Judas among his followers. The means of grace cannot give grace. The
best men, the best ministers have often had those about them that have
been their grief and shame. The nearer the church the further from God.
Many come from the east and west to sit down with Abraham when the
children of the kingdom shall be cast out. Here is,
I. Gehazi's sin. It was a complicated sin. 1. The love of money, that
root of all evil, was at the bottom of it. His master contemned
Naaman's treasures, but he coveted them, v. 20. His heart (says bishop
Hall) was packed up in Naaman's chests, and he must run after him to
fetch it. Multitudes, by coveting worldly wealth, have erred from the
faith and pierced themselves with many sorrows. 2. He blamed his master
for refusing Naaman's present, condemned him as foolish in not taking
gold when he might have it, envied and grudged his kindness and
generosity to this stranger, though it was for the good of his soul. In
short, he thought himself wiser than his master. 3. When Naaman, like a
person of accomplished manners, alighted from his chariot to meet him
(v. 21), he told him a deliberate lie, that his master sent him to him,
and so he received that courtesy to himself that Naaman intended to his
master. 4. He abused his master, and basely misrepresented him to
Naaman as one that had soon repented of his generosity, that was
fickle, and did not know his own mind, that would say and unsay, swear
and unswear, that would not do an honourable thing but he must
presently undo it again. His story of the two sons of the prophets was
as silly as it was false; if he would have begged a token for two young
scholars, surely less than a talent of silver might serve them. 5.
There was danger of his alienating Naaman from that holy religion which
he had espoused, and lessening his good opinion of it. He would be
ready to say, as Paul's enemies suggested concerning him (2 Cor. xii.
16, 17), that, though Elisha himself did not burden him, yet being
crafty he caught him with guile, sending those that made a gain of him.
We hope that he understood afterwards that Elisha's hand was not in it,
and that Gehazi was forced to restore what he had unjustly got, else it
might have driven him to his idols again. 6. His seeking to conceal
what he had unjustly got added much to his sin. (1.) He hid it, as
Achan did his gain, by sacrilege, in the tower, a secret place, a
strong place, till he should have an opportunity of laying it out, v.
24. Now he thought himself sure of it, and applauded his own management
of a fraud by which he had imposed, not only upon the prudence of
Naaman, but upon Elisha's spirit of discerning, as Ananias and Sapphira
upon the apostles. (2.) He denied it: He went in, and stood before his
master, ready to receive his orders. None looked more observant of his
master, though really none more injurious to him; he thought, as
Ephraim, I have become rich, but they shall find no iniquity in me,
Hos. xii. 8. His master asked him where he had been, "Nowhere, sir"
(said he), "out of the house." Note, One lie commonly begets another:
the way of that sin is down-hill; therefore dare to be true.
II. The punishment of this sin. Elisha immediately called him to an
account for it; and observe,
1. How he was convicted. He thought to impose upon the prophet, but was
soon given to understand that the Spirit of prophecy could not be
deceived, and that it was in vain to lie to the Holy Ghost. Elisha
could tell him, (1.) What he had done, though he had denied it. "Thou
sayest thou wentest nowhere, but went not my heart with thee?" v. 26.
Had Gehazi yet to learn that prophets had spiritual eyes? or could he
think to hide any thing from a seer, from him with whom the secret of
the Lord was? Note, It is folly to presume upon sin in hopes of
secresy. When thou goest aside into any by-path does not thy own
conscience go with thee? Does not the eye of God go with thee? He that
covers his sin shall not prosper, particularly a lying tongue is but
for a moment, Prov. xii. 19. Truth will transpire, and often comes to
light strangely, to the confusion of those that make lies their refuge.
(2.) What he designed, though he kept that in his own breast. He could
tell him the very thoughts and intents of his heart, that he was
projecting, now that he had got these two talents, to purchase ground
and cattle, to leave Elisha's service, and to set up for himself. Note,
All the foolish hopes and contrivances of carnal worldlings are open
before God. And he tells him also the evil of it: "Is it a time to
receive money? Is this an opportunity of enriching thyself? Couldst
thou find no better way of getting money than by belying thy master and
laying a stumbling-block before a young convert?" Note, Those that are
for getting wealth at any time, and by any ways and means whatsoever,
right or wrong, lay themselves open to a great deal of temptation.
Those that will be rich (per fas, per nefas; rem, rem, quocunque modo
rem--by fair means, by foul means; careless of principle, intent only
on money) drown themselves in destruction and perdition, 1 Tim. vi. 9.
War, and fire, and plague, and shipwreck, are not, as many make them,
things to get money by. It is not a time to increase our wealth when we
cannot do it but in such ways as are dishonourable to God and religion
or injurious to our brethren or the public.
2. How he was punished for it: The leprosy of Naaman shall cleave to
thee, v. 27. If he will have his money, he shall take his disease with
it, Transit cum onere--It passes with this incumbrance. He was
contriving to entail lands upon his posterity; but, instead of them, he
entails a loathsome disease on the heirs of his body, from generation
to generation. The sentence was immediately executed on himself; no
sooner said than done: He went out from his presence a leper as white
as snow. Thus he is stigmatized and made infamous, and carries the mark
of his shame wherever he goes: thus he loads himself and family with a
curse, which shall not only for the present proclaim his villany, but
for ever perpetuate the remembrance of it. Note, The getting of
treasures by a lying tongue is a vanity tossed to and fro of those that
seek death, Prov. xxi. 6. Those who get wealth by fraud and injustice
cannot expect either the comfort or the continuance of it. What was
Gehazi profited, though he gained his two talents, when thereby he lost
his health, his honour, his peace, his service, and, if repentance
prevented not, his soul for ever? See Job xx. 12, &c.
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S E C O N D K I N G S
CHAP. VI.
In this chapter we have, I. A further account of the wondrous works of
Elisha. 1. His making iron to swim, ver. 1-7. 2. His disclosing to the
king of Israel the secret counsels of the king of Syria, ver. 8-12. 3.
His saving himself out of the hands of those who were sent to apprehend
him, ver. 13-23. II. The besieging of Samaria by the Syrians and the
great distress the city was reduced to, ver. 24-33. The relief of it is
another of the wonders wrought by Elisha's word, which we shall have
the story of in the next chapter. Elisha is still a great blessing both
to church and state, both to the sons of the prophets and to his
prince.
Iron Made to Swim. (b. c. 893.)
1 And the sons of the prophets said unto Elisha, Behold now, the place
where we dwell with thee is too strait for us. 2 Let us go, we pray
thee, unto Jordan, and take thence every man a beam, and let us make us
a place there, where we may dwell. And he answered, Go ye. 3 And one
said, Be content, I pray thee, and go with thy servants. And he
answered, I will go. 4 So he went with them. And when they came to
Jordan, they cut down wood. 5 But as one was felling a beam, the axe
head fell into the water: and he cried, and said, Alas, master! for it
was borrowed. 6 And the man of God said, Where fell it? And he showed
him the place. And he cut down a stick, and cast it in thither; and the
iron did swim. 7 Therefore said he, Take it up to thee. And he put
out his hand, and took it.
Several things may be observed here,
I. Concerning the sons of the prophets, and their condition and
character. The college here spoken of seems to be that at Gilgal, for
there Elisha was (ch. iv. 38), and it was near Jordan; and, probably,
wherever Elisha resided as many as could of the sons of the prophets
flocked to him for the advantage of his instructions, counsels, and
prayers. Every one would covet to dwell with him and be near him. Those
that would be teachers should lay out themselves to get the best
advantages for learning. Now observe,
1. Their number increased so that they wanted room: The place is too
strait for us (v. 1)--a good hearing, for it is a sign many are added
to them. Elisha's miracles doubtless drew in many. Perhaps they
increased the more now that Gehazi was cashiered, and, it is likely, an
honester man put in his room, to take care of their provisions; for it
should seem (by that instance, ch. iv. 43) that Naaman's case was not
the only one in which he grudged his master's generosity.
2. They were humble men and did not affect that which was gay or great.
When they wanted room they did not speak of sending for cedars, and
marble stones, and curious artificers, but only of getting every man a
beam, to run up a plain hut or cottage with. It becomes the sons of the
prophets, who profess to look for great things in the other world, to
be content with mean things in this.
3. They were poor men, and men that had no interest in great ones It
was a sign that Joram was king, and Jezebel ruled too, or the sons of
the prophets, when they wanted room, would have needed only to apply to
the government, not to consult among themselves about the enlargement
of their buildings. God's prophets have seldom been the world's
favourites. Nay, so poor were they that they had not wherewithal to
hire workmen (but must leave their studies, and work for themselves),
no, nor to buy tools, but must borrow of their neighbours. Poverty then
is no bar to prophecy.
4. They were industrious men, and willing to take pains. They desired
not to live, like idle drones (idle monks, I might have said), upon the
labours of others, but only desired leave of their president to work
for themselves. As the sons of the prophets must not be so taken up
with contemplation as to render themselves unfit for action, so much
less must they so indulge themselves in their ease as to be averse to
labour. He that must eat or die must work or starve, 2 Thess. iii. 8,
10. Let no man think an honest employment either a burden or
disparagement.
5. They were men that had a great value and veneration for Elisha;
though they were themselves prophets, they paid much deference to him.
(1.) They would not go about to build at all without his leave, v. 2.
It is good for us all to be suspicious of our own judgment, even when
we think we have most reason for it, and to be desirous of the advice
of those who are wiser and more experienced; and it is especially
commendable in the sons of the prophets to take their fathers along
with them, and to act in all things of moment under their direction,
permissu superiorum--by permission of their superiors. (2.) They would
not willingly go to fell timber without his company: "Go with thy
servants (v. 3), not only to advise us in any exigence, but to keep
good order among us, that, being under thy eye, we may behave as
becomes us." Good disciples desire to be always under good discipline.
6. They were honest men, and men that were in care to give all men
their own. When one of them, accidentally fetching too fierce a stroke
(as those that work seldom are apt to be violent), threw off his
axe-head into the water, he did not say, "It was a mischance, and who
can help it? It was the fault of the helve, and the owner deserved to
stand to the loss." No, he cries out with deep concern, Alas, master!
For it was borrowed, v. 5. Had the axe been his own, it would only have
troubled him that he could not be further serviceable to his brethren;
but now, besides that, it troubles him that he cannot be just to the
owner, to whom he ought to be not only just but grateful. Note, We
ought to be as careful of that which is borrowed as of that which is
our own, that it receives no damage, because we must love our neighbour
as ourselves and do as we would be done by. It is likely this prophet
was poor, and had not wherewithal to pay for the axe, which made the
loss of it so much the greater trouble. To those that have an honest
mind the sorest grievance of poverty is not so much their own want or
disgrace as their being by it rendered unable to pay their just debts.
II. Concerning the father of the prophets, Elisha. 1. That he was a man
of great condescension and compassion; he went with the sons of the
prophets to the woods, when they desired his company, v. 3. Let no man,
especially no minister, think himself too great to stoop to do good,
but be tender to all. 2. That he was a man of great power; he could
make iron to swim, contrary to its nature (v. 6), for the God of nature
is not tied up to its laws. He did not throw the helve after the
hatchet, but cut down a new stick, and cast it into the river. We need
not double the miracle by supposing that the stick sunk to fetch up the
iron, it was enough that it was a signal of the divine summons to the
iron to rise. God's grace can thus raise the stony iron heart which has
sunk into the mud of this world, and raise up affections naturally
earthly, to things above.
The Syrians Ensnared; the Syrians Generously Liberated. (b. c. 893.)
8 Then the king of Syria warred against Israel, and took counsel with
his servants, saying, In such and such a place shall be my camp. 9
And the man of God sent unto the king of Israel, saying, Beware that
thou pass not such a place; for thither the Syrians are come down. 10
And the king of Israel sent to the place which the man of God told him
and warned him of, and saved himself there, not once nor twice. 11
Therefore the heart of the king of Syria was sore troubled for this
thing; and he called his servants, and said unto them, Will ye not show
me which of us is for the king of Israel? 12 And one of his servants
said, None, my lord, O king: but Elisha, the prophet that is in Israel,
telleth the king of Israel the words that thou speakest in thy
bedchamber.
Here we have Elisha, with his spirit of prophecy, serving the king, as
before helping the sons of the prophets; for that, as other gifts, is
given to every man to profit withal; and, whatever abilities any man
has of doing good, he is by them made a debtor both to the wise and
unwise. Observe here,
I. How the king of Israel was informed by Elisha of all the designs and
motions of his enemy, the king of Syria, more effectually than he could
have been by the most vigilant and faithful spies. If the king of
Syria, in a secret council of war, determined in which place to make an
inroad upon the coasts of Israel, where he thought it would be the
greatest surprise and they would be least able to make resistance,
before his forces could receive his orders the king of Israel had
notice of them from Elisha, and so had opportunity of preventing the
mischief; and many a time, v. 8-10. See here, 1. That the enemies of
God's Israel are politic in their devices, and restless in their
attempts, against him. They shall not know, nor see, till we come in
the midst among them, and slay them, Neh. iv. 11. 2. All those devices
are known to God, even those that are deepest laid. He knows not only
what men do, but what they design, and has many ways of countermining
them. 3. It is a great advantage to us to be warned of our danger, that
we may stand upon our guard against it. The work of God's prophets is
to give us warning; if, being warned, we do not save ourselves, it is
our own fault, and our blood will be upon our own head. The king of
Israel would regard the warnings Elisha gave him of his danger by the
Syrians, but not the warnings he gave him of his danger by his sins.
Such warnings are little heeded by the most; they will save themselves
from death, but not from hell.
II. How the king of Syria resented this. He suspected treachery among
his senators, and that his counsels were betrayed, v. 11. But one of
his servants, that had heard, by Naaman and others, of Elisha's
wondrous works, concludes it must needs be he that gave this
intelligence to the king of Israel, v. 12. What could not he discover
who could tell Gehazi his thoughts? Here a confession of the boundless
knowledge, as before of the boundless power, of Israel's God, is
extorted from Syrians. Nothing done, said, thought, by any person, in
any place, at any time, is out of the reach of God's cognizance.
13 And he said, Go and spy where he is, that I may send and fetch him.
And it was told him, saying, Behold, he is in Dothan. 14 Therefore
sent he thither horses, and chariots, and a great host: and they came
by night, and compassed the city about. 15 And when the servant of
the man of God was risen early, and gone forth, behold, a host
compassed the city both with horses and chariots. And his servant said
unto him, Alas, my master! how shall we do? 16 And he answered, Fear
not: for they that be with us are more than they that be with them.
17 And Elisha prayed, and said, Lord, I pray thee, open his eyes, that
he may see. And the Lord opened the eyes of the young man; and he saw:
and, behold, the mountain was full of horses and chariots of fire round
about Elisha. 18 And when they came down to him, Elisha prayed unto
the Lord, and said, Smite this people, I pray thee, with blindness. And
he smote them with blindness according to the word of Elisha. 19 And
Elisha said unto them, This is not the way, neither is this the city:
follow me, and I will bring you to the man whom ye seek. But he led
them to Samaria. 20 And it came to pass, when they were come into
Samaria, that Elisha said, Lord, open the eyes of these men, that they
may see. And the Lord opened their eyes, and they saw; and, behold,
they were in the midst of Samaria. 21 And the king of Israel said
unto Elisha, when he saw them, My father, shall I smite them? shall I
smite them? 22 And he answered, Thou shalt not smite them: wouldest
thou smite those whom thou hast taken captive with thy sword and with
thy bow? set bread and water before them, that they may eat and drink,
and go to their master. 23 And he prepared great provision for them:
and when they had eaten and drunk, he sent them away, and they went to
their master. So the bands of Syria came no more into the land of
Israel.
Here is, 1. The great force which the king of Syria sent to seize
Elisha. He found out where he was, at Dothan (v. 13), which was not far
from Samaria; thither he sent a great host, who were to come upon him
by night, and to bring him dead or alive, v. 14. Perhaps he had heard
that when only one captain and his fifty men were sent to take Elijah
they were baffled in the attempt, and therefore he sent an army against
Elisha, as if the fire from heaven that consumed fifty men could not as
easily consume 50,000. Naaman could tell him that Elisha dwelt not in
any strong-hold, nor was attended with any guards, nor had any such
great interest in the people that he needed to fear a tumult among
them; what occasion then was there for this great force? But thus he
hoped to make sure of him, especially coming upon him by surprise.
Foolish man! Did he believe that Elisha had informed the king of Israel
of his secret counsels or not? If not, what quarrel had he with him? If
he did, could he be so weak as to imagine that Elisha would not
discover the designs laid against himself, and that, having interest
enough in heaven to discover them, he would not have interest enough to
defeat them? Those that fight against God, his people, and prophet,
know not what they do.
II. The grievous fright which the prophet's servant was in, when he
perceived the city surrounded by the Syrians, and the effectual course
which the prophet took to pacify him and free him from his fears. It
seems, Elisha accustomed his servant to rise early, that is the way to
bring something to pass, and to do the work of a day in its day. Being
up, we may suppose he heard the noise of soldiers, and thereupon looked
out, and was aware of an army compassing the city (v. 15), with great
assurance no doubt of success, and that they should have this
troublesome prophet in their hands presently. Now observe, 1. What a
consternation he was in. He ran straight to Elisha, to bring him an
account of it: "Alas, master!" (said he) "what shall we do? We are
undone, it is to no purpose to think either of fighting or flying, but
we must unavoidably fall into their hands." Had he but studied David's
Psalms, which were then extant, he might have learnt not to be afraid
of 10,000 of people (Ps. iii. 6), no, not of a host encamped against
him, Ps. xxvii. 3. Had he considered that he was embarked with his
master, by whom God had done great things, and whom he would not now
leave to fall into the hands of the uncircumcised, and who, having
saved others, would no doubt save himself, he would not have been thus
at a loss. If he had only said, What shall I do? it would have been
like that of the disciples: Lord, save us, we perish; but he needed not
to include his master as being in distress, nor to say, What shall we
do? 2. How his master quieted him, (1.) By word. What he said to him
(v. 16) is spoken to all the faithful servants of God, when without are
fightings and within are fears: "Fear not with that fear which has
torment and amazement, for those that are with us, to protect us, are
more than those that are against us, to destroy us--angels unspeakably
more numerous--God infinitely more powerful." When we are magnifying
the causes of our fear we ought to possess ourselves with clear, and
great, and high thoughts of God and the invisible world. If God be for
us, we know what follows, Rom. viii. 31. (2.) By vision, v. 17. [1.] It
seems Elisha was much concerned for the satisfaction of his servant.
Good men desire, not only to be easy themselves, but to have those
about them easy. Elisha had lately parted with his old man, and this,
having newly come into his service, had not the advantage of
experience; his master was therefore desirous to give him other
convincing evidence of that omnipotence which employed him and was
therefore employed for him. Note, Those whose faith is strong ought
tenderly to consider and compassionate those who are weak and of a
timorous spirit, and to do what they can to strengthen their hands.
[2.] He saw himself safe, and wished no more than that his servant
might see what he saw, a guard of angels round about him; such as were
his master's convoy to the gates of heaven were his protectors against
the gates of hell--chariots of fire, and horses of fire. Fire is both
dreadful and devouring; that power which was engaged for Elisha's
protection could both terrify and consume the assailants. As angels are
God's messengers, so they are his soldiers, his hosts (Gen. xxxii. 2),
his legions, or regiments, (Matt. xxvi. 53), for the good of his
people. [3.] For the satisfaction of his servant there needed no more
than the opening of his eyes; that therefore he prayed for, and
obtained for him: Lord, open his eyes that he may see. The eyes of his
body were open, and with them he saw the danger. "Lord, open the eyes
of his faith, that with them he may see the protection we are under."
Note, First, The greatest kindness we can do for those that are fearful
and faint-hearted is to pray for them, and so to recommend them to the
mighty grace of God. Secondly, The opening of our eyes will be the
silencing of our fears. In the dark we are most apt to be frightened.
The clearer sight we have of the sovereignty and power of heaven the
less we shall fear the calamities of this earth.
III. The shameful defeat which Elisha gave to the host of Syrians who
came to seize him. They thought to make a prey of him, but he made
fools of them, perfectly played with them, so far was he from fearing
them or any damage by them. 1. He prayed to God to smite them with
blindness, and they were all struck blind immediately, not stone-blind,
nor so as to be themselves aware that they were blind, for they could
see the light, but their sight was so altered that they could not know
the persons and places they were before acquainted with, v. 18. They
were so confounded that those among them whom they depended upon for
information did not know this place to be Dothan nor this person to be
Elisha, but groped at noon day as in the night (Isa. lix. 10; Job xii.
24, 25); their memory failed them, and their distinguishing faculty.
See the power of God over the minds and understanding of men, both
ways; he enlightened the eyes of Elisha's friend, and darkened the eyes
of his foes, that they might see indeed, but not perceive, Isa. vi. 9
For this twofold judgment Christ came into this world, that those who
see not might see, and that those who see might be made blind (John ix.
39), a savour of life to some, of death to others.
2. When they were thus bewildered and confounded he led them to Samaria
(v. 19), promising that he would show them the man whom they sought,
and he did so. He did not lie to them when he told them, This is not
the way, nor is this the city where Elisha is; for he had now come out
of the city; and if they would see him, they must go to another city to
which he would direct them. Those that fight against God and his
prophets deceive themselves, and are justly given up to delusions. 3.
When he had brought them to Samaria he prayed to God so to open their
eyes and restore them their memories that they might see where they
were (v. 20), and behold, to their great terror, they were in the midst
of Samaria, where, it is probable, there was a standing force
sufficient to cut them all off, or make them prisoners of war. Satan,
the god of this world, blinds men's eyes, and so deludes them into
their own ruin; but, when God enlightens their eyes, they then see
themselves in the midst of their enemies, captives to Satan and in
danger of hell, though before they thought their condition good. The
enemies of God and his church, when they fancy themselves ready to
triumph, will find themselves conquered and triumphed over. 4. When he
had them at his mercy he made it appear that he was influenced by a
divine goodness as well as a divine power. (1.) He took care to protect
them from the danger into which he had brought them, and was content to
show them what he could have done; he needed not the sword of an angel
to avenge his cause, the sword of the king of Israel is at his service
if he please (v. 21): My father (so, respectfully does the king now
speak to him, though, soon after, he swore his death), shall I smite
them? And, again, as if he longed for the assault, Shall I smite them?
Perhaps, he remembered how God was displeased at his father for letting
go out of his hands those whom he had put it in his power to destroy,
and he would not offend in like manner; yet such a reverence has he for
the prophet that he will not strike a stroke without his commission.
But the prophet would by no means suffer him to meddle with them; they
were brought hither to be convinced and shamed, not to be killed, v.
22. Had they been his prisoners, taken captive by his sword and bow,
when they asked quarter it would have been barbarous to deny, and, when
he had given it to them, it would have been perfidious to do them any
hurt, and against the laws of arms to kill men in cool blood. But they
were not his prisoners; they were God's prisoners and the prophet's,
and therefore he must do them no harm. Those that humble themselves
under God's hand take the best course to secure themselves. (2.) He
took care to provide for them; he ordered the king to treat them
handsomely and then dismiss them fairly, which he did, v. 23. [1.] It
was the king's praise that he was so obsequious to the prophet,
contrary to his inclination, and, as it seemed, to his interest, 1 Sam.
xxiv. 19. Nay, so willing was he to oblige Elisha that, whereas he was
ordered openly to set bread and water before them (which are good fare
for captives), he prepared great provision for them, for the credit of
his court and country and of Elisha. [2.] It was the prophet's praise
that he was so generous to his enemies, who, though they came to take
him, could not but go away admiring him, as both the mightiest and
kindest man they ever met with. The great duty of loving enemies, and
doing good to those that hate us, was both commanded in the Old
Testament (Prov. xxv. 21, 22, If thy enemy hunger, feed him, Exod.
xxiii. 4, 5) and practised, as here by Elisha. His predecessor had
given a specimen of divine justice when he called for flames of fire on
the heads of his persecutors to consume them, but he gave a specimen of
divine mercy in heaping coals of fire on the heads of his persecutors
to melt them. Let not us then be overcome of evil, but overcome evil
with good.
IV. The good effect this had, for the present, upon the Syrians. They
came no more into the land of Israel (v. 23), namely, upon this errand,
to take Elisha; they saw it was to no purpose to attempt that, nor
would any of their bands be persuaded to make an assault on so great
and good a man. The most glorious victory over an enemy is to turn him
into a friend.
The Siege of Samaria. (b. c. 891.)
24 And it came to pass after this, that Benhadad king of Syria gathered
all his host, and went up, and besieged Samaria. 25 And there was a
great famine in Samaria: and, behold, they besieged it, until an ass's
head was sold for fourscore pieces of silver, and the fourth part of a
cab of dove's dung for five pieces of silver. 26 And as the king of
Israel was passing by upon the wall, there cried a woman unto him,
saying, Help, my lord, O king. 27 And he said, If the Lord do not
help thee, whence shall I help thee? out of the barnfloor, or out of
the winepress? 28 And the king said unto her, What aileth thee? And
she answered, This woman said unto me, Give thy son, that we may eat
him to day, and we will eat my son to morrow. 29 So we boiled my son,
and did eat him: and I said unto her on the next day, Give thy son,
that we may eat him: and she hath hid her son. 30 And it came to
pass, when the king heard the words of the woman, that he rent his
clothes; and he passed by upon the wall, and the people looked, and,
behold, he had sackcloth within upon his flesh. 31 Then he said, God
do so and more also to me, if the head of Elisha the son of Shaphat
shall stand on him this day. 32 But Elisha sat in his house, and the
elders sat with him; and the king sent a man from before him: but ere
the messenger came to him, he said to the elders, See ye how this son
of a murderer hath sent to take away mine head? look, when the
messenger cometh, shut the door, and hold him fast at the door: is not
the sound of his master's feet behind him? 33 And while he yet talked
with them, behold, the messenger came down unto him: and he said,
Behold, this evil is of the Lord; what should I wait for the Lord any
longer?
This last paragraph of this chapter should, of right, have been the
first of the next chapter, for it begins a new story, which is there
continued and concluded. Here is,
I. The siege which the king of Syria laid to Samaria and the great
distress which the city was reduced to thereby. The Syrians had soon
forgotten the kindnesses they had lately received in Samaria, and very
ungratefully, for aught that appears without any provocation, sought
the destruction of it, v. 24. There are base spirits that can never
feel obliged. The country, we may suppose, was plundered and laid waste
when this capital city was brought to the last extremity, v. 25. The
dearth which had of late been in the land was probably the occasion of
the emptiness of their stores, or the siege was so sudden that they had
not time to lay in provisions; so that, while the sword devoured
without, the famine within was more grievous (Lam. iv. 9): for, it
should seem, the Syrians designed not to storm the city, but to starve
it. So great was the scarcity that an ass's head, that has but little
flesh on it and that unsavoury, unwholesome, and ceremonially unclean,
was sold for five pounds, and a small quantity of fitches, or lentiles,
or some such coarse corn, then called dove's dung, no more of it than
the quantity of six eggs, for five pieces of silver, about twelve or
fifteen shillings. Learn to value plenty, and to be thankful for it;
see how contemptible money is, when, in time of famine, it is so freely
parted with for anything that is eatable.
II. The sad complaint which a poor woman had to make to the king, in
the extremity of the famine. He was passing by upon the wall to give
orders for the mounting of the guard, the posting of the archers, the
repair of the breaches, and the like, when a woman of the city cried to
him, Help, my lord, O king! v. 26. Whither should the subject, in
distress, go for help but to the prince, who is, by office, the
protector of right and the avenger of wrong? He returns but a
melancholy answer (v. 27): If the Lord do not help thee, whence shall
I? Some think it was a quarrelling word, and the language of his
fretfulness: "Why dost thou expect anything from me, when God himself
deals thus hardly with us?" Because he could not help her as he would,
out of the floor or the wine-press, he would not help her at all. We
must take heed of being made cross by afflictive providences. It rather
seems to be a quieting word: "Let us be content, and make the best of
our affliction, looking up to God, for, till he help us, I cannot help
thee." 1. He laments the emptiness of the floor and the wine-press.
These were not as they had been; even the king's failed. We read (v.
23) of great provisions which he had a command, sufficient for the
entertainment of an army, yet now he has not wherewithal to relieve one
poor woman. Scarcity sometimes follows upon great plenty; we cannot be
sure that to-morrow shall be as this day, Isa. lvi. 12; Ps. xxx. 6. 2.
He acknowledges himself thereby disabled to help, unless God would help
them. Note, Creatures are helpless things without God, for every
creature is that, all that, and only that, which he makes it to be.
However, though he cannot help her, he is willing to hear her (v. 28):
"What ails thee? Is there anything singular in thy case, or dost thou
fare worse than thy neighbours?" Truly yes; she and one of her
neighbours had made a barbarous agreement, that, all provisions
failing, they should boil and eat her son first and then her
neighbour's; hers was eaten (who can think of it without horror?) and
now her neighbour hid hers, v. 28, 29. See an instance of the dominion
which the flesh has got above the spirit, when the most natural
affections of the mind may be thus overpowered by the natural appetites
of the body. See the word of God fulfilled; among the threatenings of
God's judgments upon Israel for their sins this was one (Deut. xxviii.
53-57), that they should eat the flesh of their own children, which one
would think incredible, yet it came to pass.
III. The king's indignation against Elisha upon this occasion. He
lamented the calamity, rent his clothes, and had sackcloth upon his
flesh (v. 30), as one heartily concerned for the misery of his people,
and that it was not in his power to help them; but he did not lament
his own iniquity, nor the iniquity of his people, which was the
procuring cause of the calamity; he was not sensible that his ways and
his doings had procured this to himself; this is his wickedness, for it
is bitter. The foolishness of man perverteth his way, and then his
heart fretteth against the Lord. Instead of vowing to pull down the
calves at Dan and Beth-el, or letting the law have its course against
the prophets of Baal and of the groves, he swears the death of Elisha,
v. 31. Why, what is the matter? What had Elisha done? His head is the
most innocent and valuable in all Israel, and yet that must be devoted,
and made an anathema. Thus in the days of the persecuting emperors,
when the empire groaned under any extraordinary calamity, the fault was
laid on the Christians, and they were doomed to destruction.
Christianos ad leones--Away with the Christians to the lions. Perhaps
Jehoram was in this heat against Elisha because he had foretold this
judgment, or had persuaded him to hold out, and not surrender, or
rather because he did not, by his prayers, raise the siege, and relieve
the city, which he though he could do but would not; whereas till they
repented and reformed, and were ready for deliverance, they had no
reason to expect that the prophet should pray for it.
IV. The foresight Elisha had of the king's design against him, v. 32.
He sat in his house well composed, and the elders with him, well
employed no doubt, while the king was like a wild bull in a net, or
like the troubled sea when it cannot rest; he told the elders there was
an officer coming from the king to cut off his head, and bade them stop
him at the door, and not let him in, for the king his master was just
following him, to revoke the order, as we may suppose. The same spirit
of prophecy that enabled Elisha to tell him what was done at a distance
authorized him to call the king the son of a murderer, which, unless we
could produce such an extraordinary commission, it is not for us to
initiate; far be it from us to despise dominion and to speak evil of
dignities. He appealed to the elders whether he had deserved so ill at
the king's hands: "See whether in this he be not the son of a
murderer?" For what evil had Elisha done? He had not desired the woeful
day, Jer. xvii. 16.
V. The king's passionate speech, when he came to prevent the execution
of his edict for the beheading of Elisha. He seems to have been in a
struggle between his convictions and his corruptions, knew not what to
say, but, seeing things brought to the last extremity, he even
abandoned himself to despair (v. 33): This evil is of the Lord. Therein
his notions were right and well applied; it is a general truth that all
penal evil is of the Lord, as the first cause, and sovereign judge
(Amos iii. 6), and this we ought to apply to particular cases: if all
evil, then this evil, whatever it is we are now groaning under, whoever
are the instruments, God is the principal agent of it. But his
inference from this truth was foolish and wicked: What should I wait
for the Lord any longer? When Eli, and David, and Job, said, It is of
the Lord, they grew patient upon it, but this bad man grew outrageous
upon it: "I will neither fear worse nor expect better, for worse cannot
come and better never will come: we are all undone, and there is no
remedy." It is an unreasonable thing to be weary of waiting for God,
for he is a God of judgment, and blessed are all those that wait for
him.
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S E C O N D K I N G S
CHAP. VII.
Relief is here brought to Samaria and her king, when the case is, in a
manner, desperate, and the king despairing. I. It is foretold by
Elisha, and an unbelieving lord shut out from the benefit of it, ver.
1, 2. II. It is brought about, 1. By an unaccountable fright into which
God put the Syrians (ver. 6), which caused them to retire
precipitately, ver. 7. 2. By the seasonable discovery which four lepers
made of this (ver. 3-5), and the account which they gave of it to the
court, ver. 8-11. 3. By the cautious trial which the king made of the
truth of it, ver. 12-15. III. The event answered the prediction both in
the sudden plenty (ver. 16), and the death of the unbelieving lord
(ver. 17-20); for no word of God shall fall to the ground.
Elisha Foretells the Relief of Samaria. (b. c. 891.)
1 Then Elisha said, Hear ye the word of the Lord; Thus saith the Lord,
To morrow about this time shall a measure of fine flour be sold for a
shekel, and two measures of barley for a shekel, in the gate of
Samaria. 2 Then a lord on whose hand the king leaned answered the man
of God, and said, Behold, if the Lord would make windows in heaven,
might this thing be? And he said, Behold, thou shalt see it with thine
eyes, but shalt not eat thereof.
Here, I. Elisha foretels that, notwithstanding the great straits to
which the city of Samaria is reduced, yet within twenty-four hours they
shall have plenty, v. 1. The king of Israel despaired of it and grew
weary of waiting: then Elisha foretold it, when things were at the
worst. Man's extremity is God's opportunity of magnifying his own
power; his time to appear for his people is when their strength is
gone, Deut. xxxii. 36. When they had given over expecting help it came.
When the son of man comes shall he find faith on the earth? Luke xviii.
8. The king said, What shall I wait for the Lord any longer? And
perhaps some of the elders were ready to say the same: "Well," said
Elisha, "you hear what these say; now hear you the word of the Lord,
hear what he says, hear it and heed it and believe it: to-morrow corn
shall be sold at the usual rate in the gate of Samaria;" that is, the
siege shall be raised, for the gate of the city shall be opened, and
the market shall be held there as formerly. The return of peace is thus
expressed (Judg. v. 11), Then shall the people of the Lord go down to
the gates, to buy and sell there. 2. The consequence of that shall be
great plenty. This would, in time, follow of course, but that corn
should be thus cheap in so short a time was quite beyond what could be
thought of. Though the king of Israel had just now threatened Elisha's
life, God promises to save his life and the life of his people; for
where sin abounded grace doth much more abound.
II. A peer of Israel that happened to be present openly declared his
disbelief of this prediction, v. 2. He was a courtier whom the king had
an affection for, as the man of his right hand, on whom he leaned, that
is, on whose prudence he much relied, and in whom he reposed much
confidence. He thought it impossible, unless God should rain corn out
of the clouds, as once he did manna; no less than the repetition of
Moses's miracle will serve him, though that of Elijah might have served
to answer this intention, the increasing of the meal in the barrel.
III. The just doom passed upon him for his infidelity, that he should
see this great plenty for this conviction, and yet not eat of it to his
comfort. Note, Unbelief is a sin by which men greatly dishonour and
displease God, and deprive themselves of the favours he designed for
them. The murmuring Israelites saw Canaan, but could not enter in
because of unbelief. Such (says bishop Patrick) will be the portion of
those that believe not the promise of eternal life; they shall see it
at a distance--Abraham afar off, but shall never taste of it; for they
forfeit the benefit of the promise if they cannot find in their heart
to take God's word.
The Siege of Samaria Raised. (b. c. 891.)
3 And there were four leprous men at the entering in of the gate: and
they said one to another, Why sit we here until we die? 4 If we say,
We will enter into the city, then the famine is in the city, and we
shall die there: and if we sit still here, we die also. Now therefore
come, and let us fall unto the host of the Syrians: if they save us
alive, we shall live; and if they kill us, we shall but die. 5 And
they rose up in the twilight, to go unto the camp of the Syrians: and
when they were come to the uttermost part of the camp of Syria, behold,
there was no man there. 6 For the Lord had made the host of the
Syrians to hear a noise of chariots, and a noise of horses, even the
noise of a great host: and they said one to another, Lo, the king of
Israel hath hired against us the kings of the Hittites, and the kings
of the Egyptians, to come upon us. 7 Wherefore they arose and fled in
the twilight, and left their tents, and their horses, and their asses,
even the camp as it was, and fled for their life. 8 And when these
lepers came to the uttermost part of the camp, they went into one tent,
and did eat and drink, and carried thence silver, and gold, and
raiment, and went and hid it; and came again, and entered into another
tent, and carried thence also, and went and hid it. 9 Then they said
one to another, We do not well: this day is a day of good tidings, and
we hold our peace: if we tarry till the morning light, some mischief
will come upon us: now therefore come, that we may go and tell the
king's household. 10 So they came and called unto the porter of the
city: and they told them, saying, We came to the camp of the Syrians,
and, behold, there was no man there, neither voice of man, but horses
tied, and asses tied, and the tents as they were. 11 And he called
the porters; and they told it to the king's house within.
We are here told,
I. How the siege of Samaria was raised in the evening, at the edge of
night (v. 6, 7), not by might or power, but by the Spirit of the Lord
of hosts, striking terror upon the spirits of the besiegers. Here was
not a sword drawn against them, not a drop of blood shed, it was not by
thunder or hailstones that they were discomfited, nor were they slain,
as Sennacherib's army before Jerusalem, by a destroying angel; but, 1.
The Lord made them to hear a noise of chariots and horses. The Syrians
that besieged Dothan had their sight imposed upon, ch. vi. 18. These
had their hearing imposed upon. For God knows how to work upon every
sense, pursuant to his own counsels as he makes the hearing ear and the
seeing eye, so he makes the deaf and the blind, Exod. iv. 11. Whether
the noise was really made in the air by the ministry of angels, or
whether it was only a sound in their ears, is not certain; which soever
it was, it was from God, who both brings the wind out of his treasures,
and forms the spirit of man within him. The sight of horses and
chariots had encouraged the prophet's servant, ch. vi. 17. The noise of
horses and chariots terrified the hosts of Syria. For notices from the
invisible world are either very comfortable or very dreadful, according
as men are at peace with God or at war with him. 2. Hearing this noise,
they concluded the king of Israel had certainly procured assistance
from some foreign power: He has hired against us the kings of the
Hittites and the kings of the Egyptians. There was, for aught we know
but one king of Egypt, and what kings there were of the Hittites nobody
can imagine; but, as they were imposed upon by that dreadful sound in
their ears, so they imposed upon themselves by the interpretation they
made of it. Had they supposed the king of Judah to have come with his
forces, there would have been more of probability in their
apprehensions than to dream of the kings of the Hittites and the
Egyptians. If the fancies of any of them raised this spectre, yet their
reasons might soon have laid it: how could the king of Israel, who was
closely besieged, hold intelligence with those distant princes? What
had he to hire them with? It was impossible but some notice would come,
before, of the motions of so great a host; but there were they in great
fear where no fear was. 3. Hereupon they all fled with incredible
precipitation, as for their lives, left their camp as it was: even
their horses, that might have hastened their flight, they could not
stay to take with them, v. 7. None of them had so much sense as to send
out scouts to discover the supposed enemy, much less courage enough to
face the enemy, though fatigued with a long march. The wicked flee when
none pursues. God can, when he pleases, dispirit the boldest and most
brave, and make the stoutest heart to tremble. Those that will not fear
God he can make to fear at the shaking of a leaf.
II. How the Syrians' flight was discovered by four leprous men. Samaria
was delivered, and did not know it. The watchmen on the walls were not
aware of the retreat of the enemy, so silently did they steal away. But
Providence employed four lepers to be the intelligencers, who had their
lodging without the gate, being excluded from the city, as ceremonially
unclean: the Jews say they were Gehazi and his three sons; perhaps
Gehazi might be one of them, which might cause him to be taken notice
of afterwards by the king, ch. viii. 4. See here, 1. How these lepers
reasoned themselves into a resolution to make a visit in the night to
the camp of the Syrians, v. 3, 4. They were ready to perish for hunger;
none passed through the gate to relieve them. Should they go into the
city, there was nothing to be had there, they must die in the streets;
should they sit still, they must pine to death in their cottage. They
therefore determine to go over to the enemy, and throw themselves upon
their mercy: if they killed them, better die by the sword than by
famine, one death than a thousand; but perhaps they would save them
alive, as objects of compassion. Common prudence will put us upon that
method which may better our condition, but cannot make it worse. The
prodigal son resolves to return to his father, whose displeasure he had
reason to fear, rather than perish with hunger in the far country.
These lepers conclude, "If they kill us, we shall but die;" and happy
they who, in another sense, can thus speak of dying. "We shall but die,
that is the worst of it, not die and be damned, not be hurt of the
second death." According to this resolution, they went, in the
beginning of the night, to the camp of the Syrians, and, to their great
surprise, found it wholly deserted, not a man to be seen or heard in
it, v. 5. Providence ordered it, that these lepers came as soon as ever
the Syrians had fled, for they fled in the twilight, the evening
twilight (v. 7), and in the twilight the lepers came (v. 5), and so no
time was lost. 2. How they reasoned themselves into a resolution to
bring tidings of this to the city. They feasted in the first tent they
came to (v. 8) and then began to think of enriching themselves with the
plunder; but they corrected themselves (v. 9): "We do not well to
conceal these good tidings from the community we are members of, under
colour of being avenged upon them for excluding us from their society;
it was the law that did it, not they, and therefore let us bring them
the news. Though it awake them from sleep, it will be life from the
dead to them." Their own consciences told them that some mischief would
befal them if they acted separately, and sought themselves only.
Selfish narrow-spirited people cannot expect to prosper; the most
comfortable advantage is that which our brethren share with us in.
According to this resolution, they returned to the gate, and acquainted
the sentinel with what they had discovered (v. 10), who straightway
brought the intelligence to court (v. 11), and it was not the less
acceptable for being first brought by lepers.
Samaria Plentifully Supplied. (b. c. 891.)
12 And the king arose in the night, and said unto his servants, I will
now show you what the Syrians have done to us. They know that we be
hungry; therefore are they gone out of the camp to hide themselves in
the field, saying, When they come out of the city, we shall catch them
alive, and get into the city. 13 And one of his servants answered and
said, Let some take, I pray thee, five of the horses that remain, which
are left in the city, (behold, they are as all the multitude of Israel
that are left in it: behold, I say, they are even as all the multitude
of the Israelites that are consumed:) and let us send and see. 14
They took therefore two chariot horses; and the king sent after the
host of the Syrians, saying, Go and see. 15 And they went after them
unto Jordan: and, lo, all the way was full of garments and vessels,
which the Syrians had cast away in their haste. And the messengers
returned, and told the king. 16 And the people went out, and spoiled
the tents of the Syrians. So a measure of fine flour was sold for a
shekel, and two measures of barley for a shekel, according to the word
of the Lord. 17 And the king appointed the lord on whose hand he
leaned to have the charge of the gate: and the people trode upon him in
the gate, and he died, as the man of God had said, who spake when the
king came down to him. 18 And it came to pass as the man of God had
spoken to the king, saying, Two measures of barley for a shekel, and a
measure of fine flour for a shekel, shall be to morrow about this time
in the gate of Samaria: 19 And that lord answered the man of God, and
said, Now, behold, if the Lord should make windows in heaven, might
such a thing be? And he said, Behold, thou shalt see it with thine
eyes, but shalt not eat thereof. 20 And so it fell out unto him: for
the people trode upon him in the gate, and he died.
Here we have,
I. The king's jealousy of a stratagem in the Syrian's retreat, v. 12.
He feared that they had withdrawn into an ambush, to draw out the
besieged, that they might fall on them with more advantage. He knew he
had no reason to expect that God should appear thus wonderfully for
him, having forfeited his favour by his unbelief and impatience. He
knew no reason the Syrians had to fly, for it does not appear that he
or any of this attendants heard the noise of the chariots which the
Syrians were frightened at. Let not those who, like him, are unstable
in all their ways, think to receive any thing from God; nay, a guilty
conscience fears the worst and makes men suspicious.
II. The course they took for their satisfaction, and to prevent their
falling into a snare. They sent out spies to see what had become of the
Syrians, and found they had all fled indeed, commanders as well a
common soldiers. They could track them by the garments which they threw
off, and left by the way, for their greater expedition, v. 15. He that
gave this advice seems to have been very sensible of the deplorable
condition the people were in (v. 13); for speaking of the horses, many
of which were dead and the rest ready to perish for hunger, he says,
and repeats it, "They are as all the multitude of Israel. Israel used
to glory in their multitude, but now they are diminished and brought
low." He advised to send five horsemen, but, it should seem, there were
only two horses fit to be sent, and those chariot-horses, v. 14. Now
the Lord repented himself concerning his servants, when he saw that
their strength was gone, Deut. xxxii. 36.
III. The plenty that was in Samaria, from the plunder of the camp of
the Syrians, v. 16. Had the Syrians been governed by the modern
policies of war, when they could not take their baggage and their tents
with them they would rather have burnt them (as it is common to do with
the forage of a country) than let them fall into their enemies' hands;
but God determined that the besieging of Samaria, which was intended
for its ruin, should turn to its advantage, and that Israel should now
be enriched with the spoil of the Syrians as of old with that of the
Egyptians. Here see, 1. The wealth of the sinner laid up for the just
(Job xxvii. 16, 17) and the spoilers spoiled, Isa. xxxiii. 1. 2. The
wants of Israel supplied in a way that they little thought of, which
should encourage us to depend upon the power and goodness of God in our
greatest straits. 3. The word of Elisha fulfilled to a tittle: A
measure of fine flour was sold for a shekel; those that spoiled the
camp had not only enough to supply themselves with, but an overplus to
sell at an easy rate for the benefit of others, and so even those that
tarried at home did divide the spoil, Ps. lxviii. 12; Isa. xxxiii. 23.
God's promise may be safely relied on, for no word of his shall fall to
the ground.
IV. The death of the unbelieving courtier, that questioned the truth of
Elisha's word. Divine threatenings will as surely be accomplished as
divine promises. He that believeth not shall be damned stands as firm
as He that believeth shall be saved. This lord, 1. Was preferred by the
king to the charge of the gate (v. 17), to keep the peace, and to see
that there was no tumult or disorder in dividing and disposing of the
spoil. So much trust did the king repose in him, in his prudence and
gravity, and so much did he delight to honour him. He that will be
great, let him serve the public. 2. Was trodden to death by the people
in the gate, either by accident, the crowd being exceedingly great, and
he in the thickest of it, or perhaps designedly, because he abused his
power, and was imperious in restraining the people from satisfying
their hunger. However it was, God's justice was glorified, and the word
of Elisha was fulfilled. He saw the plenty, for the silencing and
shaming of his unbelief, corn cheap without opening windows in heaven,
and therein saw his own folly in prescribing to God; but he did not eat
of the plenty he saw. When he was about to fill his belly God cast the
fury of his wrath upon him (Job xx. 23) and it came between the cup and
the lip. Justly are those thus tantalized with the world's promises
that think themselves tantalized with the promises of God. If believing
shall not be seeing, seeing shall not be enjoying. This matter is
repeated, and the event very particularly compared with the prediction
(v. 18-20), that we might take special notice of it, and might learn,
(1.) How deeply God resents our distrust of him, of his power,
providence, and promise. When Israel said, Can God furnish a table? the
Lord heard it and was wroth. Infinite wisdom will not be limited by our
folly. God never promises the end without knowing where to provide the
means. (2.) How uncertain life and the enjoyments of it are. Honour and
power cannot secure men from sudden and inglorious deaths. He whom the
king leaned upon the people trod upon; he who fancied himself the stay
and support of the government was trampled under foot as the mire in
the streets. Thus hath the pride of men's glory been often stained.
(3.) How certain God's threatenings are, and how sure to alight on the
guilty and obnoxious heads. Let all men fear before the great God, who
treads upon princes as mortar and is terrible to the kings of the
earth.
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S E C O N D K I N G S
CHAP. VIII.
The passages of story recorded in this chapter oblige us to look back.
I. We read before of a Shunammite woman that was a kind benefactor to
Elisha; now here we are told how she fared the better for it,
afterwards, in the advice Elisha gave her, and the favour the king
showed her for his sake, ver. 1-6. II. We read before of the
designation of Hazael to be king of Syria (1 Kings xix. 15), and here
we have an account of his elevation to that throne and the way he
forced for himself to it, by killing his master, ver. 7-15. III. We
read before of Jehoram's reigning over Judah in the room of his father
Jehoshaphat (1 Kings xxii. 50), now here we have a short and sad
history of his short and wicked reign (ver. 16-24), and the beginning
of the history of the reign of his son Ahaziah, ver. 25-29.
A Famine in Israel; the Shunammite's Possessions Restored. (b. c. 886.)
1 Then spake Elisha unto the woman, whose son he had restored to life,
saying, Arise, and go thou and thine household, and sojourn wheresoever
thou canst sojourn: for the Lord hath called for a famine; and it shall
also come upon the land seven years. 2 And the woman arose, and did
after the saying of the man of God: and she went with her household,
and sojourned in the land of the Philistines seven years. 3 And it
came to pass at the seven years' end, that the woman returned out of
the land of the Philistines: and she went forth to cry unto the king
for her house and for her land. 4 And the king talked with Gehazi the
servant of the man of God, saying, Tell me, I pray thee, all the great
things that Elisha hath done. 5 And it came to pass, as he was
telling the king how he had restored a dead body to life, that, behold,
the woman, whose son he had restored to life, cried to the king for her
house and for her land. And Gehazi said, My lord, O king, this is the
woman, and this is her son, whom Elisha restored to life. 6 And when
the king asked the woman, she told him. So the king appointed unto her
a certain officer, saying, Restore all that was hers, and all the
fruits of the field since the day that she left the land, even until
now.
Here we have,
I. The wickedness of Israel punished with a long famine, one of God's
sore judgments often threatened in the law. Canaan, that fruitful land,
was turned into barrenness, for the iniquity of those that dwelt
therein. The famine in Samaria was soon relieved by the raising of that
siege, but neither that judgment nor that mercy had a due influence
upon them, and therefore the Lord called for another famine; for when
he judgeth he will overcome. If less judgments do not prevail to bring
men to repentance, he will send greater and longer; they are at his
beck, and will come when he calls for them. He does, by his ministers,
call for reformation and obedience, and, if those calls be not
regarded, we may expect he will call for some plague or other, for he
will be heard. This famine continued seven years, as long again as that
in Elijah's time; for if men will walk contrary to him, he will heat
the furnace yet hotter.
II. The kindness of the good Shunammite to the prophet rewarded by the
care that was taken of her in that famine; she was not indeed fed by
miracle, as the widow of Sarepta was, but, 1. She had notice given her
of this famine before it came, that she might provide accordingly, and
was directed to remove to some other country; any where but in Israel
she would find plenty. It was a great advantage to Egypt in Joseph's
time that they had notice of the famine before it came, so it was to
this Shunammite; others would be forced to remove at last, after they
had long borne the grievances of the famine, and had wasted their
substance, and could not settle elsewhere upon such good terms as she
might that went early, before the crowd, and took her stock with her
unbroken. It is our happiness to foresee an evil, and our wisdom, when
we foresee it, to hide ourselves. 2. Providence gave her a comfortable
settlement in the land of the Philistines, who, though subdued by
David, yet were not wholly rooted out. It seems the famine was peculiar
to the land of Israel, and other countries that joined close to them
had plenty at the same time, which plainly showed the immediate hand of
God in it (as in the plagues of Egypt, when they distinguished between
the Israelites and the Egyptians) and that the sins of Israel, against
whom this judgment was directly levelled, were more provoking to God
than the sins of their neighbours, because of their profession of
relation to God. You only have I known, therefore will I punish you,
Amos iii. 2. Other countries had rain when they had none, were free
from locusts and caterpillars when they were eaten up with them; for
some think this was the famine spoken of, Joel i. 3, 4. It is strange
that when there was plenty in the neighbouring countries there were not
those that made it their business to import corn into the land of
Israel, which might have prevented the inhabitants from removing; but,
as they were befooled with their idolatries, so they were infatuated
even in the matters of their civil interest.
III. Her petition to the king at her return, favoured by the
seasonableness of her application to him. 1. When the famine was over
she returned out of the land of the Philistines; that was no proper
place for an Israelite to dwell any longer than there was a necessity
for so doing, for there she could not keep her new moons and her
sabbaths as she used to do in her own country, among the schools of the
prophets, ch. iv. 23. 2. At her return she found herself kept out of
the possession of her own estate, it being either confiscated to the
exchequer, seized by the lord, or usurped in her absence by some of the
neighbours; or perhaps the person she had entrusted with the management
of it proved false, and would neither resign it to her nor come to an
account with her for the profits: so hard is it to find a person that
one can put a confidence in in a time of trouble, Prov. xxv. 19; Mic.
vii. 5. 3. She made her application to the king himself for redress;
for, it seems (be it observed to his praise), he was easy of access,
and did himself take cognizance of the complaint of his injured
subjects. Time was when she dwelt so securely among her own people that
she had no occasion to be spoken for to the king, or to the captain of
the host (ch. iv. 13); but now her own familiar friends, in whom she
trusted, proved so unjust and unkind that she was glad to appeal to the
king against them. Such uncertainty there is in the creature that that
may fail us which we most depend upon and that befriend us which we
think we shall never need. 4. She found the king talking with Gehazi
about Elisha's miracles, v. 4. It was his shame that he needed now to
be informed concerning them, when he might have acquainted himself with
them as they were done from Elisha himself, if he had not been willing
to shut his eyes against the convincing evidence of his mission; yet it
was his praise that he was now better disposed, and would rather talk
with a leper that was capable of giving a good account of them than
continue ignorant of them. The law did not forbid all conversation with
lepers, but only dwelling with them. There being then no priests in
Israel, perhaps the king, or some one appointed by him, had the
inspection of lepers, and passed the judgment upon them, which might
bring him acquainted with Gehazi. 5. This happy coincidence befriended
both Gehazi's narrative and her petition. Providence is to be
acknowledged in ordering the circumstances of events, for sometimes
those that are minute in themselves prove of great consequence, as this
did, for, (1.) It made the king ready to believe Gehazi's narrative
when it was thus confirmed by the persons most nearly concerned: "This
is the woman, and this her son; let them speak for themselves," v. 5.
Thus did God even force him to believe what he might have had some
colour to question if he had only had Gehazi's word for it, because he
was branded for a liar, witness his leprosy. (2.) It made him ready to
grant her request; for who would not be ready to favour one whom heaven
had thus favoured, and to support a life which was given once and again
by miracle? In consideration of this the king gave orders that her land
should be restored to her and all the profits that were made of it in
her absence. If it was to himself that the land and profits had
escheated, it was generous and kind to make so full a restitution; he
would not (as Pharaoh did in Joseph's time) enrich the crown by the
calamities of his subjects. If it was by some other person that her
property was invaded, it was an act of justice in the king, and part of
the duty of his place, to give her redress, Ps. lxxxii. 3, 4; Prov.
xxxi. 9. It is not enough for those in authority that they do no wrong
themselves, but they must support the right of those that are wronged.
Hazael's Barbarity Predicted. (b. c. 885.)
7 And Elisha came to Damascus; and Benhadad the king of Syria was sick;
and it was told him, saying, The man of God is come hither. 8 And the
king said unto Hazael, Take a present in thine hand, and go, meet the
man of God, and enquire of the Lord by him, saying, Shall I recover of
this disease? 9 So Hazael went to meet him, and took a present with
him, even of every good thing of Damascus, forty camels' burden, and
came and stood before him, and said, Thy son Benhadad king of Syria
hath sent me to thee, saying, Shall I recover of this disease? 10 And
Elisha said unto him, Go, say unto him, Thou mayest certainly recover:
howbeit the Lord hath showed me that he shall surely die. 11 And he
settled his countenance stedfastly, until he was ashamed: and the man
of God wept. 12 And Hazael said, Why weepeth my lord? And he
answered, Because I know the evil that thou wilt do unto the children
of Israel: their strong holds wilt thou set on fire, and their young
men wilt thou slay with the sword, and wilt dash their children, and
rip up their women with child. 13 And Hazael said, But what, is thy
servant a dog, that he should do this great thing? And Elisha answered,
The Lord hath showed me that thou shalt be king over Syria. 14 So he
departed from Elisha, and came to his master; who said to him, What
said Elisha to thee? And he answered, He told me that thou shouldest
surely recover. 15 And it came to pass on the morrow, that he took a
thick cloth, and dipped it in water, and spread it on his face, so that
he died: and Hazael reigned in his stead.
Here, I. We may enquire what brought Elisha to Damascus, the chief city
of Syria. Was he sent to any but the lost sheep of the house of Israel?
It seems he was. Perhaps he went to pay a visit to Naaman his convert,
and to confirm him in his choice of the true religion, which was the
more needful now because, it should seem, he was not out of his place
(for Hazael is supposed to be captain of that host); either he resigned
it or was turned out of it, because he would not bow, or not bow
heartily, in the house of Rimmon. Some think he went to Damascus upon
account of the famine, or rather he went thither in obedience to the
orders God gave Elijah, 1 Kings xix. 15, "Go to Damascus to anoint
Hazael, thou, or thy successor."
II. We may observe that Ben-hadad, a great king, rich and mighty, lay
sick. No honour, wealth, or power, will secure men from the common
diseases and disasters of human life; palaces and thrones lie as open
to the arrests of sickness and death as the meanest cottage.
III. We may wonder that the king of Syria, in his sickness, should make
Elisha his oracle.
1. Notice was soon brought him that the man of God (for by that title
he was well known in Syria since he cured Naaman) had come to Damascus,
v. 7. "Never in better time," says Ben-hadad. "Go, and enquire of the
Lord by him." In his health he bowed in the house of Rimmon, but now
that he is sick he distrusts his idol, and sends to enquire of the God
of Israel. Affliction brings those to God who in their prosperity had
made light of him; sometimes sickness opens men's eyes and rectifies
their mistakes. This is the more observable, (1.) Because it was not
long since a king of Israel had, in his sickness, sent to enquire of
the god of Ekron (ch. i. 2), as if there had been no God in Israel.
Note, God sometimes fetches to himself that honour from strangers which
is denied him and alienated from him by his own professing people. (2.)
Because it was not long since this Ben-hadad had sent a great force to
treat Elisha as an enemy (ch. vi. 14), yet now he courts him as a
prophet. Note, Among other instances of the change of men's minds by
sickness and affliction, this is one, that it often gives them other
thoughts of God's ministers, and teaches them to value the counsels and
prayers of those whom they had hated and despised.
2. To put an honour upon the prophet, (1.) He sends to him, and does
not send for him, as if, with the centurion, he thought himself not
worthy that the man of God should come under his roof. (2.) He sends to
him by Hazael, his prime-minister of state, and not by a common
messenger. It is no disparagement to the greatest of men to attend the
prophets of the Lord. Hazael must go and meet him at a place where he
had appointed a meeting with his friends. (3.) He sends him a noble
present, of every good thing of Damascus, as much as loaded forty
camels (v. 9), testifying hereby his affection to the prophet, bidding
him welcome to Damascus, and providing for his sustenance while he
sojourned there. It is probable that Elisha accepted it (why should he
not?), though he refused Naaman's. (4.) He orders Hazael to call him
his son Ben-hadad, conforming to the language of Israel, who called the
prophets fathers. (5.) He puts an honour upon him as one acquainted
with the secrets of heaven, when he enquires of him, Shall I recover?
It is natural to us to desire to know things to come in time, while
things to come in eternity are little thought of or enquired after.
IV. What passed between Hazael and Elisha is especially remarkable.
1. Elisha answered his enquiry concerning the king, that he might
recover, the disease was not mortal, but that he should die another way
(v. 10), not a natural but a violent death. There are many ways out of
the world, and sometimes, while men think to avoid one, they fall by
another.
2. He looked Hazael in the face with an unusual concern, till he made
Hazael blush and himself weep, v. 11. The man of God could outface the
man of war. It was not in Hazael's countenance that Elisha read what he
would do, but God did, at this time, reveal it to him, and it fetched
tears from his eyes. The more foresight men have the more grief they
are liable to.
3. When Hazael asked him why he wept he told him what a great deal of
mischief he foresaw he would do to the Israel of God (v. 12), what
desolations he would make of their strong-holds, and barbarous
destruction of their men, women, and children. The sins of Israel
provoked God to give them up into the hands of their cruel enemies, yet
Elisha wept to think that ever Israelites should be thus abused; for,
though he foretold, he did not desire the woeful day. See what havock
war makes, what havock sin makes, and how the nature of man is changed
by the fall, and stripped even of humanity itself.
4. Hazael was greatly surprised at this prediction (v. 13): What, says
he, Is thy servant a dog, that he should do this great thing? This
great thing he looks upon to be, (1.) An act of great power, not to be
done but by a crowned head. "It must be some mighty potentate that can
think to prevail thus against Israel, and therefore not I." Many are
raised to that dominion which they never thought of and it often proves
to their own hurt, Eccl. viii. 9. (2.) An act of great barbarity, which
could not be done but by one lost to all honour and virtue:
"Therefore," says he, "it is what I shall never find in my heart to be
guilty of: Is thy servant a dog, to rend, and tear, and devour? Unless
I were a dog, I could not do it." See here, [1.] What a bad opinion he
had of the sin; he looked upon it to be great wickedness, fitter for a
brute, for a beast of prey, to do than a man. Note, It is possible for
a wicked man, under the convictions and restraints of natural
conscience, to express great abhorrence of a sin, and yet afterwards to
be well reconciled to it. [2.] What a good opinion he had of himself,
how much better than he deserved; he thought it impossible he should do
such barbarous things as the prophet foresaw. Note, We are apt to think
ourselves sufficiently armed against those sins which yet we are
afterwards overcome by, as Peter, Matt. xxvi. 35.
5. In answer to this Elisha only told him he should be king over Syria;
then he would have power to do it, and then he would find in his heart
to do it. Honours change men's tempers and manners, and seldom for the
better: "Thou knowest not what thou wilt do when thou comest to be
king, but I tell thee this thou wilt do." Those that are little and low
in the world cannot imagine how strong the temptations of power and
prosperity are, and, if ever they arrive at them, they will find how
deceitful their hearts were and how much worse than they suspected.
V. What mischief Hazael did to his master hereupon. If he took any
occasion to do it from what Elisha had said the fault was in him, not
in the word. 1. He basely cheated his master, and belied the prophet
(v. 14): He told me thou shouldst certainly recover. This was
abominably false; he told him he should die (v. 10), but he unfairly
and unfaithfully concealed that, either because he was loth to put the
king out of humour with bad news or because hereby he might the more
effectually carry on that bloody design which he conceived when he was
told he should be his successor. The devil ruins men by telling them
they shall certainly recover and do well, so rocking them asleep in
security, than which nothing is more fatal. This was an injury to the
king, who lost the benefit of this warning to prepare for death, and an
injury to Elisha, who would be counted a false prophet. 2. He
barbarously murdered his master, and so made good the prophet's word,
v. 15. He dipped a thick cloth in cold water, and spread it upon his
face, under pretence of cooling and refreshing him, but so that it
stopped his breath, and stifled him presently, he being weak (and not
able to help himself) or perhaps asleep: such a bubble is the life of
the greatest of men, and so much exposed are princes to violence.
Hazael, who was Ben-hadad's confidant, was his murderer, and some
think, was not suspected, nor did the truth ever come out but by the
pen of this inspired historian. We found this haughty monarch (1 Kings
xx.) the terror of the mighty in the land of the living, but he goes
down slain to the pit with his iniquity upon his bones, Ezek. xxxii.
27.
The Reign of Jehoram. (b. c. 884.)
16 And in the fifth year of Joram the son of Ahab king of Israel,
Jehoshaphat being then king of Judah, Jehoram the son of Jehoshaphat
king of Judah began to reign. 17 Thirty and two years old was he when
he began to reign; and he reigned eight years in Jerusalem. 18 And he
walked in the way of the kings of Israel, as did the house of Ahab: for
the daughter of Ahab was his wife: and he did evil in the sight of the
Lord. 19 Yet the Lord would not destroy Judah for David his servant's
sake, as he promised him to give him alway a light, and to his
children. 20 In his days Edom revolted from under the hand of Judah,
and made a king over themselves. 21 So Joram went over to Zair, and
all the chariots with him: and he rose by night, and smote the Edomites
which compassed him about, and the captains of the chariots: and the
people fled into their tents. 22 Yet Edom revolted from under the
hand of Judah unto this day. Then Libnah revolted at the same time.
23 And the rest of the acts of Joram, and all that he did, are they not
written in the book of the chronicles of the kings of Judah? 24 And
Joram slept with his fathers, and was buried with his fathers in the
city of David: and Ahaziah his son reigned in his stead.
We have here a brief account of the life and reign of Jehoram (or
Joram), one of the worst of the kings of Judah, but the son and
successor of Jehoshaphat, one of the best. Note, 1. Parents cannot give
grace to their children. Many that have themselves been godly have had
the grief and shame of seeing those that came forth out of their bowels
wicked and vile. Let not the families that are thus afflicted think it
strange. 2. If the children of good parents prove wicked, commonly they
are worse than others. The unclean spirit brings in seven others more
wicked than himself, Luke xi. 26. 3. A nation is sometimes justly
punished with the miseries of a bad reign for not improving the
blessings and advantages of a good one.
Concerning this Jehoram observe,
I. The general idea here given of his wickedness (v. 18): He did as the
house of Ahab, and worse he could not do. His character is taken from
the bad example he followed, for men are according to the company they
converse with and the copies they write after. No mistake is more fatal
to young people than a mistake in the choice of those whom they would
recommend themselves to and take their measures from, and whose good
opinion they value themselves by. Jehoram chose the house of Ahab for
his pattern rather than his father's house, and this choice was his
ruin. We have a particular account of his wickedness (2 Chron. xxi.),
murder, idolatry, persecution, everything that was bad.
II. The occasions of his wickedness. His father was a very good man,
and no doubt took care to have him taught the good knowledge of the
Lord, but, 1. It is certain he did ill to marry him to the daughter of
Ahab; no good could come of an alliance with an idolatrous family, but
all mischief with such a daughter of such a mother as Athaliah the
daughter of Jezebel. The degeneracy of the old world took rise from the
unequal yoking of professors with profane. Those that are ill-matched
are already half-ruined. 2. I doubt he did not do well to make him king
in his own life-time. It is said here (v. 16) that he began to reign,
Jehoshaphat being then king; hereby he gratified his pride (than which
nothing is more pernicious to young people), indulged him in his
ambition, in hopes to reform him by humouring him, and so brought a
curse upon his family, as Eli did, whose sons made themselves vile and
he restrained them not. Jehoshaphat had made this wicked son of his
viceroy once when he went with Ahab to Ramoth-Gilead, from which
Jehoshaphat's seventeenth year (1 Kings xxii. 51) is made Jehoram's
second (2 Kings i. 17), but afterwards, in his twenty-second year, he
made him partner in his government, and thence Joram's eight years are
to be dated, three years before his father's death. It has been hurtful
to many young men to come too soon to their estates. Samuel got nothing
by making his sons judges.
III. The rebukes of Providence which he was under for his wickedness.
1. The Edomites revolted, who had been under the government of the
kings of Judah ever since David's time, about 150 years, v. 20. He
attempted to reduce them, and gave them a defeat (v. 21), but he could
not improve the advantage he had got, so as to recover his dominion
over them: Yet Edom revolted (v. 22), and the Edomites were, after
this, bitter enemies to the Jews, as appears by the prophecy of Obadiah
and Ps. cxxxvii. 7. Now Isaac's prophecy was fulfilled, that this Esau
the elder should serve Jacob the younger; yet, in process of time, he
should break that yoke from off his neck, Gen. xxvii. 40. 2. Libnah
revolted. This was a city in Judah, in the heart of his country, a
priests' city; the inhabitants of this city shook off his government
because he had forsaken God, and would have compelled them to do so
too, 2 Chron. xxi. 10, 11. In order that they might preserve their
religion they set up for a free state. Perhaps other cities did the
same. 3. His reign was short. God cut him off in the midst of his days,
when he was but forty years old, and had reigned but eight years.
Bloody and deceitful men shall not live out half their days.
IV. The gracious care of Providence for the keeping up of the kingdom
of Judah, and the house of David, notwithstanding the apostasies and
calamities of Jehoram's reign (v. 19): Yet the Lord would not destroy
Judah. He could easily have done it; he might justly have done it; it
would have been no loss to him to have done it; yet he would not do it,
for David's sake, not for the sake of any merit of his which could
challenge this favour to his family as a debt, but for the sake of a
promise made to him that he should always have a lamp (that is, a
succession of kings from one generation to another, by which his name
should be kept bright and illustrious, as a lamp is kept burning by a
constant fresh supply of oil), that his family should never be extinct
till it terminated in the Messiah, that Son of David on whom was to be
hung all the glory of his Father's house and in whose everlasting
kingdom that promise to David is fulfilled (Ps. cxxxii. 17), I have
ordained a lamp for my anointed.
V. The conclusion of this impious and inglorious reign, v. 23, 24.
Nothing peculiar is here said of him; but we are told (2 Chron. xxi.
19, 20) that he died of sore diseases and died without being desired.
The Reign of Ahaziah. (b. c. 884.)
25 In the twelfth year of Joram the son of Ahab king of Israel did
Ahaziah the son of Jehoram king of Judah begin to reign. 26 Two and
twenty years old was Ahaziah when he began to reign; and he reigned one
year in Jerusalem. And his mother's name was Athaliah, the daughter of
Omri king of Israel. 27 And he walked in the way of the house of
Ahab, and did evil in the sight of the Lord, as did the house of Ahab:
for he was the son in law of the house of Ahab. 28 And he went with
Joram the son of Ahab to the war against Hazael king of Syria in
Ramoth-gilead; and the Syrians wounded Joram. 29 And king Joram went
back to be healed in Jezreel of the wounds which the Syrians had given
him at Ramah, when he fought against Hazael king of Syria. And Ahaziah
the son of Jehoram king of Judah went down to see Joram the son of Ahab
in Jezreel, because he was sick.
As among common persons there are some that we call little men, who
make no figure, are little regarded, as less valued, so among kings
there are some whom, in comparison with others, we may call little
kings. This Ahaziah was one of these; he looks mean in the history, and
in God's account vile, because wicked. It is too plain an evidence of
the affinity between Jehoshaphat and Ahab that they had the same names
in their families at the same time, in which, we may suppose, they
designed to compliment one another. Ahab had two sons, Ahaziah and
Jehoram, who reigned successively; Jehoshaphat had a son and grandson
named Jehoram and Ahaziah, who, in like manner, reigned successively.
Names indeed do not make natures, but it was a bad omen to
Jehoshaphat's family to borrow names from Ahab's; or, if he lent the
names to that wretched family, he could not communicate with them the
devotion of their significations, Ahaziah--Taking hold of the Lord, and
Jehoram--The Lord exalted. Ahaziah king of Israel had reigned but two
years, Ahaziah king of Judah reigned but one. We are here told that his
relation to Ahab's family was the occasion, 1. Of his wickedness (v.
27): He walked in the way of the house of Ahab, that idolatrous bloody
house; for his mother was Ahab's daughter (v. 26), so that he sucked in
wickedness with his milk. Partus sequitur ventrem--The child may be
expected to resemble the mother. When men choose wives for themselves
they must remember they are choosing mothers for their children, and
are concerned to choose accordingly. 2. Of his fall. Joram, his
mother's brother, courted him to join with him for the recovery of
Ramoth-Gilead, an attempt fatal to Ahab; so it was to Joram his son,
for in that expedition he was wounded (v. 28), and returned to Jezreel
to be cured, leaving his army there in possession of the place. Ahaziah
likewise returned, but went to Jezreel to see how Jehoram did, v. 29.
Providence so ordered it, that he who had been debauched by the house
of Ahab might be cut off with them, when the measure of their iniquity
was full, as we shall find in the next chapter. Those who partake with
sinners in their sins must expect to partake with them in their
plagues.
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S E C O N D K I N G S
CHAP. IX.
Hazael and Jehu were the men that were designed to be the instruments
of God's justice in punishing and destroying the house of Ahab. Elijah
was told to appoint them to this service; but, upon Ahab's humiliation,
a reprieve was granted, and so it was left to Elisha to appoint them.
Hazael's elevation to the throne of Syria we read of in the foregoing
chapter; and we must now attend Jehu to the throne of Israel; for him
that escapeth the sword of Hazael, as Joram and Ahaziah did, Jehu must
slay, of which this chapter gives us an account. I. A commission is
sent to Jehu by the hand of one of the prophets, to take upon him the
government, and destroy the house of Ahab, ver. 1-10. II. Here is his
speedy execution of this commission. 1. He communicates it to his
captains, ver. 11-15. 2. He marches directly to Jezreel (ver. 16-20),
and there dispatches (1.) Joram king of Israel, ver. 21-26. (2.)
Ahaziah king of Judah, ver. 27-29. (3.) Jezebel, ver. 30-37.
Jehu Anointed King. (b. c. 884.)
1 And Elisha the prophet called one of the children of the prophets,
and said unto him, Gird up thy loins, and take this box of oil in thine
hand, and go to Ramoth-gilead: 2 And when thou comest thither, look
out there Jehu the son of Jehoshaphat the son of Nimshi, and go in, and
make him arise up from among his brethren, and carry him to an inner
chamber; 3 Then take the box of oil, and pour it on his head, and
say, Thus saith the Lord, I have anointed thee king over Israel. Then
open the door, and flee, and tarry not. 4 So the young man, even the
young man the prophet, went to Ramoth-gilead. 5 And when he came,
behold, the captains of the host were sitting; and he said, I have an
errand to thee, O captain. And Jehu said, Unto which of all us? And he
said, To thee, O captain. 6 And he arose, and went into the house;
and he poured the oil on his head, and said unto him, Thus saith the
Lord God of Israel, I have anointed thee king over the people of the
Lord, even over Israel. 7 And thou shalt smite the house of Ahab thy
master, that I may avenge the blood of my servants the prophets, and
the blood of all the servants of the Lord, at the hand of Jezebel. 8
For the whole house of Ahab shall perish: and I will cut off from Ahab
him that pisseth against the wall, and him that is shut up and left in
Israel: 9 And I will make the house of Ahab like the house of
Jeroboam the son of Nebat, and like the house of Baasha the son of
Ahijah: 10 And the dogs shall eat Jezebel in the portion of Jezreel,
and there shall be none to bury her. And he opened the door, and fled.
We have here the anointing of Jehu to be king, who was, at this time, a
commander (probably commander-in-chief) of the forces employed at
Ramoth-Gilead, v. 14. There he was fighting for the king his master,
but received orders from a higher king to fight against him. It does
not appear that Jehu aimed at the government, or that he ever thought
of it, but the commission given him was a perfect surprise to him. Some
think that he had been anointed before by Elijah, whom God ordered to
do it, but privately, and with an intimation that he must not act till
further orders, as Samuel anointed David long before he was to come to
the throne: but that it not at all probable, for then we must suppose
Elijah had anointed Hazael too. No, when God bade him do these things
he bade him anoint Elisha to be prophet in his room, to do them when he
was gone, as God should direct him. Here is,
I. The commission sent.
1. Elisha did not go himself to anoint Jehu, because he was old and
unfit for such a journey and so well known that he could not do it
privately, could not go and come without observation; therefore he
sends one of the sons of the prophets to do it, v. 1. They not only
reverences him as their father (ch. ii. 15), but observed and obeyed
him as their father. This service of anointing Jehu, (1.) Had danger in
it (1 Sam. xvi. 2), and therefore it was not fit that Elisha should
expose himself, but one of the sons of the prophets, whose life was of
less value, and who could do it with less danger. (2.) It required
labour and was therefore fitter for a young man in his full strength.
Let youth work and age direct. (3.) Yet it was an honourable piece of
service, to anoint a king, and he that did it might hope to be
preferred for it afterwards, and therefore, for the encouragement of
the young prophets, Elisha employed one of them: he would not engross
all the honours to himself, nor grudge the young prophets a share in
them.
2. When he sent him, (1.) He put the oil into his hand with which he
must anoint Jehu: Take this box of oil Solomon was anointed with oil
out of the tabernacle, 1 Kings i. 39. That could not now be had, but
oil from a prophet's hand was equivalent to oil out of God's house.
Probably it was not the constant practice to anoint kings, but upon the
disturbance of the succession, as in the case of Solomon, or the
interruption of it, as in the case of Joash (ch. xi. 12), or the
translation of the government to a new family, as here and in the case
of David; yet it might be used generally, though the scripture does not
mention it. (2.) He put the words into his mouth which he must say (v.
3)--I have anointed thee king, and, no doubt, told him all the rest
that he said, v. 7-10. Those whom God sends on his errands shall not go
without full instructions. (3.) He also ordered him, [1.] To do it
privately, to single out Jehu from the rest of the captains and anoint
him in an inner chamber (v. 2), that Jehu's confidence in his
commission might be tried, when he had no witness to attest it. His
being suddenly animated for the service would be proof sufficient of
his being anointed to it. There needed no other proof. The thing
signified was the best evidence of the sign. [2.] To do it
expeditiously. When he went about it he must gird up his loins; when he
had done it he must flee and not tarry for a fee, or a treat, or to see
what Jehu would do. It becomes the sons of the prophets to be quick and
lively at their work, to go about it and go through it as men that hate
sauntering and trifling. They should be as angels that fly swiftly.
II. The commission delivered. The young prophet did his business with
despatch, was at Ramoth-Gilead presently, v. 4. There he found the
general officers sitting together, either at dinner or in a council of
war, v. 5. With the assurance that became a messenger from God,
notwithstanding the meanness of his appearance, he called Jehu out from
the rest, not waiting his leisure, or begging his pardon for disturbing
him, but as one having authority: I have an errand to thee, O captain.
Perhaps Jehu had some intimation of his business; and therefore, that
he might not seem too forward to catch at the honour, he asked, To
which of all us? that it might not be said afterwards he got it by
speaking first, but they might all be satisfied he was indeed the
person designed. When the prophet had him alone he anointed him, v. 6.
The anointing of the Spirit is a hidden thing, that new name which none
knows but those that have it. Herewith,
1. He invests him with the royal dignity: Thus saith the Lord God of
Israel, whose messenger I am, in his name I have anointed thee king
over the people of the Lord. He gives him an incontestable title, but
reminds him that he was made king, (1.) By the God of Israel; from him
he must see his power derived (for by him kings reign), for he must use
it, and to him he must be accountable. Magistrates are the ministers of
God, and must therefore act in dependence upon him and with an entire
devotedness to him and to his glory. (2.) Over the Israel of God.
Though the people of Israel were wretchedly corrupted, and had
forfeited all the honour of relationship to God, yet they are here
called the people of the Lord, for he had a right to them and had not
yet given them a bill of divorce. Jehu must look upon the people he was
made king of as the people of the Lord, not as his vassals, but God's
freemen, his sons, his first-born, not to be abused or tyrannized over,
God's people, and therefore to be ruled for him, and according to his
laws.
2. He instructs him in his present service, which was to destroy all
the house of Ahab (v. 7), not that he might clear his own way to the
throne, and secure to himself the possession of it, but that he might
execute the judgments of God upon that guilty and obnoxious family. He
calls Ahab his master, that the relation might be no objection. "He was
thy master, and to lift up thy hand against his son and successor would
be not only base ingratitude, but treason, rebellion, and all that is
bad, if thou hadst not an immediate command from God to do it. But thou
art under higher obligations to thy Master in heaven than to thy master
Ahab. He has determined that the whole house of Ahab shall perish, and
by thy hand; fear not: has not he commanded thee? Fear not sin; his
command will justify thee and bear thee out: fear not danger; his
command will secure and prosper thee." That he might intelligently, and
in a right manner, do this great execution on the house of Ahab, he
tells him, (1.) What was their crime, what the ground of the
controversy, and wherefore God had quarrel with them, that he might
have an eye to that which God had an eye to, and that was the blood of
God's servants, the prophets and others, faithful worshippers, which
they had shed, and which must now be required at the hand of Jezebel.
That they were idolaters was bad enough, and merited all that was
brought upon them; yet that is not mentioned here, but the controversy
God has with them is for their being persecutors, not so much their
throwing down God's altars as their slaying his prophets with the
sword. Nothing fills the measure of the iniquity of any prince or
people as this does nor brings a surer or a sorer ruin. This was the
sin that brought on Jerusalem its first destruction (2 Chron. xxxvi.
16) and its final one, Matt. xxiii. 37, 38. Jezebel's whoredoms and
witchcrafts were not so provoking as her persecuting the prophets,
killing some and driving the rest into corners and caves, 1 Kings
xviii. 4. (2.) What was their doom. They were sentenced to utter
destruction; not to be corrected, but to be cut off and rooted out.
This Jehu must know, that his eye might not spare for pity, favour, or
affection. All that belonged to Ahab must be slain, v. 8. A pattern is
given him of the destruction intended, in the destruction of the
families of Jeroboam and Baasha (v. 9), and he is particularly directed
to throw Jezebel to the dogs, v. 10. The whole stock of royal blood was
little enough, and too little, to atone for the blood of the prophets,
the saints and martyrs, which, in God's account, is of great price.
The prophet, having done this errand, made the best of his way home
again, and left Jehu alone to consider what he had to do and beg
direction from God.
11 Then Jehu came forth to the servants of his lord: and one said unto
him, Is all well? wherefore came this mad fellow to thee? And he said
unto them, Ye know the man, and his communication. 12 And they said,
It is false; tell us now. And he said, Thus and thus spake he to me,
saying, Thus saith the Lord, I have anointed thee king over Israel.
13 Then they hasted, and took every man his garment, and put it under
him on the top of the stairs, and blew with trumpets, saying, Jehu is
king. 14 So Jehu the son of Jehoshaphat the son of Nimshi conspired
against Joram. (Now Joram had kept Ramoth-gilead, he and all Israel,
because of Hazael king of Syria. 15 But king Joram was returned to be
healed in Jezreel of the wounds which the Syrians had given him, when
he fought with Hazael king of Syria.) And Jehu said, If it be your
minds, then let none go forth nor escape out of the city to go to tell
it in Jezreel.
Jehu, after some pause, returned to his place at the board, taking no
notice of what had passed, but, as it should seem, designing, for the
present, to keep it to himself, if they had not urged him to disclose
it. Let us therefore see what passed between him and the captains.
I. With what contempt the captains speak of the young prophet (v. 11):
"Wherefore came this mad fellow to thee? What business had he with
thee? And why wouldst thou humour him so far as to retire for
conversation with him? Are prophets company for captains?" They are
called him a mad fellow, because he was one of those that would not run
with them to an excess of riot (1 Pet. iv. 4), but lived a life of
self-denial, mortification, and contempt of the world, and spent their
time in devotion; for these things they thought the prophets were fools
and the spiritual men were mad, Hos. ix. 7. Note, Those that have no
religion commonly speak with disdain of those that are religious, and
look upon them as mad. They said of our Saviour, He is beside himself,
of John Baptist, He has a devil (is a poor melancholy man), of St.
Paul, Much learning has made him mad. The highest wisdom is thus
represented as folly, and those that best understand themselves are
looked upon as beside themselves. Perhaps Jehu intended it for a rebuke
to his friends when he said, "You know the man to be a prophet, why
then do you call him a mad fellow? You know the way of his
communication to be not from madness, but inspiration." Or, "Being a
prophet, you may guess what his business is, to tell me of my faults,
and to teach me my duty; I need not inform you concerning it." Thus he
thought to put them off, but they urged him to tell them. "It is
false," say they, "we cannot conjecture what was his errand, and
therefore tell us." Being thus pressed to it, he told them that the
prophet had anointed him king, and it is probable showed them the oil
upon his head, v. 12. He knew not but some of them either out of
loyalty to Joram or envy of him, might oppose him, and go near to crush
his interest in its infancy; but he relied on the divine appointment,
and was not afraid to own it, knowing whom he had trusted: he that
raised him would stand by him.
II. With what respect they compliment the new king upon the first
notice of his advancement, v. 13. How meanly soever they thought of the
prophet that anointed him, and of his office, they expressed a great
veneration for the royal dignity of him that was anointed, and were
very forward to proclaim him and sound of trumpet. In token of their
subjection and allegiance to him, their affection to his person and
government, and their desire to see him high and easy in it, they put
their garments under him, that he might stand or sit upon them on the
top of the stairs, in sight of the soldiers, who, upon the first
intimation, came together to grace the solemnity. God put it into their
hearts thus readily to own him, for he turns the hearts of people as
well as kings, like the rivers of water, into what channel he pleases.
Perhaps they were disquieted at Joram's government or had a particular
affection for Jehu; or, however this might be, things it seems were
ripe for the revolution, and they all came into Jehu's interest and
conspired against Joram, v. 14.
III. With what caution Jehu proceeded. He had advantages against Joram,
and he knew how to improve them. He had the army with him. Joram had
left it, and had gone home badly wounded. Jehu's good conduct appears
in two things:--1. That he complimented the captains, and would do
nothing without their advice and consent ("If it be your minds, we will
do so and so, else not"), thereby intimating the deference he paid to
their judgment and the confidence he had in their fidelity, both which
tended to please and fix them. It is the wisdom of those that would
rise fast, and stand firm, to take their friends along with them. 2.
That he contrived to surprise Joram; and, in order thereto, to come
upon him with speed, and to prevent his having notice of what was now
done: "Let none go forth to tell it in Jezreel, that, as a snare, the
ruin may come on him and his house." The suddenness of an attack
sometimes turns to as good an account as the force of it.
Jehu's Approach to Jezreel. (b. c. 884.)
16 So Jehu rode in a chariot, and went to Jezreel; for Joram lay there.
And Ahaziah king of Judah was come down to see Joram. 17 And there
stood a watchman on the tower in Jezreel, and he spied the company of
Jehu as he came, and said, I see a company. And Joram said, Take a
horseman, and send to meet them, and let him say, Is it peace? 18 So
there went one on horseback to meet him, and said, Thus saith the king,
Is it peace? And Jehu said, What hast thou to do with peace? turn thee
behind me. And the watchman told, saying, The messenger came to them,
but he cometh not again. 19 Then he sent out a second on horseback,
which came to them, and said, Thus saith the king, Is it peace? And
Jehu answered, What hast thou to do with peace? turn thee behind me.
20 And the watchman told, saying, He came even unto them, and cometh
not again: and the driving is like the driving of Jehu the son of
Nimshi; for he driveth furiously. 21 And Joram said, Make ready. And
his chariot was made ready. And Joram king of Israel and Ahaziah king
of Judah went out, each in his chariot, and they went out against Jehu,
and met him in the portion of Naboth the Jezreelite. 22 And it came
to pass, when Joram saw Jehu, that he said, Is it peace, Jehu? And he
answered, What peace, so long as the whoredoms of thy mother Jezebel
and her witchcrafts are so many? 23 And Joram turned his hands, and
fled, and said to Ahaziah, There is treachery, O Ahaziah. 24 And Jehu
drew a bow with his full strength, and smote Jehoram between his arms,
and the arrow went out at his heart, and he sunk down in his chariot.
25 Then said Jehu to Bidkar his captain, Take up, and cast him in the
portion of the field of Naboth the Jezreelite: for remember how that,
when I and thou rode together after Ahab his father, the Lord laid this
burden upon him; 26 Surely I have seen yesterday the blood of Naboth,
and the blood of his sons, saith the Lord; and I will requite thee in
this plat, saith the Lord. Now therefore take and cast him into the
plat of ground, according to the word of the Lord. 27 But when
Ahaziah the king of Judah saw this, he fled by the way of the garden
house. And Jehu followed after him, and said, Smite him also in the
chariot. And they did so at the going up to Gur, which is by Ibleam.
And he fled to Megiddo, and died there. 28 And his servants carried
him in a chariot to Jerusalem, and buried him in his sepulchre with his
fathers in the city of David. 29 And in the eleventh year of Joram
the son of Ahab began Ahaziah to reign over Judah.
From Ramoth-Gilead to Jezreel was more than one day's march; about the
mid-way between them the river Jordan must be crossed. We may suppose
Jehu to have marched with all possible expedition, and to have taken
the utmost precaution to prevent the tidings from getting to Jezreel
before him; and, at length, we have him within sight first, and then
within reach, of the devoted king.
I. Joram's watchman discovers him first at a distance, him and his
retinue, and gives notice to the king of the approach of a company,
whether of friends or foes he cannot tell. But the king (impatient to
know what is the matter, and perhaps jealous that the Syrians, who had
wounded him, had traced him by the blood to his own palace, and were
coming to seize him) sent first one messenger, and then another, to
bring him intelligence, v. 17-19. He had scarcely recovered from the
fright he was put into in the battle, and his guilty conscience put him
into a continual terror. Each messenger asked the same question: "Is it
peace? are you for us or for our adversaries? Do you bring good tidings
or bad?" Each had the same answer: What hast thou to do with peace?
Turn thee behind me, v. 18, 19. As if he had said, "It is not to thee,
but to him that sent thee, that I will give answer; for thy part, if
thou consult thy own safety, turn thee behind me, and enlist thyself
among my followers." The watchman gave notice that the messengers were
taken prisoners, and at length observed that the leader of this troop
drove like Jehu, who it seems was noted for driving furiously, thereby
discovering himself to be a man of a hot eager spirit, intent upon his
business, and pushing forward with all his might. A man of such a
violent temper was fittest for the service to which Jehu was
designated. The wisdom of God is seen in the choice of proper
instruments to be employed in his work. But it is not much for any
man's reputation to be known by his fury. He that has rule over his own
spirit is better than the mighty. The Chaldee paraphrase gives this a
contrary sense: The leading is like that of Jehu, for he leads quietly.
And, it should seem, he did not come up very fast, for then there would
not have been time for all this that passed. And some think he chose to
march slowly, that he might give Joram time to come out to him, and so
dispatch him before he entered the city.
II. Joram himself goes out to meet him, and takes Ahaziah king of Judah
along with him, neither of them equipped for war, as not expecting an
enemy, but in haste to have their curiosity satisfied. How strangely
has Providence sometimes ordered it, that men have been in haste to
meet their ruin when their day has come to fall.
1. The place where Joram met Jehu was ominous: In the portion of Naboth
the Jezreelite, v. 21. The very sight of that ground was enough to make
Joram tremble and Jehu triumph; for Joram had the guilt of Naboth's
blood fighting against him and Jehu had the force of Elijah's curse
fighting for him. The circumstances of events are sometimes so ordered
by divine Providence as to make the punishment answer to the sin as
face answers to face in a glass.
2. Joram's demand was still the same: "Is it peace, Jehu? Is all well?
Dost thou come home thus flying from the Syrians or more than a
conqueror over them?" It seems, he looked for peace, and could not
entertain any other thought. Note, It is very common for great sinners,
even when they are upon the brink of ruin, to flatter themselves with
an opinion that all is well with them, and to cry peace to themselves.
3. Jehu's reply was very startling. He answered him with a question:
What peace canst thou expect, so long as the whoredoms of thy mother
Jezebel (who, though queen dowager, was in effect queen regent) and her
witchcrafts are so many? See how plainly Jehu deals with him. Formerly
he durst not do so, but now he had another spirit. Note, Sinners will
not always be flattered; one time or other, they will have their own
given them, Ps. xxxvi. 2. Observe, (1.) He charges upon him his
mother's wickedness, because he had at first learned it and then with
his kingly power protected it. She stands impeached for whoredom,
corporal and spiritual (serving idols and serving them with the very
acts of lewdness), for witchcraft likewise, enchantments and
divinations, used in honour of her idols; and these multiplied, the
whoredoms and the witchcrafts many; for those that abandon themselves
to wicked courses know not where they will stop. One sin begets
another. (2.) Upon that account he throws him off from all pretensions
to peace: "What peace can come to that house in which there is so much
wickedness unrepented of?" Note, The way of sin can never be the way of
peace, Isa. lvii. 21. What peace can sinners have with God, what peace
with their own consciences, what good, what comfort, can they expect in
life, in death, or after death, who go on still in their trespasses? No
peace so long as sin is persisted in; but, as soon as it is repented of
and forsaken, there is peace.
4. The execution was done immediately. When Joram heard of his mother's
crimes his heart failed him; he presently concluded the long-threatened
day of reckoning had now come, and cried out, "There is treachery, O
Ahaziah! Jehu is our enemy, and it is time for us to shift for our
safety." Both fled, and, (1.) Joram king of Israel was slain presently,
v. 24. Jehu dispatched him with his own hands. The bow was not drawn at
a venture, as that which sent the fatal arrow through the joints of his
father's harness, but Jehu directed the arrow between his shoulders as
he fled (it was one of God's arrows which he has ordained against the
persecutor, Ps. vii. 13), and it reached to his heart, so that he died
upon the spot. He was now the top branch of Ahab's house, and therefore
was first cut off. He died a criminal, under the sentence of the law,
which Jehu, the executioner, pursues in the disposal of the dead body.
Naboth's vineyard was hard by, which put him in mind of that
circumstance of the doom Elijah passed upon Ahab, "I will requite thee
in this plat, said the Lord (v. 25, 26), for the blood of Naboth
himself, and for the blood of his sons," who were either put to death
with him as partners in his crime, or secretly murdered afterwards,
lest they should bring an appeal, or find some way to avenge their
father's death, or break their hearts for the loss of him, or (his
whole estate being confiscated, as well as his vineyard) lose their
livelihoods, which was in effect to lose their lives. For this the
house of Ahab must be reckoned with; and that very piece of ground
which he, with so much pride and pleasure, had made himself master of
at the expense of the guilt of innocent blood, now became the theatre
on which his son's dead body lay exposed a spectacle to the world. Thus
the Lord is known by the judgment which he executeth. Higgaion. Selah.
(2.) Ahaziah king of Judah was pursued, and slain in a little time, and
not far off, v. 27, 28. [1.] Though he was now in Joram's company, he
would not have been slain but that he was joined with the house of Ahab
both in affinity and in iniquity. He was one of them (so he had made
himself by his sins) and therefore he must fare as they fared. Jehu
justly construed his commission as extending to them. Yet, [2.] Perhaps
he would not at this time have fallen with them if he had not been
found in company with them. It is a dangerous thing to associate with
evil-doers; we may be entangled both in guilt and misery by it.
Joram and Ahaziah Slain. (b. c. 884.)
30 And when Jehu was come to Jezreel, Jezebel heard of it; and she
painted her face, and tired her head, and looked out at a window. 31
And as Jehu entered in at the gate, she said, Had Zimri peace, who slew
his master? 32 And he lifted up his face to the window, and said, Who
is on my side? who? And there looked out to him two or three eunuchs.
33 And he said, Throw her down. So they threw her down: and some of her
blood was sprinkled on the wall, and on the horses: and he trode her
under foot. 34 And when he was come in, he did eat and drink, and
said, Go, see now this cursed woman, and bury her: for she is a king's
daughter. 35 And they went to bury her: but they found no more of her
than the skull, and the feet, and the palms of her hands. 36
Wherefore they came again, and told him. And he said, This is the word
of the Lord, which he spake by his servant Elijah the Tishbite, saying,
In the portion of Jezreel shall dogs eat the flesh of Jezebel: 37 And
the carcase of Jezebel shall be as dung upon the face of the field in
the portion of Jezreel; so that they shall not say, This is Jezebel.
The greatest delinquent in the house of Ahab was Jezebel: it was she
that introduced Baal, slew the Lord's prophets, contrived the murder of
Naboth, stirred up her husband first, and then her sons, to do
wickedly; a cursed woman she is here called (v. 34), a curse to the
country, and whom all that wished well to their country had a curse
for. Three reigns her reign had lasted, but now, at length, her day had
come to fall. We read of a false prophetess in the church of Thyatira
that is compared to Jezebel, and called by her name (Rev. ii. 20), her
wickedness the same, seducing God's servants to idolatry, a long space
given her to repent (v. 21) as to Jezebel, and a fearful ruin brought
upon her at last (v. 22, 23), as here upon Jezebel. So that Jezebel's
destruction may be looked upon as typical of the destruction of
idolaters and persecutors, especially that great whore, that mother of
harlots, that hath made herself drunk with the blood of saints and the
nations drunk with the wine of her fornications, when God shall put it
into the heart of the kings of the earth to hate her, Rev. xvii. 5, 6,
16. Now here we have,
I. Jezebel daring the judgment. She heard that Jehu had slain her son,
and slain him for her whoredoms and witchcrafts, and thrown his dead
body into the portion of Naboth, according to the word of the Lord, and
that he was now coming to Jezreel, where she could not but expect
herself to fall next a sacrifice to his revenging sword. Now see how
she meets her fate; she posted herself in a window at the entering of
the gate, to affront Jehu and set him at defiance. 1. Instead of hiding
herself, as one afraid of divine vengeance, she exposed herself to it
and scorned to flee, mocked at fear and was not affrighted. See how a
heart hardened against God will brave it out to the last, run upon him,
even upon his neck, Job xv. 26. But never did any thus harden their
hearts against him and prosper. 2. Instead of humbling herself, and
putting herself into close mourning for her son, she painted her face,
and tired her head, that she might appear like herself, that is (as she
thought), great and majestic, hoping thereby to daunt Jehu, to put him
out of countenance, and to stop his career. The Lord God called to
baldness and girding with sackcloth, but behold painting and dressing,
walking contrary to God, Isa. xxii. 12, 13. There is not a surer
presage of ruin than an unhumbled heart under humbling providences. Let
painted faces look in Jezebel's glass, and see how they like
themselves. 3. Instead of trembling before Jehu, the instrument of
God's vengeance, she thought to make him tremble with that threatening
question, Had Zimri peace, who slew his master? Observe, (1.) She took
no notice of the hand of God gone out against her family, but flew in
the face of him that was only the sword in his hand. We are very apt,
when we are in trouble, to break out into a passion against the
instruments of our trouble, when we ought to be submissive to God and
angry at ourselves only. (2.) She pleased herself with the thought that
what Jehu was now doing would certainly end in his own ruin, and that
he would not have peace in it. He had cut her off from all pretensions
to peace (v. 22), and now she thought to cut him off likewise. Note, It
is no new thing for those that are doing God's work to be looked upon
as out of the way of peace. Active reformers, faithful reprovers, are
threatened with trouble; but let them be in nothing terrified, Phil. i.
28. (3.) She quoted a precedent, to deter him from the prosecution of
this enterprise: "Had Zimri peace? No, he had not; he came to the
throne by blood and treachery, and within seven days was constrained to
burn the palace over his head and himself in it: and canst thou expect
to fare any better?" Had the case been parallel, it would have been
proper enough to give him this memorandum; for the judgments of God
upon those that have gone before us in any sinful way should be
warnings to us to take heed of treading in their steps. But the
instance of Zimri was misapplied to Jehu. Zimri had no warrant for what
he did, but was incited to it merely by his own ambition and cruelty;
whereas Jehu was anointed by one of the sons of the prophets, and did
this by order from heaven, which would bear him out. In comparing
persons and things we must carefully distinguish between the precious
and the vile, and take heed lest from the fate of sinful men we read
the doom of useful men.
II. Jehu demanding aid against her. He looked up to the window, not
daunted at the menaces of her impudent but impotent rage, and cried,
Who is on my side? Who? v. 32. He was called out to do God's work, in
reforming the land and punishing those that had debauched it; and here
he calls out for assistance in the doing of it, looked as if there were
any to help, any to uphold, Isa. lxiii. 5. He lifts up a standard, and
makes proclamation, as Moses (Exod. xxxii. 26), Who is on the Lord's
side? And the Psalmist (Ps. xciv. 16), Who will rise up for me against
the evil-doers? Note, When reformation-work is set on foot, it is time
to ask, "Who sides with it?"
III. Her own attendants delivering her up to his just revenge. Two or
three chamberlains looked out to Jehu with such a countenance as
encouraged him to believe they were on his side, and to them he called
not to seize or secure her till further orders, but immediately to
throw her down, which was one way of stoning malefactors, casting them
headlong from some steep place. Thus was vengeance taken on her for the
stoning of Naboth. They threw her down, v. 33. If God's command would
justify Jehu, his command would justify them. Perhaps they had a secret
dislike of Jezebel's wickedness, and hated her, though they served her;
or, it may be, she was barbarous and injurious to those about her, and
they were pleased with this opportunity of being avenged on her; or,
observing Jehu's success, they hoped thus to ingratiate themselves with
him, and keep their places in his court. However it was, thus she was
most shamefully put to death, dashed against the wall and the pavement,
and then trodden on by the horses, which were all besmeared with her
blood and brains. See the end of pride and cruelty, and say, The Lord
is righteous.
IV. The very dogs completing her shame and ruin, according to the
prophecy. When Jehu had taken some refreshment in the palace, he
bethought himself of showing so much respect to Jezebel's sex and
quality as to bury her. As bad as she was, she was a daughter, a king's
daughter, a king's wife, a king's mother: Go and bury her, v. 34. But,
though he had forgotten what the prophet said (v. 10, Dogs shall eat
Jezebel), God had not forgotten it. While he was eating and drinking,
the dogs had devoured her dead body, the dogs that went about the city
(Ps. lix. 6) and fed upon the carrion, so that there was nothing left
but her bare skull (the painted face gone) and her feet and hands. The
hungry dogs had no respect to the dignity of her extraction; a king's
daughter was no more to them than a common person. When we pamper our
bodies, and use them deliciously, let us think how vile they are, and
that shortly they will be either a feast for worms under ground or
beasts above ground. When notice was brought of this to Jehu, he
remembered the threatening (1 Kings xxi. 23), The dogs shall eat
Jezebel by the wall of Jezreel. Nothing should remain of her but the
monuments of her infamy. She had been used to appear on public days in
great state, and the cry was, "This is Jezebel. What a majestic port
and figure! How great she looks!" But now it shall be said no more. We
have often seen the wicked buried (Eccl. viii. 10), yet sometimes, as
here, they have no burial, Eccl. vi. 3. Jezebel's name nowhere
remained, but as stigmatized in sacred writ: they could not so much as
say, "This is Jezebel's dust, This is Jezebel's grave," or "This is
Jezebel's seed." Thus the name of the wicked shall rot--rot above
ground.
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S E C O N D K I N G S
CHAP. X.
We have in this chapter, I. A further account of Jehu's execution of
his commission. He cut off, 1. All Ahab's sons, ver. 1-10. 2. All
Ahab's kindred, ver. 11-14, 17. 3. Ahab's idolatry: his zeal against
this he took Jonadab to be witness to (ver. 15, 16), summoned all the
worshippers of Baal to attend (ver. 18-23) and slew them all (ver. 24,
25), and then abolished that idolatry, ver. 26-28. II. A short account
of the administration of his government. 1. The old idolatry of Israel,
the worship of the calves, was retained, ver. 29-31. 2. This brought
God's judgments upon them by Hazael, with which his reign concludes,
ver. 32-36.
Death of Ahab's Sons; the Death of Ahaziah's Brethren. (b. c. 884.)
1 And Ahab had seventy sons in Samaria. And Jehu wrote letters, and
sent to Samaria, unto the rulers of Jezreel, to the elders, and to them
that brought up Ahab's children, saying, 2 Now as soon as this letter
cometh to you, seeing your master's sons are with you, and there are
with you chariots and horses, a fenced city also, and armour; 3 Look
even out the best and meetest of your master's sons, and set him on his
father's throne, and fight for your master's house. 4 But they were
exceedingly afraid, and said, Behold, two kings stood not before him:
how then shall we stand? 5 And he that was over the house, and he
that was over the city, the elders also, and the bringers up of the
children, sent to Jehu, saying, We are thy servants, and will do all
that thou shalt bid us; we will not make any king: do thou that which
is good in thine eyes. 6 Then he wrote a letter the second time to
them, saying, If ye be mine, and if ye will hearken unto my voice, take
ye the heads of the men your master's sons, and come to me to Jezreel
by to morrow this time. Now the king's sons, being seventy persons,
were with the great men of the city, which brought them up. 7 And it
came to pass, when the letter came to them, that they took the king's
sons, and slew seventy persons, and put their heads in baskets, and
sent him them to Jezreel. 8 And there came a messenger, and told him,
saying, They have brought the heads of the king's sons. And he said,
Lay ye them in two heaps at the entering in of the gate until the
morning. 9 And it came to pass in the morning, that he went out, and
stood, and said to all the people, Ye be righteous: behold, I conspired
against my master, and slew him: but who slew all these? 10 Know now
that there shall fall unto the earth nothing of the word of the Lord,
which the Lord spake concerning the house of Ahab: for the Lord hath
done that which he spake by his servant Elijah. 11 So Jehu slew all
that remained of the house of Ahab in Jezreel, and all his great men,
and his kinsfolks, and his priests, until he left him none remaining.
12 And he arose and departed, and came to Samaria. And as he was at the
shearing house in the way, 13 Jehu met with the brethren of Ahaziah
king of Judah, and said, Who are ye? And they answered, We are the
brethren of Ahaziah; and we go down to salute the children of the king
and the children of the queen. 14 And he said, Take them alive. And
they took them alive, and slew them at the pit of the shearing house,
even two and forty men; neither left he any of them.
We left Jehu in quiet possession of Jezreel, triumphing over Joram and
Jezebel; and we must now attend his further motions. He knew the whole
house of Ahab must be cut off, and therefore proceeded in this bloody
work, and did not do it deceitfully, or by halves, Jer. xlviii. 10.
I. He got the heads of all the sons of Ahab cut off by their own
guardians at Samaria. Seventy sons (or grandsons) Ahab had, Gideon's
number, Judg. viii. 30. In such a number that bore his name his family
was likely to be perpetuated, and yet it is extirpated all at once.
Such a quiver full of arrows could not protect his house from divine
vengeance. Numerous families, if vicious, must not expect to be long
prosperous. These sons of Ahab were now at Samaria, a strong city,
perhaps brought thither upon occasion of the war with Syria, as a place
of safety, or upon notice of Jehu's insurrection; with them were the
rulers of Jezreel, that is, the great officers of the court, who went
to Samaria to secure themselves or to consult what was to be done.
Those of them that were yet under tuition had their tutors with them,
who were entrusted with their education in learning, agreeable to their
birth and quality, but, it is to be feared, brought them up in the
idolatries of their father's house and made them all worshippers of
Baal. Jehu did not think fit to bring his forces to Samaria to destroy
them, but, that the hand of God might appear the more remarkably in it,
made their guardians their murderers. 1. He sent a challenge to their
friends to stand by them, v. 2, 3. "You that are hearty well-wishers to
the house of Ahab, and entirely in its interests, now is your time to
appear for it. Samaria is a strong city; you are in possession of it;
you have forces at command; you may choose out the likeliest person of
all the royal family to head you; you know you are not tied to the
eldest, unless he be the best and meetest of your master's sons. If you
have any spirit in you, show it, and set one of them on his father's
throne, and stand by him with your lives and fortunes." Not that he
desired they should do this, or expected they would, but thus he
upbraided them with their cowardice and utter inability to contest with
the divine counsels. "Do if you dare, and see what will come of it."
Those that have forsaken their religion have often, with it, lost both
their sense and their courage, and deserve to be upbraided with it. 2.
Hereby he gained from them a submission. They prudently reasoned with
themselves: "Behold, two kings stood not before him, but fell as
sacrifices to his rage; how then shall we stand?" v. 4. Therefore they
sent him a surrender of themselves: "We are thy servants, thy subjects,
and will do all that thou shalt bid us, right or wrong, and will set up
nobody in competition with thee." They saw it was to no purpose to
contend with him, and therefore it was their interest to submit to him.
With much more reason may we thus argue ourselves into a subjection to
the great God. Many kings and great men have fallen before his wrath,
for their wickedness; and how then shall we stand? Do we provoke the
Lord to jealousy? Are we stronger than he? No, we must either bend or
break. 3. This was improved so far as to make them the executioners of
those whom they had the tuition of (v. 6): If you be mine, bring me the
heads of your master's sons by to-morrow at this time. Though he knew
it must be done, and was loth to do it himself, one would think he
could not expect they should do it. Could they betray such a trust?
Could they be cruel to their master's sons? It seems, so low did they
stoop in their adoration to the rising sun that they did it; they cut
off the heads of those seventy princes, and sent them in baskets a
present to Jehu, v. 7. Learn hence not to trust in a friend nor to put
confidence in a guide not governed by conscience. One can scarcely
expect that he who has been false to his God should ever be faithful to
his prince. But observe God's righteousness in their unrighteousness.
These elders of Jezreel had been wickedly obsequious to Jezebel's order
for the murder of Naboth, 1 Kings xxi. 11. She gloried, it is likely,
in the power she had over them; and now the same base spirit makes them
as pliable to Jehu and as ready to obey his orders for the murder of
Ahab's sons. Let none aim at arbitrary power, lest they be found
rolling a stone which, some time or other, will return upon them.
Princes that make their people slaves take the readiest way to make
them rebels; and by forcing men's consciences, as Jezebel did, they
lose their hold of them. When the separated heads were presented to
Jehu, he slyly upbraided those that were the executioners of this
vengeance. The heads were laid in two heaps at the gate, the proper
place of judgment. There he acquitted the people before God and the
world (v. 9, You are righteous), and, by what the rulers of Samaria had
now done, comparatively acquitted himself: "I slew but one; they have
slain all these: I did it by conspiracy and with design; they have done
this merely in compliance and with an implicit obedience. Let not the
people of Samaria, nor any of the friends of the house of Ahab, ever
reproach me for what I have done, when their own elders, and the very
guardians of the orphans, have done this." It is common for those who
have done something base to attempt the mitigation of their own
reproach by drawing others in to do something worse. But, (2.) He
resolves all into the righteous judgment of God (v. 10): The Lord hath
done that which he spoke by Elijah. God is not the author of any man's
sin, but even by that which men do from bad principles God serves his
own purposes and glorifies his own name; and he is righteous in that
wherein men are unrighteous. When the Assyrian is made the rod of God's
anger, and the instrument of his justice, he meaneth not so, neither
does his heart think so, Isa. x. 7.
II. He proceeded to destroy all that remained of the house of Ahab, not
only those that descended from him, but those that were in any relation
to him, all the officers of his household, ministers of state, and
those in command under him, called here his great men (v. 11), all his
kinsfolks and acquaintance, who had been partners with him in his
wickedness, and his priests, or domestic chaplains, whom he employed in
his idolatrous services and who strengthened his hand that he should
not turn from his evil way. Having done this in Jezreel, he did the
same in Samaria (v. 17), slew all that remained to Ahab in Samaria.
This was bloody work, and is not now, in any case, to be drawn into a
precedent. Let the guilty suffer, but not the guiltless for their
sakes. Perhaps such terrible destructions as these were intended as
types of the final destruction of all the ungodly. God has a sword,
bathed in heaven, which will come down upon the people of his curse,
and be filled with blood. Isa. xxxiv. 5, 6. Then his eye will not
spare, neither will he pity.
III. Providence bringing the brethren of Ahaziah in his way, as he was
going on with this execution, he slew them likewise, v. 12-14. The
brethren of Ahaziah were slain by the Arabians (2 Chron. xxii. 1), but
these were the sons of his brethren, as it is there explained (v. 8),
and they are said to be princes of Judah, and to minister to Ahaziah.
Several things concurred to make them obnoxious to the vengeance Jehu
was now executing. 1. They were branches of Ahab's house, being
descended from Athaliah, and therefore fell within his commission. 2.
They were tainted with the wickedness of the house of Ahab. 3. They
were now going to make their court to the princes of the house of Ahab,
to salute the children of the king and the queen, Joram and Jezebel,
which showed that they were linked to them in affection as well as in
affinity. These princes, forty-two in number, being appointed as sheep
for the sacrifice, were slain with solemnity, at the pit of the
shearing-house. The Lord is known by these judgments which he
executeth.
Interview between Jehu and Jehonadab; the Worshippers of Baal Destroyed. (b.
c. 884.)
15 And when he was departed thence, he lighted on Jehonadab the son of
Rechab coming to meet him: and he saluted him, and said to him, Is
thine heart right, as my heart is with thy heart? And Jehonadab
answered, It is. If it be, give me thine hand. And he gave him his
hand; and he took him up to him into the chariot. 16 And he said,
Come with me, and see my zeal for the Lord. So they made him ride in
his chariot. 17 And when he came to Samaria, he slew all that
remained unto Ahab in Samaria, till he had destroyed him, according to
the saying of the Lord, which he spake to Elijah. 18 And Jehu
gathered all the people together, and said unto them, Ahab served Baal
a little; but Jehu shall serve him much. 19 Now therefore call unto
me all the prophets of Baal, all his servants, and all his priests; let
none be wanting: for I have a great sacrifice to do to Baal; whosoever
shall be wanting, he shall not live. But Jehu did it in subtilty, to
the intent that he might destroy the worshippers of Baal. 20 And Jehu
said, Proclaim a solemn assembly for Baal. And they proclaimed it. 21
And Jehu sent through all Israel: and all the worshippers of Baal came,
so that there was not a man left that came not. And they came into the
house of Baal; and the house of Baal was full from one end to another.
22 And he said unto him that was over the vestry, Bring forth
vestments for all the worshippers of Baal. And he brought them forth
vestments. 23 And Jehu went, and Jehonadab the son of Rechab, into
the house of Baal, and said unto the worshippers of Baal, Search, and
look that there be here with you none of the servants of the Lord, but
the worshippers of Baal only. 24 And when they went in to offer
sacrifices and burnt offerings, Jehu appointed fourscore men without,
and said, If any of the men whom I have brought into your hands escape,
he that letteth him go, his life shall be for the life of him. 25 And
it came to pass, as soon as he had made an end of offering the burnt
offering, that Jehu said to the guard and to the captains, Go in, and
slay them; let none come forth. And they smote them with the edge of
the sword; and the guard and the captains cast them out, and went to
the city of the house of Baal. 26 And they brought forth the images
out of the house of Baal, and burned them. 27 And they brake down the
image of Baal, and brake down the house of Baal, and made it a draught
house unto this day. 28 Thus Jehu destroyed Baal out of Israel.
Jehu, pushing on his work, is here,
I. Courting the friendship of a good man, Jehonadab the son of Rechab,
v. 15, 16. This Jehonadab, though mortified to the world and meddling
little with the business of it (as appears by his charge to his
posterity, which they religiously observed 300 years after, not to
drink wine nor dwell in cities, Jer. xxxv. 6, &c.), yet, upon this
occasion, went to meet Jehu, that he might encourage him in the work to
which God had called him. The countenance of good men is a thing which
great men, if they be wise, will value, and value themselves by. David
prayed, Let those that fear thee turn to me, Ps. cxix. 79. This
Jehonadab, though no prophet, priest, or Levite, no prince or ruler,
was, we may suppose, very eminent for prudence and piety, and generally
respected for that life of self-denial and devotion which he lived:
Jehu, though a soldier, knew him and honoured him. He did not indeed
think of sending for him, but when he met him (though it is likely he
drove now as furiously as ever) he stopped to speak to him; and we are
here told what passed between them. 1. Jehu saluted him; he blessed him
(so the word is), paid him the respect and showed him the good-will
that were due to so great an example of serious godliness. 2. Jehonadab
assured him that he was sincerely in his interest and a hearty
well-wisher to his cause. Jehu professed that his heart was right with
him, that he had a true affection for his person and a veneration for
the crown of his Nazariteship, and desired to know whether he had the
same affection for him and satisfaction in that crown of royal dignity
which God had put upon his head: Is thy heart right? a question we
should often put to ourselves. "I make a plausible profession, have
gained a reputation among men, but is my heart right? Am I sincere and
inward with God?" Jehonadab gave him his word (It is), and gave him his
hand as a pledge of his heart, yielded to him (so giving the hand is
rendered, 2 Chron. xxx. 8), concurred and covenanted with him, and
owned him in the work both of revenge and of reformation he was now
about. 3. Jehu took him up into his chariot and took him along with him
to Samaria. He put some honour upon him, by taking him into the chariot
with him (Jehonadab was not accustomed to ride in a chariot, much less
with a king); but he received more honour from him, and from the
countenance he gave to his present work. All sober people would think
the better of Jehu when they saw Jehonadab in the chariot with him.
This was not the only time in which the piety of some has been made to
serve the policy of others, and designing men have strengthened
themselves by drawing good men into their interests. Jehonadab is a
stranger to the arts of fleshly wisdom, and has his conversation in
simplicity and godly sincerity; and therefore, if Jehu be a servant of
God and an enemy to Ball, he will be his faithful friend. "Come then"
(says Jehu), "come with me, and see my zeal for the Lord; and then thou
wilt see reason to espouse my cause." This is commonly taken as not
well said by Jehu, and as giving cause to suspect that his heart was
not right with God in what he did, and that the zeal he pretended for
the Lord was really zeal for himself and his own advancement. For, (1.)
He boasted of it, and spoke as if God and man were mightily indebted to
him for it. (2.) He desired it might be seen and taken notice of, like
the Pharisees, who did all to be seen of men. An upright heart approves
itself to God and covets no more than his acceptance. If we aim at the
applause of men, and make their praise our highest end, we are upon a
false bottom. Whether Jehu looked any further we cannot judge; however
Jehonadab went with him, and, it is likely, animated and assisted him
in the further execution of his commission (v. 17), destroying all
Ahab's friends in Samaria. A man may hate cruelty and yet love justice,
may be far from thirsting after blood and yet may wash his feet in the
blood of the wicked, Ps. lviii. 10.
II. Contriving the destruction of all the worshippers of Baal. The
service of Baal was the crying sin of the house of Ahab: that root of
this idolatry was plucked up, but multitudes yet remained that were
infected with it, and would be in danger of infecting others. The law
of God was express, that they were to be put to death; but they were so
numerous, and so dispersed throughout all parts of the kingdom, and
perhaps so alarmed with Jehu's beginnings, that it would be a hard
matter to find them all out and an endless task to prosecute and
execute them one by one. Jehu's project therefore is to cut them all
off together. 1. By a wile, by a fraud, he brought them together to the
temple of Baal. He pretended he would worship Baal more than ever Ahab
had done, v. 18. Perhaps he spoke this ironically, or to try the body
of the people whether they would oppose such a resolution as this, and
would resent his threatening to increase his predecessor's exactions,
and say, "If it be so, we have no part in Jehu, nor inheritance in the
son of Nimshi." But it rather seems to have been spoken purposely to
deceive the worshippers of Baal, and then it cannot be justified. The
truth of God needs not any man's lie. He issued a proclamation,
requiring the attendance of all the worshippers of Baal to join with
him in a sacrifice to Baal (v. 19, 20), not only the prophets and
priests, but all, throughout the kingdom, who worshipped Baal, who were
not nearly so many as they had been in Elijah's time. Jehu's friends,
we may suppose, were aware of what he designed, and were not offended
at it; but the bigoted besotted Baalites began to think themselves very
happy, and that now they should see golden days again. Joram had put
away the image of Baal, ch. iii. 2. If Jehu will restore it, they have
what they would have, and come up to Samaria with joy from all parts to
celebrate the solemnity; and they are pleased to see the house of Baal
crowded (v. 21), to see his priests in their vestments (v. 22), and
themselves perhaps with some badges or other to notify their relation
to Baal, for there were vestments for all his worshippers. 2. He took
care that none of the servants of the Lord should be among them, v. 23.
This they took as a provision to preserve the worship of Baal from
being profaned by strangers; but it was a wonder that they did not, by
this, see themselves brought into a snare and discern a design upon
them. No marvel if those that suffer themselves to be deceived by Baal
(as all idolaters were by their idols), are deceived by Jehu to their
destruction. 3. He gave order for the cutting of them all off, and
Jehonadab joined with him therein, v. 23. When a strict search was made
lest any of the servants of God should, either for company or
curiosity, have got among them--lest any wheat should be mixed with
those tares, and when eighty men were set to stand guard at all the
avenues to Baal's temple, that none might escape (v. 24), then the
guards were sent in to put them all to the sword and to mingle their
blood with their sacrifices, in a way of just revenge, as they
themselves had sometimes done, when, in their blind devotion, they cut
themselves with knives and lancets till the blood gushed out, 1 Kings
xviii. 28. This was accordingly done, and the doing of it, though
seemingly barbarous, was, considering the nature of their crime, really
righteous. The Lord, whose name is jealous, is a jealous God. 4. The
idolaters being thus destroyed, the idolatry itself was utterly
abolished. The buildings about the house of Baal (which were so many
and so stately that they are here called a city), where Baal's priests
and their families lived, were destroyed; all the little images,
statues, pictures, or shrines, which beautified Baal's temple, with the
great image of Baal himself, were brought out and burnt (v. 26, 27),
and the temple of Baal was broken down, and made a dunghill, the common
sink, or sewer, of the city, that the remembrance of it might be
blotted out or made infamous. Thus was the worship of Baal quite
destroyed, at least for the present, out of Israel, though it had once
prevailed so far that there were but 7000 of all the thousands of
Israel that had not bowed the knee to Baal, and those concealed. Thus
will God destroy all the gods of the heathen, and, sooner or later,
triumph over them all.
Jehu's Inconsistency. (b. c. 884.)
29 Howbeit from the sins of Jeroboam the son of Nebat, who made Israel
to sin, Jehu departed not from after them, to wit, the golden calves
that were in Beth-el, and that were in Dan. 30 And the Lord said unto
Jehu, Because thou hast done well in executing that which is right in
mine eyes, and hast done unto the house of Ahab according to all that
was in mine heart, thy children of the fourth generation shall sit on
the throne of Israel. 31 But Jehu took no heed to walk in the law of
the Lord God of Israel with all his heart: for he departed not from the
sins of Jeroboam, which made Israel to sin. 32 In those days the Lord
began to cut Israel short: and Hazael smote them in all the coasts of
Israel; 33 From Jordan eastward, all the land of Gilead, the Gadites,
and the Reubenites, and the Manassites, from Aroer, which is by the
river Arnon, even Gilead and Bashan. 34 Now the rest of the acts of
Jehu, and all that he did, and all his might, are they not written in
the book of the chronicles of the kings of Israel? 35 And Jehu slept
with his fathers: and they buried him in Samaria. And Jehoahaz his son
reigned in his stead. 36 And the time that Jehu reigned over Israel
in Samaria was twenty and eight years.
Here is all the account of the reign of Jehu, though it continued
twenty-eight years. The progress of it answered not to the glory of its
beginning. We have here,
I. God's approbation of what Jehu had done. Many, it is probable,
censured him as treacherous and barbarous--called him a rebel, a
usurper, a murderer, and prognosticated ill concerning him, that a
family thus raised would soon be ruined; but God said, Well done (v.
30), and then it signified little who said otherwise. 1. God pronounced
that to be right which he had done. It is justly questionable whether
he did it from a good principle and whether he did not take some false
steps in the doing of it; and yet (says God), Thou hast done well in
executing that which is right in my eyes. The extirpating of idolaters
and idolatry was a thing right in God's eyes, for it is an iniquity he
visits as surely and severely as any: it was according to all that was
in his heart, all he desired, all he designed. Jehu went through with
his work. 2. God promised him a reward, that his children of the fourth
generation from him should sit upon the throne of Israel. This was more
than what took place in any of the dignities or royal families of that
kingdom; of the house of Ahab there were indeed four kings, Omri, Ahab,
Ahaziah, and Joram, but the last two were brothers, so that it reached
but to the third generation, and that whole family continued but about
forty-five years in all, whereas Jehu's continued in four, besides
himself, and in all about 120 years. Note, No services done for God
shall go unrewarded.
II. Jehu's carelessness in what he was further to do. By this it
appeared that his heart was not right with God, that he was partial in
his reformation. 1. He did not put away all the evil. He departed from
the sins of Ahab, but not from the sins of Jeroboam--discarded Baal,
but adhered to the calves. The worship of Baal was indeed the greater
evil, and more heinous in the sight of God, but the worship of the
calves was a great evil, and true conversion is not only from gross
sin, but from all sin--not only from false gods, but from false
worships. The worship of Baal weakened and diminished Israel, and made
them beholden to the Sidonians, and therefore he could easily part with
that; but the worship of the calves was a politic idolatry, was begun
and kept up for reasons of state, to prevent the return of the ten
tribes to the house of David, and therefore Jehu clave to that. True
conversion is not only from wasteful sins, but from gainful sins--not
only from those sins that are destructive to the secular interest, but
from those that support and befriend it, in forsaking which is the
great trial whether we can deny ourselves and trust God. 2. He put away
evil, but he did not mind that which was good (v. 31): He took no heed
to walk in the law of the Lord God of Israel. He abolished the worship
of Baal, but did not keep up the worship of God, nor walk in his law.
He had shown great care and zeal for the rooting out of a false
religion; but in the true religion, (1.) He showed no care, took no
heed, lived at large, was not at all solicitous to please God and to do
his duty, took no heed to the scriptures, to the prophets, to his own
conscience, but walked at all adventures. Those that are heedless, it
is to be feared, are graceless; for, where there is a good principle in
the heart, it will make men cautious and circumspect, desirous to
please God and jealous of doing any thing to offend him. (2.) He showed
no zeal; what he did in religion he did not do with his heart, with all
his heart, but did it as if he did it not, without any liveliness or
concern. It seems, he was a man that had little religion himself, and
yet God made use of him as an instrument of reformation in Israel. It
is a pity but that those that do good to others should always be good
themselves.
III. The judgment that came upon Israel in his reign. We have reason to
fear that when Jehu took no heed himself to walk in God's law the
people were generally as careless as he, both in their devotions and in
their conversations. There was a general decay of piety and increase of
profaneness; and therefore it is not strange that the next news we hear
is, In those days the Lord began to cut Israel short, v. 32. Their
neighbours encroached upon them on every side; they were short in their
duty to God, and therefore God cut them short in their extent, wealth,
and power. Hazael king of Syria was, above any other, vexatious and
mischievous to them, smote them in all the coasts of Israel,
particularly the countries on the other side Jordan, which lay next
him, and most exposed; on these he made continual inroads, and laid
them waste. Now the Reubenites and Gadites smarted for the choice which
their ancestors made of an inheritance on that side Jordan, which Moses
reproved them for, Num. xxxii. Now Hazael did what Elisha foresaw and
foretold he would do. Yet, for doing it, God had a quarrel with him and
with his kingdom, as we may find, Amos i. 3, 4. Because those of
Damascus have threshed Gilead with threshing instruments of iron,
therefore (says God) I will send a fire into the house of Hazael, which
shall devour the palaces of Benhadad.
Lastly, The conclusion of Jehu's reign, v. 34-36. Notice is taken, in
general, of his might; but, because he took no heed to serve God, the
memorials of his mighty enterprises and achievements are justly buried
in oblivion.
__________________________________________________________________
S E C O N D K I N G S
CHAP. XI.
The revolution in the kingdom of Israel was soon perfected in Jehu's
settlement; we must now enquire into the affairs of the kingdom of
Judah, which lost its head (such as it was) at the same time, and by
the same hand, as Israel lost its head; but things continued longer
there in distraction than in Israel, yet, after some years, they were
brought into a good posture, as we find in this chapter. I. Athaliah
usurps the government and destroys all the seed-royal, ver. 1. II.
Joash, a child of a year old, is wonderfully preserved, ver. 2, 3. III.
At six years' end he is produced, and, by the agency of Jehoiada, made
king, ver. 4-12. IV. Athaliah is slain, ver. 13-16. V. Both the civil
and religious interests of the kingdom are well settled in the hands of
Joash, ver. 17-21. And thus, after some interruption, things returned
with advantage into the old channel.
The Death of Athaliah. (b. c. 878.)
1 And when Athaliah the mother of Ahaziah saw that her son was dead,
she arose and destroyed all the seed royal. 2 But Jehosheba, the
daughter of king Joram, sister of Ahaziah, took Joash the son of
Ahaziah, and stole him from among the king's sons which were slain; and
they hid him, even him and his nurse, in the bedchamber from Athaliah,
so that he was not slain. 3 And he was with her hid in the house of
the Lord six years. And Athaliah did reign over the land.
God had assured David of the continuance of his family, which is called
his ordaining a lamp for his anointed; and this cannot but appear a
great thing, now that we have read of the utter extirpation of so many
royal families, one after another. Now here we have David's promised
lamp almost extinguished and yet wonderfully preserved.
I. It was almost extinguished by the barbarous malice of Athaliah, the
queen-mother, who, when she heard that her son Ahaziah was slain by
Jehu, arose and destroyed all the seed-royal (v. 1), all that she knew
to be akin to the crown. Her husband Jehoram had slain all his brethren
the sons of Jehoshaphat, 2 Chron. xxi. 4. The Arabians had slain all
Jehoram's sons except Ahaziah, 2 Chron. xxii. 1. Jehu had slain all
their sons (2 Chron. xxii. 8) and Ahaziah himself. Surely never was
royal blood so profusely shed. Happy the men of inferior birth, who
live below envy and emulation! But, as if all this were but a small
matter, Athaliah destroyed all that were left of the seed-royal. It was
strange that one of the tender sex could be so barbarous, that one who
had been herself a king's daughter, a king's wife, and a king's mother,
could be so barbarous to a royal family, and a family into which she
was herself ingrafted; but she did it, 1. From a spirit of ambition.
She thirsted after rule, and thought she could not get to it any other
way. That none might reign with her, she slew even the infants and
sucklings that might have reigned after her. For fear of a competitor,
not any must be reserved for a successor. 2. From a spirit of revenge
and rage against God. The house of Ahab being utterly destroyed, and
her son Ahaziah among the rest, because he was akin to it, she
resolved, as it were, by way of reprisal, to destroy the house of
David, and cut off his line, in defiance of God's promise to perpetuate
it--a foolish attempt and fruitless, for who can disannul what God hath
purposed? Grandmothers have been thought more fond of their
grandchildren than they were of their own; yet Ahaziah's own mother is
the wilful murderer of Ahaziah own sons, and in their infancy too, when
she was obliged, above any other, to nurse them and take care of them.
Well might she be called Athaliah, that wicked woman (2 Chron. xxiv.
7), Jezebel's own daughter; yet herein God was righteous, and visited
the iniquity of Joram and Ahaziah, those degenerate branches of David's
house, upon their children.
II. It was wonderfully preserved by the pious care of one of Joram's
daughters (who was wife to Jehoiada the priest), who stole away one of
the king's sons, Joash by name, and hid him, v. 2, 3. This was a brand
plucked out of the fire; what number were slain we are not told, but,
it seems, this being a child in the nurse's arms was not missed, or not
enquired after, or at least no found. The person that delivered him was
his own aunt, the daughter of wicked Joram; for God will raise up
protectors for those whom he will have protected. The place of his
safety was the house of the Lord, one of the chambers belonging to the
temple, a place Athaliah seldom troubled. His aunt, by bringing him
hither, put him under God's special protection, and so hid him by
faith, as Moses was hidden. Now were David's words made good to one of
his seed (Ps. xxvii. 5), In the secret of his tabernacle shall he hide
me. With good reason did this Joash, when he grew up, set himself to
repair the house of the Lord, for it had been a sanctuary to him. Now
was the promise made to David bound up in one life, and yet it did not
fail. Thus to the son of David will God, according to his promise,
secure a spiritual seed, which, though sometimes reduced to a small
number, brought very low, and seemingly lost, will be perpetuated to
the end of time, hidden sometimes and unseen, but hidden in God's
pavilion and unhurt. It was a special providence that Joram, though a
king, a wicked king, married his daughter to Jehoiada a priest, a godly
priest. Some perhaps thought it a disparagement to the royal family to
marry a daughter to a clergyman, but it proved a happy marriage, and
the saving of the royal family from ruin; for Jehoiada's interest in
the temple gave her an opportunity to preserve the child, and her
interest in the royal family gave him an opportunity to set him on the
throne. See the wisdom and care of Providence, and how it prepares for
what it designs; and see what blessings those lay up in store for their
families that marry their children to those that are wise and good.
4 And the seventh year Jehoiada sent and fetched the rulers over
hundreds, with the captains and the guard, and brought them to him into
the house of the Lord, and made a covenant with them, and took an oath
of them in the house of the Lord, and showed them the king's son. 5
And he commanded them, saying, This is the thing that ye shall do; A
third part of you that enter in on the sabbath shall even be keepers of
the watch of the king's house; 6 And a third part shall be at the
gate of Sur; and a third part at the gate behind the guard: so shall ye
keep the watch of the house, that it be not broken down. 7 And two
parts of all you that go forth on the sabbath, even they shall keep the
watch of the house of the Lord about the king. 8 And ye shall compass
the king round about, every man with his weapons in his hand: and he
that cometh within the ranges, let him be slain: and be ye with the
king as he goeth out and as he cometh in. 9 And the captains over the
hundreds did according to all things that Jehoiada the priest
commanded: and they took every man his men that were to come in on the
sabbath, with them that should go out on the sabbath, and came to
Jehoiada the priest. 10 And to the captains over hundreds did the
priest give king David's spears and shields, that were in the temple of
the Lord. 11 And the guard stood, every man with his weapons in his
hand, round about the king, from the right corner of the temple to the
left corner of the temple, along by the altar and the temple. 12 And
he brought forth the king's son, and put the crown upon him, and gave
him the testimony; and they made him king, and anointed him; and they
clapped their hands, and said, God save the king.
Six years Athaliah tyrannised. We have not a particular account of her
reign; no doubt it was of a piece with the beginning. While Jehu was
extirpating the worship of Baal in Israel, she was establishing it in
Judah, as appears, 2 Chron. xxiv. 7. The court and kingdom of Judah had
been debauched by their alliance with the house of Ahab, and now one of
that house is a curse and a plague to both: sinful friendships speed no
better. All this while, Joash lay hid, entitled to a crown and intended
for it, and yet buried alive in obscurity. Though the sons and heirs of
heaven are now hidden, the world knows them not (1 John iii. 1), yet
the time is fixed when they shall appear in glory, as Joash in his
seventh year; by that time he was ready to be shown, not a babe, but,
having served his first apprenticeship to life and arrived at his first
climacterical year, he had taken a good step towards manhood; by that
time the people had grown weary of Athaliah's tyranny and ripe for a
revolution. How that revolution was effected we are here told.
I. The manager of this great affair was Jehoiada the priest, probably
the high priest, or at least the sagan (as the Jews called him) or
suffragan to the high priest. By his birth and office he was a man in
authority, whom the people were bound by the law to observe and obey,
especially when there was no rightful king upon the throne, Deut. xvii.
12. By marriage he was allied to the royal family, and, if all the
seed-royal were destroyed, his wife, as daughter to Joram, had a better
title to the crown than Athaliah had. By his eminent gifts and graces
he was fitted to serve his country, and better service he could not do
it than to free it from Athaliah's usurpation; and we have reason to
think he did not make this attempt till he had first asked counsel of
God and known his mind, either by prophets or Urim, perhaps by both.
II. The management was very discreet and as became so wise and good a
man as Jehoiada was.
1. He concerted the matter with the rulers of hundreds and the
captains, the men in office, ecclesiastical, civil, and military; he
got them to him to the temple, consulted with them, laid before them
the grievances they at present laboured under, gave them an oath of
secresy, and, finding them free and forward to join with him, showed
them the king's son (v. 4), and so well satisfied were they with his
fidelity that they saw no reason to suspect an imposition. We may well
think what a pleasing surprise it was to the good people among them,
who feared that the house and lineage of David were quite cut off, to
find such a spark as this in the embers.
2. He posted the priests and Levites, who were more immediately under
his direction, in the several avenues to the temple, to keep the guard,
putting them under the command of the rulers of hundreds, v. 9. David
had divided the priests into courses, which waited by turns. Every
sabbath-day morning a new company came into waiting, but the company of
the foregoing week did not go out of waiting till the sabbath evening,
so that on the sabbath day, when double service was to be done, there
was a double number to do it, both those that were to come in and those
that were to go out. These Jehoiada employed to attend on this great
occasion; he armed them out of the magazines of the temple with David's
spears and shields, either his own or those he had taken from his
enemies, which he devoted to God's honour, v. 10. If they were old and
unfashionable, yet those that used them might, by their being David's,
be reminded of God's covenant with him, which they were now acting in
the defence of. Two things they were ordered to do:-- (1.) To protect
the young king from being insulted; they must keep the watch of the
king's house (v. 5), compass the king, and be with him (v. 8), to guard
him from Athaliah's partizans, for still there were those that thirsted
after royal blood. (2.) To preserve the holy temple from being profaned
by the concourse of people that would come together on this occasion
(v. 6): Keep the watch of the house, that it be neither broken through
nor broken down, and so strangers should crowd in, or such as were
unclean. He was not so zealous for the projected revolution as to
forget his religion. In times of the greatest hurry care must be taken,
Ne detrimentum capiat ecclesia--That the holy things of God be not
trenched upon. It is observable that Jehoiada appointed to each his
place as well as his work (v. 6, 7), for good order contributes very
much to the expediting and accomplishing of any great enterprise. Let
every man know, and keep, and make good, his post, and then the work
will be done quickly.
3. When the guards were fixed, then the king was brought forth, v. 12.
Rejoice greatly, O daughter of Sion! for even in thy holy mountain thy
king appears, a child indeed, but not such a one as brings a woe upon
the land, for he is the son of nobles, the son of David (Eccl. x.
17)--a child indeed, but he had a good guardian, and, which was better,
a good God, to go to. Jehoiada, without delay, proceeded to the
coronation of this young king; for, though he was not yet capable of
despatching business, he would be growing up towards it by degrees.
This was done with great solemnity, v. 12. (1.) In token of his being
invested with kingly power, he put the crown upon him, though it was
yet too large and heavy for his head. The regalia, it is probable, were
kept in the temple, and so the crown was ready at hand. (2.) In token
of his obligation to govern by law, and to make the word of God his
rule, he gave him the testimony, put into his hand a Bible, in which he
must read all the days of his life, Deut. xvii. 18, 19. (3.) In token
of his receiving the Spirit, to qualify him for this great work to
which he before was called, he anointed him. Though notice is taken of
the anointing of the kings only in case of interruption, as here, and
in Solomon's case, yet I know not but the ceremony might be used for
all their kings, at least those of the house of David, because their
royalty was typical of Christ's, who was to be anointed above his
fellows, above all the sons of David. (4.) In token of the people's
acceptance of him and subjection to his government, they clapped their
hands for joy, and expressed their hearty good wishes to him: Let the
king live; and thus they made him king, made him their king, consented
to, and concurred with, the divine appointment. They had reason to
rejoice in the period now put to Athaliah's tyranny, and the prospect
they had of the restoration and establishment of religion by a king
under the tuition of so good a man as Jehoiada. They had reason to bid
him welcome to the crown whose right it was, and to pray, Let him live,
concerning him who came to them as life from the dead and in whom the
house of David was to live. With such acclamations of joy and
satisfaction must the kingdom of Christ be welcomed into our hearts
when his throne is set up there and Satan the usurper is deposed.
Hosanna, blessed is he that comes: clap hands, and say, "Let King Jesus
live, for ever live and reign, in my soul, and in all the world;" it is
promised (Ps. lxxii. 15), He shall live, and prayer shall be made for
him, and his kingdom, continually.
13 And when Athaliah heard the noise of the guard and of the people,
she came to the people into the temple of the Lord. 14 And when she
looked, behold, the king stood by a pillar, as the manner was, and the
princes and the trumpeters by the king, and all the people of the land
rejoiced, and blew with trumpets: and Athaliah rent her clothes, and
cried, Treason, Treason. 15 But Jehoiada the priest commanded the
captains of the hundreds, the officers of the host, and said unto them,
Have her forth without the ranges: and him that followeth her kill with
the sword. For the priest had said, Let her not be slain in the house
of the Lord. 16 And they laid hands on her; and she went by the way
by the which the horses came into the king's house: and there was she
slain.
We may suppose it was designed when they had finished the solemnity of
the king's inauguration, to pay a visit to Athaliah, and call her to an
account for her murders, usurpation, and tyranny; but, like her mother
Jezebel, she saved them the labour, went out to meet them, and hastened
her own destruction. 1. Hearing the noise, she came in a fright to see
what was the matter, v. 13. Jehoiada and his friends began in silence,
but now that they found their strength, they proclaimed what they were
doing. It seems, Athaliah was little regarded, else she would have had
intelligence brought her of this daring attempt before with her own
ears she heard the noise; had the design been discovered before it was
perfected, it might have been quashed, but now it was too late. When
she heard the noise it was strange that she was so ill advised as to
come herself, and, for aught that appears, to come alone. Surely she
was not so neglected as to have none to go for her, or none to go with
her, but she was wretchedly infatuated by the transport both of fear
and indignation she was in. Whom God will destroy he befools. 2. Seeing
what was done she cried out for help. She saw the king's place by the
pillar possessed by one to whom the princes and people did homage (v.
14) and had reason to conclude her power at an end, which she knew was
usurped; this made her rend her clothes, like one distracted, and cry,
"Treason! treason! Come and help against the traitors." Josephus adds
that she cried to have him killed that possessed the king's place. What
was now doing was the highest justice, yet it was branded as the
highest crime; she herself was the greatest traitor, and yet was first
and loudest in crying Treason! treason! Those that are themselves most
guilty are commonly most forward to reproach others. 3. Jehoiada gave
orders to put her to death as an idolater, a usurper, and an enemy to
the public peace. Care was taken, (1.) That she should not be killed in
the temple, or any of the courts of it, in reverence to that holy
place, which must not be stained with the blood of any human sacrifice,
though ever so justly offered. (2.) That whoever appeared for her
should die with her: "Him that follows her, to protect or rescue her,
any of her attendants that resolve to adhere to her and will not come
into the interests of their rightful sovereign, kill with the sword,
but not unless they follow her now," v. 15. According to these orders,
she endeavouring to make her escape the back way to the palace, through
the stalls, they pursued her, and there killed her, v. 16. So let thy
enemies perish, O Lord! thus give the bloody harlot blood to drink, for
she is worthy.
17 And Jehoiada made a covenant between the Lord and the king and the
people, that they should be the Lord's people; between the king also
and the people. 18 And all the people of the land went into the house
of Baal, and brake it down; his altars and his images brake they in
pieces thoroughly, and slew Mattan the priest of Baal before the
altars. And the priest appointed officers over the house of the Lord.
19 And he took the rulers over hundreds, and the captains, and the
guard, and all the people of the land; and they brought down the king
from the house of the Lord, and came by the way of the gate of the
guard to the king's house. And he sat on the throne of the kings. 20
And all the people of the land rejoiced, and the city was in quiet: and
they slew Athaliah with the sword beside the king's house. 21 Seven
years old was Jehoash when he began to reign.
Jehoiada had now got over the harlot part of his work, when, by the
death of Athaliah, the young prince had his way to the throne cleared
of all opposition. He had now to improve his advantages for the
perfecting of the revolution and the settling of the government. Two
things we have an account of here:--
I. The good foundations he laid, by an original contract, v. 17. Now
that prince and people were together in God's house, as it should seem
before they stirred, Jehoiada took care that they should jointly
covenant with God, and mutually covenant with each other, that they
might rightly understand their duty both to God and to one another, and
be firmly bound to it. 1. He endeavoured to settle and secure the
interests of religion among them, by a covenant between them and God.
King and people would then cleave most firmly to each other when both
had joined themselves to the Lord. God had already, on his part,
promised to be their God (Jehoiada could show them that in the book of
the testimony); now the king and people on their part must covenant and
agree that they will be the Lord's people: in this covenant, the king
stands upon the same level with his subjects and is as much bound as
any of them to serve the Lord. By this engagement they renounced Baal,
whom many of them had worshipped, and resigned themselves to God's
government. It is well with a people when all the changes that pass
over them help to revive, strengthen, and advance the interests of
religion among them. And those are likely to prosper who set out in the
world under fresh and sensible obligations to God and their duty. By
our bonds to God the bonds of every relation are strengthened. They
first gave themselves to the Lord, and then to us, 2 Cor. viii. 5. 2.
He then settled both the coronation-oath and the oath of allegiance,
the pacta conventa--covenant, between the king and the people, by which
the king was obliged to govern according to law and to protect his
subjects, and they were obliged, while he did so, to obey him and to
bear faith and true allegiance to him. Covenants are of use both to
remind us of and to bind us to those duties which are already binding
on us. It is good, in all relations, for the parties to understand one
another fully, particularly in that between prince and subject, that
the one may understand the limits of his power and prerogative, the
other those of his liberty and property; and never may the ancient
landmarks which our fathers have set before them be removed.
II. The good beginnings he raised on those foundations. 1. Pursuant to
their covenant with God they immediately abolished idolatry, which the
preceding kings, in compliance with the house of Ahab, had introduced
(v. 18): All the people of the land, the mob, got together, to show
their zeal against idolatry; and every one, now that they were so well
headed, would lend a hand to pull down Baal's temple, his altars, and
his images. All his worshippers, it should seem, deserted him; only his
priest Mattan stuck to his altar. Though all men forsook Baal, he would
not, and there he was slain, the best sacrifice that ever was offered
upon that altar. Having destroyed Baal's temple, they appointed
officers over the house of God, to see that the service of God was
regularly performed by the proper persons, in due time, and according
to the institutional manner. 2. Pursuant to their covenant with one
another they expressed a mutual readiness to and satisfaction in each
other. (1.) The king was brought in state to the royal palace, and sat
there on the throne of judgment, the thrones of the house of David (v.
19), ready to receive petitions and appeals, which he would refer it to
Jehoiada to give answers to and to give judgment upon. (2.) The people
rejoiced, and Jerusalem was in quiet (v. 20), and Josephus says they
kept a feast of joy many days, making good Solomon's observation (Prov.
xi. 10), When it goes well with the righteous the city rejoices, and
when the wicked perish there is shouting.
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S E C O N D K I N G S
CHAP. XII.
This chapter gives us the history of the reign of Joash, which does not
answer to that glorious beginning of it which we had an account of in
the foregoing chapter; he was not so illustrious at forty years old as
he was at seven, yet his reign is to be reckoned one of the better
sort, and appears much worse in Chronicles (2 Chron. xxiv.) than it
does here, for there we find the blood of one of God's prophets laid at
his door; here we are only told, I. That he did well while Jehoiada
lived, ver. 1-3. II. That he was careful and active to repair the
temple, ver. 4-16. III. That after a mean compact with Hazael (ver. 17,
18) he died ingloriously, ver. 19-21.
The Reign of Joash, King of Judah. (b. c. 878.)
1 In the seventh year of Jehu Jehoash began to reign; and forty years
reigned he in Jerusalem. And his mother's name was Zibiah of
Beer-sheba. 2 And Jehoash did that which was right in the sight of
the Lord all his days wherein Jehoiada the priest instructed him. 3
But the high places were not taken away: the people still sacrificed
and burnt incense in the high places.
The general account here given of Joash is, 1. That he reigned forty
years. As he began his reign when he was very young, he might, in the
course of nature, have continued much longer, for he was cut off when
he was but forty-seven years old, v. 1. 2. That he did that which was
right as long as Jehoiada lived to instruct him, v. 2. Many young men
have come too soon to an estate--have had wealth, and power, and
liberty, before they knew how to use them--and it has been of bad
consequence to them; but against this danger Joash was well guarded by
having such a good director as Jehoiada was, so wise, and experienced,
and faithful to him, and by having so much wisdom as to hearken to him
and be directed by him, even when he was grown up. Note, It is a great
mercy to young people, and especially to young princes, and all young
men of consequence, to be under good direction, and to have those about
them that will instruct them to do that which is right in the sight of
the Lord; and they then do wisely and well for themselves when they are
willing to be counselled and ruled by such. A child left to himself
brings his mother to shame, but a child left to such a tuition may
bring himself to honour and comfort. 3. That the high places were not
taken away, v. 3. Up and down the country they had altars both for
sacrifice and incense, to the honour of the God of Israel only, but in
competition with, and at least in tacit contempt of, his altar at
Jerusalem. These private altars, perhaps, had been more used in the
late bad reigns than formerly, because it was not safe to go up to
Jerusalem, nor was the temple-service performed as it should have been;
and, it may be, Jehoiada connived at them, because some well-meaning
people were glad of them when they could not have better, and he hoped
that the reforming of the temple, and putting things into a good
posture there, would by degrees draw people from their high places and
they would dwindle of themselves; or perhaps neither the king nor the
priest had zeal enough to carry on their reformation so far, nor
courage and strength enough to encounter such an inveterate usage.
The Repairing of the Temple. (b. c. 853.)
4 And Jehoash said to the priests, All the money of the dedicated
things that is brought into the house of the Lord, even the money of
every one that passeth the account, the money that every man is set at,
and all the money that cometh into any man's heart to bring into the
house of the Lord, 5 Let the priests take it to them, every man of
his acquaintance: and let them repair the breaches of the house,
wheresoever any breach shall be found. 6 But it was so, that in the
three and twentieth year of king Jehoash the priests had not repaired
the breaches of the house. 7 Then king Jehoash called for Jehoiada
the priest, and the other priests, and said unto them, Why repair ye
not the breaches of the house? now therefore receive no more money of
your acquaintance, but deliver it for the breaches of the house. 8
And the priests consented to receive no more money of the people,
neither to repair the breaches of the house. 9 But Jehoiada the
priest took a chest, and bored a hole in the lid of it, and set it
beside the altar, on the right side as one cometh into the house of the
Lord: and the priests that kept the door put therein all the money that
was brought into the house of the Lord. 10 And it was so, when they
saw that there was much money in the chest, that the king's scribe and
the high priest came up, and they put up in bags, and told the money
that was found in the house of the Lord. 11 And they gave the money,
being told, into the hands of them that did the work, that had the
oversight of the house of the Lord: and they laid it out to the
carpenters and builders, that wrought upon the house of the Lord, 12
And to masons, and hewers of stone, and to buy timber and hewed stone
to repair the breaches of the house of the Lord, and for all that was
laid out for the house to repair it. 13 Howbeit there were not made
for the house of the Lord bowls of silver, snuffers, basons, trumpets,
any vessels of gold, or vessels of silver, of the money that was
brought into the house of the Lord: 14 But they gave that to the
workmen, and repaired therewith the house of the Lord. 15 Moreover
they reckoned not with the men, into whose hand they delivered the
money to be bestowed on workmen: for they dealt faithfully. 16 The
trespass money and sin money was not brought into the house of the
Lord: it was the priests'.
We have here an account of the repairing of the temple in the reign of
Joash.
I. It seems, the temple had gone out of repair. Though Solomon built it
very strong, of the best materials and in the best manner, yet in time
it went to decay, and there were breaches found in it (v. 5), in the
roofs, or walls, or floors, the ceiling, or wainscoting, or windows, or
the partitions of the courts. Even temples themselves are the worse for
the wearing; but the heavenly temple will never wax old. Yet it was not
only the teeth of time that made these breaches, the sons of Athaliah
had broken up the house of God (2 Chron. xxiv. 7), and, out of enmity
to the service of the temple, had damaged the buildings of it, and the
priests had not taken care to repair the breaches in time, so that they
went worse and worse. Unworthy were those husbandmen to have this
valuable vineyard let out to them upon such easy terms who could not
afford to keep the winepress in due and tenantable repair, Matt. xxi.
33. Justly did their great Lord sue them for this permissive waste, and
by his judgments recover locum vastatum--for dilapidations (as the law
speaks), when this neglected temple was laid even with the ground.
II. The king himself was (as it should seem) the first and forwardest
man that took care for the repair of it. We do not find that the
priests complained of it or that Jehoiada himself was active in it, but
the king was zealous in the matter, 1. Because he was king, and God
expects and requires from those who have power that they use it for the
maintenance and support of religion, the redress of grievances, and
reparation of decays, for the exciting and engaging of ministers to do
their part and people theirs. 2. Because the temple had been both his
nursery and his sanctuary when he was a child, in a grateful
remembrance of which he now appeared zealous for the honour of it.
Those who have experienced the comfort and benefit of religious
assemblies will make the reproach of them their burden (Zeph. iii. 18),
the support of them their care, and the prosperity of them their chief
joy.
III. The priests were ordered to collect money for these repairs, and
to take care that the work was done. The king had the affairs of his
kingdom to mind, and could not himself inspect this affair, but he
employed the priests to manage it, the fittest persons, and most
likely, one would think, to be hearty in it. 1. He gave them orders for
the levying of the money of the dedicated things. They must not stay
till it was paid in, but they must call for it where they knew it was
due, in their respective districts, as redemption-money (by virtue of
the law, Lev. xxvii. 2, 3), or as a free-will offering, v. 4. This they
were to gather every man of his acquaintance, and it was supposed that
there was no man but had acquaintance with some or other of the
priests. Note, We should take the opportunity that God gives us of
exciting those we have a particular acquaintance with to that which is
good. 2. He gave them orders for laying out the money they had levied
in repairing the breaches of the house, v. 5.
IV. This method did not answer the intention, v. 6. Little money was
raised. Either the priests were careless, and did not call on the
people to pay in their dues, or the people had so little confidence in
the priests' management that they were backward to pay money into their
hands; if they were distrusted without cause, it was the people's
shame; if with, it was more theirs. But what money was raised was not
applied to the proper use: The breaches of the house were not repaired;
the priests thought it might serve as well as it had done, and
therefore put off repairing from time to time. Church work is usually
slow work, but it is a pity that churchmen, of all men, should be slow
at it. Perhaps what little money they raised they thought it necessary
to use for the maintenance of the priests, which must needs fall much
short when ten tribes had wholly revolted and the other two were
wretchedly corrupted.
V. Another method was therefore taken. The king had his heart much set
upon having the breaches of the house repaired, v. 7. His apostasy, at
last, gives us cause to question whether he had as good an affection
for the service of the temple as he had for the structure. Many have
been zealous for building and beautifying churches, and for other forms
of godliness, who yet have been strangers to the power of it. However,
we commend his zeal, and blame him not for reproving even his tutor
Jehoiada himself when he saw him remiss; and so convincing was his
reproof that the priests owned themselves unworthy to be any longer
employed, and consented to the taking of some other measures, and the
giving up of the money they had received into other hands, v. 8. It was
honestly done, when they found they had not spirit to do it themselves,
not to hinder other people from doing it. Another course was taken,
1. For raising money, v. 9, 10. The money was not paid into private
hands, but put into a public chest, and then people brought it in
readily and in great abundance, not only their dues, but their
free-will offerings for so good a work. The high priest and the
secretary of state counted the money out of the chest, and laid it by
in specie for the use to which it was appropriated. When public
distributions are made faithfully public contributions will be made
cheerfully. The money that was given, (1.) Was dropped into the chest
through a hole in the lid, past recall, to intimate that what has been
once resigned to God must never be resumed. Every man, as he purposeth
in his heart, so let him give. (2.) The chest was put on the right hand
as they went in, which, some think, is alluded to in that rule of
charity which our Saviour gives, Let not thy left hand know what thy
right hand doeth. But, while they were getting all they could for the
repair of the temple, they did not break in upon that which was the
stated maintenance of the priests, v. 16. The trespass-money and the
sin-money (which were given to them by that law, Lev. v. 15, 16) were
reserved to them. Let not the servants of the temple be starved under
colour of repairing the breaches of it.
2. For laying out the money that was raised.
(1.) They did not put it into the hands of the priests, who were not
versed in affairs of this nature, having other work to mind, but into
the hands of those that did the work, or at least had the oversight of
it, v. 11. Those were fittest to be entrusted with this business whose
employment lay that way. Tractant fabrilia fabri--Every artist has his
trade assigned; but let not those who are called to war the holy
warfare entangle themselves in the affairs of this life. Those that
were thus entrusted did the business, [1.] Carefully, purchasing
materials and paying workmen, v. 12. Business is done with expedition
when those are employed in it that understand it and know which way to
go about it. [2.] Faithfully; such a reputation they got for honesty
that there was no occasion to examine their bills or audit their
accounts. Let all that are entrusted with public money, or public work,
learn hence to deal faithfully, as those that know God will reckon with
them, whether men do or no. Those that think it is no sin to cheat the
government, cheat the country, or cheat the church, will be of another
mind when God shall set their sins in order before them.
(2.) They did not lay it out in ornaments for the temple, in vessels of
gold or silver, but in necessary repairs first (v. 13), whence we may
learn, in all our expenses to give that the preference which is most
needful, and, in dealing for the public, to deal as we would for
ourselves. After the repairs were finished we find the overplus turned
into plate for the service of the temple, 2 Chron. xxiv. 14.
Death of Joash, King of Judah. (b. c. 840.)
17 Then Hazael king of Syria went up, and fought against Gath, and took
it: and Hazael set his face to go up to Jerusalem. 18 And Jehoash
king of Judah took all the hallowed things that Jehoshaphat, and
Jehoram, and Ahaziah, his fathers, kings of Judah, had dedicated, and
his own hallowed things, and all the gold that was found in the
treasures of the house of the Lord, and in the king's house, and sent
it to Hazael king of Syria: and he went away from Jerusalem. 19 And
the rest of the acts of Joash, and all that he did, are they not
written in the book of the chronicles of the kings of Judah? 20 And
his servants arose, and made a conspiracy, and slew Joash in the house
of Millo, which goeth down to Silla. 21 For Jozachar the son of
Shimeath, and Jehozabad the son of Shomer, his servants, smote him, and
he died; and they buried him with his fathers in the city of David: and
Amaziah his son reigned in his stead.
When Joash had revolted from God and become both an idolater and a
persecutor the hand of the Lord went out against him, and his last
state was worse than his first.
I. His wealth and honour became an easy prey to his neighbours. Hazael,
when he had chastised Israel (ch. x. 32), threatened Judah and
Jerusalem likewise, took Gath, a strong city (v. 17), and thence
intended to march with his forces against Jerusalem, the royal city,
the holy city, but whose defence, on account of its sinfulness, had
departed. Joash had neither spirit nor strength to make head against
him, but gave him all the hallowed things, and all the gold that was
found both in his exchequer and in the treasures of the temple (v. 18),
to bribe him to march another way. If it were lawful to do this for the
public safety, better part with the gold of the temple than expose the
temple itself; yet, 1. If he had not forsaken God, and forfeited his
protection, his affairs would not have been brought to this extremity,
but he might have forced Hazael to retire. 2. He diminished himself,
and made himself very mean, lost the honour of a prince and a soldier,
and of an Israelite too, in alienating the dedicated things. 3. He
impoverished himself and his kingdom. And, 4. He tempted Hazael to come
again, when he could carry home so rich a booty without striking a
stroke. And it had this effect, for the next year the host of Syria
came up against Jerusalem, destroyed the prince, and plundered the
city, 2 Chron. xxiv. 23, 24.
II. His life became an easy prey to his own servants. They conspired
against him and slew him (v. 20, 21), not aiming at his kingdom, for
they opposed not his son's succeeding him, but to be avenged on him for
some crime he had committed; and we are told in Chronicles that his
murdering the prophet, Jehoiada's son, was the provocation. In this,
how unrighteous soever they were (vengeance was not theirs, nor did it
belong to them to repay), God was righteous; and this was not the only
time that he let even kings know that it was at their peril if they
touched his anointed and did his prophets any harm, and that, when he
comes to make inquisition for blood, the blood of prophets will run the
account very high. Thus fell Joash, who began in the spirit and ended
in the flesh. God usually sets marks of his displeasure upon apostates,
even in this life; for they, of all sinners, do most reproach the Lord.
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S E C O N D K I N G S
CHAP. XIII.
This chapter brings us again to the history of the kings of Israel, and
particularly of the family of Jehu. We have here an account of the
reign, I. Of his son Jehoahaz, which continued seventeen years. 1. His
bad character in general (ver. 1, 2), the trouble he was brought into
(ver. 3), and the low ebb of his affairs, ver. 7. 2. His humiliation
before God, and God's compassion towards him, ver. 4, 5, and 23. 3. His
continuance in his idolatry notwithstanding, ver. 6. 4. His death, ver.
8, 9. II. Of his grandson Joash, which continued sixteen years. Here is
a general account of his reign in the usual form (ver. 10-13), but a
particular account of the death of Elisha in his time. 1. The kind
visit the king made him (ver. 14), the encouragement he gave the king
in his wars with Syria, ver. 15-19. 2. His death and burial (ver. 20),
and a miracle wrought by his bones, ver. 21. And, lastly, the
advantages Joash gained against the Syrians, according to his
predictions, ver. 24, 25.
The Reign of Jehoahaz. (b. c. 839.)
1 In the three and twentieth year of Joash the son of Ahaziah king of
Judah Jehoahaz the son of Jehu began to reign over Israel in Samaria,
and reigned seventeen years. 2 And he did that which was evil in the
sight of the Lord, and followed the sins of Jeroboam the son of Nebat,
which made Israel to sin; he departed not therefrom. 3 And the anger
of the Lord was kindled against Israel, and he delivered them into the
hand of Hazael king of Syria, and into the hand of Benhadad the son of
Hazael, all their days. 4 And Jehoahaz besought the Lord, and the
Lord hearkened unto him: for he saw the oppression of Israel, because
the king of Syria oppressed them. 5 (And the Lord gave Israel a
saviour, so that they went out from under the hand of the Syrians: and
the children of Israel dwelt in their tents, as beforetime. 6
Nevertheless they departed not from the sins of the house of Jeroboam,
who made Israel sin, but walked therein: and there remained the grove
also in Samaria.) 7 Neither did he leave of the people to Jehoahaz
but fifty horsemen, and ten chariots, and ten thousand footmen; for the
king of Syria had destroyed them, and had made them like the dust by
threshing. 8 Now the rest of the acts of Jehoahaz, and all that he
did, and his might, are they not written in the book of the chronicles
of the kings of Israel? 9 And Jehoahaz slept with his fathers; and
they buried him in Samaria: and Joash his son reigned in his stead.
This general account of the reign of Jehoahaz, and of the state of
Israel during his seventeen years, though short, is long enough to let
us see two things which are very affecting and instructive:--
I. The glory of Israel raked up in the ashes, buried and lost, and
turned into shame. How unlike does Israel appear here to what it had
been and might have been! How is its crown profaned and its honour laid
in the dust! 1. It was the honour of Israel that they worshipped the
only living and true God, who is a Spirit, an eternal mind, and had
rules by which to worship him of his own appointment; but by changing
the glory of their incorruptible God into the similitude of an ox, the
truth of God into a lie, they lost this honour, and levelled themselves
with the nations that worshipped the work of their own hands. We find
here that the king followed the sins of Jeroboam (v. 2), and the people
departed not from them, but walked therein, v. 6. There could not be a
greater reproach than these two idolized calves were to a people that
were instructed in the service of God and entrusted with the lively
oracles. In all the history of the ten tribes we never find the least
shock given to that idolatry, but, in every reign, still the calf was
their god, and they separated themselves to that shame. 2. It was the
honour of Israel that they were taken under the special protection of
heaven; God himself was their defence, the shield of their help and the
sword of their excellency. Happy wast thou, O Israel! upon this
account. But here, as often before, we find them stripped of this
glory, and exposed to the insults of all their neighbours. They by
their sins provoked God to anger, and then he delivered them into the
hands of Hazael and Benhadad, v. 3. Hazael oppressed Israel v. 22.
Surely never was any nation so often plucked and pillaged by their
neighbours as Israel was. This the people brought upon themselves by
sin; when they had provoked God to pluck up their hedge, the goodness
of their land did but tempt their neighbours to prey upon them. So low
was Israel brought in this reign, by the many depredations which the
Syrians made upon them, that the militia of the kingdom and all the
force they could bring into the field were but fifty horsemen, ten
chariots, and 10,000 footmen, a despicable muster, v. 7. Have the
thousands of Israel come to this? How has the gold become dim! The
debauching of a nation will certainly be the debasing of it.
II. Some sparks of Israel's ancient honour appearing in these ashes. It
is not quite forgotten, notwithstanding all these quarrels, that this
people is the Israel of God and he is the God of Israel. For, 1. It was
the ancient honour of Israel that they were a praying people: and here
we find somewhat of that honour revived; for Jehoahaz their king, in
his distress, besought the Lord (v. 4), applied for help, not to the
calves (what help could they give him?) but to the Lord. It becomes
kings to be beggars at God's door, and the greatest of men to be humble
petitioners at the footstool of his throne. Need will drive them to it.
2. It was the ancient honour of Israel that they had God nigh unto them
in all that which they called upon him for (Deut. iv. 7), and so he was
here. Though he might justly have rejected the prayer as an abomination
to him, yet the Lord hearkened unto Jehoahaz, and to his prayer for
himself and for his people (v. 4), and he gave Israel a saviour (v. 5),
not Jehoahaz himself, for all his days Hazael oppressed Israel (v. 22),
but his son, to whom, in answer to his father's prayers, God gave
success against the Syrians, so that he recovered the cities which they
had taken from his father, v. 25. This gracious answer God gave to the
prayer of Jehoahaz, not for his sake, or the sake of that unworthy
people, but in remembrance of his covenant with Abraham (v. 23), which,
in such exigencies as these, he had long since promised to have respect
to, Lev. xxvi. 42. See how swift God is to show mercy, how ready to
hear prayers, how willing to find out a reason to be gracious, else he
would not look so far back as that ancient covenant which Israel had so
often broken and forfeited all the benefit of. Let this invite and
engage us for ever to him, and encourage even those that have forsaken
him to return and repent; for there is forgiveness with him, that he
may be feared.
The Reign of Joash, King of Israel. (b. c. 839.)
10 In the thirty and seventh year of Joash king of Judah began Jehoash
the son of Jehoahaz to reign over Israel in Samaria, and reigned
sixteen years. 11 And he did that which was evil in the sight of the
Lord; he departed not from all the sins of Jeroboam the son of Nebat,
who made Israel sin: but he walked therein. 12 And the rest of the
acts of Joash, and all that he did, and his might wherewith he fought
against Amaziah king of Judah, are they not written in the book of the
chronicles of the kings of Israel? 13 And Joash slept with his
fathers; and Jeroboam sat upon his throne: and Joash was buried in
Samaria with the kings of Israel. 14 Now Elisha was fallen sick of
his sickness whereof he died. And Joash the king of Israel came down
unto him, and wept over his face, and said, O my father, my father, the
chariot of Israel, and the horsemen thereof. 15 And Elisha said unto
him, Take bow and arrows. And he took unto him bow and arrows. 16 And
he said to the king of Israel, Put thine hand upon the bow. And he put
his hand upon it: and Elisha put his hands upon the king's hands. 17
And he said, Open the window eastward. And he opened it. Then Elisha
said, Shoot. And he shot. And he said, The arrow of the Lord's
deliverance, and the arrow of deliverance from Syria: for thou shalt
smite the Syrians in Aphek, till thou have consumed them. 18 And he
said, Take the arrows. And he took them. And he said unto the king of
Israel, Smite upon the ground. And he smote thrice, and stayed. 19
And the man of God was wroth with him, and said, Thou shouldest have
smitten five or six times; then hadst thou smitten Syria till thou
hadst consumed it: whereas now thou shalt smite Syria but thrice.
We have here Jehoash, or Joash, the son of Jehoahaz and grandson of
Jehu, upon the throne of Israel. Probably the house of Jehu intended
some respect to the house of David when they gave this heir-apparent to
the crown the same name with him that was then king of Judah.
I. The general account here given of him and his reign is much the same
with what we have already met with, and has little in it remarkable, v.
10-13. He was none of the worst, and yet, because he kept up that
ancient and politic idolatry of the house of Jeroboam, it is said, He
did that which was evil in the sight of the Lord. That one evil was
enough to leave an indelible mark of infamy upon his name; for, how
little evil soever men saw in it, it was, in the sight of the Lord, a
very wicked thing; and we are sure that his judgment is according to
truth. It is observable how lightly the inspired penman passes over his
acts, and his might wherewith he warred, leaving it to the common
historians to record them, while he takes notice only of the respect he
showed to Elisha. One good action shall make a better figure in God's
book than twenty great ones; and, in his account, it gains a man a much
better reputation to honour a prophet than to conquer a king and his
army.
II. The particular account of what passed between him and Elisha has
several things in it remarkable.
1. Elisha fell sick, v. 14. Observe, (1.) He lived long; for it was now
about sixty years since he was first called to be a prophet. It was a
great mercy to Israel, and especially to the sons of the prophets, that
he was continued so long a burning and shining light. Elijah finished
his testimony in a fourth part of that time. God's prophets have their
day set them, some longer, others shorter, as Infinite Wisdom sees fit.
(2.) All the latter part of his time, from the anointing of Jehu, which
was forty-five years before Joash began his reign, we find no mention
made of him, or of any thing he did, till we find him here upon his
death-bed. He might be useful to the last, and yet not so famous as he
had sometimes been. The time of his flourishing was less than the time
of his living. Let not old people complain of obscurity, but rather be
well pleased with retirement. (3.) The spirit of Elijah rested on
Elisha, and yet he was not sent for to heaven in a fiery chariot, as
Elijah was, but went the common road out of the world, and was visited
with the visitation of all men. If God honour some above others, who
yet are not inferior to them in gifts or graces, who shall find fault?
May he not do what he will with his own?
2. King Joash visited him in his sickness, and wept over him, v. 14.
This was an evidence of some good in him, that he had a value and
affection for a faithful prophet; so far was he from hating and
persecuting him as a troubler of Israel that he loved and honoured him
as one of the greatest blessings of his kingdom, and lamented the loss
of him. There have been those who would not be obedient to the word of
God, and yet have the faithful ministers of it so manifested in their
consciences that they could not but have an honour for them. Observe
here, (1.) When the king heard of Elisha's sickness he came to visit
him, and to receive his dying counsel and blessing; and it was no
disparagement to him, though a king, thus to honour one whom God
honoured. Note, It may turn much to our spiritual advantage to attend
the sick-beds and death-beds of good ministers and other good men, that
we may learn to die, and may be encouraged in religion by the living
comforts they have from it in a dying hour. (2.) Though Elisha was very
old, had been a great while useful, and, in the course of nature, could
not continue long, yet the king, when he saw him sick and likely to
die, wept over him. The aged are most experienced and therefore can
worst be spared. In many causes, one old witness is worth ten young
ones. (3.) He lamented him in the same words with which Elisha had
himself lamented the removal of Elijah: My father, my father. It is
probable he had heard or read them in that famous story. Note, Those
that give just honours to the generation that goes before them are
often recompensed with the like from the generation that comes after
them. He that watereth, that watereth with tears, shall be watered,
shall be so watered, also himself, when it comes to his own turn, Prov.
xi. 25. (4.) This king was herein selfish; he lamented the loss of
Elisha because he was as the chariot and horsemen of Israel, and
therefore could be ill spared when Israel was so poor in chariots and
horsemen, as we find they were (v. 7), when they had in all but fifty
horsemen and ten chariots. Those who consider how much good men
contribute to the defence of a nation, and the keeping off of God's
judgments, will see cause to lament the removal of them.
3. Elisha gave the king great assurances of his success against the
Syrians, Israel's present oppressors, and encouraged him to prosecute
the war against them with vigour. Elisha was aware that therefore he
was loth to part with him because he looked upon him as the great
bulwark of the kingdom against that common enemy, and depended much
upon his blessings and prayers in his designs against them. "Well,"
says Elisha, "if that be the cause of your grief, let not that trouble
thee, for thou shalt be victorious over the Syrians when I am in my
grave. I die, but God will surely visit you. He has the residue of the
Spirit, and can raise up other prophets to pray for you." God's grace
is not tied to one hand. He can bury his workmen and yet carry on his
work. To animate the king against the Syrians he gives him a sign,
orders him to take bow and arrows (v. 15), to intimate to him that, in
order to the deliverance of his kingdom from the Syrians, he must put
himself into a military posture and resolve to undergo the perils and
fatigues of war. God would be the agent, but he must be the instrument.
And that he should be successful he gives him a token, by directing
him,
(1.) To shoot an arrow towards Syria, v. 16, 17. The king, no doubt,
knew how to manage a bow better than the prophet did, and yet, because
the arrow now to be shot was to have its significancy from the divine
institution, as if he were now to be disciplined, he received the words
of command from the prophet: Put thy hand upon the bow--Open the
window--Shoot. Nay, as if he had been a child that never drew a bow
before, Elisha put his hands upon the king's hands, to signify that in
all his expeditions against the Syrians he must look up to God for
direction and strength, must reckon his own hands not sufficient for
him, but go on in a dependence upon divine aid. He teacheth my hands to
war, Ps. xviii. 34; cxliv. 1. The trembling hands of a dying prophet,
as they signified the concurrence and communication of the power of
God, gave this arrow more force than the hands of the king in his full
strength. The Syrians had made themselves masters of the country that
lay eastward, ch. x. 33. Thitherward therefore the arrow was directed,
and such an interpretation given by the prophet of the shooting of this
arrow, though shot in one respect at random, as made it, [1.] A
commission to the king to attack the Syrians, notwithstanding their
power and possession. [2.] A promise of success therein. It is the
arrow of the Lord's deliverance, even the arrow of deliverance from
Syria. It is God that commands deliverance; and, when he will effect
it, who can hinder? The arrow of deliverance is his. He shoots out his
arrows, and the work is done, Ps. xviii. 14. "Thou shalt smite the
Syrians in Aphek, where they are now encamped, or where they are to
have a general rendezvous of their forces, till thou have consumed
those of them that are vexatious and oppressive to thee and thy
kingdom."
(2.) To strike with the arrows, v. 18, 19. The prophet having in God's
name assured him of victory over the Syrians, he will now try him and
see what improvement he will make of his victories, whether he will
push them on with more zeal than Ahab did when Benhadad lay at his
mercy. For the trial of this he bids him smite with the arrows on the
ground: "Believe them brought to the ground by the arrow of the Lord's
deliverance, and laid at thy feet; and now show me what thou wilt do to
them when thou hast them down, whether thou wilt do as David did when
God gave him the necks of his enemies, beat them small as the dust
before the wind," Ps. xviii. 40, 42. The king showed not that eagerness
and flame which one might have expected upon this occasion, but smote
thrice, and no more. Either out of foolish tenderness to the Syrians,
he smote as if he were afraid of hurting them, at least of ruining
them, willing to show mercy to those that never did, nor ever would,
show mercy to him or his people. Or, perhaps, he smote thrice, and very
coldly, because he thought it but a silly thing, that it looked idle
and childish for a king to beat the floor with his arrows; and thrice
was often enough for him to play the fool merely to please the prophet.
But, by contemning the sign, he lost the thing signified, sorely to the
grief of the dying prophet, who was angry with him, and told him he
should have smitten five or six times. Not being straitened in the
power and promise of God, why should he be straitened in his own
expectations and endeavours? Note, It cannot but be a trouble to good
men to see those they wish well to stand in their own light and forsake
their own mercies, to see them lose their advantages against their
spiritual enemies, and to give them advantage.
The Death of Elisha. (b. c. 837.)
20 And Elisha died, and they buried him. And the bands of the Moabites
invaded the land at the coming in of the year. 21 And it came to
pass, as they were burying a man, that, behold, they spied a band of
men; and they cast the man into the sepulchre of Elisha: and when the
man was let down, and touched the bones of Elisha, he revived, and
stood up on his feet. 22 But Hazael king of Syria oppressed Israel
all the days of Jehoahaz. 23 And the Lord was gracious unto them, and
had compassion on them, and had respect unto them, because of his
covenant with Abraham, Isaac, and Jacob, and would not destroy them,
neither cast he them from his presence as yet. 24 So Hazael king of
Syria died; and Benhadad his son reigned in his stead. 25 And Jehoash
the son of Jehoahaz took again out of the hand of Benhadad the son of
Hazael the cities, which he had taken out of the hand of Jehoahaz his
father by war. Three times did Joash beat him, and recovered the cities
of Israel.
We must here attend,
I. The sepulchre of Elisha: he died in a good old age, and they buried
him; and what follows shows, 1. What power there was in his life to
keep off judgments; for, as soon as he was dead, the bands of the
Moabites invaded the land--not great armies to face them in the field,
but roving skulking bands, that murdered and plundered by surprise. God
has many ways to chastise a provoking people. The king was apprehensive
of danger only from the Syrians, but, behold, the Moabites invade him.
Trouble comes sometimes from that point whence we least feared it. The
mentioning of this immediately upon the death of Elisha intimates that
the removal of God's faithful prophets is a presage of judgments
coming. When ambassadors are recalled heralds may be expected. 2. What
power there was in his dead body: it communicated life to another dead
body, v. 21. This great miracle, though very briefly related, was a
decided proof of his mission and a confirmation of all his prophecies.
It was also a plain indication of another life after this. When Elisha
died, there was not an end of him, for then he could not have done
this. From operation we may infer existence. By this it appeared that
the Lord was still the God of Elisha; therefore Elisha still lived, for
God is not the God of the dead, but of the living. And it may, perhaps,
have a reference to Christ, by whose death and burial the grave is made
to all believers a safe and happy passage to life. It likewise
intimated that though Elisha was dead, yet, in virtue of the promises
made by him, Israel's interests, though they seemed quite sunk and
lost, should revive and flourish again. The neighbours were carrying
the dead body of a man to the grave, and, fearing to fall into the
hands of the Moabites, a party of whom they saw at a distance near the
place where the body was to be interred, they laid the corpse in the
next convenient place, which proved to be Elisha's sepulchre. The dead
man, upon touching Elisha's bones, revived, and, it is likely, went
home again with his friends. Josephus relates the story otherwise, That
some thieves, having robbed and murdered an honest traveller, threw his
dead body into Elisha's grave, and it immediately revived. Elijah was
honoured in his departure. Elisha was honoured after his departure. God
thus dispenses honours as he pleases, but, one way or other, the rest
of all the saints will be glorious, Isa. xi. 10. It is good being near
the saints and having our lot with them both in life and death.
II. The sword of Joash king of Israel; and we find it successful
against the Syrians. 1. The cause of his success was God's favour (v.
23): The Lord was gracious to them, had compassion on them in their
miseries and respect unto them. The several expressions here of the
same import call upon us to observe and admire the triumphs of divine
goodness in the deliverance of such a provoking people. It was of the
Lord's mercies that they were not consumed, because he would not
destroy them as yet. He foresaw they would destroy themselves at last,
but as yet he would reprieve them, and give them space to repent. The
slowness of God's processes against sinners must be construed to the
honour of his mercy, not the impeachment of his justice. 2. The effect
of his success was Israel's benefit. He recovered out of the hands of
Benhadad the cities of Israel which the Syrians were possessed of, v.
25. This was a great kindness to the cities themselves, which were
hereby brought from under the yoke of oppression, and to the whole
kingdom, which was much strengthened by the reduction of those cities.
Thrice Joash beat the Syrians, just as often as he had struck the
ground with the arrows, and then a full stop was put to the course of
his victories. Many have repented, when it was too late, of their
distrusts and the straitness of their desires.
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S E C O N D K I N G S
CHAP. XIV.
This chapter continues the history of the succession in the kingdoms
both of Judah and Israel. I. In the kingdom of Judah here is, 1. The
entire history (as much as is recorded in this book) of Amaziah's reign
(1.) His good character, ver. 1-4. (2.) The justice he executed on the
murderers of his father, ver. 5, 6. (3.) His victory over the Edomites,
ver. 7. (4.) His war with Joash, and his defeat in that war, ver. 8-14.
(5.) His fall, at last, by a conspiracy against him, ver. 17-20. 2. The
beginning of the history of Azariah, ver. 21, 22. II. In the kingdom of
Israel, the conclusion of the reign of Joash (ver. 15, 16), and the
entire history of Jeroboam his son, the second of that name, ver.
23-29. How many great men are made to stand in a little compass in
God's book!
The Reign of Amaziah. (b. c. 828.)
1 In the second year of Joash son of Jehoahaz king of Israel reigned
Amaziah the son of Joash king of Judah. 2 He was twenty and five
years old when he began to reign, and reigned twenty and nine years in
Jerusalem. And his mother's name was Jehoaddan of Jerusalem. 3 And he
did that which was right in the sight of the Lord, yet not like David
his father: he did according to all things as Joash his father did. 4
Howbeit the high places were not taken away: as yet the people did
sacrifice and burnt incense on the high places. 5 And it came to
pass, as soon as the kingdom was confirmed in his hand, that he slew
his servants which had slain the king his father. 6 But the children
of the murderers he slew not: according unto that which is written in
the book of the law of Moses, wherein the Lord commanded, saying, The
fathers shall not be put to death for the children, nor the children be
put to death for the fathers; but every man shall be put to death for
his own sin. 7 He slew of Edom in the valley of salt ten thousand,
and took Selah by war, and called the name of it Joktheel unto this
day.
Amaziah, the son and successor of Joash, is the king whom here we have
an account of. Let us take a view of him,
I. In the temple; and there he acted, in some measure, well, like
Joash, but not like David, v. 3. He began well, but did not persevere:
He did that which was right in the sight of the Lord, kept up his
attendance on God's altars and his attention to God's word, yet not
like David. It is not enough to do that which our pious predecessors
did, merely to keep up the usage, but we must do it as they did it,
from the same principle of faith and devotion and with the same
sincerity and resolution. It is here taken notice of, as before, that
the high places were not taken away, v. 4. It is hard to get clear of
those corruptions which, by long usage, have gained both prescription
and a favourable opinion.
II. On the bench; and there we have him doing justice on the traitors
that murdered his father, not as soon as ever he came to the crown,
lest it should occasion some disturbance, but he prudently deferred it
till the kingdom was confirmed in his hand, v. 5. To weaken a factious
party gradually, when it is not safe to provoke, often proves the way
to ruin it effectually. Justice strikes surely by striking slowly, and
is often executed most prudently when it is not executed presently.
Wisdom here is profitable to direct. Amaziah did thus, 1. According to
the rule of the law, that ancient rule, that he that sheds man's blood
by man shall his blood be shed. Never let traitors or murderers expect
to come to their graves like other men. Let them flee to the pit, and
let no man stay them. 2. Under the limitation of the law: The children
of the murderers he slew not, because the law of Moses had expressly
provided that the children should not be put to death for the fathers,
v. 6. It is probable that this is taken notice of because there were
those about him that advised him to that rigour, both in revenge
(because the crime was extraordinary--the murder of a king) and in
policy, that the children might not plot against him, in revenge of
their father's death. But against these insinuations he opposed the
express law of God (Deut. xxiv. 16), which he was to judge by, and
which he resolved to adhere to and trust God with the issue. God visits
the iniquity of the fathers upon the children, because every man is
guilty before him and owes him a death; so that, if he require the life
for the father's sin, he does not wrong, the sinner having forfeited it
already by his own. But he does not allow earthly princes to do thus:
the children, before them, are innocent, and therefore must not suffer
as guilty.
III. In the field; and there we find him triumphing over the Edomites,
v. 7. Edom had revolted from under the hand of Judah in Joram's time,
ch. viii. 22. Now he makes war upon them to bring them back to their
allegiance, kills 10,000 and takes the chief city of Arabia the stony
(called Selah--a rock), and gave it a new name. We shall find a larger
account of this expedition, 2 Chron. xxv. 5, &c.
8 Then Amaziah sent messengers to Jehoash, the son of Jehoahaz son of
Jehu, king of Israel, saying, Come, let us look one another in the
face. 9 And Jehoash the king of Israel sent to Amaziah king of Judah,
saying, The thistle that was in Lebanon sent to the cedar that was in
Lebanon, saying, Give thy daughter to my son to wife: and there passed
by a wild beast that was in Lebanon, and trode down the thistle. 10
Thou hast indeed smitten Edom, and thine heart hath lifted thee up:
glory of this, and tarry at home: for why shouldest thou meddle to thy
hurt, that thou shouldest fall, even thou, and Judah with thee? 11
But Amaziah would not hear. Therefore Jehoash king of Israel went up;
and he and Amaziah king of Judah looked one another in the face at
Beth-shemesh, which belongeth to Judah. 12 And Judah was put to the
worse before Israel; and they fled every man to their tents. 13 And
Jehoash king of Israel took Amaziah king of Judah, the son of Jehoash
the son of Ahaziah, at Beth-shemesh, and came to Jerusalem, and brake
down the wall of Jerusalem from the gate of Ephraim unto the corner
gate, four hundred cubits. 14 And he took all the gold and silver,
and all the vessels that were found in the house of the Lord, and in
the treasures of the king's house, and hostages, and returned to
Samaria.
For several successions after the division of the kingdoms that of
Judah suffered much by the enmity of Israel. After Asa's time, for
several successions, it suffered more by the friendship of Israel, and
by the alliance and affinity made with them. But now we meet with
hostility between them again, which had not been for some ages before.
I. Amaziah, upon no provocation, and without showing any cause of
quarrel, challenged Joash into the field (v. 8): "Come, let us look one
another in the face; let us try our strength in battle." Had he
challenged him to a personal duel only, the error would have remained
with himself, but each must bring all their forces into the field, and
thousands of lives on both sides must be sacrificed to his capricious
humour. Hereby he showed himself proud, presumptuous, and prodigal of
blood. Some think that he intended to avenge the injury which the
dismissed disgusted Israelites had lately done to his country, in their
return (2 Chron. xxv. 13), and that he had also the vanity to think of
subduing the kingdom of Israel, and reuniting it to Judah. A fool's
lips thus enter into contention, and his mouth calleth for strokes.
Those that challenge are chargeable with that beginning of strife,
which is as the letting forth of water. He that is eager either to
fight or to go to law may perhaps have enough of it quickly, and be the
first that repents it.
II. Joash sent him a grave rebuke for his challenge, with advice to
withdraw it, v. 9, 10. 1. He mortifies his pride, by comparing himself
to a cedar, a stately tree, and Amaziah to a thistle, a sorry weed,
telling him he was so far from fearing him that he despised him, and
scorned as much to have any thing to do with him, or make any alliance
with him, as the cedar would to match his daughter to a thistle. The
ancient house of David he thinks not worthy to be named the same day
with the house of Jehu, though an upstart. How may a humble man smile
to hear two proud and scornful men set their wits on work to vilify and
undervalue one another! 2. He foretels his fall: A wild beast trode
down the thistle, and so put an end to his treaty with the cedar; so
easily does Joash think his forces can crush Amaziah, and so unable
does he think him to make any resistance. 3. He shows him the folly of
his challenge: "Thou hast indeed smitten Edom, a weak, unarmed,
undisciplined body of men, and therefore thinkest thou canst carry all
before thee and subdue the regular forces of Israel with as much ease.
Thy heart has lifted thee up." See where the root of all sin lies; it
is in the heart, thence it flows, and that must bear the blame. It is
not Providence, the event, the occasion (whatever it is), that makes
men proud, or secure, or discontented, or the like, but it is their own
heart that does it. "Thou art proud of the blow thou hast given to
Edom, as if that had made thee formidable to all mankind." Those
wretchedly deceive themselves that magnify their own performances, and,
because they have been blessed with some little success and reputation,
conclude themselves fit for any thing and no less sure of it. 4. He
counsels him to be content with the honour he has won, and not to
hazard that, by grasping at more that was out of his reach: Why
shouldst thou meddle to thy hurt, as fools often do, that will be
meddling? Prov. xx. 3. Many would have had wealth and honour enough if
they had but known when they had enough. He warns him of the
consequence, that it would be fatal not to himself only, but to his
kingdom, which he ought to protect.
III. Amaziah persisted in his resolution, and the issue was bad; he had
better have tarried at home, for Joash gave him such a look in the face
as put him to confusion. Challengers commonly prove to be on the losing
side. 1. His army was routed and dispersed, v. 12. Josephus says, When
they were to engage they were struck with such terror that they did not
strike a stroke, but every one made the best of his way. 2. He himself
was taken prisoner by the king of Israel, and then had enough of
looking him in the face. Amaziah's pedigree comes in here somewhat
abruptly (the son of Joash, the son of Ahaziah), because perhaps he had
gloried in the dignity of his ancestors, or because he now smarted for
their iniquity. 3. The conqueror entered Jerusalem, which tamely opened
to him, and yet he broke down their wall (and, as Josephus says, drove
his chariot in triumph through the breach), in reproach to them, and
that he might, when he pleased, take possession of the royal city. 4.
He plundered Jerusalem, took away all that was valuable, and returned
to Samaria, laden with spoils, v. 14. It was said of Joash that he did
that which was evil in the sight of the Lord, and of Amaziah that he
did that which was right; and yet Joash triumphs thus over Amaziah, and
why so? Because God would show, in Amaziah's fate, that he resists the
proud, or because, whatever they were otherwise, Joash had lately been
respectful to one of God's prophets (ch. xiii. 14), but Amaziah had
been abusive to another (2 Chron. xxv. 16), and God will honour those
who honour him in his prophets, but those who despise them, and him in
them, shall be lightly esteemed.
Reign of Jeroboam, King of Israel. (b. c. 825.)
15 Now the rest of the acts of Jehoash which he did, and his might, and
how he fought with Amaziah king of Judah, are they not written in the
book of the chronicles of the kings of Israel? 16 And Jehoash slept
with his fathers, and was buried in Samaria with the kings of Israel;
and Jeroboam his son reigned in his stead. 17 And Amaziah the son of
Joash king of Judah lived after the death of Jehoash son of Jehoahaz
king of Israel fifteen years. 18 And the rest of the acts of Amaziah,
are they not written in the book of the chronicles of the kings of
Judah? 19 Now they made a conspiracy against him in Jerusalem: and he
fled to Lachish; but they sent after him to Lachish, and slew him
there. 20 And they brought him on horses: and he was buried at
Jerusalem with his fathers in the city of David. 21 And all the
people of Judah took Azariah, which was sixteen years old, and made him
king instead of his father Amaziah. 22 He built Elath, and restored
it to Judah, after that the king slept with his fathers.
Here are three kings brought to their graves in these few verses:--1.
Joash king of Israel, v. 15, 16. We attended his funeral once before,
ch. xiii. 12, 13. But, because the historian had occasion to give a
further account of his life and actions, he again mentions his death
and burial. 2. Amaziah king of Judah. Fifteen years he survived his
conqueror the king of Israel, v. 17. A man may live a great while after
he has been shamed, may be thoroughly mortified (as Amaziah no doubt
was) and yet not dead. His acts are said to be found written in his
annals (v. 18), but not his might; for his cruelty when he was a
conqueror over the Edomites, and his insolence when he challenged the
king of Israel, showed him void of true courage. He was slain by his
own subjects, who hated him for his maladministration (v. 19) and made
Jerusalem too hot for him, the ignominious breach made in their walls
being occasioned by his folly and presumption. He fled to Lachish. How
long he continued concealed or sheltered there we are not told, but, at
last, he was there murdered, v. 19. No further did the rage of the
rebels extend, for they brought him in a chariot to Jerusalem, and
buried him there among his ancestors. 3. Azariah succeeded Amaziah, but
not till twelve years after his father's death, for Amaziah died in the
fifteenth year of Jeroboam (as appears by comparing v. 23 with v. 2),
but Azariah did not begin his reign till the twenty-seventh of Jeroboam
(ch. xv. 1), for he was but four years old at the death of his father,
so that, for twelve years, till he came to be sixteen, the government
was in the hands of protectors. He reigned very long (ch. xv. 2) and
yet the account of his reign is here industriously huddled up, and
broken off abruptly (v. 22): He built Elath (which had belonged to the
Edomites, but, it is probable, was recovered by his father, v. 7),
after that the king slept with his fathers, as if that had been all he
did that was worth mentioning, or rather it is meant of king Amaziah:
he built it soon after Amaziah died.
23 In the fifteenth year of Amaziah the son of Joash king of Judah
Jeroboam the son of Joash king of Israel began to reign in Samaria, and
reigned forty and one years. 24 And he did that which was evil in the
sight of the Lord: he departed not from all the sins of Jeroboam the
son of Nebat, who made Israel to sin. 25 He restored the coast of
Israel from the entering of Hamath unto the sea of the plain, according
to the word of the Lord God of Israel, which he spake by the hand of
his servant Jonah, the son of Amittai, the prophet, which was of
Gath-hepher. 26 For the Lord saw the affliction of Israel, that it
was very bitter: for there was not any shut up, nor any left, nor any
helper for Israel. 27 And the Lord said not that he would blot out
the name of Israel from under heaven: but he saved them by the hand of
Jeroboam the son of Joash. 28 Now the rest of the acts of Jeroboam,
and all that he did, and his might, how he warred, and how he recovered
Damascus, and Hamath, which belonged to Judah, for Israel, are they not
written in the book of the chronicles of the kings of Israel? 29 And
Jeroboam slept with his fathers, even with the kings of Israel; and
Zachariah his son reigned in his stead.
Here is an account of the reign of Jeroboam the second. I doubt it is
an indication of the affection and adherence of the house of Jehu to
the sins of Jeroboam the son of Nebat, who made Israel to sin, that
they called an heir-apparent to the crown by his name, thinking that an
honourable name which in the book of God is infamous and stigmatized as
much as any.
I. His reign was long, the longest of all the reigns of the kings of
Israel: He reigned forty-one years; yet his contemporary Azariah, the
king of Judah, reigned longer, even fifty-two years. This Jeroboam
reigned just as long as Asa had done (1 Kings xv. 10), yet one did that
which was good and the other that which was evil. We cannot measure
men's characters by the length of their lives or by their outward
prosperity. There is one event to the righteous and to the wicked.
II. His character was the same with that of the rest of those kings: He
did that which was evil (v. 24), for he departed not from the sins of
Jeroboam; he kept up the worship of the calves, and never left that,
thinking there was no harm in it, because it had been the way of all
his ancestors and predecessors. But a sin is never the less evil in
God's sight, whatever it is in ours, for its being an ancient usage;
and a frivolous plea it will be against doing good, that we have been
accustomed to do evil.
III. Yet he prospered more than most of them, for though, in that one
thing, he did evil in the sight of the Lord, yet it is likely, in other
respects, there was some good found in him and therefore God owned him,
1. By prophecy. He raised up Jonah the son of Amittai, a Galilean (so
much were those mistaken that said, Out of Galilee ariseth no prophet,
John vii. 52), and by him intimated the purposes of his favour to
Israel, notwithstanding their provocations, encouraged him and his
kingdom to take up arms for the recovery of their ancient possessions,
and (which would contribute not a little to their success) assured them
of victory. It is a sign that God has not cast off his people if he
continue faithful ministers among them; when Elisha, who strengthened
the hands of Joash, was removed, Jonah was sent to encourage his son.
Happy is the land that has a succession of prophets running parallel
with a succession of princes, that the word of the Lord may endure for
ever. Of this Jonah we read much in that little book of scripture that
bears his name. It is probable that it was when he was a young man, and
fit for such an expedition, that God sent him to Nineveh, and that it
was when he had yet been but a little conversant with the visions of
God that he flew off and fretted as he did; and, if so, this is an
undoubted evidence of the forgiveness of his faults and follies, that
he was afterwards employed as a messenger of mercy to Israel. A
commission amounts to a pardon, and he that had himself found mercy,
notwithstanding his provocations, could the better encourage them with
the hope of mercy notwithstanding theirs. Some that have been foolish
and passionate, and have gone about their work very awkwardly at first,
yet afterwards have proved useful and eminent. Men must not be thrown
away for every fault. 2. By providence. The event was according to the
word of the Lord: his arms were successful; he restored the coast of
Israel, recovered those frontier-towns and countries that lay from
Hamath in the north to the sea of the plain, (that is, the sea of
Sodom) in the south, all which the Syrians had possessed themselves of,
v. 25. Two reasons are here given why God blessed them with those
victories:--(1.) Because their distress was very great, which made them
the objects of his compassion, v. 26. Though he saw not any signs of
their repentance and formation, yet he saw their affliction, that it
was very bitter. Those that lived in those countries which the enemies
were masters of were miserably oppressed and enslaved, and could call
nothing their own; the rest, we may suppose, were much impoverished by
the frequent incursions the enemy made upon them to plunder them, and
continually terrified by their threatenings, so that there was none
shut up or left, both towns and countries were laid waste and stripped
of their wealth, and no helper appeared. To this extremity were they
reduced, in many parts of the country, in the beginning of Jeroboam's
reign, when God, in mere pity to them, heard the cry of their
affliction (for no mention is made here of the cry of their prayers),
and wrought this deliverance for them by the hand of Jeroboam. Let
those whose case is pitiable take comfort from the divine pity; we read
of God's bowels of mercy (Isa. lxiii. 15; Jer. xxxi. 20) and that he is
full of compassion, Ps. lxxxvi. 15. (2.) Because the decree had not yet
gone forth for their utter destruction; he had not as yet said he would
blot out the name of Israel (v. 27), and because he had not said it he
would not do it. If this be understood of the dispersion of the ten
tribes, he did say it and do it, for that name still remains under
heaven in the gospel Israel, and will to the end of time; and because
they, at present, bore that name which was to have this lasting honour,
he showed them this favour, as well as for the sake of the ancient
honour of that name, ch. xiii. 23.
IV. Here is the conclusion of Jeroboam's reign. We read (v. 28) of his
might, and how he warred, but (v. 29) he slept with his fathers; for
the mightiest must yield to death, and there is no discharge in that
war. Many prophets there had been in Israel, a constant succession of
them in every age, but none of the prophets had left any of their
prophecies in writing till those of this age began to do it, and their
prophecies are part of the canon of scripture. It was in the reign of
this Jeroboam that Hosea (who continued very long a prophet) began to
prophesy, and he was the first that wrote his prophecies; therefore the
word of the Lord by him is called the beginning of the word of the
Lord, Hos. i. 2. Then that part of the word of the Lord began to be
written. At the same time Amos prophesied, and wrote his prophecy, soon
afterwards Micah, and then Isaiah, in the days of Ahaz and Hezekiah.
Thus God never left himself without witness, but, in the darkest and
most degenerate ages of the church, raised up some to be burning and
shining lights in it to their own age by their preaching and living,
and a few by their writings to reflect light upon us on whom the ends
of the world have come.
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S E C O N D K I N G S
CHAP. XV.
In this chapter, I. The history of two of the kings of Judah is briefly
recorded:--1. Of Azariah, or Uzziah, ver. 1-7. 2. Of Jotham his son,
ver. 32-38. II. The history of many of the kings of Israel that reigned
at the same time is given us in short, five in succession, all of whom,
except one, went down slain to the pit, and their murders were their
successors. 1. Zachariah, the last of the house of Jehu, reigned six
months, and then was slain and succeeded by Shallum, ver. 8-12. 2.
Shallum reigned one month, and then was slain and succeeded by Menahem,
ver. 13-15. 3. Menahem reigned ten years, or tyrannised rather, such
were his barbarous cruelties (ver. 16) and unreasonable exactions (ver.
20), and then died in his bed, and left his son to succeed him first,
and then suffer for him, ver. 16-22. 4. Pekahiah reigned two years, and
then was slain and succeeded by Pekah, ver. 23-26. 5. Pekah reigned
twenty years, and then was slain and succeeded by Hoshea, the last of
all the kings of Israel (ver. 27-31) for things were now working and
hastening apace towards the final destruction of that kingdom.
The Reign of Azariah. (b. c. 798.)
1 In the twenty and seventh year of Jeroboam king of Israel began
Azariah son of Amaziah king of Judah to reign. 2 Sixteen years old
was he when he began to reign, and he reigned two and fifty years in
Jerusalem. And his mother's name was Jecholiah of Jerusalem. 3 And he
did that which was right in the sight of the Lord, according to all
that his father Amaziah had done; 4 Save that the high places were
not removed: the people sacrificed and burnt incense still on the high
places. 5 And the Lord smote the king, so that he was a leper unto
the day of his death, and dwelt in a several house. And Jotham the
king's son was over the house, judging the people of the land. 6 And
the rest of the acts of Azariah, and all that he did, are they not
written in the book of the chronicles of the kings of Judah? 7 So
Azariah slept with his fathers; and they buried him with his fathers in
the city of David: and Jotham his son reigned in his stead.
This is a short account of the reign of Azariah. 1. Most of it is
general, and the same that has been given of others; he began young and
reigned long (v. 2), did, for the most part, that which was right, v. 3
(it was happy for the kingdom that a good reign was a long one), only
he had not zeal and courage enough to take away the high places, v. 4.
2. That which is peculiar, v. 5 (that God smote him with a leprosy) is
more largely related, with the occasion of it, 2 Chron. xxvi. 16, &c.,
where we have also a fuller account of the glories of the former part
of his reign, as well as of the disgraces of the latter part of it. He
did that which was right, as Amaziah had done; like him, he began well,
but failed before he finished. Here we are told, (1.) That he was a
leper. The greatest of men are not only subject to the common
calamities, but also to the common infirmities, of human nature; and,
if they be guilty of any heinous sin, they lie as open as the meanest
to the most grievous strokes of divine vengeance. (2.) God smote him
with this leprosy, to chastise him for his presumptuous invasion of the
priests' office. If great men be proud men, some way or other God will
humble them, and make them know he is both above them and against them,
for he resisteth the proud. (3.) That he was a leper to the day of his
death. Though we have reason to think he repented and the sin was
pardoned, yet, for warning to others, he was continued under this mark
of God's displeasure as long as he lived, and perhaps it was for the
good of his soul that he was so. (4.) That he dwelt in a separate
house, as being made ceremonially unclean by the law, to the discipline
of which, though a king, he must submit. He that presumptuously
intruded into God's temple, and pretended to be a priest, was justly
shut out from his own palace, and shut up as a prisoner or recluse,
ever after. We suppose that his separate house was made as convenient
and agreeable as might be. Some translate it a free house, where he had
liberty to take his pleasure. However, it was a great mortification to
one that had been so much a man of honour, and a man of business, as he
had been, to be cut off from society and dwell always in a separate
house: it would almost make life itself a burden, even to kings, though
they have never any to converse with but their inferiors; the most
contemplative men would soon be weary of it. (5.) That his son was his
viceroy in the affairs both of his court (for he was over the house)
and of his kingdom (for he was judging the people of the land); and it
was both a comfort to him and a blessing to his kingdom that he had
such a son to fill up his room.
The Reigns of Zachariah, Shallum, Menahem, Pekahiah, Pekah, and Hoshea. (b.
c. 758.)
8 In the thirty and eighth year of Azariah king of Judah did Zachariah
the son of Jeroboam reign over Israel in Samaria six months. 9 And he
did that which was evil in the sight of the Lord, as his fathers had
done: he departed not from the sins of Jeroboam the son of Nebat, who
made Israel to sin. 10 And Shallum the son of Jabesh conspired
against him, and smote him before the people, and slew him, and reigned
in his stead. 11 And the rest of the acts of Zachariah, behold, they
are written in the book of the chronicles of the kings of Israel. 12
This was the word of the Lord which he spake unto Jehu, saying, Thy
sons shall sit on the throne of Israel unto the fourth generation. And
so it came to pass. 13 Shallum the son of Jabesh began to reign in
the nine and thirtieth year of Uzziah king of Judah; and he reigned a
full month in Samaria. 14 For Menahem the son of Gadi went up from
Tirzah, and came to Samaria, and smote Shallum the son of Jabesh in
Samaria, and slew him, and reigned in his stead. 15 And the rest of
the acts of Shallum, and his conspiracy which he made, behold, they are
written in the book of the chronicles of the kings of Israel. 16 Then
Menahem smote Tiphsah, and all that were therein, and the coasts
thereof from Tirzah: because they opened not to him, therefore he smote
it; and all the women therein that were with child he ripped up. 17
In the nine and thirtieth year of Azariah king of Judah began Menahem
the son of Gadi to reign over Israel, and reigned ten years in Samaria.
18 And he did that which was evil in the sight of the Lord: he
departed not all his days from the sins of Jeroboam the son of Nebat,
who made Israel to sin. 19 And Pul the king of Assyria came against
the land: and Menahem gave Pul a thousand talents of silver, that his
hand might be with him to confirm the kingdom in his hand. 20 And
Menahem exacted the money of Israel, even of all the mighty men of
wealth, of each man fifty shekels of silver, to give to the king of
Assyria. So the king of Assyria turned back, and stayed not there in
the land. 21 And the rest of the acts of Menahem, and all that he
did, are they not written in the book of the chronicles of the kings of
Israel? 22 And Menahem slept with his fathers; and Pekahiah his son
reigned in his stead. 23 In the fiftieth year of Azariah king of
Judah Pekahiah the son of Menahem began to reign over Israel in
Samaria, and reigned two years. 24 And he did that which was evil in
the sight of the Lord: he departed not from the sins of Jeroboam the
son of Nebat, who made Israel to sin. 25 But Pekah the son of
Remaliah, a captain of his, conspired against him, and smote him in
Samaria, in the palace of the king's house, with Argob and Arieh, and
with him fifty men of the Gileadites: and he killed him, and reigned in
his room. 26 And the rest of the acts of Pekahiah, and all that he
did, behold, they are written in the book of the chronicles of the
kings of Israel. 27 In the two and fiftieth year of Azariah king of
Judah Pekah the son of Remaliah began to reign over Israel in Samaria,
and reigned twenty years. 28 And he did that which was evil in the
sight of the Lord: he departed not from the sins of Jeroboam the son of
Nebat, who made Israel to sin. 29 In the days of Pekah king of Israel
came Tiglath-pileser king of Assyria, and took Ijon, and
Abel-beth-maachah, and Janoah, and Kedesh, and Hazor, and Gilead, and
Galilee, all the land of Naphtali, and carried them captive to Assyria.
30 And Hoshea the son of Elah made a conspiracy against Pekah the son
of Remaliah, and smote him, and slew him, and reigned in his stead, in
the twentieth year of Jotham the son of Uzziah. 31 And the rest of
the acts of Pekah, and all that he did, behold, they are written in the
book of the chronicles of the kings of Israel.
The best days of the kingdom of Israel were while the government was in
Jehu's family. In his reign, and the next three reigns, though there
were many abominable corruptions and miserable grievances in Israel,
yet the crown went in succession, the kings died in their beds, and
some care was taken of public affairs; but, now that those days are at
an end, the history which we have in these verses of about thirty-three
years represents the affairs of that kingdom in the utmost confusion
imaginable. Woe to those that were with child (v. 16) and to those that
gave suck in those days, for then must needs be great tribulations,
when, for the transgression of the land, many were the princes thereof.
I. Let us observe something, in general, concerning these unhappy
revolutions and the calamities which must needs attend them--these bad
times, as they may truly be called. 1. God had tried the people of
Israel both with judgments and mercies, explained and enforced by his
servants the prophets, and yet they continued impenitent and
unreformed, and therefore God justly brought these miseries upon them,
as Moses had warned them. If you will yet walk contrary to me, I will
punish you yet seven times more, Lev. xxvi. 21, &c. 2. God made good
his promise to Jehu, that his sons to the fourth generation after him
should sit upon the throne of Israel, which was a greater favour than
was shown to any of the royal families either before or after his. God
had said it should be so (ch. x. 30) and we are told in this chapter
(v. 12) that so it came to pass. See how punctual God is to his
promises. These calamities God long designed for Israel, and they
deserved them, yet they were not inflicted till that word had taken
effect to the full. Thus God rewarded Jehu for his zeal in destroying
the worship of Baal and the house of Ahab; and yet, when the measure of
the sins of the house of Jehu was full, God avenged upon it the blood
then shed, called the blood of Jezreel, Hos. i. 4. 3. All these kings
did that which was evil in the sight of the Lord, for they walked in
the sins of Jeroboam the son of Nebat. Though at variance with one
another, yet in this they agreed, to keep up idolatry, and the people
loved to have it so; though they were emptied from vessel to vessel,
that taste remained in them, and that scent was not changed. It was sad
indeed when their government was so often altered, yet never for the
better--that among all those contending interests none of them should
think it as much their interest to destroy the calves as others had
done to support them. 4. Each of these (except one) conspired against
his predecessor, and slew him--Shallum, Menahem, Pekah, and Hoshea, all
traitors and murderers, and yet all kings awhile, one of them ten,
another twenty, and another nine years; for God may suffer wickedness
to prosper and to carry away the wealth and honours awhile, but, sooner
or later, blood shall have blood, and he that dealt treacherously shalt
be dealt treacherously with. One wicked man is often made a scourge to
another, and every wicked man, at length, a ruin to himself. 5. The
ambition of the great men made the nation miserable. Here is Tiphsah, a
city of Israel, barbarously destroyed, with all the coasts thereof, by
one of these pretenders (v. 16), and no doubt it was through blood that
each of them waded to the throne, nor could any of these kings perish
alone. No land can have greater pests, nor Israel worse troubles, than
such men as care not how much the welfare and repose of their country
are sacrificed to their revenge and affectation of dominion. 6. While
the nation was thus shattered by divisions at home the kings of
Assyria, first one (v. 19) and then another (v. 29), came against it
and did what they pleased. Nothing does more towards the making of a
nation an easy prey to a common enemy than intestine broils and
contests for the sovereignty. Happy the land where that is settled. 7.
This was the condition of Israel just before they were quite ruined and
carried away captive, for that was in the ninth year of Hoshea, the
last of these usurpers. If they had, in these days of confusion and
perplexity, humbled themselves before God and sought his face, that
final destruction might have been prevented; but when God judgeth he
will overcome. These factions, the fruit of an evil spirit sent among
them, hastened that captivity, for a kingdom thus divided against
itself will soon come to desolation.
II. Let us take a short view of the particular reigns.
1. Zachariah, the son of Jeroboam, began to reign in the thirty-eighth
year of Azariah, or Uzziah, king of Judah, v. 8. Some of the most
critical chronologers reckon that between Jeroboam and his son
Zachariah the throne was vacant twenty-two years, others eleven years,
through the disturbances and dissensions that were in the kingdom; and
then it was not strange that Zachariah was deposed before he was well
seated on the throne: he reigned but six months, and then Shallum slew
him before the people, perhaps as Caesar was slain in the senate, or he
put him to death publicly as a criminal, with the approbation of the
people, to whom he had, some way or other, made himself odious; so
ended the line of Jehu.
2. But had Shallum peace, who slew his master? No, he had not (v. 13),
one month of days measured his reign and then he was cut off; perhaps
to this the prophet, who then lived, refers (Hos. v. 7), Now shall a
month devour them with their portions. That dominion seldom lasts long
which is founded in blood and falsehood. Menahem, either provoked by
his crime or animated by his example, soon served him as he had served
his master--slew him and reigned in his stead, v. 14. Probably he was
general in the army, which then lay encamped at Tirzah, and, hearing of
Shallum's treason and usurpation, hastened to punish it, as Omri did
that of Zimri in a like case, 1 Kings xvi. 17.
3. Menahem held the kingdom ten years, v. 17. But, whereas we have
heard that the kings of the house of Israel were merciful kings (1
Kings xx. 31), this Menahem (the scandal of his country) was so
prodigiously cruel to those of his own nation who hesitated a little at
submitting to him that he not only ruined a city, and the coasts
thereof, but, forgetting that he himself was born of a woman, ripped up
all the women with child, v. 16. We may well wonder that ever it should
enter into the heart of any man to be so barbarous, and to be so
perfectly lost to humanity itself. By these cruel methods he hoped to
strengthen himself and to frighten all others into his interests; but
it seems he did not gain his point, for when the king of Assyria came
against him, (1.) So little confidence had he in his people that he
durst not meet him as an enemy, but was obliged, at a vast expense, to
purchase a peace with him. (2.) Such need had he of help to confirm the
kingdom in his hand that he made it part of his bargain with him (a
bargain which, no doubt, the king of Assyria knew how to make a good
hand of another time) that he should assist him against his own
subjects that were disaffected to him. The money wherewith he purchased
his friendship was a vast sum, no less than 1000 talents of silver (v.
19), which Menahem exacted, it is probable, by military execution, of
all the mighty men of wealth, very considerately sparing the poor, and
laying the burden (as was fit) on those that were best able to bear it;
being raised, it was given to the king of Assyria, as pay for his army,
fifty shekels of silver for each man in it. Thus he got clear of the
king of Assyria for this time; he staid not to quarter in the land (v.
20), but his army now got so rich a booty with so little trouble that
it encouraged them to come again, not long after, when they laid all
waste. Thus was he the betrayer of his country that should have been
the protector of it.
4. Pekahiah, the son of Menahem, succeeded his father, but reigned only
two years, and then was treacherously slain by Pekah, falling under the
load both of his own and of his father's wickedness. It is repeated
concerning him as before that he departed not from the sins of
Jeroboam. Still this is mentioned, to show that God was righteous in
bringing that destruction upon them which came not long after, because
they hated to be reformed, v. 24. Pekah, it seems, had some persons of
figure in his interest, two of whom are here named (v. 25), and with
their help he compassed his design.
5. Pekah, though he got the kingdom by treason, kept it twenty years
(v. 27), so long it was before his violent dealing returned upon his
own head, but it returned at last. This Pekah, son of Remaliah, (1.)
Made himself more considerable abroad than any of these usurpers, for
he was, even in the latter end of his time (in the reign of Ahaz, which
began in his seventeenth year), a great terror to the kingdom of Judah,
as we find, Isa. vii. 1, &c. (2.) He lost a great part of his kingdom
to the king of Assyria. Several cities are here named (v. 29) which
were taken from him, all the land of Gilead on the other side Jordan,
and Galilee in the north containing the tribes of Naphtali and Zebulon,
were seized, and the inhabitants carried captive into Assyria. By this
judgment God punished him for his attempt upon Judah and Jerusalem. It
was then foretold that within two or three years after he made that
attempt, before a child, then born, should be able to cry My father and
my mother, the riches of Samaria should be taken away before the king
of Assyria (Isa. viii. 4), and here we have the accomplishment of that
prediction. (3.) Soon after this he forfeited his life to the
resentments of his countrymen, who, it is probable, were disgusted at
him for leaving them exposed to a foreign enemy, while he was invading
Judah, of which Hoshea took advantage and, to gain his crown, seized
his life, slew him, and reigned in his stead. Surely he was fond of a
crown indeed who, at this time, would run such a hazard as a traitor
did; for the crown of Israel, now that it had lost the choicest of its
flowers and jewels, was lined more than ever with thorns, had of late
been fatal to all the heads that had worn it, was forfeited to divine
justice, and now ready to be laid in the dust--a crown which a wise man
would not have taken up in the street, yet Hoshea not only ventured
upon it but ventured for it, and it cost him dear.
The Reign of Jotham. (b. c. 742.)
32 In the second year of Pekah the son of Remaliah king of Israel began
Jotham the son of Uzziah king of Judah to reign. 33 Five and twenty
years old was he when he began to reign, and he reigned sixteen years
in Jerusalem. And his mother's name was Jerusha, the daughter of Zadok.
34 And he did that which was right in the sight of the Lord: he did
according to all that his father Uzziah had done. 35 Howbeit the high
places were not removed: the people sacrificed and burned incense still
in the high places. He built the higher gate of the house of the Lord.
36 Now the rest of the acts of Jotham, and all that he did, are they
not written in the book of the chronicles of the kings of Judah? 37
In those days the Lord began to send against Judah Rezin the king of
Syria, and Pekah the son of Remaliah. 38 And Jotham slept with his
fathers, and was buried with his fathers in the city of David his
father: and Ahaz his son reigned in his stead.
We have here a short account of the reign of Jotham king of Judah, of
whom we are told, 1. That he reigned very well, did that which was
right in the sight of the Lord, v. 34. Josephus gives him a very high
character, stating that he was pious towards God, just towards men, and
laid out himself for the public good,--that, whatever was amiss, he
took care to have it rectified,--and, in short, wanted no virtue that
became a good prince. Though the high places were not taken away, yet
to draw people from them, and keep them close to God's holy place, he
showed great respect to the temple, and built the higher gate which he
went through to the temple. If magistrates cannot do all they would for
the suppressing of vice and profaneness, let them do so much the more
for the support and advancement of piety and virtue, and the bringing
of them into reputation. If they cannot pull down the high places of
sin, yet let them build and beautify the high gate of God's house. 2.
That he died in the midst of his days, v. 33. Of most of the kings of
Judah we are told how old they were when they began their reign, and by
that may compute how old they were when they died; but no account is
kept of the age of any of the kings of Israel that I remember, only of
the years of their reigns. This honour God would put upon the kings of
the house of David above those of other families. And by these accounts
it appears that there was none of all the kings of Judah that reached
David's age, seventy, the common age of man. Asa's age I do not find.
Uzziah lived to be sixty-eight, Manasseh sixty-seven, and Jehoshaphat
sixty; and these were the three oldest; many of those that were of note
did not reach fifty. This Jotham died at forty-one. He was too great a
blessing to be continued long to such an unworthy people. His death was
a judgment, especially considering the character of his son and
successor. 3. That in his days the confederacy was formed against Judah
by Rezin and Remaliah's son, the king of Syria and the king of Israel,
which appeared so very formidable in the beginning of the reign of Ahaz
that, upon notice of it, the heart of that prince was moved and the
heart of the people, as the trees of the wood are moved with the wind,
Isa. vii. 2. The confederates were unjust in the attempt, yet it is
here said (v. 37), The Lord began to send them against Judah, as he
bade Shimei curse David, and took away from Job what the Sabeans robbed
him of. Men are God's hand--the sword, the rod in his hand--which he
makes use of as he pleases to serve his own righteous counsels, though
men be unrighteous in their intentions. This storm gathered in the
reign of pious Jotham, but he came to his grave in peace and it fell
upon his degenerate son.
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S E C O N D K I N G S
CHAP. XVI.
This chapter is wholly taken up with the reign of Ahaz; and we have
quite enough of it, unless it were better. He had a good father, and a
better son, and yet was himself one of the worst of the kings of Judah.
I. He was a notorious idolater, ver. 1-4. II. With the treasures of the
temple, as well as his own, he hired the king of Assyria to invade
Syria and Israel, ver. 5-9. III. He took pattern from an idol's altar
which he saw at Damascus for a new altar in God's temple, ver. 10-16.
IV. He abused and embezzled the furniture of the temple, ver. 17, 18.
And so his story ends, ver. 19, 20.
The Reign of Ahaz. (b. c. 726.)
1 In the seventeenth year of Pekah the son of Remaliah Ahaz the son of
Jotham king of Judah began to reign. 2 Twenty years old was Ahaz when
he began to reign, and reigned sixteen years in Jerusalem, and did not
that which was right in the sight of the Lord his God, like David his
father. 3 But he walked in the way of the kings of Israel, yea, and
made his son to pass through the fire, according to the abominations of
the heathen, whom the Lord cast out from before the children of Israel.
4 And he sacrificed and burnt incense in the high places, and on the
hills, and under every green tree.
We have here a general character of the reign of Ahaz. Few and evil
were his days--few, for he died at thirty-six--evil, for we are here
told, 1. That he did not that which was right like David (v. 2), that
is, he had none of that concern and affection for the instituted
service and worship of God for which David was celebrated. He had no
love for the temple, made no conscience of his duty to God, nor had any
regard to his law. Herein he was unlike David; it was his honour that
he was of the house and lineage of David, and it was owing to God's
ancient covenant with David that he was now upon the throne, which
aggravated his wickedness; for he was a reproach to that honourable
name and family, which therefore was really a reproach to him
(Degeneranti genus opprobrium--A good extraction is a disgrace to him
who degenerates from it), and though he enjoyed the benefit of David's
piety he did not tread in the steps of it. 2. That he walked in the way
of the kings of Israel (v. 3), who all worshipped the calves. He was
not joined in any affinity with them, as Jehoram and Ahaziah were with
the house of Ahab, but, ex mero motu--without any instigation, walked
in their way. The kings of Israel pleaded policy and reasons of state
for their idolatry, but Ahaz had no such pretence: in him it was the
most unreasonable impolitic thing that could be. They were his enemies,
and had proved enemies to themselves too by their idolatry; yet he
walked in their way. 3. That he made his sons to pass through the fire,
to the honour of his dunghill-deities. He burnt them, so it is
expressly said of him (2 Chron. xxviii. 3), burnt some of them, and
perhaps made others of them (Hezekiah himself not excepted, though
afterwards he was never the worse for it) to pass between two fires, or
to be drawn through a flame, in token of their dedication to the idol.
4. That he did according to the abominations of the heathen whom the
Lord had cast out. It was an instance of his great folly that he would
be guided in his religion by those whom he saw fallen into the ditch
before his eyes, and follow them; and it was an instance of his great
impiety that he would conform to those usages which God had declared to
be abominable to him, and set himself to write after the copy of those
whom God had cast out, thus walking directly contrary to God. 5. That
he sacrificed in the high places, v. 4. If his father had but had zeal
enough to take them away, the debauching of his sons might have been
prevented; but those that connive at sin know not what dangerous snares
they lay for those that come after them. He forsook God's house, was
weary of that place where, in his father's time, he had often been
detained before the Lord, and performed his devotions on high hills,
where he had a better prospect, and under green trees, where he had a
more pleasant shade. It was a religion little worth, which was guided
by fancy, not by faith.
5 Then Rezin king of Syria and Pekah son of Remaliah king of Israel
came up to Jerusalem to war: and they besieged Ahaz, but could not
overcome him. 6 At that time Rezin king of Syria recovered Elath to
Syria, and drave the Jews from Elath: and the Syrians came to Elath,
and dwelt there unto this day. 7 So Ahaz sent messengers to
Tiglath-pileser king of Assyria, saying, I am thy servant and thy son:
come up, and save me out of the hand of the king of Syria, and out of
the hand of the king of Israel, which rise up against me. 8 And Ahaz
took the silver and gold that was found in the house of the Lord, and
in the treasures of the king's house, and sent it for a present to the
king of Assyria. 9 And the king of Assyria hearkened unto him: for
the king of Assyria went up against Damascus, and took it, and carried
the people of it captive to Kir, and slew Rezin.
Here is, 1. The attempt of his confederate neighbours, the kings of
Syria and Israel, upon him. They thought to make themselves masters of
Jerusalem, and to set a king of their own in it, Isa. vii. 6. In this
they fell short, but the king of Syria recovered Elath, a considerable
port upon the Red Sea, which Amaziah had taken from the Syrians, ch.
xiv. 22. What can those keep that have lost their religion? Let them
expect, thenceforward, to be always on the losing hand. 2. His project
to get clear of them. Having forsaken God, he had neither courage nor
strength to make head against his enemies, nor could he, with any
boldness, ask help of God; but he made his court to the king of
Assyria, and got him to come in for his relief. Those whose hearts
condemn them will go any where in a day of distress rather than to God.
Was it because there was not a God in Israel that he sent to the
Assyrian for help? Was the rock of ages removed out of its place, that
he stayed himself on this broken reed? The sin itself was its own
punishment; for, though it is true that he gained his point (the king
of Assyria hearkened to him, and, to serve his own turn, made a descent
upon Damascus, whereby he gave a powerful diversion to the king of
Syria, v. 9, and obliged him to let fall his design against Ahaz,
carrying the Syrians captive to Kir, as Amos had expressly foretold,
ch. i. 5), yet, considering all, he made but a bad bargain; for, to
compass this, (1.) He enslaved himself (v. 7): I am thy servant and thy
son, that is, "I will be as dutiful and obedient to thee as to a master
or father, if thou wilt but do me this good turn." Had he thus humbled
himself to God, and implored his favour, he might have been delivered
upon easier terms; he might have saved his money, and needed only to
have parted with his sins. But, if the prodigal forsake his father's
house, he soon becomes a slave to the worst of masters, Luke xv. 15.
(2.) He impoverished himself; for he took the silver and gold that were
laid up in the treasury both of the temple and of the kingdom, and sent
it to the king of Assyria, v. 8. Both church and state must be squeezed
and exhausted, to gratify this his new patron and guardian. I know not
what authority he had thus to dispose of the public stock; but it is
common for those that have brought themselves into straits by one sin
to help themselves out by another; and those that have alienated
themselves from God will make no difficulty of alienating any of his
rights.
10 And king Ahaz went to Damascus to meet Tiglath-pileser king of
Assyria, and saw an altar that was at Damascus: and king Ahaz sent to
Urijah the priest the fashion of the altar, and the pattern of it,
according to all the workmanship thereof. 11 And Urijah the priest
built an altar according to all that king Ahaz had sent from Damascus:
so Urijah the priest made it against king Ahaz came from Damascus. 12
And when the king was come from Damascus, the king saw the altar: and
the king approached to the altar, and offered thereon. 13 And he
burnt his burnt offering and his meat offering, and poured his drink
offering, and sprinkled the blood of his peace offerings, upon the
altar. 14 And he brought also the brasen altar, which was before the
Lord, from the forefront of the house, from between the altar and the
house of the Lord, and put it on the north side of the altar. 15 And
king Ahaz commanded Urijah the priest, saying, Upon the great altar
burn the morning burnt offering, and the evening meat offering, and the
king's burnt sacrifice, and his meat offering, with the burnt offering
of all the people of the land, and their meat offering, and their drink
offerings; and sprinkle upon it all the blood of the burnt offering,
and all the blood of the sacrifice: and the brasen altar shall be for
me to enquire by. 16 Thus did Urijah the priest, according to all
that king Ahaz commanded.
Though Ahaz had himself sacrificed in high places, on hills, and under
every green tree (v. 4), yet God's altar had hitherto continued in its
place and in use, and the king's burnt-offering and his meat-offering
(v. 15) had been offered upon it by the priests that attended it; but
here we have it taken away by wicked Ahaz, and another altar, an
idolatrous one, put in the room of it--a bolder stroke than the worst
of the kings had yet given to religion. We have here,
I. The model of this new altar, taken from one at Damascus, by the king
himself, v. 10. The king of Assyria having taken Damascus, thither Ahaz
went, to congratulate him on his success, to return him thanks for the
kindness he had done him by this expedition, and, as his servant and
son, to receive his commands. Had he been faithful to his God, he would
not have needed to crouch thus meanly to a foreign power. At Damascus,
either while viewing the rarities of the place, or rather while joining
with them in their devotions (for, when he was there, he thought it no
harm to do as they did), he saw an altar that pleased his fancy
extremely, not such a plain old-fashioned one as that which he had been
trained up in attendance upon at Jerusalem, but curiously carved, it is
likely, and adorned with image-work; there were many pretty things
about it which he thought significant, surprising, very charming, and
calculated to excite his devotion. Solomon had but a dull fancy, he
thought, compared with the ingenious artist that made this altar.
Nothing will serve him but he must have an altar just like this: a
pattern of it must be taken immediately; he cannot stay till he returns
himself, but sends it before him in all haste, with orders to Urijah
the priest to get one made exactly according to this model and have it
ready against he came home. The pattern God showed to Moses in the
mount or to David by the Spirit was not comparable to this pattern sent
from Damascus. The hearts of idolaters walked after their eyes, which
are therefore said to go a whoring after their idols; but the true
worshippers worship the true God by faith.
II. The making of it by Urijah the priests, v. 11. This Urijah, it is
likely, was the chief priest who at this time presided in the
temple-service. To him Ahaz sent an intimation of his mind (for we read
not of any express orders he gave him), to get an altar made by this
pattern. And, without any dispute or objection, he put it in hand
immediately, being perhaps as fond of it as the king was, at least
being very willing to humour the king and desirous to curry favour with
him. Perhaps he might have this excuse for gratifying the king herein,
that, by this means, he might keep him to the temple at Jerusalem and
prevent his totally deserting it for the high places and the groves.
"Let us oblige him in this," thinks Urijah, "and then he will bring all
his sacrifices to us; for by this craft we get our living." But,
whatever pretence he had, it was a most base wicked thing for him that
was a priest, a chief priest, to make this altar, in compliance with an
idolatrous prince, for hereby, 1. He prostituted his authority and
profaned the crown of his priesthood, making himself a servant to the
lusts of men. There is not a greater disgrace to the ministry than
obsequiousness to such wicked commands as this was. 2. He betrayed his
trust. As priest, he was bound to maintain and defend God's
institutions, and to oppose and witness against all innovations; and,
for him to assist and serve the king in setting up an altar to confront
the altar which by divine appointment he was consecrated to minister
at, was such a piece of treachery and perfidiousness as may justly
render him infamous to all posterity. Had he only connived at the doing
of it,--had he been frightened into it by menaces,--had he endeavoured
to dissuade the king from it, or but delayed the doing of it till he
came home, that he might first talk with him about it,--it would not
have been so bad; but so willingly to walk after his commandment, as if
he were glad of the opportunity to oblige him, was such an affront to
the God he served as was utterly inexcusable.
III. The dedicating of it. Urijah, perceiving that the king's heart was
much upon it, took care to have it ready against he came down, and set
it near the brazen altar, but somewhat lower and further from the door
of the temple. The king was exceedingly pleased with it, approached it
with all possible veneration, and offered thereon his burnt-offering,
&c., v. 12, 13. His sacrifices were not offered to the God of Israel,
but to the gods of Damascus (as we find 2 Chron. xxviii. 23), and, when
he borrowed the Syrians' altar, no marvel that he borrowed their gods.
Naaman, the Syrian, embraced the God of Israel when he got earth from
the land of Israel to make an altar of.
IV. The removal of God's altar, to make room for it. Urijah was so
modest that he put this altar at the lower end of the court, and left
God's altar in its place, between this and the house of the Lord, v.
14. But that would not satisfy Ahaz; he removed God's altar to an
obscure corner in the north side of the court, and put his own before
the sanctuary, in the place of it. He thinks his new altar is much more
stately, and much more sightly, and disgraces that; and therefore "let
that be laid aside as a vessel in which there is no pleasure." His
superstitious invention, at first, jostled with God's sacred
institution, but at length jostled it out. Note, Those will soon come
to make nothing of God that will not be content to make him their all.
Ahaz durst not (perhaps for fear of the people) quite demolish the
brazen altar and knock it to pieces; but, while he ordered all the
sacrifices to be offered upon this new altar (v. 15), The brazen altar
(says he) shall be for me to enquire by. Having thrust it out from the
use for which it was instituted, which was to sanctify the gifts
offered upon it, he pretends to advance it above its institution, which
it is common for superstitious people to do. The altar was never
designed for an oracle, yet Ahaz will have it for that use. The Romish
church seemingly magnifies Christ's sacraments, yet wretchedly corrupts
them. But some give another sense of Ahaz's purpose: "As for the brazen
altar, I will consider what to do with it, and give order about it."
The Jews say that, afterwards, of the brass of it he made that famous
dial which was called the dial of Ahaz, ch. xx. 11. The base compliance
of the poor-spirited priest with the presumptuous usurpations of an
ill-spirited king is again taken notice of (v. 16): Urijah the priest
did according to all that king Ahaz commanded. Miserable is the case of
great men when those that should reprove them for their sins strengthen
and serve them in their sins.
17 And king Ahaz cut off the borders of the bases, and removed the
laver from off them; and took down the sea from off the brasen oxen
that were under it, and put it upon a pavement of stones. 18 And the
covert for the sabbath that they had built in the house, and the king's
entry without, turned he from the house of the Lord for the king of
Assyria. 19 Now the rest of the acts of Ahaz which he did, are they
not written in the book of the chronicles of the kings of Judah? 20
And Ahaz slept with his fathers, and was buried with his fathers in the
city of David: and Hezekiah his son reigned in his stead.
Here is, I. Ahaz abusing the temple, not the building itself, but some
of the furniture of it. 1. He defaced the bases on which the lavers
were set (1 Kings vii. 28, 29) and took down the molten sea, v. 17.
These the priests used for washing; against them therefore he seems to
have had a particular spite. It is one of the greatest prejudices that
can be done to religion to obstruct the purifying of the priests, the
Lord's ministers. 2. He removed the covert for the sabbath, erected
either in honour of the sabbath or for the conveniency of the priests,
when, on the sabbath, they officiated in greater numbers than on other
days. Whatever it was, it should seem that in removing it he intended
to put a contempt upon the sabbath, and so to open as wide an inlet as
any to all manner of impiety. 3. The king's entry, which led to the
house of the Lord, for the convenience of the royal family (perhaps
that ascent which Solomon had made, and which the queen of Sheba
admired, 1 Kings x. 5), he turned another way, to show that he did not
intend to frequent the house of the Lord any more. This he did for the
king of Assyria, to oblige him, who perhaps returned his visit, and
found fault with this entry, as an inconvenience and disparagement to
his palace. When those that have had a ready passage to the house of
the Lord, to please their neighbours, turn it another way, they are
going down the hill apace towards their ruin.
II. Ahaz resigning his life in the midst of his days, at thirty-six
years of age (v. 19) and leaving his kingdom to a better man, Hezekiah
his son (v. 20), who proved as much a friend to the temple as he had
been an enemy to it. Perhaps this very son he had made to pass through
the fire, and thereby dedicated him to Moloch; but God, by his grace,
snatched him as a brand out of the burning.
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S E C O N D K I N G S
CHAP. XVII.
This chapter gives us an account of the captivity of the ten tribes,
and so finishes the history of that kingdom, after it had continued
about 265 years, from the setting up of Jeroboam the son of Nebat. In
it we have, I. A short narrative of this destruction, ver. 1-6. II.
Remarks upon it, and the causes of it, for the justifying of God in it
and for warning to others, ver. 7-23. III. An account of the nations
which succeeded them in the possession of their land, and the mongrel
religion set up among them, ver. 24-41.
Samaria Besieged by the Assyrians; Israel Subdued by Assyria. (b. c. 730.)
1 In the twelfth year of Ahaz king of Judah began Hoshea the son of
Elah to reign in Samaria over Israel nine years. 2 And he did that
which was evil in the sight of the Lord, but not as the kings of Israel
that were before him. 3 Against him came up Shalmaneser king of
Assyria; and Hoshea became his servant, and gave him presents. 4 And
the king of Assyria found conspiracy in Hoshea: for he had sent
messengers to So king of Egypt, and brought no present to the king of
Assyria, as he had done year by year: therefore the king of Assyria
shut him up, and bound him in prison. 5 Then the king of Assyria came
up throughout all the land, and went up to Samaria, and besieged it
three years. 6 In the ninth year of Hoshea the king of Assyria took
Samaria, and carried Israel away into Assyria, and placed them in Halah
and in Habor by the river of Gozan, and in the cities of the Medes.
We have here the reign and ruin of Hoshea, the last of the kings of
Israel, concerning whom observe,
I. That, though he forced his way to the crown by treason and murder
(as we read ch. xv. 30), yet he gained not the possession of it till
seven or eight years after; for it was in the fourth year of Ahaz that
he slew Pekah, but did not himself begin to reign till the twelfth year
of Ahaz, v. 1. Whether by the king of Assyria, or by the king of Judah,
or by some of his own people, does not appear, but it seems so long he
was kept out of the throne he aimed at. Justly were his bad practices
thus chastised, and the word of the prophet was thus fulfilled (Hos. x.
3), Now they shall say We have no king, because we feared not the Lord.
II. That, though he was bad, yet not so bad as the kings of Israel had
been before him (v. 2), not so devoted to the calves as they had been.
One of them (that at Dan), the Jews say, had been, before this, carried
away by the king of Assyria in the expedition recorded ch. xv. 29, (to
which perhaps the prophet refers, Hos. viii. 5, Thy calf, O Samaria!
has cast thee off), which made him put the less confidence in the
other. And some say that this Hoshea took off the embargo which the
former kings had put their subjects under, forbidding them to go up to
Jerusalem to worship, which he permitted those to do that had a mind to
it. But what shall we think of this dispensation of providence, that
the destruction of the kingdom of Israel should come in the reign of
one of the best of its kings? Thy judgments, O God! are a great deep.
God would hereby show that in bringing this ruin upon them he designed
to punish, 1. Not only the sins of that generation, but of the
foregoing ages, and to reckon for the iniquities of their fathers, who
had been long in filing the measure and treasuring up wrath against
this day of wrath. 2. Not only the sins of their kings, but the sins of
the people. If Hoshea was not so bad as the former kings, yet the
people were as bad as those that went before them, and it was an
aggravation of their badness, and brought ruin the sooner, that their
king did not set them so bad an example as the former kings had done,
nor hinder them from reforming; he gave them leave to do better, but
they did as bad as ever, which laid the blame of their sin and ruin
wholly upon themselves.
III. That the destruction came gradually. They were for some time made
tributaries before they were made captives to the king of Assyria (v.
3), and, if that less judgment had prevailed to humble and reform them,
the greater would have been prevented.
IV. That they brought it upon themselves by the indirect course they
took to shake off the yoke of the king of Assyria, v. 4. Had the king
and people of Israel applied to God, made their peace with him and
their prayers to him, they might have recovered their liberty, ease,
and honour; but they withheld their tribute, and trusted to the king of
Egypt to assist them in their revolt, which, if it had taken effect,
would have been but to change their oppressors. But Egypt became to
them the staff of a broken reed. This provoked the king of Assyria to
proceed against them with the more severity. Men get nothing by
struggling with the net, but entangle themselves the more.
V. That it was an utter destruction that came upon them. 1. The king of
Israel was made a prisoner; he was shut up and bound, being, it is
probable, taken by surprise, before Samaria was besieged. 2. The land
of Israel was made a prey. The army of the king of Assyria came up
throughout all the land, made themselves master of it (v. 5), and
treated the people as traitors to be punished with the sword of justice
rather than as fair enemies. 3. The royal city of Israel was besieged,
and at length taken. Three years it held out after the country was
conquered, and no doubt a great deal of misery was endured at that time
which is not particularly recorded; but the brevity of the story, and
the passing of this matter over lightly, methinks, intimate that they
were abandoned of God and he did not now regard the affliction of
Israel, as sometimes as he had done. 4. The people of Israel were
carried captives into Assyria, v. 6. The generality of the people,
those that were of any note, were forced away into the conqueror's
country, to be slaves and beggars there. (1.) Thus he was pleased to
exercise a dominion over them, and to show that they were entirely at
his disposal. (2.) By depriving them of their possessions and estates,
real and personal, and exposing them to all the hardships and
reproaches of a removal to a strange country, under the power of an
imperious army, he chastised them for their rebellion and their
endeavour to shake off his yoke. (3.) Thus he effectually prevented all
such attempts for the future and secured their country to himself. (4.)
Thus he got the benefit of their service in his own country, as Pharaoh
did that of their fathers; and so this unworthy people were lost as
they were found, and ended as they began, in servitude and under
oppression. (5.) Thus he made room for those of his own country that
had little, and little to do, at home, to settle in a good land, a land
flowing with milk and honey. In all these several ways he served
himself by this captivity of the ten tribes. We are here told in what
places of his kingdom he disposed of them--in Halah and Habor, in
places, we may suppose, far distant from each other, lest they should
keep up a correspondence, incorporate again, and become formidable.
There, we have reason to think, after some time they were so mingled
with the nations that they were lost, and the name of Israel was no
more in remembrance. Those that forgot God were themselves forgotten;
those that studied to be like the nations were buried among them; and
those that would not serve God in their own land were made to serve
their enemies in a strange land. It is probable that they were the men
of honour and estates who were carried captive, and that many of the
meaner sort of people were left behind, many of every tribe, who either
went over to Judah or became subject to the Assyrian colonies, and
their posterity were Galileans or Samaritans. But thus ended Israel as
a nation; now they became Lo-ammi--not a people, and
Lo-ruhamah--unpitied. Now Canaan spued them out. When we read of their
entry under Hoshea the son of Nun who would have thought that such as
this should be their exit under Hoshea the son of Elah? Thus Rome's
glory in Augustus sunk, many ages after, in Augustulus. Providence so
ordered the eclipsing of the honour of the ten tribes that the honour
of Judah (the royal tribe) and Levi (the holy tribe), which yet
remained, might shine the brighter. Yet we find a number sealed of
every one of the twelve tribes (Rev. vii.) except Dan. James writes to
the twelve tribes scattered abroad (Jam. i. 1) and Paul speaks of the
twelve tribes which instantly served God day and night (Acts xxvi. 7);
so that though we never read of those that were carried captive, nor
have any reason to credit the conjecture of some (that they yet remain
a distinct body in some remote corner of the world), yet a remnant of
them did escape, to keep up the name of Israel, till it came to be worn
by the gospel church, the spiritual Israel, in which it will ever
remain, Gal. vi. 16.
The Wickedness of Israel. (b. c. 730.)
7 For so it was, that the children of Israel had sinned against the
Lord their God, which had brought them up out of the land of Egypt,
from under the hand of Pharaoh king of Egypt, and had feared other
gods, 8 And walked in the statutes of the heathen, whom the Lord cast
out from before the children of Israel, and of the kings of Israel,
which they had made. 9 And the children of Israel did secretly those
things that were not right against the Lord their God, and they built
them high places in all their cities, from the tower of the watchmen to
the fenced city. 10 And they set them up images and groves in every
high hill, and under every green tree: 11 And there they burnt
incense in all the high places, as did the heathen whom the Lord
carried away before them; and wrought wicked things to provoke the Lord
to anger: 12 For they served idols, whereof the Lord had said unto
them, Ye shall not do this thing. 13 Yet the Lord testified against
Israel, and against Judah, by all the prophets, and by all the seers,
saying, Turn ye from your evil ways, and keep my commandments and my
statutes, according to all the law which I commanded your fathers, and
which I sent to you by my servants the prophets. 14 Notwithstanding
they would not hear, but hardened their necks, like to the neck of
their fathers, that did not believe in the Lord their God. 15 And
they rejected his statutes, and his covenant that he made with their
fathers, and his testimonies which he testified against them; and they
followed vanity, and became vain, and went after the heathen that were
round about them, concerning whom the Lord had charged them, that they
should not do like them. 16 And they left all the commandments of the
Lord their God, and made them molten images, even two calves, and made
a grove, and worshipped all the host of heaven, and served Baal. 17
And they caused their sons and their daughters to pass through the
fire, and used divination and enchantments, and sold themselves to do
evil in the sight of the Lord, to provoke him to anger. 18 Therefore
the Lord was very angry with Israel, and removed them out of his sight:
there was none left but the tribe of Judah only. 19 Also Judah kept
not the commandments of the Lord their God, but walked in the statutes
of Israel which they made. 20 And the Lord rejected all the seed of
Israel, and afflicted them, and delivered them into the hand of
spoilers, until he had cast them out of his sight. 21 For he rent
Israel from the house of David; and they made Jeroboam the son of Nebat
king: and Jeroboam drave Israel from following the Lord, and made them
sin a great sin. 22 For the children of Israel walked in all the sins
of Jeroboam which he did; they departed not from them; 23 Until the
Lord removed Israel out of his sight, as he had said by all his
servants the prophets. So was Israel carried away out of their own land
to Assyria unto this day.
Though the destruction of the kingdom of the ten tribes was but briefly
related, it is in these verses largely commented upon by our historian,
and the reasons of it assigned, not taken from the second causes--the
weakness of Israel, their impolitic management, and the strength and
growing greatness of the Assyrian monarch (these things are
overlooked)--but only from the First Cause. Observe, 1. It was the Lord
that removed Israel out of his sight; whoever were the instruments, he
was the author of this calamity. It was destruction from the Almighty;
the Assyrian was but the rod of his anger, Isa. x. 5. It was the Lord
that rejected the seed of Israel, else their enemies could not have
seized upon them, v. 20. Who gave Jacob for a spoil, and Israel to the
robbers? Did not the Lord? Isa. xliii. 24. We lose the benefit of
national judgments if we do not eye the hand of God in them, and the
fulfilling of the scripture, for that also is taken notice of here (v.
23): The Lord removed Israel out of his favour, and out of their own
land, as he had said by all his servants the prophets. Rather shall
heaven and earth pass than one tittle of God's word fall to the ground.
When God's word and his works are compared, it will be found not only
that they agree, but that they illustrate each other. But why would God
ruin a people that were raised and incorporated, as Israel was, by
miracles and oracles? Why would he undo that which he himself had done
at so vast an expense? Was it purely an act of sovereignty? No, it was
an act of necessary justice. For, 2. They provoked him to do this by
their wickedness. Was it God's doing? Nay, it was their own; by their
way and their doings they procured all this to themselves, and it was
their own wickedness that did correct them. This the sacred historian
shows here at large, that it might appear that God did them no wrong
and that others might hear and fear. Come and see what it was that did
all this mischief, that broke their power and laid their honour in the
dust; it was sin; that, and nothing else, separated between them and
God. This is here very movingly laid open as the cause of all the
desolations of Israel. He here shows,
I. What God had done for Israel, to engage them to serve him. 1. He
gave them their liberty (v. 7): He brought them from under the hand of
Pharaoh who oppressed them, asserted their freedom (Israel is my son),
and effected their freedom with a high hand. Thus they were bound in
duty and gratitude to be his servants, for he had loosed their bonds;
nor would he that rescued them out of the hand of the king of Egypt
have contradicted himself so far as to deliver them into the hand of
the king of Assyria, as he did, if they had not, by their iniquity,
betrayed their liberty and sold themselves. 2. He gave them their law,
and was himself their king. They were immediately under a divine
regimen. They could not plead ignorance of good and evil, sin and duty,
for God had particularly charged them against those very things which
here he charges them with (v. 15), That they should not do like the
heathen. Nor could they be in any doubt concerning their obligation to
observe the laws which they are here charged with rejecting, for they
were the commandments and statutes of the Lord their God (v. 13), so
that no room was left to dispute whether they should keep them or no.
He had not dealt so with other nations, Ps. cxlvii. 19, 20. 3. He gave
them their land, for he cast out the heathen from before them (v. 8),
to make room for them; and the casting out of them for their idolatries
was as fair a warning as could be given to Israel not to do like them.
II. What they had done against God, notwithstanding these engagements
which he had laid upon them. 1. In general. They sinned against the
Lord their God (v. 7), they did those things that were not right (v.
9), but secretly. So wedded were they to their evil practices that when
they could not do them publicly, could not for shame or could not for
fear, they would do them secretly--an evidence of their atheism, that
they thought what was done in secret was from under the eye of God
himself and would not be required. Again, they wrought wicked things in
such a direct contradiction to the divine law that they seemed as if
they were done on purpose to provoke the Lord to anger (v. 11), in
contempt of his authority and defiance of his justice. They rejected
God's statutes and his covenant (v. 15), would not be bound up either
by his command or the consent they themselves had given to the
covenant, but threw off the obligations of both, and therefore God
justly rejected them, v. 20. See Hos. iv. 6. They left all the
commandments of the Lord their God (v. 16), left the way, left the
work, which those commandments prescribed them and directed them in.
Nay, lastly, they sold themselves to do evil in the sight of the Lord,
that is, they wholly addicted themselves to sin, as slaves to the
service of those to whom they are sold, and, by their obstinately
persisting in sin, so hardened their own hearts that at length it had
become morally impossible for them to recover themselves, as one that
has sold himself has put his liberty past recall. 2. In particular.
Though they were guilty (no doubt) of many immoralities, and violated
all the commands of the second table, yet nothing is here specified,
but their idolatry. This was the sin that did most easily beset them;
this was, of all sins, most provoking to God: it was the spiritual
adultery that broke the marriage-covenant, and was the inlet of all
other wickedness. Hence it is again and again mentioned here as the sin
that ruined them. (1.) They feared other gods (v. 7), that is,
worshipped them and paid their homage to them, as if they feared their
displeasure. (2.) They walked in the statutes of the heathen, which
were contrary to God's statutes (v. 8), did as did the heathen (v. 11),
went after the heathen that were round about them (v. 15), so
prostituting the honour of their peculiarity, and defeating God's
design concerning them, which was that they should be distinguished
from the heathen. Must those that were taught of God go to school to
the heathen--those that were appropriated to God take their measures
from the nations that were abandoned by him? (3.) They walked in the
statutes of the idolatrous kings of Israel (v. 8), in all the sins of
Jeroboam, v. 22. When their kings assumed a power to alter and add to
the divine institutions they submitted to them, and thought the command
of their kings would bear them out in disobedience to the command of
their God. (4.) They built themselves high places in all their cities,
v. 9. If in any place there was but the tower of the watchmen (a
country tower that had no walls, but only a tower to shelter the watch
in time of danger), or but a lodge for shepherds, it must be honoured
with a high place, and that with an altar. If there was a fenced city,
it must be further fortified with a high place. Having forsaken God's
only place, they knew no end of high places, in which every man
followed his own fancy and directed his devotion to what god he
pleased. Sacred things were hereby profaned and laid common, when their
altars were as heaps in the furrows of the field, Hos. xii. 11. (5.)
They set them up images and groves--Asherim (even wooden images, so
some think the term, which we translate groves, should be rendered) or
Ashtaroth (so others)--directed contrary to the second commandment, v.
10. They served idols (v. 12), the works of their own hands and
creatures of their own fancy, though God had warned them particularly
not to do this thing. (6.) They burnt incense in all the high places,
to the honour of strange gods, for it was to the dishonour of the true
God, v. 11. (7.) They followed vanity. Idols are called so, because
they could do neither good nor evil, but were the most insignificant
things that could be; those that worshipped them were like unto them,
and so they became vain and good for nothing (v. 16), vain in their
devotions, which were brutish and ridiculous, and so became vain in
their whole conversation. (8.) Besides the molten images, even the two
calves, they worshipped all the host of heaven--the sun, moon, and
stars: for it is not meant of the heavenly host of angels; they could
not rise so far above sensible things as to think of them. And, withal,
they served Baal, the deified heroes of the Gentiles, v. 16. (9.) They
caused their children to pass through the fire, in token of their
dedicating them to their idols. (10.) They used divinations and
enchantments, that they might receive directions from the gods to whom
they paid their devotions.
III. What means God used with them, to bring them off from their
idolatries, and to how little purpose. He testified against them,
showed them their sins and warned them of the fatal consequences of
them by all the prophets and all the seers (for so the prophets had
been formerly called), and pressed them to turn from their evil ways,
v. 13. We have read of prophets, more or less, in every reign. Though
they had forsaken God's family of priests, he did not leave them
without a succession of prophets, who made it their business to teach
them the good knowledge of the Lord, but all in vain (v. 14); they
would not hear, but hardened their necks, persisted in their
idolatries, and were like their fathers, that would not bow their necks
to God's yoke, because they did not believe in him, did not receive his
truths, nor would venture upon his promises: it seems to refer to their
fathers in the wilderness; the same sin that kept them out of Canaan
turned these out, and that was unbelief.
IV. How God punished them for their sins. He was very angry with them
(v. 18); for, in the matter of his worship, he is a jealous God, and
resents nothing more deeply than giving that honour to any creature
which is due to himself only. He afflicted them (v. 20) and delivered
them into the hand of spoilers, in the days of the judges and of Saul,
and afterwards in the days of most of their kings, to see if they would
be awakened by the judgments of God to consider and amend their ways;
but, when all these corrections did not prevail to drive out the folly,
God first rent Israel from the house of David, under which they might
have been happy. As Judah was hereby weakened, so Israel was hereby
corrupted; for they made a man king who drove them from following the
Lord and caused them to sin a great sin, v. 21. This was a national
judgment, and the punishment of their former idolatries; and, at
length, he removed them quite out of his sight (v. 18, 23), without
giving them any hopes of a return out of their captivity.
Lastly, Here is a complaint against Judah in the midst of all (v. 19):
Also Judah kept not the commandments of God; though they were not as
yet quite so bad as Israel, yet they walked in the statutes of Israel;
and this aggravated the sin of Israel, that they communicated the
infection of it to Judah; see Ezek. xxiii. 11. Those that bring sin
into a country or family bring a plague into it and will have to answer
for all the mischief that follows.
The Samaritans' Idolatry. (b. c. 720.)
24 And the king of Assyria brought men from Babylon, and from Cuthah,
and from Ava, and from Hamath, and from Sepharvaim, and placed them in
the cities of Samaria instead of the children of Israel: and they
possessed Samaria, and dwelt in the cities thereof. 25 And so it was
at the beginning of their dwelling there, that they feared not the
Lord: therefore the Lord sent lions among them, which slew some of
them. 26 Wherefore they spake to the king of Assyria, saying, The
nations which thou hast removed, and placed in the cities of Samaria,
know not the manner of the God of the land: therefore he hath sent
lions among them, and, behold, they slay them, because they know not
the manner of the God of the land. 27 Then the king of Assyria
commanded, saying, Carry thither one of the priests whom ye brought
from thence; and let them go and dwell there, and let him teach them
the manner of the God of the land. 28 Then one of the priests whom
they had carried away from Samaria came and dwelt in Beth-el, and
taught them how they should fear the Lord. 29 Howbeit every nation
made gods of their own, and put them in the houses of the high places
which the Samaritans had made, every nation in their cities wherein
they dwelt. 30 And the men of Babylon made Succoth-benoth, and the
men of Cuth made Nergal, and the men of Hamath made Ashima, 31 And
the Avites made Nibhaz and Tartak, and the Sepharvites burnt their
children in fire to Adrammelech and Anammelech, the gods of Sepharvaim.
32 So they feared the Lord, and made unto themselves of the lowest of
them priests of the high places, which sacrificed for them in the
houses of the high places. 33 They feared the Lord, and served their
own gods, after the manner of the nations whom they carried away from
thence. 34 Unto this day they do after the former manners: they fear
not the Lord, neither do they after their statutes, or after their
ordinances, or after the law and commandment which the Lord commanded
the children of Jacob, whom he named Israel; 35 With whom the Lord
had made a covenant, and charged them, saying, Ye shall not fear other
gods, nor bow yourselves to them, nor serve them, nor sacrifice to
them: 36 But the Lord, who brought you up out of the land of Egypt
with great power and a stretched out arm, him shall ye fear, and him
shall ye worship, and to him shall ye do sacrifice. 37 And the
statutes, and the ordinances, and the law, and the commandment, which
he wrote for you, ye shall observe to do for evermore; and ye shall not
fear other gods. 38 And the covenant that I have made with you ye
shall not forget; neither shall ye fear other gods. 39 But the Lord
your God ye shall fear; and he shall deliver you out of the hand of all
your enemies. 40 Howbeit they did not hearken, but they did after
their former manner. 41 So these nations feared the Lord, and served
their graven images, both their children, and their children's
children: as did their fathers, so do they unto this day.
Never was land lost, we say, for want of an heir. When the children of
Israel were dispossessed, and turned out of Canaan, the king of Assyria
soon transplanted thither the supernumeraries of his own country, such
as it could well spare, who should be servants to him and masters to
the Israelites that remained; and here we have an account of these new
inhabitants, whose story is related here that we may take our leave of
Samaria, as also of the Israelites that were carried captive into
Assyria.
I. Concerning the Assyrians that were brought into the land of Israel
we are here told, 1. That they possessed Samaria and dwelt in the
cities thereof, v. 24. It is common for lands to change their owners,
but sad that the holy land should become a heathen land again. See what
work sin makes. 2. That at their first coming God sent lions among
them. They were probably insufficient to people the country, which
occasioned the beasts of the field to multiply against them (Exod.
xxiii. 29); yet, besides the natural cause, there was a manifest hand
of God in it, who is Lord of hosts, of all the creatures, and can serve
his own purposes by which he pleases, small or great, lice or lions.
God ordered them this rough welcome to check their pride and insolence,
and to let them know that though they had conquered Israel the God of
Israel had power enough to deal with them--that he could have prevented
their settling here, by ordering lions into the service of Israel, and
that he permitted it, not for their righteousness, but the wickedness
of his own people--and that they were now under his visitation. They
had lived without God in their own land, and were not plagued with
lions; but, if they do so in this land, it is at their peril. 3. That
they sent a remonstrance of this grievance to the king their master,
setting forth, it is likely, the loss their infant colony had sustained
by the lions and the continual fear they were in of them, and stating
that they looked upon it to be a judgment upon them for not worshipping
the God of the land, which they could not, because they knew not how,
v. 26. The God of Israel was the God of the whole world, but they
ignorantly call him the God of the land, apprehending themselves
therefore within his reach, and concerned to be upon good terms with
him. Herein they shamed the Israelites, who were not so ready to hear
the voice of God's judgments as they were, and who had not served the
God of that land, though he was the God of their fathers and their
great benefactor, and though they were well instructed in the manner of
his worship. Assyrians begged to be taught that which Israelites hated
to be taught. 4. That the king of Assyria took care to have them taught
the manner of the God of the land (v. 27, 28), not out of any affection
to that God, but to save his subjects from the lions. On this errand he
sent back one of the priests whom he had carried away captive. A
prophet would have done them more good, for this was but one of the
priests of the calves, and therefore chose to dwell at Bethel for old
acquaintance' sake, and, though he might teach them to do better than
they did, he was not likely to teach them to do well, unless he had
taught his own people better. However, he came and dwelt among them, to
teach them how they should fear the Lord. Whether he taught them out of
the book of the law, or only by word of mouth, is uncertain. 5. That,
being thus taught, they made a mongrel religion of it, worshipped the
God of Israel for fear and their own idols for love (v. 33): They
feared the Lord, but they served their own gods. They all agreed to
worship the God of the land according to the manner, to serve the
Jewish festivals and rites of sacrificing, but every nation made gods
of their own besides, not only for their private use in their own
families, but to be put in the houses of their high places, v. 9. The
idols of each country are here named, v. 30, 31. The learned are at a
loss for the signification of several of these names, and cannot agree
by what representations these gods were worshipped. If we may credit
the traditions of the Jewish doctors, they tell us that Succoth-Benoth
was worshipped in a hen and chickens, Nergal in a cock, Ashima in a
smooth goat, Nibhaz in a dog, Tartak in an ass, Adrammelech in a
peacock, Anammelech in a pheasant. Our own tell us, more probably, that
Succoth-Benoth (signifying the tents of the daughters) was Venus.
Nergal, being worshipped by the Cuthites, or Persians, was the fire,
Adrammelech and Anammelech were only distinctions of Moloch. See how
vain idolaters were in their imaginations, and wonder at their
sottishness. Our very ignorance concerning these idols teaches us the
accomplishment of that word which God has spoken, that these false gods
should all perish (Jer. x. 11); they are all buried in oblivion, while
the name of the true God shall continue for ever. 6. This medley
superstition is here said to continue unto this day (v. 41), till the
time when this book was written and long after, above 300 years in all,
till the time of Alexander the Great, when Manasse, brother to Jaddus
the high priest of the Jews, having married the daughter of Sanballat,
governor of the Samaritans, went over to them, got leave of Alexander
to build a temple in Mount Gerizim, drew over many of the Jews to him,
and prevailed with the Samaritans to cast away all their idols and to
worship the God of Israel only; yet their worship was mixed with so
much superstition that our Saviour told them they knew not what they
worshipped, John iv. 22.
II. Concerning the Israelites that were carried into the land of
Assyria. This historian has occasion to speak of them (v. 22), showing
that their successors in the land did as they had done (after the
manner of the nations whom they carried away), they worshipped both the
God of Israel and those other gods; but what did the captives do in the
land of their affliction? Were they reformed, and brought to
repentance, by their troubles? No, they did after the former manner, v.
34. When the two tribes were afterwards carried into Babylon, they were
cured by it of their idolatry, and therefore, after seventy years, they
were brought back with joy; but the ten tribes were hardened in the
furnace, and therefore were justly lost in it and left to perish. This
obstinacy of theirs is here aggravated by the consideration, 1. Of the
honour God had put upon them, as the seed of Jacob, whom he named
Israel, and from him they were so named, but were a reproach to that
worthy name by which they were called. 2. Of the covenant he made with
them, and the charge he gave them upon that covenant, which is here
very fully recited, that they should fear and serve the Lord Jehovah
only, who had brought them up out of Egypt (v. 36), that, having
received his statutes and ordinances in writing, they should observe to
do them for evermore (v. 37), and never forget that covenant which God
had made with them, the promises and conditions of that covenant,
especially that great article of it which is here thrice repeated,
because it had been so often inculcated and so much insisted on, that
they should not fear other gods. He had told them that, if they kept
close to him, he would deliver them out of the hand of all their
enemies (v. 39); yet when they were in the hand of their enemies, and
stood in need of deliverance, they were so stupid, and had so little
sense of their own interest, that they did after the former manner (v.
40), they served both the true God and false gods, as if they knew no
difference. Ephraim is joined to idols, let him alone. So they did, and
so did the nations that succeeded them. Well might the apostle ask,
What then, Are we better than they? No, in no wise, for both Jews and
Gentiles are all under sin, Rom. iii. 9.
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S E C O N D K I N G S
CHAP. XVIII.
When the prophet had condemned Ephraim for lies and deceit he comforted
himself with this, that Judah yet "ruled with God, and was faithful
with the Most Holy," Hos. xi. 12. It was a very melancholy view which
the last chapter gave us of the desolations of Israel; but this chapter
shows us the affairs of Judah in a good posture at the same time, that
it may appear God has not quite cast off the seed of Abraham, Rom. xi.
1. Hezekiah is here upon the throne, I. Reforming his kingdom, ver.
1-6. II. Prospering in all his undertakings (ver. 7, 8), and this at
the same time when the ten tribes were led captive, ver. 9-12. III. Yet
invaded by Sennacherib, the king of Assyria, ver. 13. 1. His country
put under contribution, ver. 14-16. 2. Jerusalem besieged, ver. 17. 3.
God blasphemed, himself reviled, and his people solicited to revolt, in
a virulent speech made by Rabshakeh, ver. 18-37. But how well it ended,
and how much to the honour and comfort of our great reformer, we shall
find in the next chapter.
Hezekiah's Good Reign. (b. c. 726.)
1 Now it came to pass in the third year of Hoshea son of Elah king of
Israel, that Hezekiah the son of Ahaz king of Judah began to reign. 2
Twenty and five years old was he when he began to reign; and he reigned
twenty and nine years in Jerusalem. His mother's name also was Abi, the
daughter of Zachariah. 3 And he did that which was right in the sight
of the Lord, according to all that David his father did. 4 He removed
the high places, and brake the images, and cut down the groves, and
brake in pieces the brasen serpent that Moses had made: for unto those
days the children of Israel did burn incense to it: and he called it
Nehushtan. 5 He trusted in the Lord God of Israel; so that after him
was none like him among all the kings of Judah, nor any that were
before him. 6 For he clave to the Lord, and departed not from
following him, but kept his commandments, which the Lord commanded
Moses. 7 And the Lord was with him; and he prospered whithersoever he
went forth: and he rebelled against the king of Assyria, and served him
not. 8 He smote the Philistines, even unto Gaza, and the borders
thereof, from the tower of the watchmen to the fenced city.
We have here a general account of the reign of Hezekiah. It appears, by
comparing his age with his father's, that he was born when his father
was about eleven or twelve years old, divine Providence so ordering
that he might be of full age, and fit for business, when the measure of
his father's iniquity should be full. Here is,
I. His great piety, which was the more wonderful because his father was
very wicked and vile, one of the worst of the kings, yet he was one of
the best, which may intimate to us that what good there is in any is
not of nature, but of grace, free grace, sovereign grace, which,
contrary to nature, grafts into the good olive that which was wild by
nature (Rom. xi. 24), and also that grace gets over the greatest
difficulties and disadvantages: Ahaz, it is likely, gave his son a bad
education as well as a bad example; Urijah his priest perhaps had the
tuition of him; his attendants and companions, we may suppose, were
such as were addicted to idolatry; and yet Hezekiah became eminently
good. When God's grace will work what can hinder it?
1. He was a genuine son of David, who had a great many degenerate ones
(v. 3): He did that which was right, according to all that David his
father did, with whom the covenant was made, and therefore he was
entitled to the benefit of it. We have read of some of them who did
that which was right, but not like David, ch. xiv. 3. They did not love
God's ordinances, nor cleave to them, as he did; but Hezekiah was a
second David, had such a love for God's word, and God's house, as he
had. Let us not be frightened with an apprehension of the continual
decay of virtue, as if, when times and men are bad, they must needs, of
course, grow worse and worse; that does not follow, for, after many bad
kings, God raised up one that was like David himself.
2. He was a zealous reformer of his kingdom, and as we find (2 Chron.
xxix. 3) he began betimes to be so, fell to work as soon as ever he
came to the crown, and lost no time. He found his kingdom very corrupt,
the people in all things too superstitious. They had always been so,
but in the last reign worse than ever. By the influence of his wicked
father, a deluge of idolatry had overspread the land; his spirit was
stirred against this idolatry, we may suppose (as Paul's at Athens),
while his father lived, and therefore, as soon as ever he had power in
his hands, he set himself to abolish it (v. 4), though, considering how
the people were wedded to it, he might think it could not be done
without opposition. (1.) The images and the groves were downright
idolatrous and of heathenish original. These he broke and destroyed.
Though his own father had set them up, and shown an affection for them,
yet he would not protect them. We must never dishonour God in honour to
our earthly parents. (2.) The high places, though they had sometimes
been used by the prophets upon special occasions and had been hitherto
connived at by the good kings, were nevertheless an affront to the
temple and a breach of the law which required them to worship there
only, and, being from under the inspection of the priests, gave
opportunity for the introducing of idolatrous usages. Hezekiah
therefore, who made God's word his rule, not the example of his
predecessors, removed them, made a law for the removal of them, the
demolishing of the chapels, tabernacles, and altars there erected, and
the suppressing of the use of them, which law was put in execution with
vigour; and, it is probable, the terrible judgments which the kingdom
of Israel was now under for their idolatry made Hezekiah the more
zealous and the people the more willing to comply with him. It is well
when our neighbours' harms are our warnings. (3.) The brazen serpent
was originally of divine institution, and yet, because it had been
abused to idolatry, he broke it to pieces. The children of Israel had
brought that with them to Canaan; where they set it up we are not told,
but, it seems, it had been carefully preserved, as a memorial of God's
goodness to their fathers in the wilderness and a traditional evidence
of the truth of that story, Num. xxi. 9, for the encouragement of the
sick to apply to God for a cure and of penitent sinners to apply to him
for mercy. But in process of time, when they began to worship the
creature more than the Creator, those that would not worship images
borrowed from the heathen, as some of their neighbours did, were drawn
in by the tempter to burn incense to the brazen serpent, because that
was made by order from God himself and had been an instrument of good
to them. But Hezekiah, in his pious zeal for God's honour, not only
forbade the people to worship it, but, that it might never be so abused
any more, he showed the people that it was Nehushtan, nothing else but
a piece of brass, and that therefore it was an idle wicked thing to
burn incense to it; he then broke it to pieces, that is, as bishop
Patrick expounds it, ground it to powder, which he scattered in the
air, that no fragment of it might remain. If any think that the just
honour of the brazen serpent was hereby diminished they will find it
abundantly made up again, John iii. 14, where our Saviour makes it a
type of himself. Good things, when idolized, are better parted with
than kept.
3. Herein he was a nonesuch, v. 5. None of all the kings of Judah were
like him, either before or after him. Two things he was eminent for in
his reformation:--(1.) Courage and confidence in God. In abolishing
idolatry, there was danger of disobliging his subjects, and provoking
them to rebel; but he trusted in the Lord God of Israel to bear him out
in what he did and save him from harm. A firm belief of God's
all-sufficiency to protect and reward us will conduce much to make us
sincere, bold, and vigorous, in the way of our duty, like Hezekiah.
When he came to the crown he found his kingdom compassed with enemies,
but he did not seek for succour to foreign aids, as his father did, but
trusted in the God of Israel to be the keeper of Israel. (2.) Constancy
and perseverance in his duty. For this there was none like him, that he
clave to the Lord with a fixed resolution and never departed from
following him, v. 6. Some of his predecessors that began well fell off:
but he, like Caleb, followed the Lord fully. He not only abolished all
idolatrous usages, but kept God's commandments, and in every thing made
conscience of his duty.
II. His great prosperity, v. 7, 8. He was with God, and then God was
with him, and, having the special presence of God with him, he
prospered whithersoever he went, had wonderful success in all his
enterprises, in his wars, his buildings, and especially his
reformation, for that good work was carried on with less difficulty
than he could have expected. Those that do God's work with an eye to
his glory, and with confidence in his strength, may expect to prosper
in it. Great is the truth and will prevail. Finding himself successful,
1. He threw off the yoke of the king of Assyria, which his father had
basely submitted to. This is called rebelling against him, because so
the king of Assyria called it; but it was really an asserting of the
just rights of his crown, which it was not in the power of Ahaz to
alienate. If it was imprudent to make this bold struggle so soon, yet I
see not that it was, as some think, unjust; when he had thrown out the
idolatry of the nations he might well throw off the yoke of their
oppression. The surest way to liberty is to serve God. 2. He made a
vigorous attack upon the Philistines, and smote them even unto Gaza,
both the country villages and the fortified town, the tower of the
watchmen and the fenced cities, reducing those places which they had
made themselves masters of in his father's time, 2 Chron. xxviii. 18.
When he had purged out the corruptions his father had brought in he
might expect to recover the possessions his father had lost. Of his
victories over the Philistines Isaiah prophesied, Isa. xiv. 28, &c.
Sennacherib Invades Judea. (b. c. 726.)
9 And it came to pass in the fourth year of king Hezekiah, which was
the seventh year of Hoshea son of Elah king of Israel, that Shalmaneser
king of Assyria came up against Samaria, and besieged it. 10 And at
the end of three years they took it: even in the sixth year of
Hezekiah, that is the ninth year of Hoshea king of Israel, Samaria was
taken. 11 And the king of Assyria did carry away Israel unto Assyria,
and put them in Halah and in Habor by the river of Gozan, and in the
cities of the Medes: 12 Because they obeyed not the voice of the Lord
their God, but transgressed his covenant, and all that Moses the
servant of the Lord commanded, and would not hear them, nor do them.
13 Now in the fourteenth year of king Hezekiah did Sennacherib king of
Assyria come up against all the fenced cities of Judah, and took them.
14 And Hezekiah king of Judah sent to the king of Assyria to Lachish,
saying, I have offended; return from me: that which thou puttest on me
will I bear. And the king of Assyria appointed unto Hezekiah king of
Judah three hundred talents of silver and thirty talents of gold. 15
And Hezekiah gave him all the silver that was found in the house of the
Lord, and in the treasures of the king's house. 16 At that time did
Hezekiah cut off the gold from the doors of the temple of the Lord, and
from the pillars which Hezekiah king of Judah had overlaid, and gave it
to the king of Assyria.
The kingdom of Assyria had now grown considerable, though we never read
of it till the last reign. Such changes there are in the affairs of
nations and families: those that have been despicable become
formidable, and those, on the contrary, are brought low that have made
a great noise and figure. We have here an account,
I. Of the success of Shalmaneser, king of Assyria, against Israel, his
besieging Samaria (v. 9), taking it (v. 10), and carrying the people
into captivity (v. 11), with the reason why God brought this judgment
upon them (v. 12): Because they obeyed not the voice of the Lord their
God. This was related more largely in the foregoing chapter, but it is
here repeated, 1. As that which stirred up Hezekiah and his people to
purge out idolatry with so much zeal, because they saw the ruin which
it brought upon Israel. When their neighbour's house was on fire, and
their own in danger, it was time to cast away the accursed thing. 2. As
that which Hezekiah much lamented, but had not strength to prevent.
Though the ten tribes had revolted from, and often been vexatious to,
the house of David, no longer ago than in his father's reign, yet being
of the seed of Israel he could not be glad at their calamities. 3. As
that which laid Hezekiah and his kingdom open to the king of Assyria,
and made it much more easy for him to invade the land. It is said of
the ten tribes here that they would neither hear God's commandments nor
do them, v. 12. Many will be content to give God the hearing that will
give him no more (Ezek. xxxiii. 31), but these, being resolved not to
do their duty, did not care to hear of it.
II. Of the attempt of Sennacherib, the succeeding king of Assyria,
against Judah, in which he was encouraged by his predecessor's success
against Israel, whose honours he would vie with and whose victories he
would push forward. The descent he made upon Judah was a great calamity
to that kingdom, by which God would try the faith of Hezekiah and
chastise the people, who are called a hypocritical nation (Isa. x. 6),
because they did not comply with Hezekiah's reformation, nor willingly
part with their idols, but kept them up in their hearts, and perhaps in
their houses, though their high places were removed. Even times of
reformation may prove troublesome times, made so by those that oppose
it, and then the blame is laid upon the reformers. This calamity will
appear great upon Hezekiah if we consider, 1. How much he lost of his
country, v. 13. The king of Assyria took all or most of the fenced
cities of Judah, the frontier-towns and the garrisons, and then all the
rest fell into his hands of course. The confusion which the country was
put into by this invasion is described by the prophet, Isa. x. 28-31.
2. How dearly he paid for his peace. He saw Jerusalem itself in danger
of falling into the enemies' hand, as Samaria had done, and was willing
to purchase its safety at the expense, (1.) Of a mean submission: "I
have offended in denying the usual tribute, and am ready to make
satisfaction as shall be demanded," v. 14. Where was Hezekiah's
courage? Where his confidence in God? Why did he not advise with Isaiah
before he sent this crouching message? (2.) Of a vast sum of money-300
talents of silver and thirty of gold (above 200,000l.), not to be paid
annually, but as a present ransom. To raise this sum, he was forced not
only to empty the public treasures (v. 15), but to take the golden
plates off from the doors of the temple, and from the pillars, v. 16.
Though the temple sanctified the gold which he had dedicated, yet, the
necessity being urgent, he thought he might make as bold with that as
his father David (whom he took for his pattern) did with the
show-bread, and that it was neither impious nor imprudent to give a
part for the preservation of the whole. His father Ahaz had plundered
the temple in contempt of it, 2 Chron. xxviii. 24. He had repaid with
interest what his father took; and now, with all due reverence, he only
begged leave to borrow it again in an exigency and for a greater good,
with a resolution to restore it in full as soon as he should be in a
capacity to do so.
Rab-Shakeh's Blasphemous Speech. (b. c. 710.)
17 And the king of Assyria sent Tartan and Rabsaris and Rab-shakeh from
Lachish to king Hezekiah with a great host against Jerusalem. And they
went up and came to Jerusalem. And when they were come up, they came
and stood by the conduit of the upper pool, which is in the highway of
the fuller's field. 18 And when they had called to the king, there
came out to them Eliakim the son of Hilkiah, which was over the
household, and Shebna the scribe, and Joah the son of Asaph the
recorder. 19 And Rab-shakeh said unto them, Speak ye now to Hezekiah,
Thus saith the great king, the king of Assyria, What confidence is this
wherein thou trustest? 20 Thou sayest, (but they are but vain words,)
I have counsel and strength for the war. Now on whom dost thou trust,
that thou rebellest against me? 21 Now, behold, thou trustest upon
the staff of this bruised reed, even upon Egypt, on which if a man
lean, it will go into his hand, and pierce it: so is Pharaoh king of
Egypt unto all that trust on him. 22 But if ye say unto me, We trust
in the Lord our God: is not that he, whose high places and whose altars
Hezekiah hath taken away, and hath said to Judah and Jerusalem, Ye
shall worship before this altar in Jerusalem? 23 Now therefore, I
pray thee, give pledges to my lord the king of Assyria, and I will
deliver thee two thousand horses, if thou be able on thy part to set
riders upon them. 24 How then wilt thou turn away the face of one
captain of the least of my master's servants, and put thy trust on
Egypt for chariots and for horsemen? 25 Am I now come up without the
Lord against this place to destroy it? The Lord said to me, Go up
against this land, and destroy it. 26 Then said Eliakim the son of
Hilkiah, and Shebna, and Joah, unto Rab-shakeh, Speak, I pray thee, to
thy servants in the Syrian language; for we understand it: and talk not
with us in the Jews' language in the ears of the people that are on the
wall. 27 But Rab-shakeh said unto them, Hath my master sent me to thy
master, and to thee, to speak these words? hath he not sent me to the
men which sit on the wall, that they may eat their own dung, and drink
their own piss with you? 28 Then Rab-shakeh stood and cried with a
loud voice in the Jews' language, and spake, saying, Hear the word of
the great king, the king of Assyria: 29 Thus saith the king, Let not
Hezekiah deceive you: for he shall not be able to deliver you out of
his hand: 30 Neither let Hezekiah make you trust in the Lord, saying,
The Lord will surely deliver us, and this city shall not be delivered
into the hand of the king of Assyria. 31 Hearken not to Hezekiah: for
thus saith the king of Assyria, Make an agreement with me by a present,
and come out to me, and then eat ye every man of his own vine, and
every one of his fig tree, and drink ye every one the waters of his
cistern: 32 Until I come and take you away to a land like your own
land, a land of corn and wine, a land of bread and vineyards, a land of
oil olive and of honey, that ye may live, and not die: and hearken not
unto Hezekiah, when he persuadeth you, saying, The Lord will deliver
us. 33 Hath any of the gods of the nations delivered at all his land
out of the hand of the king of Assyria? 34 Where are the gods of
Hamath, and of Arpad? where are the gods of Sepharvaim, Hena, and Ivah?
have they delivered Samaria out of mine hand? 35 Who are they among
all the gods of the countries, that have delivered their country out of
mine hand, that the Lord should deliver Jerusalem out of mine hand?
36 But the people held their peace, and answered him not a word: for
the king's commandment was, saying, Answer him not. 37 Then came
Eliakim the son of Hilkiah, which was over the household, and Shebna
the scribe, and Joah the son of Asaph the recorder, to Hezekiah with
their clothes rent, and told him the words of Rab-shakeh.
Here is, I. Jerusalem besieged by Sennacherib's army, v. 17. He sent
three of his great generals with a great host against Jerusalem. Is
this the great king, the king of Assyria? No, never call him so; he is
a base, false, perfidious man, and worthy to be made infamous to all
ages; let him never be named with honour that could do such a
dishonourable thing as this, to take Hezekiah's money, which he gave
him upon condition he should withdraw his army, and then, instead of
quitting his country according to the agreement, to advance against his
capital city, and not send him his money again either. Those are wicked
men indeed, and, let them be ever so great, we will call them so, whose
principle it is not to make their promises binding any further than is
for their interest. Now Hezekiah had too much reason to repent his
treaty with Sennacherib, which made him much the poorer and never the
safer.
II. Hezekiah, and his princes and people, railed upon by Rabshakeh, the
chief speaker of the three generals, and one that had the most
satirical genius. He was no doubt instructed what to say by
Sennacherib, who intended hereby to pick a new quarrel with Hezekiah.
He had promised, upon the receipt of Hezekiah's money, to withdraw his
army, and therefore could not for shame make a forcible attack upon
Jerusalem immediately; but he sent Rabshakeh to persuade Hezekiah to
surrender it, and, if he should refuse, the refusal would serve him for
a pretence (and a very poor one) to besiege it, and, if it hold out, to
take it by storm. Rabshakeh had the impudence to desire audience of the
king himself at the conduit of the upper pool, without the walls; but
Hezekiah had the prudence to decline a personal treaty, and sent three
commissioners (the prime ministers of state) to hear what he had to
say, but with a charge to them not to answer that fool according to his
folly (v. 36), for they could not convince him, but would certainly
provoke him, and Hezekiah had learned of his father David to believe
that God would hear when he, as a deaf man, heard not, Ps. xxxviii.
13-15. One interruption they gave him in his discourse, which was only
to desire that he would speak to them now in the Syrian language, and
they would consider what he said and report it to the king, and, if
they did not give him a satisfactory answer, then he might appeal to
the people, by speaking in the Jews' language, v. 26. This was a
reasonable request, and agreeable to the custom of treaties, which is
that the plenipotentiaries should settle matters between themselves
before any thing be made public; but Hilkiah did not consider what an
unreasonable man he had to deal with, else he would not have made this
request, for it did but exasperate Rabshakeh, and make him the more
rude and boisterous, v. 27. Against all the rules of decency and
honour, instead of treating with the commissioners, he menaces the
soldiery, persuades them to desert or mutiny, threatens if they hold
out to reduce the to the last extremities of famine, and then goes on
with his discourse, the scope of which is to persuade Hezekiah, and his
princes and people, to surrender the city. Observe how, in order to do
this,
1. He magnifies his master the king of Assyria. Once and again he calls
him That great king, the king of Assyria, v. 19, 28. What an idol did
he make of that prince whose creature he was! God is the great King,
but Sennacherib was in his eye a little god, and he would possess them
with the same veneration for him that he had, and thereby frighten them
into a submission to him. But to those who by faith see the King of
kings in his power and glory even the king of Assyria looks mean and
little. What are the greatest of men when either they come to compare
with God or God comes to contend with them? Ps. lxxxii. 6, 7.
2. He endeavours to make them believe that it will be much for their
advantage to surrender. If they held out, they must expect no other
than to eat their own dung, by reason of the want of provisions, which
would be entirely cut off from them by the besiegers; but if they would
capitulate, seek his favour with a present and cast themselves upon his
mercy, he would give them very good treatment, v. 31. I wonder with
what face Rabshakeh could speak of making an agreement with a present
when his master had so lately broken the agreement Hezekiah made with
him with that great present, v. 14. Can those expect to be trusted that
have been so grossly perfidious? But, Ad populum phaleras--Gild the
chain and the vulgar will let you bind them. He thought to soothe up
all with a promise that if they would surrender upon discretion, though
they must expect to be prisoners and captives, yet it would really be
happy for them to be so. One would wonder he should ever think to
prevail by such gross suggestions as these, but that the devil does
thus impose upon sinners every day by his temptations. He will needs
persuade them, (1.) That their imprisonment would be to their
advantage, for they should eat every man of his own vine (v. 31);
though the property of their estates would be vested in the conquerors,
yet they should have the free use of them. But he does not explain it
now to them as he would afterwards, that it must be understood just as
much, and just as long, as the conqueror pleases. (2.) That their
captivity would be much more to their advantage: I will take you away
to a land like your own land; and what the better would they be for
that, when they must have nothing in it to call their own?
3. That which he aims at especially is to convince them that it is to
no purpose for them to stand it out: What confidence is this wherein
thou trustest? So he insults over Hezekiah, v. 19. To the people he
says (v. 29), "Let not Hezekiah deceive you into your own ruin, for he
shall not be able to deliver you; you must either bend or break." It
were well if sinners would submit to the force of this argument, in
making their peace with God--That it is therefore our wisdom to yield
to him, because it is in vain to contend with him: what confidence is
that which those trust in who stand it out against him? Are we stronger
than he? Or what shall we get by setting briars and thorns before a
consuming fire? But Hezekiah was not so helpless and defenceless as
Rabshakeh would here represent him. Three things he supposes Hezekiah
might trust to, and he endeavours to make out the insufficiency of
these:--(1.) His own military preparations: Thou sayest, I have counsel
and strength for the war; and we find that so he had, 2 Chron. xxxii.
3. But this Rabshakeh turns off with a slight: "They are but vain
words; thou art an unequal match for us," v. 20. With the greatest
haughtiness and disdain imaginable, he challenges him to produce 2000
men of all his people that know how to manage a horse, and will venture
to give him 2000 horses if he can. He falsely insinuates that Hezekiah
has no men, or none fit to be soldiers, v. 23. Thus he thinks to run
him down with confidence and banter, and will lay him any wager that
one captain of the least of his master's servants is able to baffle him
and all his forces. (2.) His alliance with Egypt. He supposes that
Hezekiah trusts to Egypt for chariots and horsemen (v. 24), because the
king of Israel had done so, and of this confidence he truly says, It is
a broken reed (v. 21), it will not only fail a man when he leans on it
and expects it to bear his weight, but it will run into his hand and
pierce it, and rend his shoulder, as the prophet further illustrates
this similitude, with application to Egypt, Ezek. xxix. 6, 7. So is the
king of Egypt, says he; and truly so had the king of Assyria been to
Ahaz, who trusted in him, but he distressed him, and strengthened him
not, 2 Chron. xxviii. 20. Those that trust to any arm of flesh will
find it no better than a broken reed; but God is the rock of ages. (3.)
His interest in God and relation to him. This was indeed the confidence
in which Hezekiah trusts, v. 22. He supported himself by depending on
the power and promise of God; with this he encouraged himself and his
people (v. 30): The Lord will surely deliver us, and again v. 32. This
Rabshakeh was sensible was their great stay, and therefore he was most
large in his endeavours to shake this, as David's enemies, who used all
the arts they had to drive him from his confidence in God (Ps. iii. 2;
xi. 1), and thus did Christ's enemies, Matt. xxvii. 43. Three things
Rabshakeh suggested to discourage their confidence in God, and they
were all false:--[1.] That Hezekiah had forfeited God's protection, and
thrown himself out of it, by destroying the high places and the altars,
v. 22. Here he measures the God of Israel by the gods of the heathen,
who delighted in the multitude of altars and temples, and concludes
that Hezekiah has given a great offence to the God of Israel, in
confining his people to one altar: thus is one of the best deeds he
ever did in his life misconstrued as impious and profane, by one that
did not, or would not, know the law of the God of Israel. If that be
represented by ignorant and malicious men as evil and a provocation to
God which is really good and pleasing to him, we must not think it
strange. If this was to be sacrilegious, Hezekiah would ever be so.
[2.] That God had given orders for the destruction of Jerusalem at this
time (v. 25): Have I now come up without the Lord? This is all banter
and rhodomontade. He did not himself think he had any commission from
God to do what he did (by whom should he have it?) but he made this
pretence to amuse and terrify the people that were on the wall. If he
had any colour at all for what he said, it might be taken from the
notice which perhaps he had had, by the writings of the prophets, of
the hand of God in the destruction of the ten tribes, and he thought he
had as good a warrant for the seizing of Jerusalem as of Samaria. Many
that have fought against God have pretended commissions from him. [3.]
That if Jehovah, the God of Israel, should undertake to protect them
from the king of Assyria, yet he was notable to do it. With this
blasphemy he concluded his speech (v. 33-35), comparing the God of
Israel with the gods of the nations whom he had conquered and putting
him upon the level with them, and concluding that because they could
not defend and deliver their worshippers the God of Israel could not
defend and deliver his. See here, First, His pride. When he conquered a
city he reckoned himself to have conquered its gods, and valued himself
mightily upon it. His high opinion of the idols made him have a high
opinion of himself as too hard for them. Secondly, His profaneness. The
God of Israel was not a local deity, but the God of the whole earth,
the only living and true God, the ancient of days, and had often proved
himself to be above all gods; yet he makes no more of him than of the
upstart fictitious gods of Hamath and Arpad, unfairly arguing that the
gods (as some now say the priests) of all religions are the same, and
himself above them all. The tradition of the Jews is that Rabshakeh was
an apostate Jew, which made him so ready in the Jews' language; if so,
his ignorance of the God of Israel was the less excusable and his
enmity the less strange, for apostates are commonly the most bitter and
spiteful enemies, witness Julian. A great deal of art and management,
it must be owned, there were in this speech of Rabshakeh, but, withal,
a great deal of pride, malice, falsehood, and blasphemy. One grain of
sincerity would have been worth all this wit and rhetoric.
Lastly, We are told what the commissioners on Hezekiah's part did. 1.
They held their peace, not for want of something to say both on God's
behalf and Hezekiah's: they might easily and justly have upbraided him
with his master's treachery and breach of faith, and have asked him,
What religion encourages you to hope that such conduct will prosper? At
least they might have given that grave hint which Ahab gave to
Benhadad's like insolent demands--Let not him that girdeth on the
harness boast as though he had put it off. But the king had commanded
them not to answer him, and they observed their instructions. There is
a time to keep silence, as well as a time to speak, and there are those
to whom to offer any thing religious or rational is to cast pearls
before swine. What can be said to a madman? It is probable that their
silence made Rabshakeh yet more proud and secure, and so his heart was
lifted up and hardened to his destruction. 2. They rent their clothes
in detestation of his blasphemy and in grief for the despised afflicted
condition of Jerusalem, the reproach of which was a burden to them. 3.
They faithfully reported the matter to the king, their master, and told
him the words of Rabshakeh, that he might consider what was to be done,
what course they should take and what answer they should return to
Rabshakeh's summons.
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S E C O N D K I N G S
CHAP. XIX.
Jerusalem's great distress we read of in the foregoing chapter, and
left it besieged, insulted, threatened, terrified, and just ready to be
swallowed up by the Assyrian army. But in this chapter we have an
account of its glorious deliverance, not by sword or bow, but by prayer
and prophecy, and by the hand of an angel. I. Hezekiah, in great
concern, sent to the prophet Isaiah, to desire his prayers (ver. 1-5)
and received from him an answer of peace, ver. 6, 7. II. Sennacherib
sent a letter to Hezekiah to fright him into a surrender, ver. 8-13.
III. Hezekiah thereupon, by a very solemn prayer, recommended his case
to God, the righteous Judge, and begged help from him, ver. 14-19. IV.
God, by Isaiah, sent him a very comfortable message, assuring him of
deliverance, ver. 20-34. V. The army of the Assyrians was all cut off
by an angel and Sennacherib himself slain by his own sons, ver. 35-37.
And so God glorified himself and saved his people.
Hezekiah's Sends to Isaiah. (b. c. 710.)
1 And it came to pass, when king Hezekiah heard it, that he rent his
clothes, and covered himself with sackcloth, and went into the house of
the Lord. 2 And he sent Eliakim, which was over the household, and
Shebna the scribe, and the elders of the priests, covered with
sackcloth, to Isaiah the prophet the son of Amoz. 3 And they said
unto him, Thus saith Hezekiah, This day is a day of trouble, and of
rebuke, and blasphemy: for the children are come to the birth, and
there is not strength to bring forth. 4 It may be the Lord thy God
will hear all the words of Rab-shakeh, whom the king of Assyria his
master hath sent to reproach the living God; and will reprove the words
which the Lord thy God hath heard: wherefore lift up thy prayer for the
remnant that are left. 5 So the servants of king Hezekiah came to
Isaiah. 6 And Isaiah said unto them, Thus shall ye say to your
master, Thus saith the Lord, Be not afraid of the words which thou hast
heard, with which the servants of the king of Assyria have blasphemed
me. 7 Behold, I will send a blast upon him, and he shall hear a
rumour, and shall return to his own land; and I will cause him to fall
by the sword in his own land.
The contents of Rabshakeh's speech being brought to Hezekiah, one would
have expected (and it is likely Rabshakeh did expect) that he would
call a council of war and it would be debated whether it was best to
capitulate or no. Before the siege, he had taken counsel with his
princes and his mighty men, 2 Chron. xxxii. 3. But that would not do
now; his greatest relief is that he has a God to go to, and what passed
between him and his God on this occasion we have here an account of.
I. Hezekiah discovered a deep concern at the dishonour done to God by
Rabshakeh's blasphemy. When he heard it, though at second hand, he rent
his clothes and covered himself with sackcloth, v. 1. Good men were
wont to do so when they heard of any reproach cast on God's name; and
great men must not think it any disparagement to them to sympathize
with the injured honour of the great God. Royal robes are not too good
to be rent, nor royal flesh too good to be clothed with sackcloth, in
humiliation for indignities done to God and for the perils and terrors
of his Jerusalem. To this God now called, and was displeased with those
who were not thus affected. Isa. xxii. 12-14, Behold joy and gladness,
slaying oxen and killing sheep, though it was a day of trouble and
perplexity in the valley of vision (v. 5), which refers to this very
event. The king was in sackcloth, but many of his subjects were in soft
clothing.
II. He went up to the house of the Lord, according to the example of
the psalmist, who, when he was grieved at the pride and prosperity of
the wicked, went into the sanctuary of God and there understood their
end, Ps. lxxiii. 17. He went to the house of God, to meditate and pray,
and get his spirit into a sedate composed frame, after this agitation.
He was not considering what answer to return to Rabshakeh, but refers
the matter to God. "Thou shalt answer, Lord, for me."--Herbert. In the
house of the Lord he found a place both of rest and refuge, a treasury,
a magazine, a council-chamber, and all he needed, all in God. Note,
When the church's enemies are very daring and threatening it is the
wisdom and duty of the church's friends to apply to God, appeal to him,
and leave their cause with him.
III. He sent to the prophet Isaiah, by honourable messengers, in token
of the great respect he had for him, to desire his prayers, v. 2-4.
Eliakim and Shebna were two of those that had heard the words of
Rabshakeh and were the better able both to acquaint and to affect
Isaiah with the case. The elders of the priests were themselves to pray
for the people in time of trouble (Joel ii. 17); but they must go to
engage Isaiah's prayers, because he could pray better and had a better
interest in heaven. The messengers were to go in sackcloth, because
they were to represent the king, who was so clothed.
1. Their errand to Isaiah was, "Lift up thy prayer for the remnant that
is left, that is, for Judah, which is but a remnant now that the ten
tribes are gone--for Jerusalem, which is but a remnant now that the
defenced cities of Judah are taken." Note, (1.) It is very desirable,
and what we should be desirous of when we are in trouble, to have the
prayers of our friends for us. In begging to have them we honour God,
we honour prayer, and we honour our brethren. (2.) When we desire the
prayers of others for us we must not think we are excused from praying
for ourselves. When Hezekiah sent to Isaiah to pray for him he himself
went into the house of the Lord to offer up his own prayers. (3.) Those
who speak from God to us we should in a particular manner desire to
speak to God for us. He is a prophet, and he shall pray for thee, Gen.
xx. 7. The great prophet is the great intercessor. (4.) Those are
likely to prevail with God that lift up their prayers, that is, that
lift up their hearts in prayer. (5.) When the interests of God's church
are brought very low, so that there is but a remnant left, few friends,
and those weak and at a loss, then it is time to lift up our prayer for
that remnant.
2. Two things are urged to Isaiah, to engage his prayers for
them:--(1.) Their fears of the enemy (v. 3): "He is insolent and
haughty; it is a day of rebuke and blasphemy. We are despised. God is
dishonoured. Upon this account it is a day of trouble. Never were such
a king and kingdom so trampled on and abused as we are: our soul is
exceedingly filled with the contempt of the proud, and it is a sword in
our bones to hear them reproach our confidence in God, and say, Where
is now your God? and, which is worst of all, we see not which way we
can help ourselves and get clear of the reproach. Our cause is good,
our people are faithful; but we are quite overpowered with numbers. The
children are brought to the birth; now is the time, the critical
moment, when, if ever, we must be relieved. One successful blow given
to the enemy would accomplish our wishes. But, alas! we are not able to
give it: There is not strength to bring forth. Our case is as
deplorable, and calls for as speedy help, as that of a woman in
travail, that is quite spent with her throes, so that she has not
strength to bear the child. Compare with this Hos. xiii. 13. We are
ready to perish; if thou canst do any thing, have compassion upon us
and help us." (2.) Their hopes in God. To him they look, on him they
depend, to appear for them. One word from him will turn the scale, and
save the sinking remnant. If he but reprove the words of Rabshakeh
(that is, disprove them, v. 4)--if he undertake to convince and
confound the blasphemer--all will be well. And this they trust he will
do, not for their merit's sake, but for his own honour's sake, because
he has reproached the living God, by levelling him with deaf and dumb
idols. They have reason to think the issue will be good, for they can
interest God in the quarrel. Ps. lxxiv. 22, Arise O God! plead thy own
cause. "He is the Lord thy God," say they to Isaiah--"thine, whose
glory thou art concerned for, and whose favour thou art interested in.
He has heard and known the blasphemous words of Rabshakeh, and
therefore, it may be, he will hear and rebuke them. We hope he will.
Help us with thy prayers to bring the cause before him, and then we are
content to leave it with him."
IV. God, by Isaiah, sent to Hezekiah, to assure him that he would
glorify himself in the ruin of the Assyrians. Hezekiah sent to Isaiah,
not to enquire concerning the event, as many did that sent to the
prophets (Shall I recover? or the like), but to desire his assistance
in his duty. It was this that he was solicitous about; and therefore
God let him know what the event should be, in recompence of his care to
do his duty, v. 6, 7. 1. God interested himself in the cause: They have
blasphemed me. 2. He encouraged Hezekiah, who was much dismayed: Be not
afraid of the words which thou hast heard; they are but words (though
swelling and fiery words), and words are but wind. 3. He promised to
frighten the king of Assyria worse than Rabshakeh had frightened him:
"I will send a blast upon him (that pestilential breath which killed
his army), upon which terrors shall seize him and drive him into his
own country, where death shall meet him." This short threatening from
the mouth of God would do execution, when all the impotent menaces that
came from Rabshakeh's mouth would vanish into air.
Sennacherib Sends to Hezekiah. (b. c. 710.)
8 So Rab-shakeh returned, and found the king of Assyria warring against
Libnah: for he had heard that he was departed from Lachish. 9 And
when he heard say of Tirhakah king of Ethiopia, Behold, he is come out
to fight against thee: he sent messengers again unto Hezekiah, saying,
10 Thus shall ye speak to Hezekiah king of Judah, saying, Let not thy
God in whom thou trustest deceive thee, saying, Jerusalem shall not be
delivered into the hand of the king of Assyria. 11 Behold, thou hast
heard what the kings of Assyria have done to all lands, by destroying
them utterly: and shalt thou be delivered? 12 Have the gods of the
nations delivered them which my fathers have destroyed; as Gozan, and
Haran, and Rezeph, and the children of Eden which were in Thelasar?
13 Where is the king of Hamath, and the king of Arpad, and the king of
the city of Sepharvaim, of Hena, and Ivah? 14 And Hezekiah received
the letter of the hand of the messengers, and read it: and Hezekiah
went up into the house of the Lord, and spread it before the Lord. 15
And Hezekiah prayed before the Lord, and said, O Lord God of Israel,
which dwellest between the cherubims, thou art the God, even thou
alone, of all the kingdoms of the earth; thou hast made heaven and
earth. 16 Lord, bow down thine ear, and hear: open, Lord, thine eyes,
and see: and hear the words of Sennacherib, which hath sent him to
reproach the living God. 17 Of a truth, Lord, the kings of Assyria
have destroyed the nations and their lands, 18 And have cast their
gods into the fire: for they were no gods, but the work of men's hands,
wood and stone: therefore they have destroyed them. 19 Now therefore,
O Lord our God, I beseech thee, save thou us out of his hand, that all
the kingdoms of the earth may know that thou art the Lord God, even
thou only.
Rabshakeh, having delivered his message and received no answer (whether
he took this silence for a consent or a slight does not appear), left
his army before Jerusalem, under the command of the other generals, and
went himself to attend the king his master for further orders. He found
him besieging Libnah, a city that had revolted from Judah, ch. viii.
22. Whether he had taken Lachish or no is not certain; some think he
departed from it because he found the taking of it impracticable, v. 8.
However, he was now alarmed with the rumour that the king of the
Cushites, who bordered upon the Arabians, was coming out against him
with a great army, v. 9. This made him very desirous to gain Jerusalem
with all speed. To take it by force would cost him more time and men
than he could well spare, and therefore he renewed his attack upon
Hezekiah to persuade him tamely to surrender it. Having found him an
easy man once (ch. xviii. 14), when he said, That which thou puttest on
me I will bear, he hoped again to frighten him into a submission, but
in vain. Here,
I. Sennacherib sent a letter to Hezekiah, a railing letter, a
blaspheming letter, to persuade him to surrender Jerusalem, because it
would be to no purpose for him to think of standing it out. His letter
is to the same purport with Rabshakeh's speech; there is nothing new
offered in it. Rabshakeh had said to the people, Let not Hezekiah
deceive you, ch. xviii. 29. Sennacherib writes to Hezekiah, Let not thy
God deceive thee, v. 10. Those that have the God of Jacob for their
help, and whose hope is in the Lord their God, need not fear being
deceived by him, as the heathen were by their gods. To terrify
Hezekiah, and drive him from his anchor, he magnifies himself and his
own achievements. See how proudly he boasts, 1. Of the lands he had
conquered (v. 11): All lands, and destroyed utterly! How are the
mole-hills of his victories swelled to mountains! So far was he from
destroying all lands that at this time the land of Cush, and Tirhakah
its king, were a terror to him. What vast hyperboles may one expect in
proud men's praises of themselves! 2. Of the gods he had conquered, v.
12. "Each vanquished nation and its gods, which were so far from being
able to deliver them that they fell with them: and shall thy God
deliver thee?" 3. Of the kings he had conquered (v. 13), the king of
Hamath and the king of Arpad. Whether he means the prince or the idol,
he means to make himself appear greater than either, and therefore very
formidable, and the terror of the mighty in the land of the living.
II. Hezekiah encloses this in another letter, a praying letter, a
believing letter, and sends it to the King of kings, who judges among
the gods. Hezekiah was not so haughty as not to receive the letter,
though we may suppose the superscription did not give him his due
titles; when he had received it he was not so careless as not to read
it; when he had read it he was not in such a passion as to write an
answer to it in the same provoking language; but he immediately went up
to the temple, presented himself, and then spread the letter before the
Lord (v. 14), not as if God needed to have the letter shown to him (he
knew what was in it before Hezekiah did), but hereby he signified that
he acknowledged God in all his ways,--that he desired not to aggravate
the injuries his enemies did him nor to make them appear worse than
they were, but desired they might be set in a true light,--and that he
referred himself to God, and his righteous judgment, upon the whole
matter. Hereby likewise he would affect himself in the prayer he came
to the temple to make; and we have need of all possible helps to
quicken us in that duty. In the prayer which Hezekiah prayed over this
letter, 1. He adores the God whom Sennacherib had blasphemed (v. 15),
calls him the God of Israel, because Israel was his peculiar people,
and the God that dwelt between the cherubim, because there was the
peculiar residence of his glory upon earth; but he gives glory to him
as the God of the whole earth, and not, as Sennacherib fancied him to
be, the God of Israel only, and confined to the temple. "Let them say
what they will, thou art sovereign Lord, for thou art the God, the God
of gods, sole Lord, even thou alone, universal Lord of all the kingdoms
of the earth, and rightful Lord, for thou hast made heaven and earth.
Being Creator of all, by an incontestable title thou art owner and
ruler of all." 2. He appeals to God concerning the insolence and
profaneness of Sennacherib (v. 16): "Lord, hear; Lord, see. Here it is
under his own hand; here it is in black and white." Had Hezekiah only
been abused, he would have passed it by; but it is God, the living God,
that is reproached, the jealous God. Lord, what wilt thou do for thy
great name? 3. He owns Sennacherib's triumphs over the gods of the
heathen, but distinguishes between them and the God of Israel (v. 17,
18): He has indeed cast their gods into the fire; for they were no
gods, unable to help either themselves or their worshipers, and
therefore no wonder that he has destroyed them; and, in destroying
them, though he knew it not, he really served the justice and jealousy
of the God of Israel, who has determined to extirpate all the gods of
the heathen. But those are deceived who think they can therefore be too
hard for him. He is none of the gods whom men's hands have made, but he
has himself made all things, Ps. cxv. 3, 4. 4. He prays that God will
now glorify himself in the defeat of Sennacherib and the deliverance of
Jerusalem out of his hands (v. 19): "Now therefore save us; for if we
be conquered, as other lands are, they will say that thou art
conquered, as the gods of those lands were: but, Lord, distinguish
thyself, by distinguishing us, and let all the world know, and be made
to confess, that thou art the Lord God, the self-existent sovereign
God, even thou only, and that all pretenders are vanity and a lie."
Note, The best pleas in prayer are those which are taken from God's
honour; and therefore the Lord's prayer begins with Hallowed be thy
name, and concludes with Thine is the glory.
Sennacherib's Fall Predicted. (b. c. 710.)
20 Then Isaiah the son of Amoz sent to Hezekiah, saying, Thus saith the
Lord God of Israel, That which thou hast prayed to me against
Sennacherib king of Assyria I have heard. 21 This is the word that
the Lord hath spoken concerning him; The virgin the daughter of Zion
hath despised thee, and laughed thee to scorn; the daughter of
Jerusalem hath shaken her head at thee. 22 Whom hast thou reproached
and blasphemed? and against whom hast thou exalted thy voice, and
lifted up thine eyes on high? even against the Holy One of Israel. 23
By thy messengers thou hast reproached the Lord, and hast said, With
the multitude of my chariots I am come up to the height of the
mountains, to the sides of Lebanon, and will cut down the tall cedar
trees thereof, and the choice fir trees thereof: and I will enter into
the lodgings of his borders, and into the forest of his Carmel. 24 I
have digged and drunk strange waters, and with the sole of my feet have
I dried up all the rivers of besieged places. 25 Hast thou not heard
long ago how I have done it, and of ancient times that I have formed
it? now have I brought it to pass, that thou shouldest be to lay waste
fenced cities into ruinous heaps. 26 Therefore their inhabitants were
of small power, they were dismayed and confounded; they were as the
grass of the field, and as the green herb, as the grass on the
housetops, and as corn blasted before it be grown up. 27 But I know
thy abode, and thy going out, and thy coming in, and thy rage against
me. 28 Because thy rage against me and thy tumult is come up into
mine ears, therefore I will put my hook in thy nose, and my bridle in
thy lips, and I will turn thee back by the way by which thou camest.
29 And this shall be a sign unto thee, Ye shall eat this year such
things as grow of themselves, and in the second year that which
springeth of the same; and in the third year sow ye, and reap, and
plant vineyards, and eat the fruits thereof. 30 And the remnant that
is escaped of the house of Judah shall yet again take root downward,
and bear fruit upward. 31 For out of Jerusalem shall go forth a
remnant, and they that escape out of mount Zion: the zeal of the Lord
of hosts shall do this. 32 Therefore thus saith the Lord concerning
the king of Assyria, He shall not come into this city, nor shoot an
arrow there, nor come before it with shield, nor cast a bank against
it. 33 By the way that he came, by the same shall he return, and
shall not come into this city, saith the Lord. 34 For I will defend
this city, to save it, for mine own sake, and for my servant David's
sake.
We have here the gracious copious answer which God gave to Hezekiah's
prayer. The message which he sent him by the same hand (v. 6, 7), one
would think, was an answer sufficient to his prayer; but, that he might
have strong consolation, he was encouraged by two immutable things, in
which it was impossible for God to lie, Heb. vi. 18. In general, God
assured him that his prayer was heard, his prayer against Sennacherib,
v. 20. Note, The case of those that have the prayers of God's people
against them is miserable. For, if the oppressed cry to God against the
oppressor, he will hear, Exod. xxii. 23. God hears and answers, hears
with the saving strength of his right hand, Ps. xx. 6.
This message bespeaks two things:--
I. Confusion and shame to Sennacherib and his forces. It is here
foretold that he should be humbled and broken. The prophet elegantly
directs his speech to him, as he does, Isa. x. 5. O Assyrian! the rod
of my anger. Not that this message was sent to him, but what is here
said to him he was made to know by the event. Providence spoke it to
him with a witness; and perhaps his own heart was made to whisper this
to him: for God has more ways than one of speaking to sinners in his
wrath, so as to vex them in his sore displeasure, Ps. ii. 5.
Sennacherib is here represented,
1. As the scorn of Jerusalem, v. 21. He thought himself the terror of
the daughter of Zion, that chaste and beautiful virgin, and that by his
threats he could force her to submit to him: "But, being a virgin in
her Father's house and under his protection, she defies thee, despises
thee, laughs thee to scorn. Thy impotent malice is ridiculous; he that
sits in heaven laughs at thee, and therefore so do those that abide
under his shadow." By this word God intended to silence the fears of
Hezekiah and his people. Though to an eye of sense the enemy looked
formidable, to an eye of faith he looked despicable.
2. As an enemy to God; and that was enough to make him miserable.
Hezekiah pleaded this: "Lord, he has reproached thee," v. 16. "He has,"
saith God, "and I take it as against myself (v. 22): Whom hast thou
reproached? Is it not the Holy One of Israel, whose honour is dear to
him, and who has power to vindicate it, which the gods of the heathen
have not?" Nemo me impune lacesset--No one shall provoke me with
impunity.
3. As a proud vainglorious fool, that spoke great swelling words of
vanity, and boasted of a false gift, by his boasts, as well as by his
threats, reproaching the Lord. For, (1.) He magnified his own
achievements out of measure and quite above what really they were (v.
23, 24): Thou hast said so and so. This was not in the letter he wrote,
but God let Hezekiah know that he not only saw what was written there,
but heard what he said elsewhere, probably in the speeches he made to
his councils or armies. Note, God takes notice of the boasts of proud
men, and will call them to an account, that he may look upon them and
abuse them, Job xl. 11. What a mighty figure does Sennacherib think he
makes! Driving his chariots to the tops of the highest mountains,
forcing his way through woods and rivers, breaking through all
difficulties, making himself master of all he had a mind to. Nothing
could stand before him or be withheld from him; no hills too high for
him to climb, no trees too strong for him to fell, no waters too deep
for him to dry up; as if he had the power of a God, to speak and it is
done. (2.) He took to himself the glory of doing these great things,
whereas they were all the Lord's doing, v. 25, 26. Sennacherib, in his
letter, had appealed to what Hezekiah had heard (v. 11): Thou hast
heard what the kings of Assyria have done; but, in answer to that, he
is reminded of what God has done for Israel of old, drying up the Red
Sea, leading them through the wilderness, planting them in Canaan.
"What are all thy doings to these? And as for the desolations thou hast
made in the earth, and particularly in Judah, thou art but the
instrument in God's hand, a mere tool: it is I that have brought it to
pass. I gave thee thy power, gave thee thy success, and made thee what
thou art, raised thee up to lay waste fenced cities and so to punish
them for their wickedness, and therefore their inhabitants were of
small power." What a foolish insolent thing was it for him to exalt
himself above God, and against God, upon that which he had done by him
and under him. Sennacherib's boasts here are expounded in Isa. x. 13,
14, By the strength of my hand I have done it, and by my wisdom, &c.;
and they are answered (v. 15), Shall the axe boast itself against him
that heweth therewith? It is surely absurd for the fly upon the wheel
to say, What a dust do I make! or for the sword in the hand to say,
What execution I do! If God be the principal agent in all that is done,
boasting is for ever excluded.
4. As under the check and rebuke of that God whom he blasphemed. All
his motions were, (1.) Under the divine cognizance (v. 27): "I have thy
abode, and what thou dost secretly devise and design, thy going out and
coming in, marches and counter-marches, and thy rage against me and my
people, the tumult of thy passions, the tumult of thy preparations, the
noise and bluster thou makest: I know it all." That was more than
Hezekiah did, who wished for intelligence of the enemy's motions; but
what need was there for this when the eye of God was a constant spy
upon him? 2 Chron. xvi. 9. (2.) Under the divine control (v. 28): "I
will put my hook in thy nose, thou great Leviathan (Job xli. 1, 2), my
bridle in thy jaws, thou great Behemoth. I will restrain thee, manage
thee, turn thee where I please, send thee home like a fool as thou
camest, re infecta--disappointed of thy aim." Note, It is a great
comfort to all the church's friends that God has a hook in the nose and
a bridle in the jaws of all her enemies, can make even their wrath to
serve and praise him and then restrain the remainder of it. Here shall
its proud waves be stayed.
II. Salvation and joy to Hezekiah and his people. This shall be a sign
to them of God's favour, and that he is reconciled to them, and his
anger is turned away (Isa. xii. 1), a wonder in their eyes (for so a
sign sometimes signifies), a token for good, and an earnest of the
further mercy God has in store for them, that a good issue shall be put
to their present distress in every respect.
1. Provisions were scarce and dear; and what should they do for food?
The fruits of the earth were devoured by the Assyrian army, Isa. xxxii.
9, 10, &c. Why, they shall not only dwell in the land, but verily they
shall be fed. If God save them, he will not starve them, nor let them
die by famine, when they have escaped the sword: "Eat you this year
that which groweth of itself, and you shall find enough of that. Did
the Assyrians reap what you sowed? You shall reap what you did not
sow." But the next year was the sabbatical year, when the land was to
rest, and they must neither sow nor reap. What must they do that year?
Why, Jehovah-jireh--The Lord will provide. God's blessing shall save
them seed and labour, and, that year too, the voluntary productions of
the earth shall serve to maintain them, to remind them that the earth
brought forth before there was a man to till it, Gen. i. 11. And then,
the third year, their husbandry should return into its former channel,
and they should sow and reap as they used to do. 2. The country was
laid waste, families were broken up and scattered, and all was in
confusion; how should it be otherwise when it was over-run by such an
army? As to this, it is promised that the remnant that has escaped of
the house of Judah (that is, of the country people) shall yet again be
planted in their own habitations, upon their own estates, shall take
root there, shall increase and grow rich, v. 30. See how their
prosperity is described: it is taking root downwards, and bearing fruit
upwards, being well fixed and well provided for themselves, and then
doing good to others. Such is the prosperity of the soul: it is taking
root downwards by faith in Christ, and then being fruitful in fruits of
righteousness. 3. The city was shut up, none went out or came in; but
now the remnant in Jerusalem and Zion shall go forth freely, and there
shall be none to hinder them, or make them afraid, v. 31. Great
destruction had been made both in city and country, bit in both there
was a remnant that escaped, which typified the saved remnant of
Israelites indeed (as appears by comparing Isa. x. 22, 23, which speaks
of this very event, with Rom. ix. 27, 28), and they shall go forth into
the glorious liberty of the children of God. 4. The Assyrians were
advancing towards Jerusalem, and would in a little time besiege it in
form, and it was in great danger of falling into their hands. But it is
here promised that the siege they feared should be prevented,--that,
though the enemy had now (as it should seem) encamped before the city,
yet they should never come into the city, no, nor so much as shoot an
arrow into it (v. 32, 33),--that he should be forced to retire with
shame, and a thousand times to repent his undertaking. God himself
undertakes to defend the city (v. 34), and that person, that place,
cannot but be safe, the protection of which he undertakes. 5. The
honour and truth of God are engaged for the doing of all this. These
are great things, but how will they be effected? Why, the zeal of the
Lord of hosts shall do this, v. 31. He is Lord of hosts, has all
creatures at his beck, therefore he is able to do it; he is jealous for
Jerusalem with great jealousy (Zech. i. 14); having espoused her a
chaste virgin to himself, he will not suffer her to be abused, v. 21.
"You have reason to think yourselves unworthy that such great things
should be done for you; but God's own zeal will do it." His zeal, (1.)
For his own honour (v. 34): "I will do it for my own sake, to make
myself an everlasting name." God's reasons of mercy are fetched from
within himself. (2.) For his own truth: "I will do it for my servant
David's sake; not for the sake of his merit, but the promise made to
him and the covenant made with him, those sure mercies of David." Thus
all the deliverances of the church are wrought for the sake of Christ,
the Son of David.
The Assyrian Army Destroyed. (b. c. 710.)
35 And it came to pass that night, that the angel of the Lord went out,
and smote in the camp of the Assyrians a hundred fourscore and five
thousand: and when they arose early in the morning, behold, they were
all dead corpses. 36 So Sennacherib king of Assyria departed, and
went and returned, and dwelt at Nineveh. 37 And it came to pass, as
he was worshipping in the house of Nisroch his god, that Adrammelech
and Sharezer his sons smote him with the sword: and they escaped into
the land of Armenia. And Esarhaddon his son reigned in his stead.
Sometimes it was long ere prophecies were accomplished and promises
performed; but here the word was no sooner spoken than the work was
done.
I. The army of Assyria was entirely routed. That night which
immediately followed the sending of this message to Hezekiah, when the
enemy had just set down before the city and were preparing (as we now
say) to open the trenches, that night was the main body of their army
slain upon the spot by an angel, v. 35. Hezekiah had not force
sufficient to sally out upon them and attack their camp, nor would God
do it by sword or bow; but he sent his angel, a destroying angel, in
the dead of the night, to make an assault upon them, which their
sentinels, though ever so wakeful, could neither discover nor resist.
It was not by the sword of a mighty man or of a mean man, that is, not
of any man at all, but of an angel, that the Assyrians army was to fall
(Isa. xxxi. 8), such an angel as slew the first-born of Egypt. Josephus
says it was done by a pestilential disease, which was instant death to
them. The number slain was very great, 185,000 men, and Rabshakeh, it
is likely, among the rest. When the besieged arose, early in the
morning, behold they were all dead corpses, scarcely a living man among
them. Some think the 76th Psalm was penned on this occasion, where we
read that the stout-hearted were spoiled and slept their sleep, their
last, their long sleep, v. 5. See how great, in power and might, the
holy angels are, when one angel, in one night, could make so great a
slaughter. See how weak the mightiest of men are before almighty God:
who ever hardened himself against him and prospered? The pride and
blasphemy of the king are punished by the destruction of his army. All
these lives are sacrificed to God's glory and Zion's safety. The
prophet shows that therefore God suffered this vast rendezvous to be
made, that they might be gathered as sheaves into the floor, Mic. iv.
12, 13.
II. The king of Assyria was hereby put into the utmost confusion.
Ashamed to see himself, after all his proud boasts, thus defeated and
disabled to pursue his conquests and secure what he had (for this, we
may suppose, was the flower of his army), and continually afraid of
falling under the like stroke himself, He departed, and went, and
returned; the manner of the expression intimates the great disorder and
distraction of mind he was in, v. 36. And it was not long before God
cut him off too, by the hands of two of his own sons, v. 37. 1. Those
that did it were very wicked, to kill their own father (whom they were
bound to protect) and in the act of his devotion; monstrous villany!
But, 2. God was righteous in it. Justly are the sons suffered to rebel
against their father that begat them, when he was in rebellion against
the God that made him. Those whose children are undutiful to them ought
to consider whether they have not been so to their Father in heaven.
The God of Israel had done enough to convince him that he was the only
true God, whom therefore he ought to worship; yet he persists in his
idolatry, and seeks to his false god for protection against a God of
irresistible power. Justly is his blood mingled with his sacrifices,
since he will not be convinced by such a plain and dear-bought
demonstration of his folly in worshipping idols. His sons that murdered
him were suffered to escape, and no pursuit was made after them, his
subjects perhaps being weary of the government of so proud a man and
thinking themselves well rid of him. And his sons would be looked upon
as the more excusable in what they had done if it be true (as bishop
Patrick suggested) that he was now vowing to sacrifice them to his god,
so that it was for their own preservation that they sacrificed him. His
successor was another son, Esarhaddon, who (as it should seem) did not
aim, like his father, to enlarge his conquests, but rather to improve
them; for he it was that first sent colonies of Assyrians to inhabit
the country of Samaria, though it is mentioned before (ch. xvii. 24),
as appears, Ezra iv. 2, where the Samaritans say it was Esarhaddon that
brought them thither.
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S E C O N D K I N G S
CHAP. XX.
In this chapter we have, I. Hezekiah's sickness, and his recovery from
that, in answer to prayer, in performance of a promise, in the use of
means, and confirmed with a sign, ver. 1-11. II. Hezekiah's sin, and
his recovery from that, ver. 12-19. In both of these, Isaiah was God's
messenger to him. III. The conclusion of his reign, ver. 20, 21.
Hezekiah's Sickness and Recovery. (b. c. 713.)
1 In those days was Hezekiah sick unto death. And the prophet Isaiah
the son of Amoz came to him, and said unto him, Thus saith the Lord,
Set thine house in order; for thou shalt die, and not live. 2 Then he
turned his face to the wall, and prayed unto the Lord, saying, 3 I
beseech thee, O Lord, remember now how I have walked before thee in
truth and with a perfect heart, and have done that which is good in thy
sight. And Hezekiah wept sore. 4 And it came to pass, afore Isaiah
was gone out into the middle court, that the word of the Lord came to
him, saying, 5 Turn again, and tell Hezekiah the captain of my
people, Thus saith the Lord, the God of David thy father, I have heard
thy prayer, I have seen thy tears: behold, I will heal thee: on the
third day thou shalt go up unto the house of the Lord. 6 And I will
add unto thy days fifteen years; and I will deliver thee and this city
out of the hand of the king of Assyria; and I will defend this city for
mine own sake, and for my servant David's sake. 7 And Isaiah said,
Take a lump of figs. And they took and laid it on the boil, and he
recovered. 8 And Hezekiah said unto Isaiah, What shall be the sign
that the Lord will heal me, and that I shall go up into the house of
the Lord the third day? 9 And Isaiah said, This sign shalt thou have
of the Lord, that the Lord will do the thing that he hath spoken: shall
the shadow go forward ten degrees, or go back ten degrees? 10 And
Hezekiah answered, It is a light thing for the shadow to go down ten
degrees: nay, but let the shadow return backward ten degrees. 11 And
Isaiah the prophet cried unto the Lord: and he brought the shadow ten
degrees backward, by which it had gone down in the dial of Ahaz.
The historian, having shown us blaspheming Sennacherib destroyed in the
midst of the prospects of life, here shows us praying Hezekiah
delivered in the midst of the prospects of death--the days of the
former shortened, of the latter prolonged.
I. Here is Hezekiah's sickness. In those days, that is, in the same
year in which the king of Assyria besieged Jerusalem; for he reigning
reigned? in all twenty-nine years, and surviving this fifteen years,
this must be in his fourteenth year, and so was that, ch. xviii. 13.
Some think it was at the time that the Assyrian army was besieging the
city or preparing for it, because God promises (v. 6): I will defend
the city, which promise was afterwards repeated, when the danger came
to be most imminent, ch. xix. 34. Others think it was soon after the
defeat of Sennacherib; and then it shows us the uncertainty of all our
comforts in this world. Hezekiah, in the midst of his triumphs in the
favour of God, and over the forces of his enemies, is seized with
sickness, and under the arrest of death. We must therefore always
rejoice with trembling. It should seem he was sick of the plague, for
we read of the boil or plague-sore, v. 7. The same disease which was
killing to the Assyrians was trying to him; God took it from him, and
put it upon his enemies. Neither greatness nor goodness can exempt us
from sickness, from sore and mortal sicknesses. Hezekiah, lately
favoured of heaven above most men, yet is sick unto death--in the midst
of his days (under forty) and yet sick and dying; and perhaps he was
the more apprehensive of its being fatal to him because his father died
when he was about his age, two or three years younger. "In the midst of
life we are in death."
II. Warning brought him to prepare for death. It is brought by Isaiah,
who had been twice, as stated in the former chapter, a messenger of
good tidings to him. We cannot expect to receive from God's prophets
any other than what they have received from the Lord, and we must
welcome that, be it pleasing or unpleasing. The prophet tells him, 1.
That his disease is mortal, and, if he be not recovered by a miracle of
mercy, will certainly be fatal: Thou shalt die, and not live. 2. That
therefore he must, with all speed, get ready for death: Set thy house
in order. This we should feel highly concerned to do when we are in
health, but are most loudly called to do when we come to be sick. Set
the heart in order by renewed acts of repentance, and faith, and
resignation to God, with cheerful farewells to this world and welcomes
to another; and, if not done before (which is the best and wisest
course), set the house in order, make thy will, settle thy estate, put
thy affairs in the best posture thou canst, for the ease of those that
shall come after thee. Isaiah speaks not to Hezekiah of his kingdom,
only of his house. David, being a prophet, had authority to appoint who
should reign after him, but other kings did not pretend to bequeath
their crowns as part of their goods and chattels.
III. His prayer hereupon: He prayed unto the Lord, v. 2. Is any sick?
Let him be prayed for, let him be prayed with, and let him pray.
Hezekiah had found, as recorded in the foregoing chapter, that it was
not in vain to wait upon God, but that the prayers of faith bring in
answers of peace; therefore will he call upon God as long as he lives.
Happy experiences of the prevalency of prayer are engagements and
encouragements to continue instant in prayer. He had now received the
sentence of death within himself, and, if it was reversible, it must be
reversed by prayer. When God purposes mercy he will, for this, be
enquired of, Ezek. xxxvi. 37. We have not if we ask not, or ask amiss.
If the sentence was irreversible, yet prayer is one of the best
preparations for death, because by it we fetch in strength and grace
from God to enable us to finish well. Observe,
1. The circumstances of this prayer. (1.) He turned his face to the
wall, probably as he lay in his bed. This he did perhaps for privacy;
he could not retire to his closet as he used to do, but he retired as
well as he could, turned from the company that were about him, to
converse with God. When we cannot be so private as we would be in our
devotions, nor perform them with the usual outward expressions of
reverence and solemnity, yet we must not therefore omit them, but
compose ourselves to them as well as we can. Or, as some think, he
turned his face towards the temple, to show how willingly he would have
gone up thither, to pray this prayer (as he did, ch. xix. 1, 14), if he
had been able, and remembering what encouragements were given to all
the prayers that should be made in or towards that house. Christ is our
temple; to him we must have an eye in all our prayers, for no man, no
service, comes to the Father but by him. (2.) He wept sorely. Some
gather from this that he was unwilling to die. It is in the nature of
man to have some dread of the separation of soul and body, and it was
not strange if the Old-Testament saints, to whom another world was but
darkly revealed, were not so willing to leave this as Paul and other
New-Testament saints were. There was also something peculiar in
Hezekiah's case: he was now in the midst of his usefulness, had begun a
good work of reformation, which he feared would, through the corruption
of the people, fall to the ground, if he should die. If this was before
the defeat of the Assyrian army, as some think, he might therefore be
loth to die, because his kingdom was in imminent danger of being
ruined. However, it does not appear that he had now any son: Manasseh,
that succeeded him, was not born till three years after; and, if he
should die childless, both the peace of his kingdom and the promise to
David would be in danger. But perhaps these were only tears of
importunity, and expressions of a lively affection in prayer. Jacob
wept and made supplication; and our blessed Saviour, though most
willing to die, yet offered up strong cries, with tears, to him whom he
knew to be able to save him, Heb. v. 7. Let Hezekiah's prayer interpret
his tears, and in that we find nothing that intimates him to have been
under any of that fear of death which has either bondage or torment.
2. The prayer itself: "Remember now, O Lord! how I have walked before
thee in truth; and either spare me to live, that I may continue thus to
walk, if, if my work be done, receive me to that glory which thou hast
prepared for those that have thus walked." Observe here, (1.) The
description of Hezekiah's piety. He had had his conversation in the
world with right intentions ("I have walked before thee, as under thy
eye and with an eye ever towards thee"), from a right principle ("in
truth, and with an upright heart"), and by a right rule--"I have done
that which is good in thy sight." (2.) The comfort he now had in
reflecting upon it; it made his sick-bed easy. Note, The testimony of
conscience for us that we have walked with God in our integrity will be
much our support and rejoicing when we come to look death in the face,
2 Cor. i. 12. (3.) The humble mention he makes of it to God. Lord,
remember it now; not as if God needed to be put in mind of any thing by
us (he is greater than our hearts, and knows all things), or as if the
reward were of debt, and might be demanded as due (it is Christ's
righteousness only that is the purchase of mercy and grace); but our
own sincerity may be pleaded as the condition of the covenant which God
has wrought in us: "It is the work of thy own hands. Lord, own it."
Hezekiah does not pray, "Lord, spare me," or, "Lord, take me; God's
will be done;" but, Lord, remember me; whether I live or die, let me be
thine.
IV. The answer which God immediately gave to this prayer of Hezekiah.
The prophet had got but to the middle court when he was sent back with
another message to Hezekiah (v. 4, 5), to tell him that he should
recover; not that there is with God yea and nay, or that he ever says
and unsays; but upon Hezekiah's prayer, which he foresaw and which his
Spirit inclined him to, God did that for him which otherwise he would
not have done. God here calls Hezekiah the captain of his people, to
intimate that he would reprieve him for his people's sake, because, in
this time of war, they could ill spare such a captain: he calls himself
the God of David, to intimate that he would reprieve him out of a
regard to the covenant made with David and the promise that he would
always ordain a lamp for him. In this answer, 1. God honours his
prayers by the notice he takes of them and the reference he has to them
in this message: I have heard thy prayers, I have seen thy tears.
Prayers that have much life and affection in them are in a special
manner pleasing to God. 2. God exceeds his prayers; he only begged that
God would remember his integrity, but God here promises (1.) To restore
him from his illness: I will heal thee. Diseases are his servants; as
they go where he sends them, so they come when he remands them. Matt.
viii. 8, 9. I am the Lord that healeth thee, Exod. xv. 26. (2.) To
restore him to such a degree of health that on the third day he should
go up to the house of the Lord, to return thanks. God knew Hezekiah's
heart, how dearly he loved the habitation of God's house and the place
where his honour dwelt, and that as soon as he was well he would go to
attend on public ordinances; thitherward he turned his face when he was
sick, and thitherward he would turn his feet when he was recovered; and
therefore, because nothing would please him better, he promises him
this, Let my soul live, and it shall praise thee. The man whom Christ
healed was soon after found in the temple, John v. 14. (3.) To add
fifteen years to his life. This would not bring him to be an old man;
it would reach but to fifty-four or fifty-five; yet that was longer
than he had lately expected to live. His lease was renewed, which he
thought was expiring. We have not the instance of any other that was
told before-hand just how long he should live; that good man no doubt
made a good use of it; but God has wisely kept us at uncertainties,
that we may be always ready. (4.) To deliver Jerusalem from the king of
Assyria, v. 6. This was the thing which Hezekiah's heart was upon a
much as his own recovery, and therefore the promise of this is here
repeated. If this was after the raising of the siege, yet there was
cause to fear Sennacherib's rallying again. "No," says God, "I will
defend this city."
V. The means which were to be used for his recovery, v. 7. Isaiah was
his physician. He ordered an outward application, a very cheap and
common thing: "Lay a lump of figs to the boil, to ripen it and bring it
to a head, that the matter of the disease may be discharged that way."
This might contribute something to the cure, and yet, considering to
what a height the disease had come, and how suddenly it was checked,
the cure was no less than miraculous. Note, 1. It is our duty, when we
are sick, to make use of such means as are proper to help nature, else
we do not trust God, but tempt him. 2. Plain and ordinary medicines
must not be despised, for many such God has graciously made serviceable
to man, in consideration of the poor. 3. What God appoints he will
bless and make effectual.
VI. The sign which was given for the encouragement of his faith. 1. He
begged it, not in any distrust of the power or promise of God, or as if
he staggered at that, but because he looked upon the things promised to
be very great things and worthy to be so confirmed, and because it had
been usual with God thus to glorify himself and favour his people; and
he remembered how much God was displeased with his father for refusing
to ask a sign, Isa. vii. 10-12. Observe, Hezekiah asked What is the
sign, not that I shall go up to the thrones of judgment or up to the
gate, but up to the house of the Lord? He desired to recover that he
might glorify God in the gates of the daughter of Zion. It is not worth
while to live for any other purpose than to serve God. 2. It was put to
his choice whether the sun should go back or go forward; for it was
equal to Omnipotence, and it would be the more likely to confirm his
faith if he chose that which he thought the more difficult of the two.
Perhaps to this that of this prophet may refer (Isa. xlv. 11), Ask me
of things to come concerning my sons, and concerning the work of my
hands command you me. It is supposed that the degrees were half hours,
and that it was just noon when the proposal was made, and the question
is, "Shall the sun go back to its place at seven in the morning or
forward to its place at five in the evening?" 3. He humbly desired the
sun might go back ten degrees, because, though either would be a great
miracle, yet, it being the natural course of the sun to go forward, its
going back would seem more strange, and would be more significant of
Hezekiah's returning to the days of his youth (Job xxxiii. 25) and the
lengthening out of the day of his life. It was accordingly done, upon
the prayer of Isaiah (v. 11): He cried unto the Lord by special warrant
and direction, and God brought the sun back ten degrees, which appeared
to Hezekiah (for the sign was intended for him) by the going back of
the shadow upon the dial of Ahaz, which, it is likely, he could see
through his chamber-window; and the same was observed upon all other
dials, even in Babylon, 2 Chron. xxxii. 31. Whether this retrograde
motion of the sun was gradual or per saltum--suddenly--whether it went
back at the same pace that it used to go forward, which would make the
day ten hours longer than usual--or whether it darted back on a sudden,
and, after continuing a little while, was restored again to its usual
place, so that no change was made in the state of the heavenly bodies
(as the learned bishop Patrick thinks)--we are not told; but this work
of wonder shows the power of God in heaven as well as on earth, the
great notice he takes of prayer, and the great favour he bears to his
chosen. The most plausible idolatry of the heathen was theirs that
worshipped the sun; yet that was hereby convicted of the most egregious
folly and absurdity, for by this it appeared that their god was under
the check of the God of Israel. Dr. Lightfoot suggests that the fifteen
songs of degrees (Ps. cxx., &c.) might perhaps be so called because
selected by Hezekiah to be sung to his stringed instruments (Isa.
xxxviii. 20) in remembrance of the degrees on the dial which the sun
went back and the fifteen years added to his life; and he observes how
much of these psalms is applicable to Jerusalem's distress and
deliverance and Hezekiah's sickness and recovery.
Hezekiah's Piety and Death. (b. c. 713.)
12 At that time Berodach-baladan, the son of Baladan, king of Babylon,
sent letters and a present unto Hezekiah: for he had heard that
Hezekiah had been sick. 13 And Hezekiah hearkened unto them, and
showed them all the house of his precious things, the silver, and the
gold, and the spices, and the precious ointment, and all the house of
his armour, and all that was found in his treasures: there was nothing
in his house, nor in all his dominion, that Hezekiah showed them not.
14 Then came Isaiah the prophet unto king Hezekiah, and said unto him,
What said these men? and from whence came they unto thee? And Hezekiah
said, They are come from a far country, even from Babylon. 15 And he
said, What have they seen in thine house? And Hezekiah answered, All
the things that are in mine house have they seen: there is nothing
among my treasures that I have not showed them. 16 And Isaiah said
unto Hezekiah, Hear the word of the Lord. 17 Behold, the days come,
that all that is in thine house, and that which thy fathers have laid
up in store unto this day, shall be carried into Babylon: nothing shall
be left, saith the Lord. 18 And of thy sons that shall issue from
thee, which thou shalt beget, shall they take away; and they shall be
eunuchs in the palace of the king of Babylon. 19 Then said Hezekiah
unto Isaiah, Good is the word of the Lord which thou hast spoken. And
he said, Is it not good, if peace and truth be in my days? 20 And the
rest of the acts of Hezekiah, and all his might, and how he made a
pool, and a conduit, and brought water into the city, are they not
written in the book of the chronicles of the kings of Judah? 21 And
Hezekiah slept with his fathers: and Manasseh his son reigned in his
stead.
Here is, I. An embassy sent to Hezekiah by the king of Babylon, to
congratulate him on his recovery, v. 12. The kings of Babylon had
hitherto been only deputies and tributaries to the kings of Assyria,
and Nineveh was the royal city. We find Babylon subject to the king of
Assyria, ch. xvii. 24. But this king of Babylon began to set up for
himself, and by degrees things were so changed that Assyria became
subject to the kings of Babylon. This king of Babylon sent to
compliment Hezekiah, and ingratiate himself with him upon a double
account. 1. Upon the account of religion. The Babylonians worshipped
the sun, and, perceiving what honour their god had done to Hezekiah, in
going back for his sake, they thought themselves obliged to do honour
to him likewise. It is good having those our friends whom we perceive
to be the favourites of heaven. 2. Upon the account of civil interest.
If the king of Babylon was now mediating a revolt from the king of
Assyria, it was policy to get Hezekiah into his interest, in answer to
whose prayers, and for whose protection, heaven had given that fatal
blow to the king of Assyria. He found himself obliged to Hezekiah, and
his God, for the weakening of the Assyrian forces, and had reason to
think he could not have a more powerful and valuable ally than one that
had so good an interest in the upper world. He therefore made his court
to him with all possible respect by ambassadors, letters, and a
present.
II. The kind entertainment Hezekiah gave to these ambassadors, v. 13.
It was his duty to be civil to them, and receive them with the respect
due to ambassadors; but he exceeded, and was courteous to a fault. 1.
He was too fond of them. He hearkened unto them. Though they were
idolaters, yet he became intimate with them, was forward to come into a
confederacy with the king their master, and granted them all they came
for. He was more open and free than he should have been, and stood not
so much upon his guard. What reason had he that was in covenant with
God so eagerly to catch at an alliance with a heathen prince, or to
value himself at all upon his respectful notice? What honour could this
embassy add to one whom God had so highly favoured, that he should
please himself so much with it? 2. He was too fond of showing them his
palace, his treasures, and his magazines, that they might see, and
might report to their master, what a great king he was, and how well
worthy of the honour their master did him. It is not said that he
showed them the temple, the book of the law, and the manner of his
worship, that he might proselyte them to the true religion, which he
had now a fair opportunity of doing; but in compliment to them, lest he
should affront them, he waived that, and showed them the rich furniture
of his closet, that house of his precious things, the wealth he had
heaped up since the king of Assyria had emptied his coffers, his
silver, and gold, and spices. All the valuable things he had he showed
them, either himself or by his officers. And what harm was there in
this? What is more commonly, and (as we think) more innocently, done,
than to show strangers the riches and rarities of a country--to show
our friends our houses and their furniture, our gardens, stables, and
libraries? But if we do this in the pride of our hearts, as Hezekiah
did, to gain applause from men, and not giving praise to God, it turns
into sin to us, as it did to him.
III. The examination of Hezekiah concerning this matter, v. 14, 15.
Isaiah, who had often been his comforter, is now his reprover. The
blessed Spirit is both, John xvi. 7, 8. Ministers must be both, as
there is occasion. Isaiah spoke in God's name, and therefore called him
to account as one having authority: "Who are these? Whence come they?
What is their business? What have they seen?" Hezekiah not only
submitted to the examination (did not ask him, "Why should you concern
yourself and question me about this affair?"), but made an ingenuous
confession: There is nothing among my treasures that I have not shown
them. Why then did he not bring them to Isaiah, and show him to them
who was without doubt the best treasure he had in his dominions, and
who by his prayers and prophecies had been instrumental in all those
wonders which these ambassadors came to enquire into? I hope Hezekiah
had the same value for Isaiah now that he had in his distress; but it
would have become him to show it by bringing these ambassadors to him
in the first place, which might have prevented the false step he took.
IV. The sentence passed upon him for his pride and vanity, and the too
great relish he had of the things of the world, after that intimate
acquaintance he had so lately been admitted into with divine things.
The sentence is (v. 17, 18), 1. That the treasures he was so proud of
should hereafter become a prey, and his family should be robbed of them
all. It is just with God to take that from us which we make the matter
of our pride and in which we put our confidence. 2. That the king of
Babylon, with whom he was so fond of an alliance, should be the enemy
that should make a prey of them. Not that it was for this sin that that
judgment should be brought upon them: the sins of Manasseh, his
idolatries and murders, were the cause of that calamity; but it is now
foretold to Hezekiah, to convince him of the folly of his pride and of
the value he had for the king of Babylon, and to make him ashamed of
it. Hezekiah was fond of assisting the king of Babylon to rise, and to
reduce the exorbitant power of the kings of Assyria; but he is told
that the snake he is cherishing will ere long sting the bosom that
cherishes it, and that his royal seed shall become the king of
Babylon's slave (which was fulfilled, Dan. i. 1, &c.), than which there
could not be any thing more mortifying to Hezekiah to think of. Babylon
will be the ruin of those that are fond of Babylon. Wise therefore and
happy are those that come out from her, Rev. xviii. 4.
V. Hezekiah's humble and patient submission to this sentence, v. 19.
Observe how he argues himself into this submission. 1. He lays it down
for a truth that "good is the word of the Lord, even this word, though
a threatening; for every word of his is so. It is not only just, but
good; for, as he does no wrong to any, so he means no hurt to good men.
It is good; for he will bring good out of it, and do me good by the
foresight of it." We should believe this concerning every providence,
that it is good, is working for good. 2. He takes notice of that in
this word which was good, that he should not live to see this evil,
much less to share in it. He makes the best of the bad: "Is it not
good? Yes, certainly it is, and better than I deserve." Note, (1.) True
penitents, when they are under divine rebukes, call them not only just,
but good; not only submit to the punishment of their iniquity, but
accept of it. So Hezekiah did, and by this it appeared that he was
indeed humbled for the pride of his heart. (2.) When at any time we are
under dark dispensations, or have dark prospects, public or personal,
we must take notice of what is for us as well as what is against us,
that we may by thanksgiving honour God, and may in our patience possess
our own souls. (3.) As to public affairs, it is good, and we are bound
to think it so, if peace and truth be in our days. That is, [1.]
Whatever else we want, it is good if we have peace and truth, if we
have the true religion professed and protected, Bibles and ministers,
and enjoy these in peace, not terrified with the alarms of war or
persecution. [2.] Whatever trouble may come when we are gone, it is
good if all be well in our days. Not that we should be unconcerned for
posterity; it is a grief to foresee evils: but we should own that the
deferring of judgments is a great favour in general, and to have them
deferred so long as what we may die in peace is a particular favour to
us, for charity begins at home. We know not how we shall bear the
trial, and therefore have reason to think it well if we may but get
safely to heaven before it comes.
Lastly, Here is the conclusion of Hezekiah's life and story, v. 20, 21.
In 2 Chron. ch. xxix.-xxxii. much more is recorded of Hezekiah's work
of reformation than in this book of Kings; and it seems that in the
civil chronicles, not now extant, there were many things recorded of
his might and the good offices he did for Jerusalem, particularly his
bringing water by pipes into the city. To have water in plenty, without
striving for it and without being terrified with the noise of archers
in the drawing of it, to have it at hand and convenient for us, is to
be reckoned a great mercy; for the want of water would be a great
calamity. But here this historian leaves him asleep with his fathers,
and a son in his throne that proved very untoward; for parents cannot
give grace to their children. Wicked Ahaz was the son of a godly father
and the father of a godly son; holy Hezekiah was the son of a wicked
father and the father of a wicked son. When the land was not reformed,
as it should have been, by a good reign, it was plagued and ripened for
ruin by a bad one; yet then tried again with a good one, that it might
appear how loth God was to cut off his people.
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S E C O N D K I N G S
CHAP. XXI.
In this chapter we have a short but sad account of the reigns of two of
the kings of Judah, Manasseh and Amon. I. Concerning Manasseh, all the
account we have of him here is, 1. That he devoted himself to sin, to
all manner of wickedness, idolatry, and murder, ver. 1-9 and 16. 2.
That therefore God devoted him, and Jerusalem for his sake, to ruin,
ver. 10-18. In the book of Chronicles we have an account of his
troubles, and his repentance. II. Concerning Amon we are only told that
he lived in sin (ver. 19-22), died quickly by the sword, and left good
Josiah his successor, ver. 23-26. By these two reigns Jerusalem was
much debauched and much weakened, and so hastened apace towards its
destruction, which slumbered not.
Manasseh's Impious Reign. (b. c. 698.)
1 Manasseh was twelve years old when he began to reign, and reigned
fifty and five years in Jerusalem. And his mother's name was Hephzibah.
2 And he did that which was evil in the sight of the Lord, after the
abominations of the heathen, whom the Lord cast out before the children
of Israel. 3 For he built up again the high places which Hezekiah his
father had destroyed; and he reared up altars for Baal, and made a
grove, as did Ahab king of Israel; and worshipped all the host of
heaven, and served them. 4 And he built altars in the house of the
Lord, of which the Lord said, In Jerusalem will I put my name. 5 And
he built altars for all the host of heaven in the two courts of the
house of the Lord. 6 And he made his son pass through the fire, and
observed times, and used enchantments, and dealt with familiar spirits
and wizards: he wrought much wickedness in the sight of the Lord, to
provoke him to anger. 7 And he set a graven image of the grove that
he had made in the house, of which the Lord said to David, and to
Solomon his son, In this house, and in Jerusalem, which I have chosen
out of all tribes of Israel, will I put my name for ever: 8 Neither
will I make the feet of Israel move any more out of the land which I
gave their fathers; only if they will observe to do according to all
that I have commanded them, and according to all the law that my
servant Moses commanded them. 9 But they hearkened not: and Manasseh
seduced them to do more evil than did the nations whom the Lord
destroyed before the children of Israel.
How delightful were our meditations on the last reign! How many
pleasing views had we of Sion in its glory (that is, in its purity and
in its triumphs), of the king in his beauty! (for Isa. xxxiii. 17
refers to Hezekiah), and (as it follows there, v. 20) Jerusalem was a
quiet habitation because a city of righteousness, Isa. i. 26. But now
we have melancholy work upon our hands, unpleasant ground to travel,
and cannot but drive heavily. How has the gold become dim and the most
fine gold changed! The beauty of Jerusalem is stained, and all her
glory, all her joy, sunk and gone. These verses give such an account of
this reign as make it, in all respects, the reverse of the last, and,
in a manner, the ruin of it.
I. Manasseh began young. He was but twelve years old when he began to
reign (v. 1), born when his father was about forty-two years old, three
years after his sickness. If he had sons before, either they were dead,
or set by as unpromising. As yet they knew of nothing bad in him, and
they hoped he would prove good; but he proved very bad, and perhaps his
coming to the crown so young might help to make it so, which yet will
by no means excuse him, for his grandson Josiah came to it younger than
he and yet acted well. But being young, 1. He was puffed up with his
honour and proud of it; and thinking himself very wise, because he was
very great, valued himself upon his undoing what his father had done.
It is too common for novices to be lifted up with pride, and so to fall
into the condemnation of the devil. 2. He was easily wrought upon and
drawn aside by seducers, that lay in wait to deceive. Those that were
enemies to Hezekiah's reformation, and retained an affection for the
old idolatries, flattered him, and so gained his ear, and used his
power at their pleasure. Many have been undone by coming too soon to
their honours and estates.
II. He reigned long, longest of any of the kings of Judah, fifty-five
years. This was the only very bad reign that was a long one; Joram's
was but eight years, and Ahaz's sixteen; as for Manasseh's, we hope
that in the beginning of his reign for some time affairs continued to
move in the course that his father left them in, and that in the latter
end of his reign, after his repentance, religion got head again; and,
no doubt, when things were at the worst God had his remnant that kept
their integrity. Though he reigned long, yet some of this time he was a
prisoner in Babylon, which may well be looked upon as a drawback from
these years, though they are reckoned in the number because then he
repented and began to reform.
III. He reigned very ill.
1. In general, (1.) He did that which was evil in the sight of the
Lord, and which, having been well educated, he could not but know was
so (v. 2): He wrought much wickedness in the sight of the Lord, as if
on purpose to provoke him to anger, v. 6. (2.) He did after the
abominations of the heathen (v. 2) and as did Ahab (v. 3), not taking
warning by the destruction both of the nations of Canaan and the house
of Ahab for their idolatry; nay (v. 9), he did more evil than did the
nations whom the Lord destroyed. When the holy seed degenerate, they
are commonly worse than the worst of the profane.
2. More particularly, (1.) He rebuilt the high places which his father
had destroyed, v. 3. Thus did he trample upon the dust, and affront the
memory, of his worthy father, though he knew how much he was favoured
of God and honoured of men. He concurred, it is probable, with
Rabshakeh's sentiments (ch. xviii. 22), that Hezekiah had done ill in
destroying those high places, and pretended the honour of God, and the
edification and convenience of the people, in rebuilding them. This he
began with, but proceeded to that which was much worse; for, (2.) He
set up other gods, Baal and Ashtaroth (which we translate a grove), and
all the host of heaven, the sun and moon, the other planets, and the
constellations; these he worshipped and served (v. 3), gave their names
to the images he made, and then did homage to them and prayed for help
from them. To these he built altars (v. 5), and offered sacrifices, no
doubt, on these altars. (3.) He made his son pass through the fire, by
which he dedicated him a votary to Moloch, in contempt of the seal of
circumcision by which he had been dedicated to God. (4.) He made the
devil his oracle, and, in contempt both of urim and prophecy, he used
enchantments and dealt with familiar spirits (v. 6) like Saul.
Conjurers and fortune-tellers (who pretended, by the stars or the
clouds, lucky and unlucky days, good and bad omens, the flight of
birds, or the entrails of beasts, to foretel things to come) were great
men with him, his intimates, his confidants; their arts pleased his
fancy, and gained his belief, and his counsels were under their
direction. (5.) We find afterwards (v. 16) that he shed innocent blood
very much in gratification of his own passion and revenge; some perhaps
were secretly murdered, others taken off by colour of law. Probably
much of the blood he shed was theirs that opposed idolatry and
witnessed against it, that would not bow the knee to Baal. The blood of
the prophets is, in a particular manner, charged upon Jerusalem, and it
is probable that he put to death many of them. The tradition of the
Jews is that he caused the prophet Isaiah to be sawn asunder; and many
think the apostle refers to this in Heb. xi. 37, where he speaks of
those that had so suffered.
3. Three things are here mentioned as aggravations of Manasseh's
idolatry:--(1.) That he set up his images and altars in the house of
the Lord (v. 4), in the two courts of the temple (v. 5), in the very
house of which God had said to Solomon, Here will I put my name, v. 7.
Thus he defied God to his face, and impudently affronted him with his
rivals immediately under his eye, as one that was neither afraid of
God's wrath nor ashamed of his own folly and wickedness. Thus he
desecrated what had been consecrated to God, and did, in effect, turn
God out of his own house and put the rebels in possession of it. Thus,
when the faithful worshippers of God came to the place he had appointed
for the performance of their duty to him, they found, to their great
grief and terror, other gods ready to receive their offerings. God had
said that here he would record his name, here he would put it for ever,
and here it was accordingly preserved, while the idolatrous altars were
kept at a distance; but Manasseh, by bringing them into God's house,
did what he could to alter the property, and to make the name of the
God of Israel to be no more in remembrance. (2.) That hereby he put a
great slight upon the word of God, and his covenant with Israel.
Observe the favour he had shown to that people in putting his name
among them,--the kindness he intended them, never to make them move out
of that good land,--and the reasonableness of his expectations from
them, only if they will observe to do according to all that I have
commanded them, v. 7, 8. Upon these good terms did Israel stand with
God, and had as fair a prospect of being happy as any people could
have; but they hearkened not, v. 9. They would not be kept close to God
either by his precepts or by his promises; both were cast behind their
back. (3.) That hereby he seduced the people of God, debauched them,
and drew them into idolatry, v. 9. He caused Judah to sin (v. 11), as
Jeroboam had caused Israel to sin. His very example was enough to
corrupt the generality of unthinking people, who would do as their king
did, right or wrong. All that aimed at preferment would do as the court
did; and others thought it safest to comply, for fear of making their
king their enemy. Thus, one way or other, the holy city became a
harlot, and Manasseh made her so. Those will have a great deal to
answer for that not only are wicked themselves, but help to make others
so.
Manasseh's Ruin Foretold. (b. c. 643.)
10 And the Lord spake by his servants the prophets, saying, 11
Because Manasseh king of Judah hath done these abominations, and hath
done wickedly above all that the Amorites did, which were before him,
and hath made Judah also to sin with his idols: 12 Therefore thus
saith the Lord God of Israel, Behold, I am bringing such evil upon
Jerusalem and Judah, that whosoever heareth of it, both his ears shall
tingle. 13 And I will stretch over Jerusalem the line of Samaria, and
the plummet of the house of Ahab: and I will wipe Jerusalem as a man
wipeth a dish, wiping it, and turning it upside down. 14 And I will
forsake the remnant of mine inheritance, and deliver them into the hand
of their enemies; and they shall become a prey and a spoil to all their
enemies; 15 Because they have done that which was evil in my sight,
and have provoked me to anger, since the day their fathers came forth
out of Egypt, even unto this day. 16 Moreover Manasseh shed innocent
blood very much, till he had filled Jerusalem from one end to another;
beside his sin wherewith he made Judah to sin, in doing that which was
evil in the sight of the Lord. 17 Now the rest of the acts of
Manasseh, and all that he did, and his sin that he sinned, are they not
written in the book of the chronicles of the kings of Judah? 18 And
Manasseh slept with his fathers, and was buried in the garden of his
own house, in the garden of Uzza: and Amon his son reigned in his
stead.
Here is the doom of Judah and Jerusalem read, and it is heavy doom. The
prophets were sent, in the first place, to teach them the knowledge of
God, to remind them of their duty and direct them in it. If they
succeeded not in that, their next work was to reprove them for their
sins, and to set them in view before them, that they might repent and
reform, and return to their duty. If in this they prevailed not, but
sinners went on frowardly, their next work was to foretel the judgments
of God, that the terror of them might awaken those to repentance who
would not be made sensible of the obligations of his love, or else that
the execution of them, in their season, might be a demonstration of the
divine mission of the prophets that foretold them. The prophets were
deputed judges to those that would not hear and receive them as
teachers. We have here,
I. A recital of the crime. The indictment is read upon which the
judgment is grounded, v. 11. Manasseh had done wickedly himself, though
he knew better things, had even justified the Amorites, whose copy he
wrote after, by outdoing them in impieties, and debauched the people of
God, whom he had taught to sin and forced to sin; and besides that
(though that was bad enough) he had filled Jerusalem with innocent
blood (v. 16), had multiplied his murders in every corner of the city,
and filled the measure of Jerusalem's blood-guiltiness (Matt. xxiii.
32) up to the brim, and all this against the crown and dignity of the
King of kings, the peace of his kingdom, and the statutes in these
cases made and provided.
II. A prediction of the judgment God would bring upon them for this:
They have done that which was evil, and therefore I am bringing evil
upon them (v. 12); it will come and it is not far off. The judgment
should be, 1. Very terrible and amazing; the very report of it should
make men's ears to tingle (v. 12), that is, their hearts to tremble. It
should make a great noise in the world and occasion many speculations.
2. It should be copied out (as the sins of Jerusalem had been) from
Samaria and the house of Ahab, v. 13. When God lays righteousness to
the line it shall be the line of Samaria, measuring out to Jerusalem
that which had been the lot of Samaria; when he lays judgment to the
plummet it shall be the plummet of the house of Ahab, marking out for
the same ruin to which that wretched family was devoted. See Isa.
xxviii. 17. Note, Those who resemble and imitate others in their sins
must expect to fare as they fared. 3. That it should be an utter
destruction: I will wipe it as a man wipes a dish. This intimates, (1.)
That every thing should be put into disorder, and their state
subverted; they should be turned upside down, and all their foundations
put out of course. (2.) That the city should be emptied of its
inhabitants, which had been the filth of it, as a dish is emptied when
it is wiped: "They shall all be carried captive, the land shall enjoy
her sabbaths, and be laid by as a dish when it is wiped." See the
comparison of the boiled pot, not much unlike this, Ezek. xxiv. 1-14.
(3.) That yet this should be in order to the purifying, not the
destroying, of Jerusalem. The dish shall not be dropped, not broken to
pieces, or melted down, but only wiped. This shall be the fruit, the
taking away of the sinners first, and then of the sin. 4. That
therefore they should be destroyed, because they should be deserted (v.
14): I will forsake the remnant of my inheritance. Justly are those
that forsake God forsaken of him; nor does he ever leave any till they
have first left him: but, when God has forsaken a people, their defence
has departed, and they become a prey, an easy prey, to all their
enemies. Sin is spoken of here as the alpha and omega of their
miseries. (1.) Old guilt came in remembrance, as that which began to
fill the measure (v. 15): "They have provoked me to anger from their
conception and birth as a people, since the day their fathers came out
of Egypt." The men of this generation, treading in their fathers'
steps, are justly reckoned with for their fathers' sins. (2.) The guilt
of blood was that which filled the measure, v. 16. Nothing has a louder
cry, nor brings a sorer vengeance, than that.
This is all we have here of Manasseh; he stands convicted and
condemned; but we hope in the book of Chronicles to hear of his
repentance, and acceptance with God. Meantime, we must be content, in
this place, to have only one intimation of his repentance (for so we
are willing to take it), that he was buried, it is likely by his own
order, in the garden of his own house (v. 18); for, being truly humbled
for his sins, he judged himself no more worthy to be called a son, a
son of David, and therefore not worthy to have even his dead body
buried in the sepulchres of his fathers. True penitents take shame to
themselves, not honour; yet, having lost the credit of an innocent, the
credit of a penitent was the next best he was capable of. And better it
is, and more honourable, for a sinner to die repenting, and be buried
in a garden, than to die impenitent, and be buried in the abbey.
Amon's Reign and Death. (b. c. 643.)
19 Amon was twenty and two years old when he began to reign, and he
reigned two years in Jerusalem. And his mother's name was Meshullemeth,
the daughter of Haruz of Jotbah. 20 And he did that which was evil in
the sight of the Lord, as his father Manasseh did. 21 And he walked
in all the way that his father walked in, and served the idols that his
father served, and worshipped them: 22 And he forsook the Lord God of
his fathers, and walked not in the way of the Lord. 23 And the
servants of Amon conspired against him, and slew the king in his own
house. 24 And the people of the land slew all them that had conspired
against king Amon; and the people of the land made Josiah his son king
in his stead. 25 Now the rest of the acts of Amon which he did, are
they not written in the book of the chronicles of the kings of Judah?
26 And he was buried in his sepulchre in the garden of Uzza: and Josiah
his son reigned in his stead.
Here is a short account of the short and inglorious reign of Amon, the
son of Manasseh. Whether Manasseh, in his blind and brutish zeal for
his idols, had sacrificed his other sons--or whether, having been
dedicated to his idols, they were refused by the people--so it was that
his successor was a son not born till he was forty-five years old. And
of him we are here told, 1. That his reign was very wicked: He forsook
the God of his fathers (v. 22), disobeyed the commands given to his
fathers, and disclaimed the covenant made with his fathers, and walked
not in the way of the Lord, but in all the way which his father walked
in, v. 20, 21. He trod in the steps of his father's idolatry, and
revived that which he, in the latter end of his days, had put down.
Note, Those who set bad examples, though they may repent themselves,
yet cannot be sure that those whom they have drawn into sin by their
example will repent; it is often otherwise. 2. That his end was very
tragical. He having rebelled against God, his own servants conspired
against him and slew him, probably upon some personal disgust, when he
had reigned but two years, v. 23. His servants, who should have guarded
him, murdered him; his own house, that should have been his castle of
defence, was the place of his execution. He had profaned God's house
with his idols, and now God suffered his own house to be polluted with
his blood. How unrighteous soever those were that did it, God was
righteous who suffered it to be done. Two things the people of the land
did, by their representatives, hereupon:--(1.) They did justice on the
traitors that had slain the king, and put them to death; for, though he
was a bad king, he was their king, and it was a part of their
allegiance to him to avenge his death. Thus they cleared themselves
from having any hand in the crime, and did what was incumbent on them
to deter others from the like villainous practices. (2.) They did a
kindness to themselves in making Josiah his son king in his stead, whom
probably the conspirators had a design to put by, but the people stood
by him and settled him in the throne, encouraged, it may be, by the
indications he gave, even in his early days, of a good disposition. Now
they made a happy change from one of the worst to one of the best of
all the kings of Judah. "Once more," says God, "they shall be tried
with a reformation; and, if that succeed, well; if not, then after that
I will cut them down." Amon was buried in the same garden where his
father was, v. 26. If his father put himself under that humiliation,
the people will put him under it.
__________________________________________________________________
S E C O N D K I N G S
CHAP. XXII.
This chapter begins the story of the reign of good king Josiah, whose
goodness shines the brighter because it came just after so much
wickedness, which he had the honour to reform, and just before so great
a destruction, which yet he had not the honour to prevent. Here, after
his general character (ver. 1, 2), we have a particular account of the
respect he paid I. To God's house, which he repaired, ver. 3-7 II. To
God's book, which he was much affected with the reading of, ver. 8-11
III. To God's messengers, whom he thereupon consulted, ver. 12-14 And
by whom he received from God an answer threatening Jerusalem's
destruction (ver. 15-17), but promising favour to him (ver. 18-20),
upon which he set about that glorious work of reformation which we have
an account of in the next chapter.
Josiah's Pious Reign; the Book of the Law Read. (b. c. 623.)
1 Josiah was eight years old when he began to reign, and he reigned
thirty and one years in Jerusalem. And his mother's name was Jedidah,
the daughter of Adaiah of Boscath. 2 And he did that which was right
in the sight of the Lord, and walked in all the way of David his
father, and turned not aside to the right hand or to the left. 3 And
it came to pass in the eighteenth year of king Josiah, that the king
sent Shaphan the son of Azaliah, the son of Meshullam, the scribe, to
the house of the Lord, saying, 4 Go up to Hilkiah the high priest,
that he may sum the silver which is brought into the house of the Lord,
which the keepers of the door have gathered of the people: 5 And let
them deliver it into the hand of the doers of the work, that have the
oversight of the house of the Lord: and let them give it to the doers
of the work which is in the house of the Lord, to repair the breaches
of the house, 6 Unto carpenters, and builders, and masons, and to buy
timber and hewn stone to repair the house. 7 Howbeit there was no
reckoning made with them of the money that was delivered into their
hand, because they dealt faithfully. 8 And Hilkiah the high priest
said unto Shaphan the scribe, I have found the book of the law in the
house of the Lord. And Hilkiah gave the book to Shaphan, and he read
it. 9 And Shaphan the scribe came to the king, and brought the king
word again, and said, Thy servants have gathered the money that was
found in the house, and have delivered it into the hand of them that do
the work, that have the oversight of the house of the Lord. 10 And
Shaphan the scribe showed the king, saying, Hilkiah the priest hath
delivered me a book. And Shaphan read it before the king.
Concerning Josiah we are here told,
I. That he was very young when he began to reign (v. 1), only eight
years old. Solomon says, Woe unto thee, O land! when thy king is a
child; but happy art thou, O land! when thy king is such a child. Our
English Israel had once a king that was such a child, Edward VI.
Josiah, being young, had not received any bad impressions from the
example of his father and grandfather, but soon saw their errors, and
God gave his grace to take warning by them. See Ezek. xviii. 14, &c.
II. That he did that which was right in the sight of the Lord, v. 2.
See the sovereignty of divine grace--the father passed by and left to
perish in his sin, the son a chosen vessel. See the triumphs of that
grace--Josiah born of a wicked father, no good education nor good
example given him, but many about him who no doubt advised him to tread
in his father's steps and few that gave him any good counsel, and yet
the grace of God made him an eminent saint, cut him off from the wild
olive and grafted him into the good olive, Rom. xi. 24. Nothing is too
hard for that grace to do. He walked in a good way, and turned not
aside (as some of his predecessors had done who began well) to the
right hand nor to the left. There are errors on both hands, but God
kept him in the right way; he fell neither into superstition nor
profaneness.
III. That he took care for the repair of the temple. This he did in the
eighteenth year of his reign, v. 3. Compare 2 Chron. xxxiv. 8. He began
much sooner to seek the Lord (as appears, 2 Chron. xxxiv. 3), but it is
to be feared the work of reformation went slowly on and met with much
opposition, so that he could not effect what he desired and designed,
till his power was thoroughly confirmed. The consideration of the time
we unavoidably lost in our minority should quicken us, when we have
come to years, to act with so much the more vigour in the service of
God. Having begun late we have need work hard. He sent Shaphan, the
secretary of state, to Hilkiah the high priest, to take an account of
the money that was collected for this use by the door-keepers (v. 4);
for, it seems, they took much the same way of raising the money that
Joash took, ch. xii. 9. When people gave by a little at a time the
burden was insensible, and, the contribution being voluntary, it was
not complained of. This money, so collected, he ordered him to lay out
for the repair of the temple, v. 5, 6. And now, it seems, the workmen
(as in the days of Joash) acquitted themselves so well that there was
no reckoning made with them (v. 7), which is certainly mentioned to the
praise of the workmen, that they gained such a reputation for honesty,
but whether to the praise of those that employed them I know not; a man
should count money (we say) after his own father; it would not have
been amiss to have reckoned with the workmen, that others also might be
satisfied of their honesty.
IV. That, in repairing the temple, the book of the law was happily
found and brought to the king, v. 8, 10. Some think this book was the
autograph, or original manuscript, of the five books of Moses, under
his own hand; others think it was only an ancient and authentic copy.
Most likely it was that which, by the command of Moses, was laid up in
the most holy place, Deut. xxxi. 24, &c. 1. It seems, this book of the
law was lost or missing. Perhaps it was carelessly mislaid and
neglected, thrown by into a corner (as some throw their Bibles), by
those that knew not the value of it, and forgotten there; or it was
maliciously concealed by some of the idolatrous kings, or their agents,
who were restrained by the providence of God or their own consciences
from burning and destroying it, but buried it, in hopes it would never
see the light again; or, as some think, it was carefully laid up by
some of its friends, lest it should fall into the hands of its enemies.
Whoever were the instruments of its preservation, we ought to
acknowledge the hand of God in it. If this was the only authentic copy
of the Pentateuch then in being, which had (as I may say) so narrow a
turn for its life and was so near perishing, I wonder the hearts of all
good people did not tremble for that sacred treasure, as Eli's for the
ark, and I am sure we now have reason to thank God, upon our knees, for
that happy providence by which Hilkiah found this book at this time,
found it when he sought it not, Isa. lxv. 1. If the holy scriptures had
not been of God, they would not have been in being at this day; God's
care of the Bible is a plain indication of his interest in it. 2.
Whether this was the only authentic copy in being or no, it seems the
things contained in it were new both to the king himself and to the
high priest; for the king, upon the reading of it, rent his clothes. We
have reason to think that neither the command for the king's writing a
copy of the law, nor that for the public reading of the law every
seventh year (Deut. xvii. 18; xxxi. 10, 11), had been observed for a
long time; and when the instituted means of keeping up religion are
neglected religion itself will soon go to decay. Yet, on the other
hand, if the book of the law was lost, it seems difficult to determine
what rule Josiah went by in doing that which was right in the sight of
the Lord, and how the priests and people kept up the rites of their
religion. I am apt to think that the people generally took up with
abstracts of the law, like our abridgements of the statutes, which the
priests, to save themselves the trouble of writing and the people of
reading the book at large, had furnished them with--a sort of ritual,
directing them in the observances of their religion, but leaving out
what they thought fit, and particularly the promises and threatenings
(Lev. xxvi. and Deut. xxviii., &c.), for I observe that these were the
portions of the law which Josiah was so much affected with (v. 13), for
these were new to him. No summaries, extracts, or collections, out of
the Bible (though they may have their use) can be effectual to convey
and preserve the knowledge of God and his will like the Bible itself.
It was no marvel that the people were so corrupt when the book of the
law was such a scarce thing among them; where that vision is not the
people perish. Those that endeavoured to debauch them no doubt used all
the arts they could to get that book out of their hands. The church of
Rome could not keep up the use of images but by forbidding the use of
the scripture. 3. It was a great instance of God's favour, and a token
for good to Josiah and his people, that the book of the law was thus
seasonably brought to light, to direct and quicken that blessed
reformation which Josiah had begun. It is a sign that God has mercy in
store for a people when he magnifies his law among them and makes that
honourable, and furnishes them with means for the increase of
scripture-knowledge. The translating of the scriptures into vulgar
tongues was the glory, strength, and joy of the Reformation from
Popery. It is observable that they were about a good work, repairing
the temple, when they found the book of the law. Those that do their
duty according to their knowledge shall have their knowledge increased.
To him that hath shall be given. The book of the law was an abundant
recompence for all their care and cost about the repair of the temple.
4. Hilkiah the priest was exceedingly well pleased with the discovery.
"O," says he to Shaphan, "rejoice with me, for I have found the book of
the law, eureka, eureka,--I have found, I have found, that jewel of
inestimable value. Here, carry it to the king; it is the richest jewel
of his crown. Read it before him. He walks in the way of David his
father, and, if he be like him, he will love the book of the law and
bid that welcome; that will be his delight and his counsellor."
The Ruin of Judah Foretold; the Favour Shown to Josiah. (b. c. 623.)
11 And it came to pass, when the king had heard the words of the book
of the law, that he rent his clothes. 12 And the king commanded
Hilkiah the priest, and Ahikam the son of Shaphan, and Achbor the son
of Michaiah, and Shaphan the scribe, and Asahiah a servant of the
king's, saying, 13 Go ye, enquire of the Lord for me, and for the
people, and for all Judah, concerning the words of this book that is
found: for great is the wrath of the Lord that is kindled against us,
because our fathers have not hearkened unto the words of this book, to
do according unto all that which is written concerning us. 14 So
Hilkiah the priest, and Ahikam, and Achbor, and Shaphan, and Asahiah,
went unto Huldah the prophetess, the wife of Shallum the son of Tikvah,
the son of Harhas, keeper of the wardrobe; (now she dwelt in Jerusalem
in the college;) and they communed with her. 15 And she said unto
them, Thus saith the Lord God of Israel, Tell the man that sent you to
me, 16 Thus saith the Lord, Behold, I will bring evil upon this
place, and upon the inhabitants thereof, even all the words of the book
which the king of Judah hath read: 17 Because they have forsaken me,
and have burned incense unto other gods, that they might provoke me to
anger with all the works of their hands; therefore my wrath shall be
kindled against this place, and shall not be quenched. 18 But to the
king of Judah which sent you to enquire of the Lord, thus shall ye say
to him, Thus saith the Lord God of Israel, As touching the words which
thou hast heard; 19 Because thine heart was tender, and thou hast
humbled thyself before the Lord, when thou heardest what I spake
against this place, and against the inhabitants thereof, that they
should become a desolation and a curse, and hast rent thy clothes, and
wept before me; I also have heard thee, saith the Lord. 20 Behold
therefore, I will gather thee unto thy fathers, and thou shalt be
gathered into thy grave in peace; and thine eyes shall not see all the
evil which I will bring upon this place. And they brought the king word
again.
We hear no more of the repairing of the temple: no doubt that good work
went on well; but the book of the law that was found in it occupies us
now, and well it may. It is not laid up in the king's cabinet as a
piece of antiquity, a rarity to be admired, but it is read before the
king. Those put the truest honour upon their Bibles that study them and
converse with them daily, feed on that bread and walk by that light.
Men of honour and business must look upon an acquaintance with God's
word to be their best business and honour. Now here we have,
I. The impressions which the reading of the law made upon Josiah. He
rent his clothes, as one ashamed of the sin of his people and afraid of
the wrath of God; he had long thought the case of his kingdom bad, by
reason of the idolatries and impieties that had been found among them,
but he never thought it so bad as he perceived it to be by the book of
the law now read to him. The rending of his clothes signified the
rending of his heart for the dishonour done to God, and the ruin he saw
coming upon his people.
II. The application he made to God hereupon: Go, enquire of the Lord
for me, v. 13.
1. Two things we may suppose he desired to know:--"Enquire, (1.) What
we shall do; what course we shall take to turn away God's wrath and
prevent the judgments which our sins have deserved." Convictions of sin
and wrath should put us upon this enquiry, What shall we do to be
saved? Wherewithal shall we come before the Lord? If you will thus
enquire, enquire quickly, before it be too late. (2.) "What we may
expect and must provide for." He acknowledges, "Our fathers have not
hearkened to the words of this book; if this be the rule of right,
certainly our fathers have been much in the wrong." Now that the
commandment came sin revived, and appeared sin; in the glass of the
law, he saw the sins of his people more numerous and more heinous than
he had before seen them, and more exceedingly sinful. He infers hence,
"Certainly great is the wrath that is kindled against us; if this be
the word of God, as no doubt it is, and he will be true to his word, as
no doubt he will be, we are all undone. I never thought the
threatenings of the law so severe, and the curses of the covenant so
terrible, as now I find them to be; it is time to look about us if
these be in force against us." Note, Those who are truly apprehensive
of the weight of God's wrath cannot but be very solicitous to obtain
his favour, and inquisitive how they may make their peace with him.
Magistrates should enquire for their people, and study how to prevent
the judgments of God that they see hanging over them.
2. This enquiry Josiah sent, (1.) By some of his great men, who are
named v. 12, and again v. 14. Thus he put an honour upon the oracle, by
employing those of the first rank to attend it. (2.) To Huldah the
prophetess, v. 14. The spirit of prophecy, that inestimable treasure,
was sometimes put not only into earthen vessels, but into the weaker
vessels, that the excellency of the power might be of God. Miriam
helped to lead Israel out of Egypt (Mic. vi. 4), Deborah judged them,
and now Huldah instructed them in the mind of God, and her being a wife
was no prejudice at all to her being a prophetess; marriage is
honourable in all. It was a mercy to Jerusalem that when Bibles were
scarce they had prophets, as afterwards, when prophecy ceased, that
they had more Bibles; for God never leaves himself without witness,
because he will leave sinners without excuse. Jeremiah and Zephaniah
prophesied at this time, yet the king's messengers made Huldah their
oracle, probably because her husband having a place at court (for he
was keeper of the wardrobe) they had had more and longer acquaintance
with her and greater assurances of her commission than of any other;
they had, it is likely, consulted her upon other occasions, and had
found that the word of God in her mouth was truth. She was near, for
she dwelt at Jerusalem, in a place called Mishneh, the second rank of
buildings from the royal palace. The Jews say that she prophesied among
the women, the court ladies, being herself one of them, who it is
probable had their apartments in that place. Happy the court that had a
prophetess within the verge of it, and knew how to value her.
III. The answer he received from God to his enquiry. Huldah returned it
not in the language of a courtier--"Pray give my humble service to his
Majesty, and let him know that this is the message I have for him from
the God of Israel;" but in the dialect of a prophetess, speaking from
him before whom all stand upon the same level--Tell the man that sent
you to me, v. 15. Even kings, though gods to us, are men to God, and
shall so be dealt with; for with him there is no respect of persons.
1. She let him know what judgments God had in store for Judah and
Jerusalem (v. 16, 17): My wrath shall be kindled against this place;
and what is hell itself but the fire of God's wrath kindled against
sinners? Observe, (1.) The degree and duration of it. It is so kindled
that it shall not be quenched; the decree has gone forth; it is too
late now to think of preventing it; the iniquity of Jerusalem shall not
be purged with sacrifice or offering. Hell is unquenchable fire. (2.)
The reference it has, [1.] To their sins: "They have committed them, as
it were, with design, and on purpose to provoke me to anger. It is a
fire of their own kindling; they would provoke me, and at length I am
provoked." [2.] To God's threatenings: "The evil I bring is according
to the words of the book which the king of Judah has read; the
scripture is fulfilled in it. Those that would not be bound by the
precept shall be bound by the penalty." God will be found no less
terrible to impenitent sinners than his word makes him to be.
2. She let him know what mercy God had in store for him. (1.) Notice is
taken of his great tenderness and concern for the glory of God and the
welfare of his kingdom (v. 19): Thy heart was tender. Note, God will
distinguish those that distinguish themselves. The generality of the
people were hardened and their hearts unhumbled, so were the wicked
kings his predecessors, but Josiah's heart was tender. He received the
impressions of God's word, trembled at it and yielded to it; he was
exceedingly grieved for the dishonour done to God by the sins of his
fathers and of his people; he was afraid of the judgments of God, which
he saw coming upon Jerusalem, and earnestly deprecated them. This is
tenderness of heart, and thus he humbled himself before the Lord, and
expressed these pious affections by rending his clothes and weeping
before God, probably in his closet; but he that sees in secret says it
was before him, and he heard it, and put every tear of tenderness into
his bottle. Note, Those that most fear God's wrath are least likely to
feel it. It should seem that those words (Lev. xxvi. 32) much affected
Josiah, I will bring the land into desolation; for when he heard of the
desolation and of the curse, that is, that God would forsake them and
separate them to evil (for till it came to that they were neither
desolate nor accursed), then he rent his clothes: the threatening went
to his heart. (2.) A reprieve is granted till after his death (v. 20):
I will gather thee to thy fathers. The saints then, no doubt, had a
comfortable prospect of happiness on the other side death, else being
gathered to their fathers would not have been so often made the matter
of a promise as we find it was. Josiah could not prevail to prevent the
judgment itself, but God promised him he should not live to see it,
which (especially considering that he died in the midst of his days,
before he was forty years old) would have been but a small reward for
his eminent piety if there had not been another world in which he
should be abundantly recompensed, Heb. xi. 16. When the righteous is
taken away from the evil to come he enters into peace, Isa. lvii. 1, 2.
This is promised to Josiah here: Thou shalt go to thy grave in peace,
which refers not to the manner of his death (for he was killed in a
battle), but to the time of it; it was a little before the captivity in
Babylon, that great trouble, in comparison with which the rest were as
nothing, so that he might be truly said to die in peace that did not
live to share in that. He died in the love and favour of God, which
secure such a peace as no circumstances of dying, no, not dying in the
field of war, could alter the nature of, or break in upon.
__________________________________________________________________
S E C O N D K I N G S
CHAP. XXIII.
We have here, I. The happy continuance of the goodness of Josiah's
reign, and the progress of the reformation he began, reading the law
(ver. 1, 2), renewing the covenant (ver. 3), cleansing the temple (ver.
4), and rooting out idols and idolatry, with all the relics thereof, in
all places, as far as his power reached (ver. 5-20), keeping a solemn
passover (ver. 21-23), and clearing the country of witches (ver. 24);
and in all this acting with extraordinary vigour, ver. 25 II. The
unhappy conclusion of it in his untimely death, as a token of the
continuance of God's wrath against Jerusalem, ver. 26-30 III. The more
unhappy consequences of his death, in the bad reigns of his two sons
Jehoahaz and Jehoiakim, that came after him, ver. 31-37
Josiah Destroys Idolatry. (b. c. 623.)
1 And the king sent, and they gathered unto him all the elders of Judah
and of Jerusalem. 2 And the king went up into the house of the Lord,
and all the men of Judah and all the inhabitants of Jerusalem with him,
and the priests, and the prophets, and all the people, both small and
great: and he read in their ears all the words of the book of the
covenant which was found in the house of the Lord. 3 And the king
stood by a pillar, and made a covenant before the Lord, to walk after
the Lord, and to keep his commandments and his testimonies and his
statutes with all their heart and all their soul, to perform the words
of this covenant that were written in this book. And all the people
stood to the covenant.
Josiah had received a message from God that there was no preventing the
ruin of Jerusalem, but that he should deliver only his own soul; yet he
did not therefore sit down in despair, and resolve to do nothing for
his country because he could not do all he would. No, he would do his
duty, and then leave the event to God. A public reformation was the
thing resolved on; if any thing could prevent the threatened ruin it
must be that; and here we have the preparations for that reformation.
1. He summoned a general assembly of the states, the elders, the
magistrates or representatives of Judah and Jerusalem, to meet him in
the house of the Lord, with the priests and prophets, the ordinary and
extraordinary ministers, that, they all joining in it, it might become
a national act and so be the more likely to prevent national judgments;
they were all called to attend (v. 1, 2), that the business might be
done with the more solemnity, that they might all advise and assist in
it, and that those who were against it might be discouraged from making
any opposition. Parliaments are no diminution at all to the honour and
power of good princes, but a great support to them. 2. Instead of
making a speech to this convention, he ordered the book of the law to
be read to them; nay, it should seem, he read it himself (v. 2), as one
much affected with it and desirous that they should be so too. Josiah
thinks it not below him to be a reader, any more than Solomon did to be
a preacher, nay, and David himself to be a door-keeper in the house of
God. Besides the convention of the great men, he had a congregation of
the men of Judah and the inhabitants of Jerusalem to hear the law read.
It is really the interest of princes to promote the knowledge of the
scriptures in their dominions. If the people be but as stedfastly
resolved to obey by law as he is to govern by law, the kingdom will be
happy. All people are concerned to know the scripture, and all in
authority to spread the knowledge of it. 3. Instead of proposing laws
for the confirming of them in their duty, he proposed an association by
which they should all jointly engage themselves to God, v. 3. The book
of the law was the book of the covenant, that, if they would be to God
a people, he would be to them a God; they here engage themselves to do
their part, not doubting but that then God would do his. (1.) The
covenant was that they should walk after the Lord, in compliance with
his will, in his ordinances and his providences, should answer all his
calls and attend all his motions--that they should make conscience of
all his commandments, moral, ceremonial, and judicial, and should
carefully observe them with all their heart and all their soul, with
all possible care and caution, sincerity, vigour, courage, and
resolution, and so fulfil the conditions of this covenant, in
dependence upon the promises of it. (2.) The covenanters were, in the
first place, the king himself, who stood by his pillar (ch. xi. 14) and
publicly declared his consent to this covenant, to set them an example,
and to assure them not only of his protection but of his presidency and
all the furtherance his power could give them in their obedience. It is
no abridgment of the liberty even of princes themselves to be in bonds
to God. All the people likewise stood to the covenant, that is, they
signified their consent to it and promised to abide by it. It is of
good use to oblige ourselves to our duty with all possible solemnity,
and this is especially seasonable after notorious backslidings to sin
and decays in that which is good. He that bears an honest mind does not
shrink from positive engagements: fast bind, fast find.
Josiah Reforms Judah. (b. c. 623.)
4 And the king commanded Hilkiah the high priest, and the priests of
the second order, and the keepers of the door, to bring forth out of
the temple of the Lord all the vessels that were made for Baal, and for
the grove, and for all the host of heaven: and he burned them without
Jerusalem in the fields of Kidron, and carried the ashes of them unto
Beth-el. 5 And he put down the idolatrous priests, whom the kings of
Judah had ordained to burn incense in the high places in the cities of
Judah, and in the places round about Jerusalem; them also that burned
incense unto Baal, to the sun, and to the moon, and to the planets, and
to all the host of heaven. 6 And he brought out the grove from the
house of the Lord, without Jerusalem, unto the brook Kidron, and burned
it at the brook Kidron, and stamped it small to powder, and cast the
powder thereof upon the graves of the children of the people. 7 And
he brake down the houses of the sodomites, that were by the house of
the Lord, where the women wove hangings for the grove. 8 And he
brought all the priests out of the cities of Judah, and defiled the
high places where the priests had burned incense, from Geba to
Beer-sheba, and brake down the high places of the gates that were in
the entering in of the gate of Joshua the governor of the city, which
were on a man's left hand at the gate of the city. 9 Nevertheless the
priests of the high places came not up to the altar of the Lord in
Jerusalem, but they did eat of the unleavened bread among their
brethren. 10 And he defiled Topheth, which is in the valley of the
children of Hinnom, that no man might make his son or his daughter to
pass through the fire to Molech. 11 And he took away the horses that
the kings of Judah had given to the sun, at the entering in of the
house of the Lord, by the chamber of Nathan-melech the chamberlain,
which was in the suburbs, and burned the chariots of the sun with fire.
12 And the altars that were on the top of the upper chamber of Ahaz,
which the kings of Judah had made, and the altars which Manasseh had
made in the two courts of the house of the Lord, did the king beat
down, and brake them down from thence, and cast the dust of them into
the brook Kidron. 13 And the high places that were before Jerusalem,
which were on the right hand of the mount of corruption, which Solomon
the king of Israel had builded for Ashtoreth the abomination of the
Zidonians, and for Chemosh the abomination of the Moabites, and for
Milcom the abomination of the children of Ammon, did the king defile.
14 And he brake in pieces the images, and cut down the groves, and
filled their places with the bones of men. 15 Moreover the altar that
was at Beth-el, and the high place which Jeroboam the son of Nebat, who
made Israel to sin, had made, both that altar and the high place he
brake down, and burned the high place, and stamped it small to powder,
and burned the grove. 16 And as Josiah turned himself, he spied the
sepulchres that were there in the mount, and sent, and took the bones
out of the sepulchres, and burned them upon the altar, and polluted it,
according to the word of the Lord which the man of God proclaimed, who
proclaimed these words. 17 Then he said, What title is that that I
see? And the men of the city told him, It is the sepulchre of the man
of God, which came from Judah, and proclaimed these things that thou
hast done against the altar of Beth-el. 18 And he said, Let him
alone; let no man move his bones. So they let his bones alone, with the
bones of the prophet that came out of Samaria. 19 And all the houses
also of the high places that were in the cities of Samaria, which the
kings of Israel had made to provoke the Lord to anger, Josiah took
away, and did to them according to all the acts that he had done in
Beth-el. 20 And he slew all the priests of the high places that were
there upon the altars, and burned men's bones upon them, and returned
to Jerusalem. 21 And the king commanded all the people, saying, Keep
the passover unto the Lord your God, as it is written in the book of
this covenant. 22 Surely there was not holden such a passover from
the days of the judges that judged Israel, nor in all the days of the
kings of Israel, nor of the kings of Judah; 23 But in the eighteenth
year of king Josiah, wherein this passover was holden to the Lord in
Jerusalem. 24 Moreover the workers with familiar spirits, and the
wizards, and the images, and the idols, and all the abominations that
were spied in the land of Judah and in Jerusalem, did Josiah put away,
that he might perform the words of the law which were written in the
book that Hilkiah the priest found in the house of the Lord.
We have here an account of such a reformation as we have not met with
in all the history of the kings of Judah, such thorough riddance made
of all the abominable things and such foundations laid of a glorious
good work; and here I cannot but wonder at two things:--1. That so many
wicked things should have got in, and kept standing so long, as we find
here removed. 2. That notwithstanding the removal of these wicked
things, and the hopeful prospects here given of a happy settlement, yet
within a few years Jerusalem was utterly destroyed, and even this did
not save it; for the generality of the people, after all, hated to be
reformed. The founder melteth in vain, and therefore reprobate silver
shall men call them, Jer. vi. 29, 30. Let us here observe,
I. What abundance of wickedness there was, and had been, in Judah and
Jerusalem. One would not have believed it possible that in Judah, where
God was known--in Israel, where his name was great--in Salem, in Sion,
where his dwelling place was, such abominations should be found as here
we have an account of. Josiah had now reigned eighteen years, and had
himself set the people a good example, and kept up religion according
to law; and yet, when he came to make inquisition for idolatry, the
depth and extent of the dunghill he had to carry away appeared almost
incredible. 1. Even in the house of the Lord, that sacred temple which
Solomon built, and dedicated to the honour and for the worship of the
God of Israel, there were found vessels, all manner of utensils, for
the worship of Baal, and of the grove (or Ashtaroth), and of all the
host of heaven, v. 4. Though Josiah had suppressed the worship of
idols, yet the utensils made for that worship were all carefully
preserved, even in the temple itself, to be used again whenever the
present restraint should be taken off; nay, even the grove itself, the
image of it, was yet standing in the temple (v. 6); some make it the
image of Venus, the same with Ashtaroth. 2. Just at the entering in of
the house of the Lord was a stable for horses kept (would you think
it?) for a religious use; they were holy horses, given to the sun (v.
11), as if he needed them who rejoiceth as a strong man to run a race
(Ps. xix. 5), or rather they would thus represent to themselves the
swiftness of his motion, which they much admired, making their religion
to conform to the poetical fictions of the chariot of the sun, the
follies of which even a little philosophy, without any divinity, would
have exposed and made them ashamed of. Some say that those horses were
to be led forth in pomp every morning to meet the rising sun, others
that the worshippers of the sun rode out upon them to adore the rising
sun; it should seem that they drew the chariots of the sun, which the
people worshipped. Strange that ever men who had the written word of
God among them should be thus vain in their imaginations! 3. Hard by
the house of the Lord there were houses of the Sodomites, where all
manner of lewdness and filthiness, even that which was most unnatural,
was practised, and under pretence of religion too, in honour of their
impure deities. Corporal and spiritual whoredom went together, and the
vile affections to which the people were given up were the punishment
of their vain imaginations. Those that dishonoured their God were
justly left thus to dishonour themselves, Rom. i. 24, &c. There were
women that wove hangings for the grove (v. 7), tents which encompassed
the image of Venus, where the worshippers committed all manner of
lewdness, and this in the house of the Lord. Those did ill that made
our Father's house a house of merchandise; those did worse that made it
a den of thieves; but those did worst of all that made it (Horrendum
dictu!--Horrible to relate!) a brothel, in an impudent defiance of the
holiness of God and of his temple. Well might the apostle call them
abominable idolatries. 4. There were many idolatrous altars found (v.
12), some in the palace, on the top of the upper chamber of Ahaz. The
roofs of their houses being flat, they made them their high places, and
set up altars upon them (Jer. xix. 13; Zeph. i. 5), domestic altars.
The kings of Judah did so: and, though Josiah never used them, yet to
this time they remained there. Manasseh had built altars for his idols
in the house of the Lord. When he repented he removed them, and cast
them out of the city (2 Chron. xxxiii. 15), but, not destroying them,
his son Amon, it seems, had brought them again into the courts of the
temple; there Josiah found them, and thence he broke them down, v. 12.
5. There was Tophet, in the valley of the son of Hinnom, very near
Jerusalem, where the image of Moloch (that god of unnatural cruelty, as
others were of unnatural uncleanness) was kept, to which some
sacrificed their children, burning them in the fire, others dedicated
them, making them to pass through the fire (v. 10), labouring in the
very fire, Hab. ii. 13. It is supposed to have been called Tophet from
toph, a drum, because they beat drums at the burning of the children,
that their shrieks might not be heard. 6. There were high places before
Jerusalem, which Solomon had built, v. 13. The altars and images on
those high places, we may suppose, had been taken away by some of the
preceding godly kings, or perhaps Solomon himself had removed them when
he became a penitent; but the buildings, or some parts of them,
remained, with other high places, till Josiah's time. Those that
introduce corruptions into religion know not how far they will reach
nor how long they will last. Antiquity is no certain proof of verity.
There were also high places all the kingdom over, from Geba to
Beer-sheba (v. 8), and high places of the gates, in the entering in of
the gate of the governor. In these high places (bishop Patrick thinks)
they burnt incense to those tutelar gods to whom their idolatrous kings
had committed the protection of their city; and probably the governor
of the city had a private altar for his penates--his household-gods. 7.
There were idolatrous priests, that officiated at all those idolatrous
altars (v. 5), chemarim, black men, or that wore black. See Zeph. i. 4.
Those that sacrificed to Osiris, or that wept for Tammuz (Ezek. viii.
14), or that worshipped the infernal deities, put on black garments as
mourners. These idolatrous priests the kings of Judah had ordained to
burn incense in the high places; they were, it should seem, priests of
the house of Aaron, who thus profaned their dignity, and there were
others also who had no right at all to the priesthood, who burnt
incense to Baal. 8. There were conjurers and wizards, and such as dealt
with familiar spirits, v. 24. When they worshipped the devil as their
god no marvel that they consulted him as their oracle.
II. What a full destruction good Josiah made of all those relics of
idolatry. Such is his zeal for the Lord of hosts, and his holy
indignation against all that is displeasing to him, that nothing shall
stand before him. The law was that the monuments of the Canaanites'
idolatry must be all destroyed (Deut. vii. 5), much more those of the
idolatry of the Israelites, in whom it was much more impious, profane,
and perfidious. 1. He ordered Hilkiah, and the other priests, to clear
the temple. This was their province, v. 4. Away with all the vessels
that were made for Baal. They must never be employed in the service of
God, no, nor reserved for any common use; they must all be burnt, and
the ashes of them carried to Bethel. That place had been the common
source of idolatry, for there was set up one of the calves, and, that
lying next to Judah, the infection had thence spread into that kingdom,
and therefore Josiah made it the lay-stall of idolatry, the dunghill to
which he carried the filth and offscouring of all things, that, if
possible, it might be made loathsome to those that had been fond of it.
2. The idolatrous priests were all put down. Those of them that were
not of the house of Aaron, or had sacrificed to Baal or other false
gods, he put to death, according to the law, v. 20. He slew them upon
their own altars, the most acceptable sacrifice that ever had been
offered upon them, a sacrifice to the justice of God. Those that were
descendants from Aaron, and yet had burnt incense in the high places,
but to the true God only, he forbade ever to approach the altar of the
Lord; they had forfeited that honour (v. 9): He brought them out of the
cities of Judah (v. 8), that they might not do mischief in the country
by secretly keeping up their old idolatrous usages; but he allowed them
to eat of the unleavened bread (the bread of the meat-offering, Lev.
ii. 4, 5) among their brethren, with whom they were to reside, that
being under their eye they might be kept from doing hurt and taught to
do well; that bread, that unleavened bread (heavy and unpleasant as it
was), was better than they deserved, and that would serve to keep them
alive. But whether they were permitted to eat of all the sacrifices, as
blemished priests were (Lev. xxi. 22), which is called, in general, the
bread of their God, may be justly questioned. 3. All the images were
broken to pieces and burnt. The image of the grove (v. 6), some goddess
or other, was reduced to ashes, and the ashes cast upon the graves of
the common people (v. 6), the common burying-place of the city. By the
law a ceremonial uncleanness was contracted by the touch of a grave, so
that in casting them here he declared them most impure, and none could
touch them without thereby making themselves unclean. He cast it into
the graves (so the Chaldee), intimating that he would have all idolatry
buried out of his sight, as a loathsome thing, and forgotten, as dead
men are out of mind, v. 14. He filled the places of the groves with the
bones of men; as he carried the ashes of the images to the graves, to
mingle them with dead men's bones, so he carried dead men's bones to
the places where the images had been, and put them in the room of them,
that, both ways, idolatry might be rendered loathsome, and the people
kept both from the dust of the images and from the ruins of the places
where they had been worshipped. Dead men and dead gods were much alike
and fittest to go together. 4. All the wicked houses were suppressed,
those nests of impiety that harboured idolaters, the houses of the
Sodomites, v. 7. "Down with them, down with them, rase them to the
foundations." The high places were in like manner broken down and
levelled with the ground (v. 8), even that which belonged to the
governor of the city; for no man's greatness or power may protect him
in idolatry or profaneness. Let governors be obliged, in the first
place, to reform, and then the governed will be the sooner influenced.
He defiled the high places (v. 8 and again v. 13), did all he could to
render them abominable, and put the people out of conceit with them, as
Jehu did when he made the house of Baal a draught-house, 2 Kings x. 27.
Tophet, which, contrary to other places of idolatry, was in a valley,
whereas they were on hills or high places, was likewise defiled (v.
10), was made the burying-place of the city. Concerning this we have a
whole sermon, Jer. xix. 1, 2, &c., where it is said, They shall bury in
Tophet, and the whole city is threatened to be made like Tophet. 5. The
horses that had been given to the sun were taken away and put to common
use, and so were delivered from the vanity to which they were made
subject; and the chariots of the sun (what a pity was it that those
horses and chariots should be kept as the chariots and horsemen of
Israel!) he burnt with fire; and, if the sun be a flame, they never
resembled him so much as they did when they were chariots of fire. 6.
The workers with familiar spirits and the wizards were put away, v. 24.
Those of them that were convicted of witchcraft, it is likely, he put
to death, and so deterred others from those diabolical practices. In
all this he had a sincere regard to the words of the law which were
written in the book lately found, v. 24. He made that law his rule and
kept that in his eye throughout this reformation.
III. How his zeal extended itself to the cities of Israel that were
within his reach. The ten tribes were carried captive and the Assyrian
colonies did not fully people the country, so that, it is likely, many
cities had put themselves under the protection of the kings of Judah, 2
Chron. xxx. 1; xxxiv. 6. These he here visits, to carry on his
reformation. As far as our influence goes our endeavours should go to
do good and bring the wickedness of the wicked to an end.
1. He defiled and demolished Jeroboam's altar at Bethel, with the high
place and the grove that belonged to it, v. 15, 16. The golden calf, it
should seem, was gone (thy calf, O Samaria! has cast thee off), but the
altar was there, which those that were wedded to their old idolatries
made use of still. This was, (1.) Defiled, v. 16. Josiah, in his pious
zeal, was ransacking the old seats of idolatry, and spied the
sepulchres in the mount, in which probably the idolatrous priests were
buried, not far from the altar at which they had officiated, and which
they were so fond of that they were desirous to lay their bones by it;
these he opened, took out the bones, and burnt them upon the altar, to
show that thus he would have done by the priests themselves if they had
been alive, as he did by those whom he found alive, v. 20. Thus he
polluted the altar, desecrated it, and made it odious. It is threatened
against idolaters (Jer. viii. 1, 2) that their bones shall be spread
before the sun; that which is there threatened and this which is here
executed (bespeaking their iniquity to be upon their bones, Ezek.
xxxii. 27) are an intimation of a punishment after death, reserved for
those that live and die impenitent in that or any other sin; the
burning of the bones, if that were all, is a small matter, but, if it
signify the torment of the soul in a worse flame (Luke xvi. 24), it is
very dreadful. This, as it was Josiah's act, seems to have been the
result of a very sudden resolve; he would not have done it but that he
happened to turn himself, and spy the sepulchres; and yet it was
foretold above 350 years before, when this altar was first built by
Jeroboam, 1 Kings xiii. 2. God always foresees, and has sometimes
foretold as certain, that which yet to us seems most contingent. The
king's heart is in the hand of the Lord; king Josiah's was so, and he
turned it (or ever he himself was aware, Cant. vi. 12) to do this. No
work of God shall fall to the ground. (2.) It was demolished. He broke
down the altar and all its appurtenances (v. 15), burnt what was
combustible, and, since an idol is nothing in the world, he went as far
towards the annihilating of it as he could; for he stamped it small to
powder and made it as dust before the wind.
2. He destroyed all the houses of the high places, all those synagogues
of Satan that were in the cities of Samaria, v. 19. These the kings of
Israel built, and God raised up this king of Judah to pull them down,
for the honour of the ancient house of David, from which the ten tribes
had revolted; the priests he justly made sacrifices upon their own
altars, v. 20.
3. He carefully preserved the sepulchre of that man of God who came
from Judah to foretel this, which now a king who came from Judah
executed. This was that good prophet who proclaimed these things
against the altar of Bethel, and yet was himself slain by a lion for
disobeying the word of the Lord; but to show that God's displeasure
against him went no further than his death, but ended there, God so
ordered it that when all the graves about his were disturbed his was
safe (v. 17, 18) and no man moved his bones. He had entered into peace,
and therefore should rest in his bed, Isa. lvii. 2. The old lying
prophet, who desired to be buried as near him as might be, it should
seem, knew what he did; for his dust also, being mingled with that of
the good prophet, was preserved for his sake; see Num. xxiii. 10.
IV. We are here told what a solemn passover Josiah and his people kept
after all this. When they had cleared the country of the old leaven
they then applied themselves to the keeping of the feast. When Jehu had
destroyed the worship of Baal, yet he took no heed to walk in the
commandments and ordinances of God; but Josiah considered that we must
learn to do well, and no only cease to do evil, and that the way to
keep out all abominable customs is to keep up all instituted ordinances
(see Lev. xviii. 30), and therefore he commanded all the people to keep
the passover, which was not only a memorial of their deliverance out of
Egypt, but a token of their dedication to him that brought them out and
their communion with him. This he found written in the book of the law,
here called the book of the covenant; for, though the divine authority
may deal with us in a way of absolute command, divine grace condescends
to federal transactions, and therefore he observed it. We have not such
a particular account of this passover as of that in Hezekiah's time, 2
Chron. xxx. But, in general, we are told that there was not holden such
a passover in any of the foregoing reigns, no, not from the days of the
judges (v. 22), which, by the way, intimates that, though the account
which the book of Judges gives of the state of Israel under that
dynasty looks but melancholy, yet there were then some golden days.
This passover, it seems, was extraordinary for the number and devotion
of the communicants, their sacrifices and offerings, and their exact
observance of the laws of the feast; and it was not now as in
Hezekiah's passover, when many communicated that were not cleansed
according to the purification of the sanctuary, and the Levites were
permitted to do the priests' work. We have reason to think that during
all the remainder of Josiah's reign religion flourished and the feasts
of the Lord were very carefully observed; but in this passover the
satisfaction they took in the covenant lately renewed, the reformation
in pursuance of it, and the revival of an ordinance of which they had
lately found the divine original in the book of the law, and which had
long been neglected or carelessly kept, put them into great transports
of holy joy; and God was pleased to recompense their zeal in destroying
idolatry with uncommon tokens of his presence and favour. All this
concurred to make it a distinguished passover.
The Death of Josiah. (b. c. 610.)
25 And like unto him was there no king before him, that turned to the
Lord with all his heart, and with all his soul, and with all his might,
according to all the law of Moses; neither after him arose there any
like him. 26 Notwithstanding the Lord turned not from the fierceness
of his great wrath, wherewith his anger was kindled against Judah,
because of all the provocations that Manasseh had provoked him withal.
27 And the Lord said, I will remove Judah also out of my sight, as I
have removed Israel, and will cast off this city Jerusalem which I have
chosen, and the house of which I said, My name shall be there. 28 Now
the rest of the acts of Josiah, and all that he did, are they not
written in the book of the chronicles of the kings of Judah? 29 In
his days Pharaoh-nechoh king of Egypt went up against the king of
Assyria to the river Euphrates: and king Josiah went against him; and
he slew him at Megiddo, when he had seen him. 30 And his servants
carried him in a chariot dead from Megiddo, and brought him to
Jerusalem, and buried him in his own sepulchre. And the people of the
land took Jehoahaz the son of Josiah, and anointed him, and made him
king in his father's stead.
Upon the reading of these verses we must say, Lord, though thy
righteousness be as the great mountains--evident, conspicuous, and past
dispute, yet thy judgments are a great deep, unfathomable and past
finding out, Ps. xxxvi. 6. What shall we say to this?
I. It is here owned that Josiah was one of the best kings that ever sat
upon the throne of David, v. 25. As Hezekiah was a non-such for faith
and dependence upon God in straits (ch. xviii. 5), so Josiah was a
non-such for sincerity and zeal in carrying on a work of reformation.
For this there was none like him, 1. That he turned to the Lord from
whom his fathers had revolted. It is true religion to turn to God as
one we have chosen and love. He did what he could to turn his kingdom
also to the Lord. 2. That he did this with his heart and soul; his
affections and aims were right in what he did. Those make nothing of
their religion that do not make heart-work of it. 3. That he did it
with all his heart, and all his soul, and all his might--with vigour,
and courage, and resolution: he could not otherwise have broken through
the difficulties he had to grapple with. What great things may we bring
to pass in the service of God if we be but lively and hearty in it! 4.
That he did this according to all the law of Moses, in an exact
observance of that law and with an actual regard to it. His zeal did
not transport him into any irregularities, but, in all he did, he
walked by rule.
II. Notwithstanding this he was cut off by a violent death in the midst
of his days, and his kingdom was ruined within a few years after.
Consequent upon such a reformation as this, one would have expected
nothing but the prosperity and glory both of king and kingdom; but,
quite contrary, we find both under a cloud. 1. Even the reformed
kingdom continues marked for ruin. For all this (v. 26) the Lord turned
not from the fierceness of his great wrath. That is certainly true,
which God spoke by the prophet (Jer. xviii. 7, 8), that if a nation,
doomed to destruction, turn from the evil of sin, God will repent of
the evil of punishment; and therefore we must conclude that Josiah's
people, though they submitted to Josiah's power, did not heartily
imbibe Josiah's principles. They were turned by force, and did not
voluntarily turn from their evil way, but still continued their
affection for their idols; and therefore he that knows men's hearts
would not recall the sentence, which was, That Judah should be removed,
as Israel had been, and Jerusalem itself cast off, v. 27. Yet even this
destruction was intended to be their effectual reformation; so that we
must say, not only that the criminals had filled their measure and were
ripe for ruin, but also that the disease had come to a crisis, and was
ready for a cure; and this shall be all the fruit, even the taking away
of sin. 2. As an evidence of this, even the reforming king is cut off
in the midst of his usefulness--in mercy to him, that he might not see
the evil which was coming upon his kingdom, but in wrath to his people,
for his death was an inlet to their desolations. The king of Egypt
waged war, it seems, with the king of Assyria: so the king of Babylon
is now called. Josiah's kingdom lay between them. He therefore thought
himself concerned to oppose the king of Egypt, and check the growing,
threatening, greatness of his power; for though, at this time, he
protested that he had no design against Josiah, yet, if he should
prevail to unite the river of Egypt and the river Euphrates, the land
of Judah would soon be overflowed between them. Therefore Josiah went
against him, and was killed in the first engagement, v. 29, 30. Here,
(1.) We cannot justify Josiah's conduct. He had no clear call to engage
in this war, nor do we find that he asked counsel of God by urim or
prophets concerning it. What had he to do to appear and act as a friend
and ally to the king of Assyria? Should he help the ungodly and love
those that hate the Lord? If the kings of Egypt and Assyria quarrelled,
he had reason to think God would bring good out of it to him and his
people, by making them instrumental to weaken one another. Some
understand the promise made to him that he should come to his grave in
peace in a sense in which it was not performed because, by his
miscarriage in this matter, he forfeited the benefit of it. God has
promised to keep us in all our ways; but, if we go out of our way, we
throw ourselves out of his protection. I understand the promise so as
that I believe it was fulfilled, for he died in peace with God and his
own conscience, and saw not, nor had any immediate prospect of, the
destruction of Judah and Jerusalem by the Chaldeans; yet I understand
the providence to be a rebuke to him for his rashness. (2.) We must
adore God's righteousness in taking away such a jewel from an
unthankful people that knew not how to value it. They greatly lamented
his death (2 Chron. xxxv. 25), urged to it by Jeremiah, who told them
the meaning of it, and what a threatening omen it was; but they had not
made a due improvement of the mercies they enjoyed by his life, of
which God taught them the worth by the want.
Reigns of Jehoahaz and Jehoiakim. (b. c. 610.)
31 Jehoahaz was twenty and three years old when he began to reign; and
he reigned three months in Jerusalem. And his mother's name was
Hamutal, the daughter of Jeremiah of Libnah. 32 And he did that which
was evil in the sight of the Lord, according to all that his fathers
had done. 33 And Pharaoh-nechoh put him in bands at Riblah in the
land of Hamath, that he might not reign in Jerusalem; and put the land
to a tribute of a hundred talents of silver, and a talent of gold. 34
And Pharaoh-nechoh made Eliakim the son of Josiah king in the room of
Josiah his father, and turned his name to Jehoiakim, and took Jehoahaz
away: and he came to Egypt, and died there. 35 And Jehoiakim gave the
silver and the gold to Pharaoh; but he taxed the land to give the money
according to the commandment of Pharaoh: he exacted the silver and the
gold of the people of the land, of every one according to his taxation,
to give it unto Pharaoh-nechoh. 36 Jehoiakim was twenty and five
years old when he began to reign; and he reigned eleven years in
Jerusalem. And his mother's name was Zebudah, the daughter of Pedaiah
of Rumah. 37 And he did that which was evil in the sight of the Lord,
according to all that his fathers had done.
Jerusalem saw not a good day after Josiah was laid in his grave, but
one trouble came after another, till within twenty-two years it was
quite destroyed. Of the reign of two of his sons here is a short
account; the former we find here a prisoner and the latter a tributary
to the king of Egypt, and both so in the very beginning of their reign.
This king of Egypt having slain Josiah, though he had not had any
design upon Judah, yet, being provoked by the opposition which Josiah
gave him, now, it should seem, he bent all his force against his family
and kingdom. If Josiah's sons had trodden in his steps, they would have
fared the better for his piety; but, deviating from them, they fared
the worse for his rashness.
I. Jehoahaz, a younger son, was first made king by the people of the
land, probably because he was observed to be of a more active warlike
genius than his elder brother, and likely to make head against the king
of Egypt and to avenge his father's death, which perhaps the people
were more solicitous about, in point of honour, than the keeping up and
carrying on of his father's reformation; and the issue was accordingly.
1. He did ill, v. 32. Though he had a good education and a good example
given him, and many a good prayer, we may suppose, put up for him, yet
he did that which was evil in the sight of the Lord, and, it is to be
feared, began to do so in his father's lifetime, for his reign was so
short that he could not, in that, show much of his character. He did
according to all that his wicked fathers had done. Though he had not
time to do much, yet he had chosen his patterns, and showed whom he
intended to follow and whose steps he resolved to tread in; and, having
done this, he is here reckoned to have done according to all the evil
which those did whom he proposed to imitate. It is of great consequence
to young people whom they choose to take for their patterns and whom
they emulate. An error in this choice is fatal. Phil. iii. 17, 18. 2.
Doing ill, no wonder that he fared ill. He was but three months a
prince, and was then made a prisoner, and lived and died so. The king
of Egypt seized him, and put him in bands (v. 33), fearing lest he
should give him disturbance, and carried him to Egypt, where he died
soon after, v. 34. This Jehoahaz is that young lion whom Ezekiel speaks
of in his lamentation for the princes of Israel, that learnt to catch
the prey and devour men (that was the evil which he did in the sight of
the Lord); but the nations heard of him, he was taken in their pit, and
they brought him with chains into the land of Egypt, Ezek. xix. 1-4.
See Jer. xxii. 10-12.
II. Eliakim, another son of Josiah, was made king by the king of Egypt,
it is not said in the room of Jehoahaz (his reign was so short that it
was scarcely worth taking notice of), but in the room of Josiah. The
crown of Judah had hitherto always descended from a father to a son,
and never, till now, from one brother to another; once the succession
had so happened in the house of Ahab, but never, till now, in the house
of David. The king of Egypt, having used his power in making him king,
further showed it in changing his name; he called him Jehoiakim, a name
that has reference to Jehovah, for he had no design to make him
renounce or forget the religion of his country. "All people will walk
in the name of their God, and let him do so." The king of Babylon did
not do so by those whose names he changed, Dan. i. 7. Of this Jehoiakim
we are here told, 1. That the king of Egypt made him poor, exacted from
him a vast tribute of 100 talents of silver and a talent of gold (v.
33), which, with much difficulty, he squeezed out of his subjects and
gave to Pharaoh, v. 35. Formerly the Israelites had spoiled the
Egyptians; now the Egyptians spoil Israel. See what woeful changes sin
makes. 2. That which made him poor, yet did not make him good.
Notwithstanding the rebukes of Providence he was under, by which he
should have been convinced, humbled, and reformed, he did that which
was evil in the sight of the Lord (v. 37), and so prepared against
himself greater judgments; for such God will send if less do not do the
work for which they are sent.
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S E C O N D K I N G S
CHAP. XXIV.
Things are here ripening for, and hastening towards, the utter
destruction of Jerusalem. We left Jehoiakim on the throne, placed there
by the king of Egypt: now here we have, I. The troubles of his reign,
how he was brought into subjection by the king of Babylon, and severely
chastised for attempting to shake off the yoke (ver. 1-6), and how
Egypt also was conquered by Nebuchadnezzar, ver. 7. II. The desolations
of his son's reign, which continued but three months; and then he and
all his great men, being forced to surrender at discretion, were
carried captives to Babylon, ver. 8-16. III. The preparatives of the
next reign (which was the last of all) for the utter ruin of Jerusalem,
which the next chapter will give us an account of, ver. 17-20.
Jehoiakim Subdued by Nebuchadnezzar. (b. c. 599.)
1 In his days Nebuchadnezzar king of Babylon came up, and Jehoiakim
became his servant three years: then he turned and rebelled against
him. 2 And the Lord sent against him bands of the Chaldees, and bands
of the Syrians, and bands of the Moabites, and bands of the children of
Ammon, and sent them against Judah to destroy it, according to the word
of the Lord, which he spake by his servants the prophets. 3 Surely at
the commandment of the Lord came this upon Judah, to remove them out of
his sight, for the sins of Manasseh, according to all that he did; 4
And also for the innocent blood that he shed: for he filled Jerusalem
with innocent blood; which the Lord would not pardon. 5 Now the rest
of the acts of Jehoiakim, and all that he did, are they not written in
the book of the chronicles of the kings of Judah? 6 So Jehoiakim
slept with his fathers: and Jehoiachin his son reigned in his stead.
7 And the king of Egypt came not again any more out of his land: for
the king of Babylon had taken from the river of Egypt unto the river
Euphrates all that pertained to the king of Egypt.
We have here the first mention of a name which makes a great figure
both in the histories and in the prophecies of the Old Testament; it is
that of Nebuchadnezzar, king of Babylon (v. 1), that head of gold. He
was a potent prince, and one that was the terror of the mighty in the
land of the living; and yet his name would not have been known in
sacred writ if he had not been employed in the destruction of Jerusalem
and the captivity of the Jews.
I. He made Jehoiakim his tributary and kept him in subjection three
years, v. 1. Nebuchadnezzar began his reign in the fourth year of
Jehoiakim. In his eighth year he made him his prisoner, but restored
him upon his promise of faithfulness to him. That promise he kept about
three years, but then rebelled, probably in hopes of assistance from
the king of Egypt. If Jehoiakim had served his God as he should have
done, he would not have been servant to the king of Babylon; but God
would thus make him know the difference between his service and the
service of the kings of the countries, 2 Chron. xii. 8. If he had been
content with his servitude, and true to his word, his condition would
have been no worse; but, rebelling against the king of Babylon, he
plunged himself into more trouble.
II. When he rebelled Nebuchadnezzar sent his forces against him to
destroy his country, bands of Chaldeans, Syrians, Moabites, Ammonites,
who were all now in the service and pay of the king of Babylon (v. 2),
and withal retained, and now showed, their ancient enmity to the Israel
of God. Yet no mention is here made of their commission from the king
of Babylon, but only of that from the King of kings: The Lord sent
against him all these bands; and again (v. 3), Surely at the
commandment of the Lord came this upon Judah, else the commandment of
Nebuchadnezzar could not have brought it. Many are serving God's
purposes who are not aware of it. Two things God intended in suffering
Judah to be thus harassed:--1. The punishment of the sins of Manasseh,
which God now visited upon the third and fourth generation. So long he
waited before he visited them, to see if the nation would repent; but
they continued impenitent, notwithstanding Josiah's endeavours to
reform them, and ready to relapse, upon the first turn, into their
former idolatries. Now that the old bond was put in suit they were
called up upon the former judgment; that was revived which God had laid
up in store, and sealed among his treasures (Deut. xxxii. 34; Job xiv.
17), and in remembrance of that he removed Judah out of his sight, and
let the world know that time will not wear out the guilt of sin and
that reprieves are not pardons. All that Manasseh did was called to
mind, but especially the innocent blood that he shed, much of which, we
may suppose, was the blood of God's witnesses and worshippers, which
the Lord would not pardon. Is there then any unpardonable sin but the
blasphemy against the Holy Ghost? This is meant of the remitting of the
temporal punishment. Though Manasseh repented, and we have reason to
think even the persecutions and murders he was guilty of were pardoned,
so that he was delivered from the wrath to come; yet, as they were
national sins, they lay still charged upon the land, crying for
national judgments. Perhaps some were now living who were aiding and
abetting; and the present king was guilty of innocent blood, as appears
Jer. xxii. 17. See what a provoking sin murder is, how loud it cries,
and how long. See what need nations have to lament the sins of their
fathers, lest they smart for them. God intended hereby the
accomplishment of the prophecies; it was according to the word of the
Lord, which he spoke by his servants the prophets. Rather shall Judah
be removed out of his sight, nay, rather shall heaven and earth pass
away, than any word of God fall to the ground. Threatenings will be
fulfilled as certainly as promises, if the sinner's repentance prevent
not.
III. The king of Egypt was likewise subdued by the king of Babylon, and
a great part of his country taken from him, v. 7. It was but lately
that he had oppressed Israel, ch. xxiii. 33. Now he is himself brought
down and disabled to attempt any thing for the recovery of his losses
or the assistance of his allies. He dares not come any more out of his
land. Afterwards he attempted to give Zedekiah some relief, but was
obliged to retire, Jer. xxxvii. 7.
IV. Jehoiakim, seeing his country laid waste and himself ready to fall
into the enemy's hand, as it should seem, died of a broken heart, in
the midst of his days (v. 6). So Jehoiakim slept with his fathers; but
it is not said that he was buried with them, for no doubt the prophecy
of Jeremiah was fulfilled, that he should not be lamented, as his
father was, but buried with the burial of an ass (Jer. xxii. 18, 19),
and his dead body cast out, Jer. xxxvi. 30.
Jehoiachin Carried Captive to Babylon. (b. c. 599.)
8 Jehoiachin was eighteen years old when he began to reign, and he
reigned in Jerusalem three months. And his mother's name was Nehushta,
the daughter of Elnathan of Jerusalem. 9 And he did that which was
evil in the sight of the Lord, according to all that his father had
done. 10 At that time the servants of Nebuchadnezzar king of Babylon
came up against Jerusalem, and the city was besieged. 11 And
Nebuchadnezzar king of Babylon came against the city, and his servants
did besiege it. 12 And Jehoiachin the king of Judah went out to the
king of Babylon, he, and his mother, and his servants, and his princes,
and his officers: and the king of Babylon took him in the eighth year
of his reign. 13 And he carried out thence all the treasures of the
house of the Lord, and the treasures of the king's house, and cut in
pieces all the vessels of gold which Solomon king of Israel had made in
the temple of the Lord, as the Lord had said. 14 And he carried away
all Jerusalem, and all the princes, and all the mighty men of valour,
even ten thousand captives, and all the craftsmen and smiths: none
remained, save the poorest sort of the people of the land. 15 And he
carried away Jehoiachin to Babylon, and the king's mother, and the
king's wives, and his officers, and the mighty of the land, those
carried he into captivity from Jerusalem to Babylon. 16 And all the
men of might, even seven thousand, and craftsmen and smiths a thousand,
all that were strong and apt for war, even them the king of Babylon
brought captive to Babylon. 17 And the king of Babylon made Mattaniah
his father's brother king in his stead, and changed his name to
Zedekiah. 18 Zedekiah was twenty and one years old when he began to
reign, and he reigned eleven years in Jerusalem. And his mother's name
was Hamutal, the daughter of Jeremiah of Libnah. 19 And he did that
which was evil in the sight of the Lord, according to all that
Jehoiakim had done. 20 For through the anger of the Lord it came to
pass in Jerusalem and Judah, until he had cast them out from his
presence, that Zedekiah rebelled against the king of Babylon.
This should have been the history of king Jehoiachin's reign, but,
alas! it is only the history of king Jehoiachin's captivity, as it is
called, Ezek. i. 2. He came to the crown, not to have the honour of
wearing it, but the shame of losing it. Ideo tantum venerat, ut
exiret--He came in only to go out.
I. His reign was short and inconsiderable. He reigned but three months,
and then was removed and carried captive to Babylon, as his father, it
is likely, would have been if he had lived but so much longer. What an
unhappy young prince was this, that was thrust into a falling house, a
sinking throne! What an unnatural father had he, who begat him to
suffer for him, and by his own sin and folly had left himself nothing
to bequeath to his son but his own miseries! Yet this young prince
reigned long enough to show that he justly smarted for his fathers'
sins, for he trod in their steps (v. 9): He did that which was evil in
the sight of the Lord, as they had done; he did nothing to cut off the
entail of the curse, to discharge the incumbrances of his crown, and
therefore (transit cum onere--the incumbrance descends with the crown)
with his own iniquity that of his fathers shall come into the account.
II. The calamities that came upon him, and his family, and people, in
the very beginning of his reign, were very grievous. 1. Jerusalem was
besieged by the king of Babylon, v. 10, 11. He had sent his forces to
ravage the country, v. 2. Now he came himself, and laid siege to the
city. Now the word of God was fulfilled (Deut. xxviii. 49, &c.), The
Lord shall bring a nation against thee from far, of fierce countenance,
that shall first eat of the fruit of thy land and then besiege thee in
all thy gates. 2. Jehoiachin immediately surrendered at discretion. As
soon as he heard the king of Babylon had come in person against the
city, his name having at this time become very formidable, he beat a
parley and went out to him, v. 12. Had he made his peace with God, and
taken the method that Hezekiah did in the like case, he needed not to
have feared the king of Babylon, but might have held out with courage,
honour, and success (one should have chased a thousand); but, wanting
the faith and piety of an Israelite, he had not the resolution of a
man, of a soldier, of a prince. He and his royal family, his mother and
wives, his servants and princes, delivered themselves up prisoners of
war; this was the consequence of their being servants of sin. 3.
Nebuchadnezzar rifled the treasuries both of the church and of the
state, and carried away the silver and gold of both, v. 13. Now the
word of God by Isaiah was fulfilled (ch. xx. 17), All that is in thy
house shall be carried to Babylon. Even the vessels of the temple which
Solomon had made, and laid up in store to be used as the old ones were
worn out, he cut off from the temple, and began to cut them in pieces,
but, upon second thoughts, reserved them for his own use, for we find
Belshazzar drinking wine in them, Dan. v. 2, 3. 4. He carried away a
great part of Jerusalem into captivity, to weaken it, that he might
effectually secure to himself the dominion of it and prevent its
revolt, and to enrich himself with the wealth or service of those he
took away. There had been some carried away eight years before this, in
the first year of Nebuchadnezzar and the third of Jehoiakim, among whom
were Daniel and his fellows. See Dan. i. 1, 6. They had approved
themselves so well that this politic prince coveted more of them. Now
he carried off, (1.) The young king himself and his family (v. 15), and
we find (ch. xxv. 27-29) that for thirty-seven years he continued a
close prisoner. (2.) All the great men, the princes and officers, whose
riches were kept for the owners thereof to their hurt (Eccl. v. 13),
tempting the enemies to make a prey of them first. (3.) All the
military men, the mighty men of valour (v. 14), the mighty of the land
(v. 15), the men of might, even all that were strong and apt for war,
v. 16. These could not defend themselves, and the conqueror would not
leave them to defend their country, but took them away, to be employed
in his service. (4.) All the craftsmen and smiths who made weapons of
war; in taking them he did, in effect, disarm the city, according to
the Philistines' policy, 1 Sam. xiii. 19. In this captivity Ezekiel the
prophet was carried away (Ezek. i. 1, 2) and Mordecai, Esth. ii. 6.
This Jehoiachin was also called Jeconiah (1 Chron. iii. 16), and in
contempt (Jer. xxii. 24, where his captivity is foretold) Coniah.
III. The successor whom the king of Babylon appointed in the room of
Jehoiachin. God had written him childless (Jer. xxii. 30) and therefore
his uncle was entrusted with the government. The king of Babylon made
Mattaniah king, the son of Josiah; and to remind him, and let all the
world know, that he was his creature, he changed his name and called
him Zedekiah, v. 17. God had sometimes charged it upon his people, They
have set up kings, but not by me (Hos. viii. 4), and now, to punish
them for that, the king of Babylon shall have the setting up of their
kings. Those are justly deprived of their liberty that use it, and
insist upon it, against God's authority. This Zedekiah was the last of
the kings of Judah. The name which the king of Babylon gave him
signifies The justice of the Lord, and was a presage of the glorifying
of God's justice in his ruin. 1. See how impious this Zedekiah was.
Though the judgments of God upon his three immediate predecessors might
have been a warning to him not to tread in their steps, yet he did that
which was evil, like all the rest, v. 19. 2. See how impolitic he was.
As his predecessor lost his courage, so he his wisdom, with his
religion, for he rebelled against the king of Babylon (v. 20), whose
tributary he was, and so provoked him whom he was utterly unable to
contend with, and who, if he had continued true to him, would have
protected him. This was the most foolish thing he could do, and
hastened the ruin of his kingdom. This came to pass through the anger
of the Lord, that he might cast them out from his presence. Note, When
those that are entrusted with the counsels of a nation act unwisely,
and against their true interest, we ought to take notice of the
displeasure of God in it. It is for the sins of a people that God
removes the speech of the trusty and takes away the understanding of
the aged, and hides from their eyes the things that belong to the
public peace. Whom God will destroy he infatuates.
__________________________________________________________________
S E C O N D K I N G S
CHAP. XXV.
Ever since David's time Jerusalem had been a celebrated place,
beautiful for situation and the joy of the whole earth: while the book
of psalms lasts that name will sound great. In the New Testament we
read much of it, when it was, as here, ripening again for its ruin. In
the close of the Bible we read of a new Jerusalem. Every thing
therefore that concerns Jerusalem is worthy our regard. In this chapter
we have, I. The utter destruction of Jerusalem by the Chaldeans, the
city besieged and taken (ver. 1-4), the houses burnt (ver. 8, 9), and
wall broken down (ver. 10), and the inhabitants carried away into
captivity, ver. 11, 12. The glory of Jerusalem was, 1. That it was the
royal city, where were set "the thrones of the house of David;" but
that glory has now departed, for the prince is made a most miserable
prisoner, the seed royal is destroyed (ver. 5-7), and the principal
officers are put to death, ver. 18-21. 2. That it was the holy city,
where was the testimony of Israel; but that glory has departed, for
Solomon's temple is burnt to the ground (ver. 9) and the sacred vessels
that remained are carried away to Babylon, ver. 13-17. Thus has
Jerusalem become as a widow, Lam. i. 1. Ichabod--Where is the glory?
II. The distraction and dispersion of the remnant that was left in
Judah under Gedaliah, ver. 22-26. III. The countenance which, after
thirty-seven years' imprisonment, was given to Jehoiachin the captive
king of Judah, ver. 27-30.
Jerusalem Besieged. (b. c. 590.)
1 And it came to pass in the ninth year of his reign, in the tenth
month, in the tenth day of the month, that Nebuchadnezzar king of
Babylon came, he, and all his host, against Jerusalem, and pitched
against it; and they built forts against it round about. 2 And the
city was besieged unto the eleventh year of king Zedekiah. 3 And on
the ninth day of the fourth month the famine prevailed in the city, and
there was no bread for the people of the land. 4 And the city was
broken up, and all the men of war fled by night by the way of the gate
between two walls, which is by the king's garden: (now the Chaldees
were against the city round about:) and the king went the way toward
the plain. 5 And the army of the Chaldees pursued after the king, and
overtook him in the plains of Jericho: and all his army were scattered
from him. 6 So they took the king, and brought him up to the king of
Babylon to Riblah; and they gave judgment upon him. 7 And they slew
the sons of Zedekiah before his eyes, and put out the eyes of Zedekiah,
and bound him with fetters of brass, and carried him to Babylon.
We left king Zedekiah in rebellion against the king of Babylon (ch.
xxiv. 20), contriving and endeavouring to shake off his yoke, when he
was no way able to do it, nor took the right method by making God his
friend first. Now here we have an account of the fatal consequences of
that attempt.
I. The king of Babylon's army laid siege to Jerusalem, v. 1. What
should hinder them when the country was already in their possession?
ch. xxiv. 2. They built forts against the city round about, whence, by
such arts of war as they then had, they battered it, sent into it
instruments of death, and kept out of it the necessary supports of
life. Formerly Jerusalem had been compassed with the favour of God as
with a shield, but now their defence had departed from them and their
enemies surrounded them on every side. Those that by sin have provoked
God to leave them will find that innumerable evils will compass them
about. Two years this siege lasted; at first the army retired, for fear
of the king of Egypt (Jer. xxxvii. 11), but, finding him not so
powerful as they thought, they soon returned, with a resolution not to
quit the city till they had made themselves masters of it.
II. During this siege the famine prevailed (v. 3), so that for a long
time they ate their bread by weight and with care, Ezek. iv. 16. Thus
they were punished for their gluttony and excess, their fulness of
bread and feeding themselves without fear. At length there was no bread
for the people of the land, that is, the common people, the soldiers,
whereby they were weakened and rendered unfit for service. Now they ate
their own children for want of food. See this foretold by one prophet
(Ezek. v. 10) and bewailed by another, Lam. iv. 3, &c. Jeremiah
earnestly persuaded the king to surrender (Jer. xxxviii. 17), but his
heart was hardened to his destruction.
III. At length the city was taken by storm: it was broken up, v. 4. The
besiegers made a breach in the wall, at which they forced their way
into it. The besieged, unable any longer to defend it, endeavoured to
quit it, and make the best of their way; and many, no doubt, were put
to the sword, the victorious army being much exasperated by their
obstinacy.
IV. The king, his family, and all his great men, made their escape in
the night, by some secret passages which the besiegers either had not
discovered or did not keep their eye upon, v. 4. But those as much
deceive themselves who think to escape God's judgments as those who
think to brave them; the feet of him that flees from them will as
surely fail as the hands of him that fights against them. When God
judges he will overcome. Intelligence was given to the Chaldeans of the
king's flight, and which way he had gone, so that they soon overtook
him, v. 5. His guards were scattered from him, every man shifting for
his own safety. Had he put himself under God's protection, that would
not have failed him now. He presently fell into the enemies' hands, and
here we are told what they did with him. 1. He was brought to the king
of Babylon, and tried by a council of war for rebelling against him who
set him up, and to whom he had sworn fidelity. God and man had a
quarrel with him for this; see Ezek. xvii. 16, &c. The king of Babylon
now lay at Riblah (which lay between Judea and Babylon), that he might
be ready to give orders both to his court at home and his army abroad.
2. His sons were slain before his eyes, though children, that this
doleful spectacle, the last his eyes were to behold, might leave an
impression of grief and horror upon his spirit as long as he lived. In
slaying his sons, they showed their indignation at his falsehood, and
in effect declared that neither he nor any of his were fit to be
trusted, and therefore that they were not fit to live. 3. His eyes were
put out, by which he was deprived of that common comfort of human life
which is given even to those that are in misery, and to the bitter in
soul, the light of the sun, by which he was also disabled for any
service. He dreaded being mocked, and therefore would not be persuaded
to yield (Jer. xxxviii. 19), but that which he feared came upon him
with a witness, and no doubt added much to his misery; for, as those
that are deaf suspect that every body talks of them, so those that are
blind suspect that every body laughs at them. By this two prophecies
that seemed to contradict one another were both fulfilled. Jeremiah
prophesied that Zedekiah should be brought to Babylon, Jer. xxxii. 5;
xxxiv. 3. Ezekiel prophesied that he should not see Babylon, Ezek. xii.
13. He was brought thither, but, his eyes being put out, he did not see
it. Thus he ended his days, before he ended his life. 4. He was bound
in fetters of brass and so carried to Babylon. He that was blind needed
not be bound (his blindness fettered him), but, for his greater
disgrace, they led him bound; only, whereas common malefactors are laid
in irons (Ps. cv. 18; cvii. 10), he, being a prince, was bound with
fetters of brass; but that the metal was somewhat nobler and lighter
was little comfort, while still he was in fetters. Let it not seem
strange if those that have been held in the cords of iniquity come to
be thus held in the cords of affliction, Job xxxvi. 8.
The Temple Destroyed. (b. c. 588.)
8 And in the fifth month, on the seventh day of the month, which is the
nineteenth year of king Nebuchadnezzar king of Babylon, came
Nebuzaradan, captain of the guard, a servant of the king of Babylon,
unto Jerusalem: 9 And he burnt the house of the Lord, and the king's
house, and all the houses of Jerusalem, and every great man's house
burnt he with fire. 10 And all the army of the Chaldees, that were
with the captain of the guard, brake down the walls of Jerusalem round
about. 11 Now the rest of the people that were left in the city, and
the fugitives that fell away to the king of Babylon, with the remnant
of the multitude, did Nebuzaradan the captain of the guard carry away.
12 But the captain of the guard left of the poor of the land to be
vinedressers and husbandmen. 13 And the pillars of brass that were in
the house of the Lord, and the bases, and the brasen sea that was in
the house of the Lord, did the Chaldees break in pieces, and carried
the brass of them to Babylon. 14 And the pots, and the shovels, and
the snuffers, and the spoons, and all the vessels of brass wherewith
they ministered, took they away. 15 And the firepans, and the bowls,
and such things as were of gold, in gold, and of silver, in silver, the
captain of the guard took away. 16 The two pillars, one sea, and the
bases which Solomon had made for the house of the Lord; the brass of
all these vessels was without weight. 17 The height of the one pillar
was eighteen cubits, and the chapiter upon it was brass: and the height
of the chapiter three cubits; and the wreathen work, and pomegranates
upon the chapiter round about, all of brass: and like unto these had
the second pillar with wreathen work. 18 And the captain of the guard
took Seraiah the chief priest, and Zephaniah the second priest, and the
three keepers of the door: 19 And out of the city he took an officer
that was set over the men of war, and five men of them that were in the
king's presence, which were found in the city, and the principal scribe
of the host, which mustered the people of the land, and threescore men
of the people of the land that were found in the city: 20 And
Nebuzar-adan captain of the guard took these, and brought them to the
king of Babylon to Riblah: 21 And the king of Babylon smote them, and
slew them at Riblah in the land of Hamath. So Judah was carried away
out of their land.
Though we have reason to think that the army of the Chaldeans were much
enraged against the city for holding out with so much stubbornness, yet
they did not therefore put all to fire and sword as soon as they had
taken the city (which is too commonly done in such cases), but about a
month after (compare v. 8 with v. 3) Nebuzar-adan was sent with orders
to complete the destruction of Jerusalem. This space God gave them to
repent, after all the foregoing days of his patience, but in vain;
their hearts (for aught that appears) were still hardened, and
therefore execution is awarded to the utmost. 1. The city and temple
are burnt, v. 9. It does not appear that the king of Babylon designed
to send any colonies to people Jerusalem and therefore he ordered it to
be laid in ashes, as a nest of rebels. At the burning of the king's
house and the houses of the great men one cannot so much wonder (the
inhabitants had, by their sins, made them combustible), but that the
house of the Lord should perish in these flames, that that holy and
beautiful house should be burnt with fire (Isa. lxiv. 11), is very
strange. That house which David prepared for, and which Solomon built
at such a vast expense--that house which had the eye and heart of God
perpetually upon it (1 Kings ix. 3)--might not that have been snatched
as a brand out of this burning? No, it must not be fire-proof against
God's judgments. This stately structure must be turned into ashes, and
it is probable the ark in it, for the enemies, having heard how dearly
the Philistines paid for the abusing of it, durst not seize that, nor
did any of its friends take care to preserve it, for then we should
have heard of it again in the second temple. One of the apocryphal
writers does indeed tell us that the prophet Jeremiah got it out of the
temple, and conveyed it to a cave in Mount Nebo on the other side
Jordan, and hid it there (2 Macc. ii. 4, 5), but that could not be, for
Jeremiah was a close prisoner at that time. By the burning of the
temple God would show how little cares for the external pomp of his
worship when the life and power of religion are neglected. The people
trusted to the temple, as if that would protect them in their sins
(Jer. vii. 4), but God, by this, let them know that when they had
profaned it they would find it but a refuge of lies. This temple had
stood about 420, some say 430 years. The people having forfeited the
promises made concerning it, those promises must be understood of the
gospel-temple, which is God's rest for ever. It is observable that the
second temple was burnt by the Romans the same month, and the same day
of the month, that the first temple was burnt by the Chaldeans, which,
Josephus says, was the tenth of August. 2. The walls of Jerusalem are
demolished (v. 10), as if the victorious army would be revenged on them
for having kept them out so long, or at least prevent the like
opposition another time. Sin unwalls a people and takes away their
defence. These walls were never repaired till Nehemiah's time. 3. The
residue of the people are carried away captive to Babylon, v. 11. Most
of the inhabitants had perished by sword or famine, or had made their
escape when the king did (for it is said, v. 5, His army was scattered
from him), so that there were very few left, who with the deserters,
making in all but 832 persons (as appears, Jer. lii. 29), were carried
away into captivity; only the poor of the land were left behind (v.
12), to till the ground and dress the vineyards for the Chaldeans.
Sometimes poverty is a protection; for those that have nothing have
nothing to lose. When the rich Jews, who had been oppressive to the
poor, were made strangers, nay, prisoners, in an enemy's country, the
poor whom they had despised and oppressed had liberty and peace in
their own country. Thus Providence sometimes remarkably humbles the
proud and favours those of low degree. 4. The brazen vessels, and other
appurtenances of the temple, are carried away, those of silver and gold
being most of them gone before. Those two famous columns of brass,
Jachin and Boaz, which signified the strength and stability of the
house of God, were broken to pieces and the brass of them was carried
to Babylon, v. 13. When the things signified were sinned away what
should the signs stand there for? Ahaz had profanely cut off the
borders of the bases, and put the brazen sea upon a pavement of stones
(2 Kings xvi. 17); justly therefore are the brass themselves, and the
brazen sea, delivered into the enemy's hand. It is just with God to
take away his ordinances from those that profane and abuse them, that
curtail and depress them. Some things remained of gold and silver (v.
15) which were now carried off; but most of this plunder was brass,
such a vast quantity of it that it is said to be without weight, v. 16.
The carrying away of the vessels wherewith they ministered (v. 14) put
an end to the ministration. It was a righteous thing with God to
deprive those of the benefit of his worship who had slighted it so long
and preferred false worships before it. Those that would have many
altars shall now have none. 5. Several of the great men are slain in
cold blood--Seraiah the chief priest (who was the father of Ezra as
appears, Ezra vii. 1), the second priest (who, when there was occasion,
officiated for him), and three door-keepers of the temple (v. 18), the
general of the army, five privy-counsellors (afterwards they made them
up seven, Jer. lii. 25), the secretary of war, or pay-master of the
army, and sixty country gentlemen who had concealed themselves in the
city. These, being persons of some rank, were brought to the king of
Babylon (v. 19, 20), who ordered them to be all put to death (v. 21),
when, in reason, they might have hoped that surely the bitterness of
death was past. These the king of Babylon's revenge looked upon as most
active in opposing him; but divine justice, we may suppose, looked upon
them as ringleaders in that idolatry and impiety which were punished by
these desolations. This completed the calamity: So Judah was carried
away out of their land, about 860 years after they were put in
possession of it by Joshua. Now the scripture was fulfilled, The Lord
shall bring thee, and the king which thou shalt set over thee, into a
nation which thou hast not known, Deut. xxviii. 36. Sin kept their
fathers forty years out of Canaan, and now turned them out. The Lord is
known by those judgments which he executes, and makes good that word
which he has spoken, Amos iii. 2. You only have I known of all the
families of the earth, therefore I will punish you for all your
iniquities.
Dispersion of the Remnant of Judah. (b. c. 552.)
22 And as for the people that remained in the land of Judah, whom
Nebuchadnezzar king of Babylon had left, even over them he made
Gedaliah the son of Ahikam, the son of Shaphan, ruler. 23 And when
all the captains of the armies, they and their men, heard that the king
of Babylon had made Gedaliah governor, there came to Gedaliah to
Mizpah, even Ishmael the son of Nethaniah, and Johanan the son of
Careah, and Seraiah the son of Tanhumeth the Netophathite, and
Jaazaniah the son of a Maachathite, they and their men. 24 And
Gedaliah sware to them, and to their men, and said unto them, Fear not
to be the servants of the Chaldees: dwell in the land, and serve the
king of Babylon; and it shall be well with you. 25 But it came to
pass in the seventh month, that Ishmael the son of Nethaniah, the son
of Elishama, of the seed royal, came, and ten men with him, and smote
Gedaliah, that he died, and the Jews and the Chaldees that were with
him at Mizpah. 26 And all the people, both small and great, and the
captains of the armies, arose, and came to Egypt: for they were afraid
of the Chaldees. 27 And it came to pass in the seven and thirtieth
year of the captivity of Jehoiachin king of Judah, in the twelfth
month, on the seven and twentieth day of the month, that Evil-merodach
king of Babylon in the year that he began to reign did lift up the head
of Jehoiachin king of Judah out of prison; 28 And he spake kindly to
him, and set his throne above the throne of the kings that were with
him in Babylon; 29 And changed his prison garments: and he did eat
bread continually before him all the days of his life. 30 And his
allowance was a continual allowance given him of the king, a daily rate
for every day, all the days of his life.
In these verses we have,
I. The dispersion of the remaining people. The city of Jerusalem was
quite laid waste. Some people there were in the land of Judah (v. 22)
that had weathered the storm, and (which was no small favour at this
time, Jer. xlv. 5) had their lives given them for a prey. Now see, 1.
What a good posture they were put into. The king of Babylon appointed
Gedaliah, one of themselves, to be their governor and protector under
him, a very good man, and one that would make the best of the bad, v.
22. His father Ahikam was one that countenanced and protected Jeremiah
when the princes had vowed his death, Jer. xxvi. 24. It is probable
that this Gedaliah, by the advice of Jeremiah, had gone over the
Chaldeans, and had conducted himself so well that the king of Babylon
entrusted him with the government. He resided not at Jerusalem, but at
Mizpah, in the land of Benjamin, a place famous in Samuel's time.
Thither those came who had fled from Zedekiah (v. 4) and put themselves
under his protection (v. 23), which he assured them of if they would be
patient and peaceable under the government of the king of Babylon, v.
24. Gedaliah, though he had not the pomp and power of a sovereign
prince, yet might have been a greater blessing to them than many of
their kings had been, especially having such a privy-council as
Jeremiah, who was now with them, and interested himself in their
affairs, Jer. xl. 5, 6. 2. What a fatal breach was made upon them, soon
afterwards, by the death of Gedaliah, within two months after he
entered upon his government. The utter extirpation of the Jews, for the
present, was determined, and therefore it was in vain for them to think
of taking root again: the whole land must be plucked up, Jer. xlv. 4.
Yet this hopeful settlement is dashed to pieces, not by the Chaldeans,
but by some of themselves. The things of their peace were so hidden
from their eyes that they knew not when they were well off, nor would
believe when they were told. (1.) They had a good governor of their
own, and him they slew, out of spite to the Chaldeans, because he was
appointed by Nebuchadnezzar, v. 25. Ishmael, who was of the royal
family, envying Gedaliah's advancement and the happy settlement of the
people under him, though he could not propose to set up himself,
resolved to ruin him, and basely slew him and all his friends, both
Jews and Chaldeans. Nebuchadnezzar would not, could not, have been a
more mischievous enemy to their peace than this degenerate branch of
the house of David was. (2.) They were as yet in their own good land,
but they forsook it, and went to Egypt, for fear of the Chaldeans, v.
26. The Chaldeans had reason enough to be offended at the murder of
Gedaliah; but if those that remained had humbly remonstrated, alleging
that it was only the act of Ishmael and his party, we may suppose that
those who were innocent of it, nay, who suffered greatly by it, would
not have been punished for it: but, under pretence of this
apprehension, contrary to the counsel of Jeremiah, they all went to
Egypt, where, it is probable, they mixed with the Egyptians by degrees,
and were never heard of more as Israelites. Thus was there a full end
made of them by their own folly and disobedience, and Egypt had the
last of them, that the last verse of that chapter of threatenings might
be fulfilled, after all the rest, Deut. xxviii. 68, The Lord shall
bring thee into Egypt again. These events are more largely related by
the prophet Jeremiah, ch. xl. to ch. xlv. Quaeque ipse miserrima vidit,
et quorum pars magna fuit--Which scenes he was doomed to behold, and in
which he bore a melancholy part.
II. The reviving of the captive prince. Of Zedekiah we hear no more
after he was carried blind to Babylon; it is probable that he did not
live long, but that when he died he was buried with some marks of
honour, Jer. xxxiv. 5. Of Jehoiachin, or Jeconiah, who surrendered
himself (ch. xxiv. 12), we are here told that as soon as Evil-merodach
came to the crown, upon the death of his father Nebuchadnezzar, he
released him out of prison (where he had lain thirty-seven years, and
was now fifty-five years old), spoke kindly to him, paid more respect
to him than to any other of the kings his father had left in captivity
(v. 28), gave him princely clothing instead of his prison-garments,
maintained him in his own palace (v. 29), and allowed him a pension for
himself and his family in some measure corresponding to his rank, a
daily rate for every day as long as he lived. Consider this, 1. As a
very happy change of Jehoiachin's condition. To have honour and liberty
after he had been so long in confinement and disgrace, the plenty and
pleasure of a court after he had been so long accustomed to the straits
and miseries of a prison, was like the return of the morning after a
very dark and tedious night. Let none say that they shall never see
good again because they have long seen little but evil; the most
miserable know not what blessed turn Providence may yet give to their
affairs, nor what comforts they are reserved for, according to the days
wherein they have been afflicted, Ps. cx. 15. However the death of
afflicted saints is to them such a change as this was to Jehoiachin: it
will release them out of their prison, shake off the body, that
prison-garment, and open the way to their advancement; it will send
them to the throne, to the table, of the King of kings, the glorious
liberty of God's children. 2. As a very generous act of
Evil-merodach's. He thought his father made the yoke of his captives
too heavy, and therefore, with the tenderness of a man and the honour
of a prince, made it lighter. It should seem all the kings he had in
his power were favoured, but Jehoiachin above them all, some think for
the sake of the antiquity of his family and the honour of his renowned
ancestors, David and Solomon. None of the kings of the nations, it is
likely, had descended from so long a race of kings in a direct lineal
succession, and by a male line, as the king of Judah. The Jews say that
this Evil-merodach had been himself imprisoned by his own father, when
he returned from his madness, for some mismanagement at that time, and
that in prison he contracted a friendship with Jehoiachin, in
consequence of which, as soon as he had it in his power, he showed him
this kindness as a sufferer, as a fellow-sufferer. Some suggest that
Evil-merodach had learned from Daniel and his fellows the principles of
the true religion, and was well affected to them, and upon that account
favoured Jehoiachin. 3. As a kind dispensation of Providence, for the
encouragement of the Jews in captivity, and the support of their faith
and hope concerning their enlargement in due time. This happened just
about the midnight of their captivity. Thirty-six of the seventy years
were now past, and almost as many were yet behind, and now to see their
king thus advanced would be a comfortable earnest to them of their own
release in due time, in the set time. Unto the upright there thus
ariseth light in the darkness, to encourage them to hope, even in the
cloudy and dark day, that at evening time it shall be light; when
therefore we are perplexed, let us not be in despair.
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First Chronicles
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AN
EXPOSITION,
W I T H P R A C T I C A L O B S E R V A T I O N S,
OF THE FIRST BOOK OF
C H R O N I C L E S.
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In common things repetition is thought needless and nauseous; but, in
sacred things, precept must be upon precept and line upon line. To me,
says the apostle, to write the same things is not grievous, but for you
it is safe, Phil. iii. 1. These books of Chronicles are in a great
measure repetition; so are much of the second and third of the four
evangelists: and yet there are no tautologies either here or there no
vain repetitions. We may be ready to think that of all the books of
holy scripture we could best spare these two books of Chronicles.
Perhaps we might, and yet we could ill spare them: for there are many
most excellent useful things in them, which we find not elsewhere. And
as for what we find here which we have already met with, 1. It might be
of great use to those who lived when these books were first published,
before the canon of the Old Testament was completed and the particles
of it put together; for it would remind them of what was more fully
related in the other books. Abstracts, abridgments, and references, are
of use in divinity as well as law. That, perhaps, may not be said in
vain which yet has been said before. 2. It is still of use, that out of
the mouth of two witnesses every word may be established, and, being
inculcated, may be remembered. The penman of these books is supposed to
be Ezra, that ready scribe in the law of the Lord, Ezra vii. 6. It is a
groundless story of that apocryphal writer (2 Esdr. xiv. 21, &c.) that,
all the law being burnt, Ezra was divinely inspired to write it all
over again, which yet might take rise from the books of Chronicles,
where we find, though not all the same story repeated, yet the names of
all those who were the subjects of that story. These books are called
in the Hebrew words of days--journals or annals, because, by divine
direction, collected out of some public and authentic records. The
collection was made after the captivity, and yet the language of the
originals, written before, it sometimes retained, as 2 Chron. v. 9,
there it is unto this day, which must have been written before the
destruction of the temple. The LXX. calls it a book Paraleipomenon--of
things left, or overlooked, by the preceding historians; and several
such things there are in it. It is the rereward, the gathering host, of
this sacred camp, which gathers up what remained, that nothing might be
lost. In this first book we have, I. A collection of sacred
genealogies, from Adam to David: and they are none of those which the
apostle calls endless genealogies, but have their use and end in
Christ, ch. i.-ix. Divers little passages of history are here inserted
which we had not before. II. A repetition of the history of the
translation of the kingdom from Saul to David, and of the triumph of
David's reign, with large additions, ch. x.-xxi. III. An original
account of the settlement David made of the ecclesiastical affairs, and
the preparation he made for the building of the temple, ch. xxii-xxix.
These are words of days, of the oldest days, of the best days, of the
Old-Testament church. The reigns of kings and dates of kingdoms, as
well as the lives of common persons, are reckoned by days; for a little
time often gives a great turn, and yet all time is nothing to eternity.
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F I R S T C H R O N I C L E S
CHAP. I.
This chapter and many that follow it repeat the genealogies we have
hitherto met with in the sacred history, and put them all together,
with considerable additions. We may be tempted, it may be, to think it
would have been well if they had not been written, because, when they
come to be compared with other parallel places, there are differences
found, which we can scarcely accommodate to our satisfaction; yet we
must not therefore stumble at the word, but bless God that the things
necessary to salvation are plain enough. And since the wise God has
thought fit to write these things to us, we should not pass them over
unread. All scripture is profitable, though not all alike profitable;
and we may take occasion for good thoughts and meditations even from
those parts of scripture that do not furnish so much matter for
profitable remarks as some other parts. These genealogies, 1. Were then
of great use, when they were here preserved, and put into the hands of
the Jews after their return from Babylon; for the captivity, like the
deluge, had put all into confusion, and they, in that dispersion and
despair, would be in danger of losing the distinctions of their tribes
and families. This therefore revives the ancient landmarks even of some
of the tribes that were carried captive into Assyria. Perhaps it might
invite the Jews to study the sacred writings which had been neglected,
to find the names of their ancestors, and the rise of their families in
them. 2. They are still of some use for the illustrating of the
scripture-story, and especially for the clearing of the pedigrees of
the Messiah, that it might appear that our blessed Saviour was,
according to the prophecies which went before of him, the son of David,
the son of Judah, the son of Abraham, the son of Adam. And, now that he
has come for whose sake these registers were preserved, the Jews since
have so lost all their genealogies that even that of the priests, the
most sacred of all, is forgotten, and they know not of any one man in
the world that can prove himself of the house of Aaron. When the
building is reared the scaffolds are removed. When the promised Seed
has come the line that was to lead to him is broken off. In this
chapter we have an abstract of all the genealogies in the book of
Genesis, till we come to Jacob. I. The descents from Adam to Noah and
his sons, out of Gen. v., ver. 1-4. II. The posterity of Noah's sons,
by which the earth was repeopled, out of Gen. x., ver. 5-23. III. The
descents from Shem to Abraham, out of Gen. xi., ver. 24-28. IV. The
posterity of Ishmael, and of Abraham's sons by Keturah, out of Gen.
xxv. ver. 29-35. V. The posterity of Esau, out of Gen. xxxvi., ver.
36-54. These, it is likely, were passed over lightly in Genesis; and
therefore, according to the law of the school, we are made to go over
that lesson again which we did not learn well.
Genealogies. (b. c. 4004.)
1 Adam, Sheth, Enosh, 2 Kenan, Mahalaleel, Jered, 3 Henoch,
Methuselah, Lamech, 4 Noah, Shem, Ham, and Japheth. 5 The sons of
Japheth; Gomer, and Magog, and Madai, and Javan, and Tubal, and
Meshech, and Tiras. 6 And the sons of Gomer; Ashchenaz, and Riphath,
and Togarmah. 7 And the sons of Javan; Elishah, and Tarshish, Kittim,
and Dodanim. 8 The sons of Ham; Cush, and Mizraim, Put, and Canaan.
9 And the sons of Cush; Seba, and Havilah, and Sabta, and Raamah, and
Sabtecha. And the sons of Raamah; Sheba, and Dedan. 10 And Cush begat
Nimrod: he began to be mighty upon the earth. 11 And Mizraim begat
Ludim, and Anamim, and Lehabim, and Naphtuhim, 12 And Pathrusim, and
Casluhim, (of whom came the Philistines,) and Caphthorim. 13 And
Canaan begat Zidon his firstborn, and Heth, 14 The Jebusite also, and
the Amorite, and the Girgashite, 15 And the Hivite, and the Arkite,
and the Sinite, 16 And the Arvadite, and the Zemarite, and the
Hamathite. 17 The sons of Shem; Elam, and Asshur, and Arphaxad, and
Lud, and Aram, and Uz, and Hul, and Gether, and Meshech. 18 And
Arphaxad begat Shelah, and Shelah begat Eber. 19 And unto Eber were
born two sons: the name of the one was Peleg; because in his days the
earth was divided: and his brother's name was Joktan. 20 And Joktan
begat Almodad, and Sheleph, and Hazarmaveth, and Jerah, 21 Hadoram
also, and Uzal, and Diklah, 22 And Ebal, and Abimael, and Sheba, 23
And Ophir, and Havilah, and Jobab. All these were the sons of Joktan.
24 Shem, Arphaxad, Shelah, 25 Eber, Peleg, Reu, 26 Serug, Nahor,
Terah, 27 Abram; the same is Abraham.
This paragraph has Adam for its first word and Abraham for its last.
Between the creation of the former and the birth of the latter were
2000 years, almost the one-half of which time Adam himself lived. Adam
was the common father of our flesh, Abraham the common father of the
faithful. By the breach which the former made of the covenant of
innocency, we were all made miserable; by the covenant of grace made
with the latter, we all are, or may be, made happy. We all are, by
nature, the seed of Adam, branches of that wild olive. Let us see to it
that, by faith, we become the seed of Abraham (Rom. iv. 11, 12), that
we be grafted into the good olive and partake of its root and fatness.
I. The first four verses of this paragraph, and the last four, which
are linked together by Shem (v. 4, 24), contain the sacred line of
Christ from Adam to Abraham, and are inserted in his pedigree, Luke
iii. 34-38, the order ascending as here it descends. This genealogy
proves the falsehood of that reproach, As for this man, we know not
whence he is. Bishop Patrick well observes here that, a genealogy being
to be drawn of the families of the Jews, this appears as the peculiar
glory of the Jewish nation, that they alone were able to derive their
pedigree from the first man that God created, which no other nation
pretended to, but abused themselves and their posterity with fabulous
accounts of their originals, the Arcadians fancying that they were
before the moon, the people of Thessaly that they sprang from stones,
the Athenians that they grew out of the earth, much like the vain
imaginations which some of the philosophers had of the origin of the
universe. The account which the holy scripture gives both of the
creation of the world and of the rise of nations carries with it as
clear evidences of its own truth as those idle traditions do of their
own vanity and falsehood.
II. All the verses between repeat the account of the replenishing of
the earth by the sons of Noah after the flood. 1. The historian begins
with those who were strangers to the church, the sons of Japhet, who
were planted in the isles of the Gentiles, those western parts of the
world, the countries of Europe. Of these he gives a short account (v.
5-7), because with these the Jews had hitherto had little or no
dealings. 2. He proceeds to those who had many of them been enemies to
the church, the sons of Ham, who moved southward towards Africa and
those parts of Asia which lay that way. Nimrod the son of Cush began to
be an oppressor, probably to the people of God in his time. But
Mizraim, from whom came the Egyptians, and Canaan, from whom came the
Canaanites, are both of them names of great note in the Jewish story;
for with their descendants the Israel of God had severe struggles to
get out of the land of Egypt and into the land of Canaan; and therefore
the branches of Mizraim are particularly recorded (v. 11, 12), and of
Canaan, v. 13-16. See at what a rate God valued Israel when he gave
Egypt for their ransom (Isa. xliii. 3), and cast out all these nations
before them, Ps. lxx. 8. 3. He then gives an account of those that were
the ancestors and allies of the church, the posterity of Shem, v.
17-23. These peopled Asia, and spread themselves eastward. The
Assyrians, Syrians, Chaldeans, Persians, and Arabians, descended from
these. At first the originals of the respective nations were known; but
at this day, we have reason to think, the nations are so mingled with
one another, by the enlargement of commerce and dominion, the
transplanting of colonies, the carrying away of captives, and many
other circumstances, that no one nation, no, nor the greatest part of
any, is descended entire from any one of these fountains. Only this we
are sure of, that God has created of one blood all nations of men; they
have all descended from one Adam, one Noah. Have we not all one father?
Has not one God created us? Mal. ii. 10. Our register hastens to the
line of Abraham, breaking off abruptly from all the other families of
the sons of Noah but that of Arphaxad, from whom Christ was to come.
The great promise of the Messiah (says bishop Patrick) was translated
from Adam to Seth, from him to Shem, from him to Eber, and so to the
Hebrew nation, who were entrusted, above all nations, with that sacred
treasure, till the promise was performed and the Messiah had come, and
then that nation was made not a people.
Genealogies. (b. c. 1896.)
28 The sons of Abraham; Isaac, and Ishmael. 29 These are their
generations: The firstborn of Ishmael, Nebaioth; then Kedar, and
Adbeel, and Mibsam, 30 Mishma, and Dumah, Massa, Hadad, and Tema,
31 Jetur, Naphish, and Kedemah. These are the sons of Ishmael. 32 Now
the sons of Keturah, Abraham's concubine: she bare Zimran, and Jokshan,
and Medan, and Midian, and Ishbak, and Shuah. And the sons of Jokshan;
Sheba, and Dedan. 33 And the sons of Midian; Ephah, and Epher, and
Henoch, and Abida, and Eldaah. All these are the sons of Keturah. 34
And Abraham begat Isaac. The sons of Isaac; Esau and Israel. 35 The
sons of Esau; Eliphaz, Reuel, and Jeush, and Jaalam, and Korah. 36
The sons of Eliphaz; Teman, and Omar, Zephi, and Gatam, Kenaz, and
Timna, and Amalek. 37 The sons of Reuel; Nahath, Zerah, Shammah, and
Mizzah. 38 And the sons of Seir; Lotan, and Shobal, and Zibeon, and
Anah, and Dishon, and Ezer, and Dishan. 39 And the sons of Lotan;
Hori, and Homam: and Timna was Lotan's sister. 40 The sons of Shobal;
Alian, and Manahath, and Ebal, Shephi, and Onam. And the sons of
Zibeon; Aiah, and Anah. 41 The sons of Anah; Dishon. And the sons of
Dishon; Amram, and Eshban, and Ithran, and Cheran. 42 The sons of
Ezer; Bilhan, and Zavan, and Jakan. The sons of Dishan; Uz, and Aran.
43 Now these are the kings that reigned in the land of Edom before any
king reigned over the children of Israel; Bela the son of Beor: and the
name of his city was Dinhabah. 44 And when Bela was dead, Jobab the
son of Zerah of Bozrah reigned in his stead. 45 And when Jobab was
dead, Husham of the land of the Temanites reigned in his stead. 46
And when Husham was dead, Hadad the son of Bedad, which smote Midian in
the field of Moab, reigned in his stead: and the name of his city was
Avith. 47 And when Hadad was dead, Samlah of Masrekah reigned in his
stead. 48 And when Samlah was dead, Shaul of Rehoboth by the river
reigned in his stead. 49 And when Shaul was dead, Baal-hanan the son
of Achbor reigned in his stead. 50 And when Baal-hanan was dead,
Hadad reigned in his stead: and the name of his city was Pai; and his
wife's name was Mehetabel, the daughter of Matred, the daughter of
Mezahab. 51 Hadad died also. And the dukes of Edom were; duke Timnah,
duke Aliah, duke Jetheth, 52 Duke Aholibamah, duke Elah, duke Pinon,
53 Duke Kenaz, duke Teman, duke Mibzar, 54 Duke Magdiel, duke Iram.
These are the dukes of Edom.
All nations but the seed of Abraham are already shaken off from this
genealogy: they have no part nor lot in this matter. The Lord's portion
is his people. Of them he keeps an account, knows them by name; but
those who are strangers to him he beholds afar off. Not that we are to
conclude that therefore no particular persons of any other nation but
the seed of Abraham found favour with God. It was a truth, before Peter
perceived it, that in every nation he that feared God and wrought
righteousness was accepted of him. Multitudes will be brought to heaven
out of all nations (Rev. vii. 9), and we are willing to hope there were
many, very many, good people in the world, that lay out of the pale of
God's covenant of peculiarity with Abraham, whose names were in the
book of life, though not descended from any of the following families
written in this book. The Lord knows those that are his. But Israel was
a chosen nation, elect in type; and no other nation, in its national
capacity, was so dignified and privileged as the Jewish nation was.
That is the holy nation which is the subject of the sacred story; and
therefore we are next to shake off all the seed of Abraham but the
posterity of Jacob only, which were all incorporated into one nation
and joined to the Lord, while the other descendants from Abraham, for
aught that appears, were estranged both from God and from one another.
I. We shall have little to say of the Ishmaelites. They were the sons
of the bondwoman, that were to be cast out and not to be heirs with the
child of the promise; and their case was to represent that of the
unbelieving Jews, who were rejected (Gal. iv. 22, &c.), and therefore
there is little notice taken of that nation. Ishmael's twelve sons are
just named here (v. 29-31), to show the performance of the promise God
made to Abraham, in answer to his prayer for him, that, for Abraham's
sake, he should become a great nation, and particularly that he should
beget twelve princes, Gen. xvii. 20.
II. We shall have little to say of the Midianites, who descended from
Abraham's children by Keturah. They were children of the east (probably
Job was one of them), and were separated from Isaac, the heir of the
promise (Gen. xxv. 6), and therefore they are only named here, v. 32.
The sons of Jokshan, the son of Keturah, are named also, and the sons
of Midian (v. 32, 33), who became most eminent, and perhaps gave
denomination to all these families, as Judah to the Jews.
III. We shall not have much to say of the Edomites. They had an
inveterate enmity to God's Israel; yet because they descended from
Esau, the son of Isaac, we have here an account of their families, and
the names of some of their famous men, v. 35 to the end. Some slight
differences there are between some of the names here, and as we had
them in Gen. xxxvi., whence this whole account is taken. Three of four
names that were written with a Vau there are written with a Jod here,
probably the pronunciation being altered, as is usual in other
languages. We now write many words very differently from what they were
written but 200 years ago. Let us take occasion, from the reading of
these genealogies, to think, 1. Of the multitudes that have gone
through this world, have acted their part in it, and then quitted it.
Job, even in his early day, saw not only every man drawing after him,
but innumerable before him, Job xxi. 33. All these, and all theirs, had
their day; many of them made a mighty noise and figure in the world;
but their day came to fall, and their place knew them no more. The
paths of death are trodden paths, but vestigia nulla retrorsum--none
can retrace their steps. 2. Of the providence of God, which keeps up
the generations of men, and so preserves that degenerate race, though
guilty and obnoxious, in being upon earth. How easily could he cut it
off without either a deluge or a conflagration! Write but all the
children of men childless, as some are, and in a few years the earth
will be eased of the burden under which it groans; but the divine
patience lets the trees that cumber the ground not only grow, but
propagate. As one generation, even of sinful men, passes away, another
comes (Eccl. i. 4; Num. xxxii. 14), and will do so while the earth
remains. Destroy it not, for a blessing is in it.
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F I R S T C H R O N I C L E S
CHAP. II.
We have now come to what was principally intended, the register of the
children of Israel, that distinguished people, that were to "dwell
alone, and not be reckoned among the nations." Here we have, I. The
names of the twelve sons of Israel, ver. 1, 2. II. An account of the
tribe of Judah, which has the precedency, not so much for the sake of
David as for the sake of the Son of David, our Lord, who sprang out of
Judah, Heb. vii. 14. 1. The first descendants from Judah, down to
Jesse, ver. 3-12. 2. The children of Jesse, ver. 13-17. 3. The
posterity of Hezron, not only through Ram, from whom David came, but
through Caleb (ver. 18-20), Segub (ver. 21-24), Jerahmeel (v. 25-33,
and so to v. 41), and more by Caleb (ver. 42-49), with the family of
Caleb the son of Hur, ver. 50-55. The best exposition we can have of
this and the following chapters, and which will give the clearest view
of them, is found in those genealogical tables which were published
with some of the first impressions of the last English Bible about 100
years ago, and continued for some time; and it is a pity but they were
revived in some of our later editions, for they are of great use to
those who diligently search the scriptures. They are said to be drawn
up by that great master in scripture-learning, Mr. Hugh Broughton. We
meet with them sometimes in old Bibles.
Genealogies. (b. c. 1751.)
1 These are the sons of Israel; Reuben, Simeon, Levi, and Judah,
Issachar, and Zebulun, 2 Dan, Joseph, and Benjamin, Naphtali, Gad,
and Asher. 3 The sons of Judah; Er, and Onan, and Shelah: which three
were born unto him of the daughter of Shua the Canaanitess. And Er, the
firstborn of Judah, was evil in the sight of the Lord; and he slew him.
4 And Tamar his daughter in law bare him Pharez and Zerah. All the
sons of Judah were five. 5 The sons of Pharez; Hezron, and Hamul. 6
And the sons of Zerah; Zimri, and Ethan, and Heman, and Calcol, and
Dara: five of them in all. 7 And the sons of Carmi; Achar, the
troubler of Israel, who transgressed in the thing accursed. 8 And the
sons of Ethan; Azariah. 9 The sons also of Hezron, that were born
unto him; Jerahmeel, and Ram, and Chelubai. 10 And Ram begat
Amminadab; and Amminadab begat Nahshon, prince of the children of
Judah; 11 And Nahshon begat Salma, and Salma begat Boaz, 12 And
Boaz begat Obed, and Obed begat Jesse, 13 And Jesse begat his
firstborn Eliab, and Abinadab the second, and Shimma the third, 14
Nethaneel the fourth, Raddai the fifth, 15 Ozem the sixth, David the
seventh: 16 Whose sisters were Zeruiah, and Abigail. And the sons of
Zeruiah; Abishai, and Joab, and Asahel, three. 17 And Abigail bare
Amasa: and the father of Amasa was Jether the Ishmeelite.
Here is, I. The family of Jacob. His twelve sons are here named, that
illustrious number so often celebrated almost throughout the whole
Bible, from the first to the last book of it. At every turn we meet
with the twelve tribes that descended from these twelve patriarchs. The
personal character of several of them was none of the best (the first
four were much blemished), and yet the covenant was entailed on their
seed; for it was of grace, free grace, that it was said, Jacob have I
loved--not of works, lest any man should boast.
II. The family of Judah. That tribe was most praised, most increased,
and most dignified, of any of the tribes, and therefore the genealogy
of it is the first and largest of them all. In the account here given
of the first branches of that illustrious tree, of which Christ was to
be the top branch, we meet, 1. With some that were very bad. Here is
Er, Judah's eldest son, that was evil in the sight of the Lord, and was
cut off, in the beginning of his days, by a stroke of divine vengeance:
The Lord slew him, v. 3. His next brother, Onan, was no better, and
fared no better. Here is Tamar, with whom Judah, her father-in-law,
committed incest, v. 4. And here is Achan, called Achar--a troubler,
that troubled Israel by taking of the accursed thing, v. 7. Note, The
best and most honourable families may have those belonging to them that
are blemishes. 2. With some that were very wise and good, as Heman and
Ethan, Calcol and Dara, who were not perhaps the immediate sons of
Zerah, but descendants from him, and are named because they were the
glory of their father's house; for, when the Holy Ghost would magnify
the wisdom of Solomon, he declares him wiser than these four men, who,
though the sons of Mahol, are called Ezrahites, from Zerah, 1 Kings iv.
31. That four brothers should be eminent for wisdom and grace was a
rare thing. 3. With some that were very great, as Nahshon, who was
prince of the tribe of Judah when the camp of Israel was formed in the
wilderness, and so led the van in that glorious march, and Salman, or
Salmon, who was in that post of honour when they entered into Canaan,
v. 10, 11.
III. The family of Jesse, of which a particularly account is kept for
the sake of David, and the Son of David, who is a rod out of the stem
of Jesse, Isa. xi. 1. Hence it appears that David was a seventh son,
and that his three great commanders, Joab, Abishai, and Asahel, were
the sons of one of his sisters, and Amasa of another. Three of the four
went down slain to the pit, though they were the terror of the mighty.
Genealogies. (b. c. 1450.)
18 And Caleb the son of Hezron begat children of Azubah his wife, and
of Jerioth: her sons are these; Jesher, and Shobab, and Ardon. 19 And
when Azubah was dead, Caleb took unto him Ephrath, which bare him Hur.
20 And Hur begat Uri, and Uri begat Bezaleel. 21 And afterward
Hezron went in to the daughter of Machir the father of Gilead, whom he
married when he was threescore years old; and she bare him Segub. 22
And Segub begat Jair, who had three and twenty cities in the land of
Gilead. 23 And he took Geshur, and Aram, with the towns of Jair, from
them, with Kenath, and the towns thereof, even threescore cities. All
these belonged to the sons of Machir the father of Gilead. 24 And
after that Hezron was dead in Calebephratah, then Abiah Hezron's wife
bare him Ashur the father of Tekoa. 25 And the sons of Jerahmeel the
firstborn of Hezron were, Ram the firstborn, and Bunah, and Oren, and
Ozem, and Ahijah. 26 Jerahmeel had also another wife, whose name was
Atarah; she was the mother of Onam. 27 And the sons of Ram the
firstborn of Jerahmeel were, Maaz, and Jamin, and Eker. 28 And the
sons of Onam were, Shammai, and Jada. And the sons of Shammai; Nadab,
and Abishur. 29 And the name of the wife of Abishur was Abihail, and
she bare him Ahban, and Molid. 30 And the sons of Nadab; Seled, and
Appaim: but Seled died without children. 31 And the sons of Appaim;
Ishi. And the sons of Ishi; Sheshan. And the children of Sheshan;
Ahlai. 32 And the sons of Jada the brother of Shammai; Jether, and
Jonathan: and Jether died without children. 33 And the sons of
Jonathan; Peleth, and Zaza. These were the sons of Jerahmeel. 34 Now
Sheshan had no sons, but daughters. And Sheshan had a servant, an
Egyptian, whose name was Jarha. 35 And Sheshan gave his daughter to
Jarha his servant to wife; and she bare him Attai. 36 And Attai begat
Nathan, and Nathan begat Zabad, 37 And Zabad begat Ephlal, and Ephlal
begat Obed, 38 And Obed begat Jehu, and Jehu begat Azariah, 39 And
Azariah begat Helez, and Helez begat Eleasah, 40 And Eleasah begat
Sisamai, and Sisamai begat Shallum, 41 And Shallum begat Jekamiah,
and Jekamiah begat Elishama. 42 Now the sons of Caleb the brother of
Jerahmeel were, Mesha his firstborn, which was the father of Ziph; and
the sons of Mareshah the father of Hebron. 43 And the sons of Hebron;
Korah, and Tappuah, and Rekem, and Shema. 44 And Shema begat Raham,
the father of Jorkoam: and Rekem begat Shammai. 45 And the son of
Shammai was Maon: and Maon was the father of Bethzur. 46 And Ephah,
Caleb's concubine, bare Haran, and Moza, and Gazez: and Haran begat
Gazez. 47 And the sons of Jahdai; Regem, and Jotham, and Geshan, and
Pelet, and Ephah, and Shaaph. 48 Maachah, Caleb's concubine, bare
Sheber, and Tirhanah. 49 She bare also Shaaph the father of
Madmannah, Sheva the father of Machbenah, and the father of Gibea: and
the daughter of Caleb was Achsah. 50 These were the sons of Caleb the
son of Hur, the firstborn of Ephratah; Shobal the father of
Kirjath-jearim, 51 Salma the father of Bethlehem, Hareph the father
of Bethgader. 52 And Shobal the father of Kirjath-jearim had sons;
Haroeh, and half of the Manahethites. 53 And the families of
Kirjath-jearim; the Ithrites, and the Puhites, and the Shumathites, and
the Mishraites; of them came the Zareathites, and the Eshtaulites. 54
The sons of Salma; Bethlehem, and the Netophathites, Ataroth, the house
of Joab, and half of the Manahethites, the Zorites. 55 And the
families of the scribes which dwelt at Jabez; the Tirathites, the
Shimeathites, and Suchathites. These are the Kenites that came of
Hemath, the father of the house of Rechab.
The persons mentioned in the former paragraph are most of them such as
we read of, and most of them such as we read much of, in other
scriptures; but very few of those to whom this paragraph relates are
mentioned any where else. It should seem, the tribe of Judah were more
full and exact in their genealogies than any other of the tribes, in
which we must acknowledge a special providence, for the clearing of the
genealogy of Christ. 1. Here we find Bezaleel, who was head-workman in
building the tabernacle, Exod. xxxi. 2. 2. Hezron, who was the son of
Pharez (v. 5), was the father of all this progeny, his sons, Caleb and
Jerahmeel, being very fruitful, and he himself likewise, even in his
old age, for he left his wife pregnant when he died, v. 24. This Hezron
was one of the seventy that went down with Jacob into Egypt, Gen. xlvi.
12. There his family thus increased, as other oppressed families there
did. We cannot but suppose that he died during the Israelites' bondage
in Egypt; and yet it is here said he died in Caleb-Ephratah (that is,
Bethlehem), in the land of Canaan, v. 24. Perhaps, though the body of
the people continued in Egypt, yet some that were more active than the
rest, at least before their bondage came to be extreme, visited Canaan
sometimes and got footing there, though afterwards they lost it. The
achievements of Jair, here mentioned (v. 22, 23), we had an account of
in Num. xxxii. 41; and, it is supposed, they were long after the
conquest of Canaan. The Jews say, Hezron married his third wife when he
was sixty years old (v. 21), and another afterwards (v. 24), because he
had a great desire of posterity in the family of Pharez, from whom the
Messiah was to descend. 3. Here is mention of one that died without
children (v. 30), and another (v. 32), and of one that had no sons, but
daughters, v. 34. Let those that are in any of these ways afflicted not
think their case new or singular. Providence orders these affairs of
families by an incontestable sovereignty, as pleaseth him, giving
children, or withholding them, or giving all of one sex. He is not
bound to please us, but we are bound to acquiesce in his good pleasure.
To those that love him he will himself be better than ten sons, and
give them in his house a place and a name better than of sons and
daughters. Let not those therefore that are written childless envy the
families that are built up and replenished. Shall our eye be evil
because God's is good? 4. Here is mention of one who had an only
daughter, and married her to his servant an Egyptian, v. 34, 35. If it
be mentioned to his praise, we must suppose that this Egyptian was
proselyted to the Jewish religion and that he was very eminent for
wisdom and virtue, otherwise it would not have become a true-born
Israelite to match a daughter to him, especially an only daughter. If
Egyptians become converts, and servants do worthily, neither their
parentage nor their servitude should be a bar to their preferment. Such
a one this Egyptian servant might be that she who married him might
live as happily with him as if she had married one of the rulers of her
tribe. 5. The pedigree of several of these terminates, not in a person,
but in a place or country, as one is said to be the father of
Kirjath-jearim (v. 50), another of Bethlehem (v. 51), which was
afterwards David's city, because these places fell to their lot in the
division of the land. 6. Here are some that are said to be families of
scribes (v. 55), such as kept up learning in their family, especially
scripture-learning, and taught the people the good knowledge of God.
Among all these great families we are glad to find some that were
families of scribes. Would to God that all the Lord's people were
prophets--all the families of Israel families of scribes, well
instructed to the kingdom of heaven, and able to bring out of their
treasury things new and old!
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F I R S T C H R O N I C L E S
CHAP. III.
Of all the families of Israel none was so illustrious as the family of
David. That is the family which was mentioned in the foregoing chapter,
ver. 15. Here we have a full account of it. I. David's sons, ver. 1-9.
II. His successors in the throne as long as the kingdom continued, ver.
10-16. III. The remains of his family in and after the captivity, ver.
17-24. From this family, "as concerning the flesh, Christ came."
The Family of David. (b. c. 1055.)
1 Now these were the sons of David, which were born unto him in Hebron;
the firstborn Amnon, of Ahinoam the Jezreelitess; the second Daniel, of
Abigail the Carmelitess: 2 The third, Absalom the son of Maachah the
daughter of Talmai king of Geshur: the fourth, Adonijah the son of
Haggith: 3 The fifth, Shephatiah of Abital: the sixth, Ithream by
Eglah his wife. 4 These six were born unto him in Hebron; and there
he reigned seven years and six months: and in Jerusalem he reigned
thirty and three years. 5 And these were born unto him in Jerusalem;
Shimea, and Shobab, and Nathan, and Solomon, four, of Bath-shua the
daughter of Ammiel: 6 Ibhar also, and Elishama, and Eliphelet, 7
And Nogah, and Nepheg, and Japhia, 8 And Elishama, and Eliada, and
Eliphelet, nine. 9 These were all the sons of David, beside the sons
of the concubines, and Tamar their sister.
We had an account of David's sons, 2 Sam. iii. 2, &c., and v. 14, &c.
1. He had many sons; and no doubt wrote as he thought, Ps. cxxvii. 5.
Happy is the man that hath his quiver full of these arrows. 2. Some of
them were a grief to him, as Amnon, Absalom, and Adonijah; and we do
not read of any of them that imitated his piety or devotion except
Solomon, and he came far short of it. 3. One of them, which Bath-sheba
bore to him, he called Nathan, probably in honour of Nathan the
prophet, who reproved him for his sin in that matter and was
instrumental to bring him to repentance. It seems he loved him the
better for it as long as he lived. It is wisdom to esteem those our
best friends that deal faithfully with us. From this son of David our
Lord Jesus descended, as appears Luke iii. 31. 4. Here are two
Elishamas, and two Eliphelets, v. 6, 8. Probably the two former were
dead, and therefore David called two more by their names, which he
would not have done if there had been any ill omen in this practice as
some fancy. 5. David had many concubines; but their children are not
named, as not worthy of the honour (v. 9), the rather because the
concubines had dealt treacherously with David in the affair of Absalom.
6. Of all David's sons Solomon was chosen to succeed him, perhaps not
for any personal merits (his wisdom was God's gift), but so, Father,
because it seemed good unto thee.
10 And Solomon's son was Rehoboam, Abia his son, Asa his son,
Jehoshaphat his son, 11 Joram his son, Ahaziah his son, Joash his
son, 12 Amaziah his son, Azariah his son, Jotham his son, 13 Ahaz
his son, Hezekiah his son, Manasseh his son, 14 Amon his son, Josiah
his son. 15 And the sons of Josiah were, the firstborn Johanan, the
second Jehoiakim, the third Zedekiah, the fourth Shallum. 16 And the
sons of Jehoiakim: Jeconiah his son, Zedekiah his son. 17 And the
sons of Jeconiah; Assir, Salathiel his son, 18 Malchiram also, and
Pedaiah, and Shenazar, Jecamiah, Hoshama, and Nedabiah. 19 And the
sons of Pedaiah were, Zerubbabel, and Shimei: and the sons of
Zerubbabel; Meshullam, and Hananiah, and Shelomith their sister: 20
And Hashubah, and Ohel, and Berechiah, and Hasadiah, Jushab-hesed,
five. 21 And the sons of Hananiah; Pelatiah, and Jesaiah: the sons of
Rephaiah, the sons of Arnan, the sons of Obadiah, the sons of
Shechaniah. 22 And the sons of Shechaniah; Shemaiah: and the sons of
Shemaiah; Hattush, and Igeal, and Bariah, and Neariah, and Shaphat,
six. 23 And the sons of Neariah; Elioenai, and Hezekiah, and Azrikam,
three. 24 And the sons of Elioenai were, Hodaiah, and Eliashib, and
Pelaiah, and Akkub, and Johanan, and Dalaiah, and Anani, seven.
David having nineteen sons, we may suppose them to have raised many
noble families in Israel whom we never hear of in the history. But the
scripture gives us an account only of the descendants of Solomon here,
and of Nathan, Luke iii. The rest had the honour to be the sons of
David; but these only had the honour to be related to the Messiah. The
sons of Nathan were his fathers as man, the sons of Solomon his
predecessors as king. We have here, 1. The great and celebrated names
by which the line of David is drawn down to the captivity, the kings of
Judah in a lineal succession, the history of whom we have had at large
in the two books of Kings and shall meet with again in the second book
of Chronicles. Seldom has a crown gone in a direct line from father to
son for seventeen descents together, as here. This was the recompence
of David's piety. About the time of the captivity the lineal descent
was interrupted, and the crown went from one brother to another and
from a nephew to an uncle, which was a presage of the eclipsing of the
glory of that house. 2. The less famous, and most of them very obscure,
names, in which the house of David subsisted after the captivity. The
only famous man of that house that we meet with at their return from
captivity was Zerubbabel, elsewhere called the son of Salathiel, but
appearing here to be his grandson (v. 17-19), which is usual in
scripture. Belshazzar is called Nebuchadnezzar's son, but was his
grandson. Salathiel is said to be the son of Jeconiah because adopted
by him, and because, as some think, he succeeded him in the dignity to
which he was restored by Evil-merodach. Otherwise Jeconiah was written
childless: he was the signet God plucked from his right hand (Jer.
xxii. 24), and in his room Zerubbabel was placed, and therefore God
saith to him (Hag. ii. 23), I will make thee as a signet. The posterity
of Zerubbabel here bear not the same names that they do in the
genealogies (Matt. i., or Luke iii.), but those no doubt were taken
from the then herald's office, the public registers which the priests
kept of all the families of Judah, especially that of David. The last
person named in this chapter is Anani, of whom bishop Patrick says that
the Targum adds these words, He is the king Messiah, who is to be
revealed, and some of the Jewish writers give this reason, because it
is said (Dan. vii. 13), the son of man came gnim gnanani--with the
clouds of heaven. The reason indeed is very foreign and far-fetched;
but that learned man thinks it may be made use of as an evidence that
their minds were always full of the thoughts of the Messiah and that
they expected it would not be very long after the days of Zerubbabel
before the set time of his approach would come.
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F I R S T C H R O N I C L E S
CHAP. IV.
In this chapter we have, I. A further account of the genealogies of the
tribe of Judah, the most numerous and most famous of all the tribes.
The posterity of Shobal the son of Hur (ver. 1-4), of Ashur the
posthumous son of Hezron (who was mentioned, ii. 24), with something
particular concerning Jabez (ver. 5-10), of Chelub and others (ver.
11-20), of Shelah, ver. 21-23. II. An account of the posterity and
cities of Simeon, their conquest of Gedon, and of the Amalekites in
Mount Seir, ver. 24-43.
The Sons of Judah; The Prayer of Jabez. (b. c. 1720.)
1 The sons of Judah; Pharez, Hezron, and Carmi, and Hur, and Shobal.
2 And Reaiah the son of Shobal begat Jahath; and Jahath begat Ahumai,
and Lahad. These are the families of the Zorathites. 3 And these were
of the father of Etam; Jezreel, and Ishma, and Idbash: and the name of
their sister was Hazelel-poni: 4 And Penuel the father of Gedor, and
Ezer the father of Hushah. These are the sons of Hur, the firstborn of
Ephratah, the father of Bethlehem. 5 And Ashur the father of Tekoa
had two wives, Helah and Naarah. 6 And Naarah bare him Ahuzam, and
Hepher, and Temeni, and Haahashtari. These were the sons of Naarah. 7
And the sons of Helah were, Zereth, and Jezoar, and Ethnan. 8 And Coz
begat Anub, and Zobebah, and the families of Aharhel the son of Harum.
9 And Jabez was more honourable than his brethren: and his mother
called his name Jabez, saying, Because I bare him with sorrow. 10 And
Jabez called on the God of Israel, saying, Oh that thou wouldest bless
me indeed, and enlarge my coast, and that thine hand might be with me,
and that thou wouldest keep me from evil, that it may not grieve me!
And God granted him that which he requested.
One reason, no doubt, why Ezra is here most particular in the register
of the tribe of Judah is because it was that tribe which, with its
appendages, Simeon, Benjamin, and Levi, made up the kingdom of Judah,
which not only long survived the other tribes in Canaan, but in process
of time, now when this was written, returned out of captivity, when the
generality of the other tribes were lost in the kingdom of Assyria. The
most remarkable person in this paragraph is Jabez. It is not said whose
son he was, nor does it appear in what age he lived; but, it should
seem, he was the founder of one of the families of Aharhel, mentioned
v. 8. Here is,
I. The reason of his name: his mother gave him the name with this
reason, Because I bore him with sorrow, v. 9. All children are borne
with sorrow (for the sentence upon the woman is, In sorrow shalt thou
bring forth children), but some with much more sorrow than others.
Usually the sorrow in bearing is afterwards forgotten for joy that the
child is born; but here it seems it was so extraordinary that it was
remembered when the child came to be circumcised, and care was taken to
perpetuate the remembrance of it while he lived. Perhaps the mother
called Habez, as Rachel called her son Benoni, when she was dying of
the sorrow. Or, if she recovered it, yet thus she recorded it, 1. That
it might be a continual memorandum to herself, to be thankful to God as
long as she lived for supporting her under and bringing her through
that sorrow. It may be of use to be often reminded of our sorrows, that
we may always have such thoughts of things as we had in the day of our
affliction, and may learn to rejoice with trembling. 2. That it might
likewise be a memorandum to him what this world is into which she bore
him, a vale of tears, in which he must expect few days and full of
trouble. The sorrow he carried in his name might help to put a
seriousness upon his spirit. It might also remind him to love and
honour his mother, and labour, in every thing, to be a comfort to her
who brought him into the world with so much sorrow. It is piety in
children thus to requite their parents, 1 Tim. v. 4.
II. The eminence of his character: He was more honourable than his
brethren, qualified above them by the divine grace and dignified above
them by the divine providence; they did virtuously, but he excelled
them all. Now the sorrow with which his mother bore him was abundantly
recompensed. That son which of all her children cost her most dear she
was most happy in, and was made glad in proportion to the affliction,
Ps. xc. 15. We are not told upon what account he was more honourable
than his brethren, whether because he raised a greater estate, or was
preferred to the magistracy, or signalized himself in war; we have most
reason to think it was upon the account of his learning and piety, not
only because these, above any thing, put honour upon a man, but because
we have reason to think that in these Jabez was eminent. 1. In
learning, because we find that the families of the scribes dwelt at
Jabez (ch. ii. 55), a city which, it is likely, took its name from him.
The Jews say that he was a famous doctor of the law and left many
disciples behind him. And it should seem, by the mentioning of him so
abruptly here, that his name was well known when Ezra wrote this. 2. In
piety, because we find here that he was a praying man. His inclination
to devotion made him truly honourable, and by prayer he obtained those
blessings from God which added much to his honour. The way to be truly
great is to be truly good and to pray much.
III. The prayer he made, probably like Solomon's prayer for wisdom,
just when he was setting out in the world. He set himself to
acknowledge God in all his ways, put himself under the divine blessing
and protection, and prospered accordingly. Perhaps these were the heads
on which he enlarged in his daily prayers; for this purpose it was his
constant practice to pray alone, and with his family, as Daniel. Some
think that it was upon some particular occasion, when he was straitened
and threatened by his enemies, that he prayed this prayer. Observe,
1. To whom he prayed, not to any of the gods of the Gentiles; no, he
called on the God of Israel, the living and true God, who alone can
hear and answer prayer, and in prayer had an eye to him as the God of
Israel, a God in covenant with his people, the God with whom Jacob
wrestled and prevailed and was thence called Israel.
2. What was the nature of his prayer. (1.) As the margin reads it, it
was a solemn vow--If thou wilt bless me indeed, &c. and then the sense
is imperfect, but may easily be filled up from Jacob's vow, or some
such like--then thou shalt be my God. He did not express his promise,
but left it to be understood, either because he was afraid to promise
in his own strength or because he resolved to devote himself entirely
to God. He does, as it were, give God a blank paper, let him write what
he pleases: "Lord, if thou wilt bless me and keep me, do what thou wilt
with me, I will be at thy command and disposal for ever." (2.) As the
text reads it, it was the language of a most ardent and affectionate
desire: O that thou wouldst bless me!
3. What was the matter of his prayer. Four things he prayed for:--(1.)
That God would bless him indeed: "That, blessing, thou wilt bless me,
bless me greatly with manifold and abundant blessings." Perhaps he had
an eye to the promise God made to Abraham (Gen. xxii. 17), In blessing,
I will bless thee. "Let that blessing of Abraham come upon me."
Spiritual blessings are the best blessings, and those are blessed
indeed who are blessed with them. God's blessings are real things and
produce real effects. We can but wish a blessing: he commands it. Those
whom he blesses are blessed indeed. (2.) That he would enlarge his
coast, that he would prosper his endeavours for the increase of what
fell to his lot either by work or war. That God would enlarge our
hearts, and so enlarge our portion in himself and in the heavenly
Canaan, ought to be our desire and prayer. (3.) That God's hand might
be with him. The prayer of Moses for this tribe of Judah was, That his
own hands might be sufficient for him, Deut. xxxiii. 7; but Jabez
expects not that this can be the case, unless he have God's hand with
him and the presence of his power. God's hand with us, to lead us,
protect us, strengthen us, and to work all our works in us and for us,
is indeed a hand sufficient for us, all-sufficient. (4.) That he would
keep him from evil, the evil of sin, the evil of trouble, all the evil
designs of his enemies, that they might not hurt him, nor grieve him,
nor make him a Jabez indeed, a man of sorrow: in the original there is
an allusion to his name. Father in heaven, deliver me from evil.
4. What was the success of his prayer: God granted him that which he
requested, prospered him remarkably, and gave him success in his
undertakings, in his studies, in his worldly business, in his conflicts
with the Canaanites, and so he became more honourable than his
brethren. God was of old always ready to hear prayer, and his ear is
not yet heavy.
Genealogies. (b. c. 1420.)
11 And Chelub the brother of Shuah begat Mehir, which was the father of
Eshton. 12 And Eshton begat Beth-rapha, and Paseah, and Tehinnah the
father of Irnahash. These are the men of Rechah. 13 And the sons of
Kenaz; Othniel, and Seraiah: and the sons of Othniel; Hathath. 14 And
Meonothai begat Ophrah: and Seraiah begat Joab, the father of the
valley of Charashim; for they were craftsmen. 15 And the sons of
Caleb the son of Jephunneh; Iru, Elah, and Naam: and the sons of Elah,
even Kenaz. 16 And the sons of Jehaleleel; Ziph, and Ziphah, Tiria,
and Asareel. 17 And the sons of Ezra were, Jether, and Mered, and
Epher, and Jalon: and she bare Miriam, and Shammai, and Ishbah the
father of Eshtemoa. 18 And his wife Jehudijah bare Jered the father
of Gedor, and Heber the father of Socho, and Jekuthiel the father of
Zanoah. And these are the sons of Bithiah the daughter of Pharaoh,
which Mered took. 19 And the sons of his wife Hodiah the sister of
Naham, the father of Keilah the Garmite, and Eshtemoa the Maachathite.
20 And the sons of Shimon were, Amnon, and Rinnah, Benhanan, and
Tilon. And the sons of Ishi were, Zoheth, and Benzoheth. 21 The sons
of Shelah the son of Judah were, Er the father of Lecah, and Laadah the
father of Mareshah, and the families of the house of them that wrought
fine linen, of the house of Ashbea, 22 And Jokim, and the men of
Chozeba, and Joash, and Saraph, who had the dominion in Moab, and
Jashubilehem. And these are ancient things. 23 These were the
potters, and those that dwelt among plants and hedges: there they dwelt
with the king for his work.
We may observe in these verses, 1. That here is a whole family of
craftsmen, handicraft tradesmen, that applied themselves to all sorts
of manufactures, in which they were ingenious and industrious above
their neighbours, v. 14. There was a valley where they lived which was,
from them, called the valley of craftsmen. Those that are craftsmen are
not therefore to be looked upon as mean men. These craftsmen, though
two of a trade often disagree, yet chose to live together, for the
improving of arts by comparing notes, and that they might support one
another's reputation. 2. That one of these married the daughter of
Pharaoh (v. 18), which was the common name of the kings of Egypt. If an
Israelite in Egypt before the bondage began, while Joseph's merits were
yet fresh in mind, was preferred to be the king's son-in-law, it is not
to be thought strange: few Israelites could, like Moses, refuse an
alliance with the court. 3. That another is said to be the father of
the house of those that wrought fine linen, v. 21. It is inserted in
their genealogy as their honour that they were the best weavers in the
kingdom, and they brought up their children, from one generation to
another, to the same business, not aiming to make them gentlemen. This
Laadah is said to be the father of those that wrought fine linen, as
before the flood Jubal is said to be the father of musicians and Jabal
of shepherds, &c. His posterity inhabited the city of Mareshah, the
manufacture or staple commodity of which place was linen-cloth, with
which their kings and priests were clothed. 4. That another family had
had dominion in Moab, but were now in servitude in Babylon, v. 22, 23.
(1.) It was found among the ancient things that they had the dominion
in Moab. Probably in David's time, when that country was conquered,
they transplanted themselves thither, and were put in places of power
there, which they held for several generations; but this was a great
while ago, time out of mind. (2.) Their posterity were now potters and
gardeners, as is supposed in Babylon, where they dwelt with the king
for his work, got a good livelihood by their industry, and therefore
cared not for returning with their brethren to their own land, after
the years of captivity had expired. Those that now have dominion know
not what their posterity may be reduced to, nor what mean employments
they may be glad to take up with. But those were unworthy the name of
Israelites that would dwell among plants and hedges rather than be at
the pains to return to Canaan.
Genealogies. (b. c. 715.)
24 The sons of Simeon were, Nemuel, and Jamin, Jarib, Zerah, and Shaul:
25 Shallum his son, Mibsam his son, Mishma his son. 26 And the sons
of Mishma; Hamuel his son, Zacchur his son, Shimei his son. 27 And
Shimei had sixteen sons and six daughters; but his brethren had not
many children, neither did all their family multiply, like to the
children of Judah. 28 And they dwelt at Beer-sheba, and Moladah, and
Hazar-shual, 29 And at Bilhah, and at Ezem, and at Tolad, 30 And at
Bethuel, and at Hormah, and at Ziklag, 31 And at Beth-marcaboth, and
Hazar-susim, and at Beth-birei, and at Shaaraim. These were their
cities unto the reign of David. 32 And their villages were, Etam, and
Ain, Rimmon, and Tochen, and Ashan, five cities: 33 And all their
villages that were round about the same cities, unto Baal. These were
their habitations, and their genealogy. 34 And Meshobab, and Jamlech,
and Joshah the son of Amaziah, 35 And Joel, and Jehu the son of
Josibiah, the son of Seraiah, the son of Asiel, 36 And Elioenai, and
Jaakobah, and Jeshohaiah, and Asaiah, and Adiel, and Jesimiel, and
Benaiah, 37 And Ziza the son of Shiphi, the son of Allon, the son of
Jedaiah, the son of Shimri, the son of Shemaiah; 38 These mentioned
by their names were princes in their families: and the house of their
fathers increased greatly. 39 And they went to the entrance of Gedor,
even unto the east side of the valley, to seek pasture for their
flocks. 40 And they found fat pasture and good, and the land was
wide, and quiet, and peaceable; for they of Ham had dwelt there of old.
41 And these written by name came in the days of Hezekiah king of
Judah, and smote their tents, and the habitations that were found
there, and destroyed them utterly unto this day, and dwelt in their
rooms: because there was pasture there for their flocks. 42 And some
of them, even of the sons of Simeon, five hundred men, went to mount
Seir, having for their captains Pelatiah, and Neariah, and Rephaiah,
and Uzziel, the sons of Ishi. 43 And they smote the rest of the
Amalekites that were escaped, and dwelt there unto this day.
We have here some of the genealogies of the tribe of Simeon (though it
was not a tribe of great note), especially the princes of that tribe,
v. 38. Of this tribe it is said that they increased greatly, but not
like the children of Judah, v. 27. Those whom God increases ought to be
thankful, though they see others that are more increased. Here observe,
1. The cities allotted them (v. 28), of which see Joshua xix. 1, &c.
When it is said that they were theirs unto the reign of David (v. 31)
intimation is given that when the ten tribes revolted from the house of
David many of the Simeonites quitted these cities, because they lay
within Judah, and seated themselves elsewhere. 2. The ground they got
elsewhere. When those of this tribe that revolted from the house of
David were carried captive with the rest into Assyria those that
adhered to Judah were remarkably owned of God and prospered in their
endeavours to enlarge their coasts. It was in the days of Hezekiah that
a generation of Simeonites, whose tribe had long crouched and truckled,
was animated to make these bold efforts. (1.) Some of them attacked a
place in Arabia, as it should seem, called the entrance of Gedor,
inhabited by the posterity of accursed Ham (v. 40), made themselves
masters of it, and dwelt there. This adds to the glory of Hezekiah's
pious reign, that, as his kingdom in general prospered, so did
particular families. It is said that they found fat pastures, and yet
the land was quiet; even when the kings of Assyria were giving
disturbance to all their neighbours this land escaped their alarms. The
inhabitants being shepherds, who molested none, were not themselves
molested, till the Simeonites came and drove them out and succeeded
them, not only in the plenty, but in the peace, of their land. Those
who dwell (as we do) in a fruitful country, and whose land is wide, and
quiet, and peaceable, have reason to own themselves indebted to that
God who appoints the bounds of our habitation. (2.) Others of them, to
the number of 500, under the command of four brethren here named, made
a descent upon Mount Seir, and smote the remainder of the devoted
Amalekites, and took possession of their country, v. 42, 43. Now the
curses on Ham and Amalek had a further accomplishment, when they seemed
dormant, if not dead; as had also the curse on Simeon, that he should
be divided and scattered (Gen. xlix. 7): yet to him it was turned into
a blessing, for the families of Simeon, which thus transplanted
themselves into those distant countries, are said to dwell there unto
this day (v. 43), by which it should seem they escaped the calamities
of the captivity. Providence sometimes sends those out of trouble that
are designed for preservation.
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F I R S T C H R O N I C L E S
CHAP. V.
This chapter gives us some account of the two tribes and a half that
were seated on the other side Jordan. I. Of Reuben, ver. 1-10. II. Of
Gad, ver. 11-17. III. Of the half-tribe of Manasseh, ver. 23, 24. IV.
Concerning all three acting in conjunction we are told, 1. How they
conquered the Hagarites, ver. 18-22. 2. How they were, at length,
themselves conquered, and made captives, by the king of Assyria,
because they had forsaken God, ver. 25, 26.
Genealogies. (b. c. 715.)
1 Now the sons of Reuben the firstborn of Israel, (for he was the
firstborn; but, forasmuch as he defiled his father's bed, his
birthright was given unto the sons of Joseph the son of Israel: and the
genealogy is not to be reckoned after the birthright. 2 For Judah
prevailed above his brethren, and of him came the chief ruler; but the
birthright was Joseph's:) 3 The sons, I say, of Reuben the firstborn
of Israel were, Hanoch, and Pallu, Hezron, and Carmi. 4 The sons of
Joel; Shemaiah his son, Gog his son, Shimei his son, 5 Micah his son,
Reaia his son, Baal his son, 6 Beerah his son, whom Tilgath-pilneser
king of Assyria carried away captive: he was prince of the Reubenites.
7 And his brethren by their families, when the genealogy of their
generations was reckoned, were the chief, Jeiel, and Zechariah, 8 And
Bela the son of Azaz, the son of Shema, the son of Joel, who dwelt in
Aroer, even unto Nebo and Baal-meon: 9 And eastward he inhabited unto
the entering in of the wilderness from the river Euphrates: because
their cattle were multiplied in the land of Gilead. 10 And in the
days of Saul they made war with the Hagarites, who fell by their hand:
and they dwelt in their tents throughout all the east land of Gilead.
11 And the children of Gad dwelt over against them, in the land of
Bashan unto Salchah: 12 Joel the chief, and Shapham the next, and
Jaanai, and Shaphat in Bashan. 13 And their brethren of the house of
their fathers were, Michael, and Meshullam, and Sheba, and Jorai, and
Jachan, and Zia, and Heber, seven. 14 These are the children of
Abihail the son of Huri, the son of Jaroah, the son of Gilead, the son
of Michael, the son of Jeshishai, the son of Jahdo, the son of Buz;
15 Ahi the son of Abdiel, the son of Guni, chief of the house of their
fathers. 16 And they dwelt in Gilead in Bashan, and in her towns, and
in all the suburbs of Sharon, upon their borders. 17 All these were
reckoned by genealogies in the days of Jotham king of Judah, and in the
days of Jeroboam king of Israel.
We have here an extract out of the genealogies,
I. Of the tribe of Reuben, where we have,
1. The reason why this tribe is thus postponed. It is confessed that
Reuben was the first-born of Israel, and, upon that account, might
challenge the precedency; but he forfeited his birthright by defiling
his father's concubine, and was, for that, sentenced not to excel, Gen.
xlix. 4. Sin lessens men, thrusts them down from their excellency.
Seventh-commandment sins especially leave an indelible stain upon men's
names and families, a reproach which time will not wipe away. Reuben's
seed, to the last, bear the disgrace of Reuben's sin. Yet, though that
tribe was degraded, it was not discarded or disinherited. The sullying
of the honour of an Israelite is not the losing of his happiness.
Reuben loses his birthright, yet it does not devolve upon Simeon the
next in order; for it was typical, and therefore must attend, not the
course of nature, but the choice of grace. The advantages of the
birthright were dominion and a double portion. Reuben having forfeited
these, it was thought too much that both should be transferred to any
one, and therefore they were divided. (1.) Joseph had the double
portion; for two tribes descended from him, Ephraim and Manasseh, each
of whom had a child's part (for so Jacob by faith blessed them, Heb.
xi. 21; Gen. xlviii. 15, 22), and each of those tribes was as
considerable, and made as good a figure, as any one of the twelve,
except Judah. But, (2.) Judah had the dominion; on him the dying
patriarch entailed the sceptre, Gen. xlix. 10. Of him came the chief
ruler, David first, and, in the fulness of time, Messiah the Prince,
Mic. v. 2. This honour was secured to Judah, though the birthright was
Joseph's; and, having this, he needed not envy Joseph the double
portion.
2. The genealogy of the princes of this tribe, the chief family of it
(many, no doubt, being omitted), to Beerah, who was head of this clan
when the king of Assyria carried them captive, v. 4-6. Perhaps he is
mentioned as prince of the Reubenites at that time because he did not
do his part to prevent the captivity.
3. The enlargement of the coasts of this tribe. They increasing, and
their cattle being multiplied, they crowded out their neighbours the
Hagarites, and extended their conquests, though not to the river
Euphrates, yet to the wilderness which abutted upon that river, v. 9,
10. Thus God did for his people as he promised them: he cast out the
enemy from before them by little and little, and gave them their land
as they had occasion for it, Exod. xxiii. 30.
II. Of the tribe of Gad. Some great families of that tribe are here
named (v. 12), seven that were the children of Abihail, whose pedigree
is carried upwards from the son to the father (v. 14, 15), as that v.
4, 5, is brought downwards from father to son. These genealogies were
perfected in the days of Jotham king of Judah, but were begun some
years before, in the reign of Jeroboam II, king of Israel. What
particular reason there was for taking these accounts then does not
appear; but it was just before they were carried away captive by the
Assyrians, as appears 2 Kings xv. 29, 31. When the judgments of God
were ready to break out against them for their wretched degeneracy and
apostasy then were they priding themselves in their genealogies, that
they were the children of the covenant; as the Jews, in our Saviour's
time, who, when they were ripe for ruin, boasted, We have Abraham to
our father. Or there might be a special providence in it, and a
favourable intimation that though they were, for the present, cast out,
they were not cast off for ever. What we design to call for hereafter
we keep an inventory of.
The Defeat of the Hagarites. (b. c. 750.)
18 The sons of Reuben, and the Gadites, and half the tribe of Manasseh,
of valiant men, men able to bear buckler and sword, and to shoot with
bow, and skilful in war, were four and forty thousand seven hundred and
threescore, that went out to the war. 19 And they made war with the
Hagarites, with Jetur, and Nephish, and Nodab. 20 And they were
helped against them, and the Hagarites were delivered into their hand,
and all that were with them: for they cried to God in the battle, and
he was intreated of them; because they put their trust in him. 21 And
they took away their cattle; of their camels fifty thousand, and of
sheep two hundred and fifty thousand, and of asses two thousand, and of
men a hundred thousand. 22 For there fell down many slain, because
the war was of God. And they dwelt in their steads until the captivity.
23 And the children of the half tribe of Manasseh dwelt in the land:
they increased from Bashan unto Baal-hermon and Senir, and unto mount
Hermon. 24 And these were the heads of the house of their fathers,
even Epher, and Ishi, and Eliel, and Azriel, and Jeremiah, and
Hodaviah, and Jahdiel, mighty men of valour, famous men, and heads of
the house of their fathers. 25 And they transgressed against the God
of their fathers, and went a whoring after the gods of the people of
the land, whom God destroyed before them. 26 And the God of Israel
stirred up the spirit of Pul king of Assyria, and the spirit of
Tilgath-pilneser king of Assyria, and he carried them away, even the
Reubenites, and the Gadites, and the half tribe of Manasseh, and
brought them unto Halah, and Habor, and Hara, and to the river Gozan,
unto this day.
The heads of the half-tribe of Manasseh, that were seated on the other
side Jordan, are named here, v. 23, 24. Their lot, at first, was Bashan
only; but afterwards they increased so much in wealth and power that
they spread far north, even unto Hermon. Two things only are here
recorded concerning these tribes on the other side Jordan, in which
they were all concerned. They all shared,
I. In a glorious victory over the Hagarites, so the Ishmaelites were
now called, to remind them that they were the sons of the bond-woman,
that was cast out. We are not told when this victory was obtained:
whether it be the same with that of the Reubenites (which is said v. 10
to be in the days of Saul), or whether that success of one of these
tribes animated and excited the other two to join with them in another
expedition, is not certain. It seems, though in Saul's time the common
interests of the kingdom were weak and low, some of the tribes that
acted separately did well for themselves. We are here told,
1. What a brave army these frontier-tribes brought into the field
against the Hagarites, 44,000 men and upwards, all strong, and brave,
and skilful in war, so many effective men, that knew how to manage
their weapons, v. 18. How much more considerable might Israel have been
than they were in the time of the judges if all the tribes had acted in
conjunction!
2. What course they took to engage God for them: They cried to God, and
put their trust in him, v. 20. Now they acted as Israelites indeed.
(1.) As the seed of believing Abraham, they put their trust in God.
Though they had a powerful army, they relied not on that, but on the
divine power. They depended on the commission they had from God to wage
war with their neighbours for the enlarging of their coasts, if there
was occasion, even with those that were very far off, besides the
devoted nations. See Deut. xx. 15. They depended on God's providence to
give them success. (2.) As the seed of praying Jacob, they cried unto
God, especially in the battle, when perhaps, at first, they were in
danger of being overpowered. See the like done, 2 Chron. xiii. 14. In
distress, God expects we should cry to him; he distrains upon us for
this tribute, this rent. In our spiritual conflicts, we must look up to
heaven for strength; and it is the believing prayer that will be the
prevailing prayer.
3. We are told what success they had: God was entreated of them, though
need drove them to him; so ready is he to hear and answer prayer. They
were helped against their enemies; for God never yet failed any that
trusted in him. And then they routed the enemy's army, though far
superior in number to theirs, slew many (v. 22), took 100,000
prisoners, enriched themselves greatly with the spoil, and settled
themselves in their country (v. 21, 22), and all this because the war
was of God, undertaken in his fear and carried on in a dependence upon
him. If the battle be the Lord's, there is reason to hope it will be
successful. Then we may expect to prosper in any enterprise, and then
only, when we take God along with us.
II. They shared, at length, in an inglorious captivity. Had they kept
close to God and their duty, they would have continued to enjoy both
their ancient lot and their new conquests; but they transgressed
against the God of their fathers, v. 25. They lay upon the borders, and
conversed most with the neighbouring nations, by which means they
learned their idolatrous usages and transmitted the infection to the
other tribes; for this God had a controversy with them. He was a
husband to them, and no marvel that his jealousy burnt like fire when
they went a whoring after other gods. Justly is a bill of divorce given
to the adulteress. God stirred up the spirit of the kings of Assyria,
first one and then another, against them, served his own purposes by
the designs of those ambitious monarchs, employed them to chastise
these revolters first, and, when that humbled them not, then wholly to
root them out, v. 26. These tribes were first placed, and they were
first displaced. They would have the best land, not considering that it
lay most exposed. But those who are governed more by sense than by
reason or faith in their choices may expect to fare accordingly.
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F I R S T C H R O N I C L E S
CHAP. VI.
Though Joseph and Judah shared between them the forfeited honours of
the birthright, yet Levi was first of all the tribes, dignified and
distinguished with an honour more valuable than either the precedency
or the double portion, and that was the priesthood. That tribe God set
apart for himself; it was Moses's tribe, and perhaps for his sake was
thus favoured. Of that tribe we have an account in this chapter. I.
Their pedigree, the first fathers of the tribe (ver. 1-3), the line of
the priests, from Aaron to the captivity (ver. 4-15), and of some other
of their families, ver. 16-30. II. Their work, the work of the Levites
(ver. 31-48), of the priests, ver. 49-53. III. The cities appointed
them in the land of Canaan, ver. 54-81.
Genealogies. (b. c. 1450.)
1 The sons of Levi; Gershon, Kohath, and Merari. 2 And the sons of
Kohath; Amram, Izhar, and Hebron, and Uzziel. 3 And the children of
Amram; Aaron, and Moses, and Miriam. The sons also of Aaron; Nadab, and
Abihu, Eleazar, and Ithamar. 4 Eleazar begat Phinehas, Phinehas begat
Abishua, 5 And Abishua begat Bukki, and Bukki begat Uzzi, 6 And
Uzzi begat Zerahiah, and Zerahiah begat Meraioth, 7 Meraioth begat
Amariah, and Amariah begat Ahitub, 8 And Ahitub begat Zadok, and
Zadok begat Ahimaaz, 9 And Ahimaaz begat Azariah, and Azariah begat
Johanan, 10 And Johanan begat Azariah, (he it is that executed the
priest's office in the temple that Solomon built in Jerusalem:) 11
And Azariah begat Amariah, and Amariah begat Ahitub, 12 And Ahitub
begat Zadok, and Zadok begat Shallum, 13 And Shallum begat Hilkiah,
and Hilkiah begat Azariah, 14 And Azariah begat Seraiah, and Seraiah
begat Jehozadak, 15 And Jehozadak went into captivity, when the Lord
carried away Judah and Jerusalem by the hand of Nebuchadnezzar. 16
The sons of Levi; Gershom, Kohath, and Merari. 17 And these be the
names of the sons of Gershom; Libni, and Shimei. 18 And the sons of
Kohath were, Amram, and Izhar, and Hebron, and Uzziel. 19 The sons of
Merari; Mahli, and Mushi. And these are the families of the Levites
according to their fathers. 20 Of Gershom; Libni his son, Jahath his
son, Zimmah his son, 21 Joah his son, Iddo his son, Zerah his son,
Jeaterai his son. 22 The sons of Kohath; Amminadab his son, Korah his
son, Assir his son, 23 Elkanah his son, and Ebiasaph his son, and
Assir his son, 24 Tahath his son, Uriel his son, Uzziah his son, and
Shaul his son. 25 And the sons of Elkanah; Amasai, and Ahimoth. 26
As for Elkanah: the sons of Elkanah; Zophai his son, and Nahath his
son, 27 Eliab his son, Jeroham his son, Elkanah his son. 28 And the
sons of Samuel; the firstborn Vashni, and Abiah. 29 The sons of
Merari; Mahli, Libni his son, Shimei his son, Uzza his son, 30 Shimea
his son, Haggiah his son, Asaiah his son.
The priests and Levites were more concerned than any other Israelites
to preserve their pedigree clear and to be able to prove it, because
all the honours and privileges of their office depended upon their
descent. And we read of those who, though perhaps they really were
children of the priests, yet, because they could not find the register
of their genealogies, nor make out their descent by any authentic
record, were, as polluted, put from the priesthood, and forbidden to
eat of the holy things, Ezra ii. 62, 63. It is but very little that is
here recorded of the genealogies of this sacred tribe. I. The first
fathers of it are here named twice, v. 1, 16. Gershom, Kohath, and
Merari, are three names which we were very conversant with in the book
of Numbers, when the families of the Levites were marshalled and had
their work assigned to them. Aaron, and Moses, and Miriam, we have
known much more of than their names, and cannot pass them over here
without remembering that this was that Moses and Aaron whom God
honoured in making them instruments of Israel's deliverance and
settlement and figures of him that was to come, Moses as a prophet and
Aaron as a priest. And the mention of Nadab and Abihu (though, having
no children, there was no occasion to bring them into the genealogy)
cannot but remind us of the terrors of that divine justice which they
were made monuments of for offering strange fire, that we may always
fear before him. 2. The line of Eleazar, the successor of Aaron, is
here drawn down to the time of the captivity, v. 4-15. It begins with
Eleazar, who came out of the house of bondage in Egypt, and ends with
Jehozadak, who went into the house of bondage in Babylon. Thus, for
their sins, they were left as they were found, which might also
intimate that the Levitical priesthood did not make anything perfect,
but this was to be done by the bringing in of a better hope. All these
here named were not high priests; for, in the time of the judges, that
dignity was, upon some occasion or other, brought into the family of
Ithamar, of which Eli was; but in Zadok it returned again to the right
line. Of Azariah it is here said (v. 10), He it is that executed the
priest's office in the temple that Solomon built. It is supposed that
this was that Azariah who bravely opposed the presumption of king
Uzziah when he invaded the priest's office (2 Chron. xxvi. 17, 18),
though he ventured his neck by so doing. This was done like a priest,
like one that was truly zealous for his God. He that thus boldly
maintained and defended the priest's office, and made good its barriers
against such a daring insult, might well be said to execute it; and
this honour is put upon him for it; while Urijah, one of his
successors, for a base compliance with King Ahaz, in building him an
idolatrous altar, has the disgrace put upon him of being left out of
this genealogy, as perhaps some others are. But some think that this
remark upon this Azariah should have been added to his grandfather of
the same name (v. 9), who was the son of Ahimaaz, and that he was the
priest who first officiated in Solomon's temple. 3. Some other of the
families of the Levites are here accounted for. One of the families of
Gershom (that of Libni) is here drawn down as far as Samuel, who had
the honour of a prophet added to that of a Levite. One of the families
of Merari (that of Mahli) is likewise drawn down for several descents,
v. 29, 30.
Genealogies. (b. c. 1015.)
31 And these are they whom David set over the service of song in the
house of the Lord, after that the ark had rest. 32 And they
ministered before the dwelling place of the tabernacle of the
congregation with singing, until Solomon had built the house of the
Lord in Jerusalem: and then they waited on their office according to
their order. 33 And these are they that waited with their children.
Of the sons of the Kohathites: Heman a singer, the son of Joel, the son
of Shemuel, 34 The son of Elkanah, the son of Jeroham, the son of
Eliel, the son of Toah, 35 The son of Zuph, the son of Elkanah, the
son of Mahath, the son of Amasai, 36 The son of Elkanah, the son of
Joel, the son of Azariah, the son of Zephaniah, 37 The son of Tahath,
the son of Assir, the son of Ebiasaph, the son of Korah, 38 The son
of Izhar, the son of Kohath, the son of Levi, the son of Israel. 39
And his brother Asaph, who stood on his right hand, even Asaph the son
of Berachiah, the son of Shimea, 40 The son of Michael, the son of
Baaseiah, the son of Malchiah, 41 The son of Ethni, the son of Zerah,
the son of Adaiah, 42 The son of Ethan, the son of Zimmah, the son of
Shimei, 43 The son of Jahath, the son of Gershom, the son of Levi.
44 And their brethren the sons of Merari stood on the left hand: Ethan
the son of Kishi, the son of Abdi, the son of Malluch, 45 The son of
Hashabiah, the son of Amaziah, the son of Hilkiah, 46 The son of
Amzi, the son of Bani, the son of Shamer, 47 The son of Mahli, the
son of Mushi, the son of Merari, the son of Levi. 48 Their brethren
also the Levites were appointed unto all manner of service of the
tabernacle of the house of God. 49 But Aaron and his sons offered
upon the altar of the burnt offering, and on the altar of incense, and
were appointed for all the work of the place most holy, and to make an
atonement for Israel, according to all that Moses the servant of God
had commanded. 50 And these are the sons of Aaron; Eleazar his son,
Phinehas his son, Abishua his son, 51 Bukki his son, Uzzi his son,
Zerahiah his son, 52 Meraioth his son, Amariah his son, Ahitub his
son, 53 Zadok his son, Ahimaaz his son.
When the Levites were first ordained in the wilderness much of the work
then appointed them lay in carrying and taking care of the tabernacle
and the utensils of it, while they were in their march through the
wilderness. In David's time their number was increased; and, though the
greater part of them was dispersed all the nation over, to teach the
people the good knowledge of the Lord, yet those that attended the
house of God were so numerous that there was not constant work for them
all; and therefore David, by special commission and direction from God,
new-modelled the Levites, as we shall find in the latter part of this
book. Here we are told what the work was which he assigned them.
I. Singing-work, v. 31. David was raised up on high to be the sweet
psalmist of Israel (2 Sam. xxiii. 1), not only to pen psalms, but to
appoint the singing of them in the house of the Lord (not so much
because he was musical as because he was devout), and this he did after
that the ark had rest. While that was in captivity, obscure, and
unsettled, the harps were hung upon the willow-trees: singing was then
thought unseasonable (when the bridegroom is taken away they shall
fast); but the harps being resumed, and the songs revived, at the
bringing up of the ark, they were continued afterwards. For we should
rejoice as much in the prolonging of our spiritual privileges as in the
restoring of them. When the service of the ark was much superseded by
its rest they had other work cut out for them (for Levites should never
be idle) and were employed in the service of song. Thus when the people
of God come to the rest which remains for them above they shall take
leave of all their burdens and be employed in everlasting songs. These
singers kept up that service in the tabernacle till the temple was
built, and then they waited on their office there, v. 32. When they
came to that stately magnificent house they kept as close both to their
office and to their order as they had done in the tabernacle. It is a
pity that the preferment of the Levites should ever make them remiss in
their business. We have here an account of the three great masters who
were employed in the service of the sacred song, with their respective
families; for they waited with their children, that is, such as
descended from them or were allied to them, v. 33. Heman, Asaph, and
Ethan, were the three that were appointed to this service, one of each
of the three houses of the Levites, that there might be an equality in
the distribution of this work and honour, and that every one might know
his post, such an admirable order was there in this choir service. 1.
Of the house of Kohath was Heman with his family (v. 33), a man of a
sorrowful spirit, if it be the same Heman that penned the 88th psalm,
and yet a singer. He was the grandson of Samuel the prophet, the son of
Joel, of whom it is said that he walked not in the ways of Samuel (1
Sam. viii. 2, 3); but it seems, though the son did not, the grandson
did. Thus does the blessing entailed on the seed of the upright
sometimes pass over one generation and fasten upon the next. And this
Heman, though the grandson of that mighty prince, did not think it
below him to be a precentor in the house of God. David himself was
willing to be a door-keeper. Rather we may look upon this preferment of
the grandson in the church as a recompense for the humble modest
resignation which the grandfather made of his authority in the state.
Many such ways God has of making up his people's losses and balancing
their disgraces. Perhaps David, in making Heman the chief, had some
respect to his old friend Samuel. 2. Of the house of Gershom was Asaph,
called his brother, because in the same office and of the same tribe,
though of another family. He was posted on Heman's right hand in the
choir, v. 39. Several of the psalms bear his name, being either penned
by him or tuned by him as the chief musician. It is plain that he was
the penman of some psalms; for we read of those that praised the Lord
in the words of David and of Asaph. He was a seer as well as a singer,
2 Chron. xxix. 30. His pedigree is traced up here, through names
utterly unknown, as high as Levi, v. 39-43. 3. Of the house of Merari
was Ethan (v. 44), who was appointed to Heman's left hand. His pedigree
is also traced up to Levi, v. 47. If these were the Heman and Ethan
that penned the 88th and 89th psalms, there appears no reason here why
they should be called Ezrahites (see the titles of those psalms), as
there does why those should be called so who are mentioned ch. ii. 6,
and who were the sons of Zerah.
II. There was serving-work, abundance of service to be done in the
tabernacle of the house of God (v. 48), to provide water and fuel,--to
wash and sweep, and carry out ashes,--to kill, and flay, and boil the
sacrifices; and to all such services there were Levites appointed,
those of other families, or perhaps those that were not fit to be
singers, that had either no good voice or no good ear. As every one has
received the gift, so let him minister. Those that could not sing must
not therefore be laid aside as good for nothing; though they were not
fit for that service, there was other service they might be useful in.
III. There was sacrificing-work, and that was to be done by the priests
only, v. 49. They only were to sprinkle the blood and burn the incense;
as for the work of the most holy place, that was to be done by the high
priest only. Each had his work, and they both needed one another and
both helped one another in it. Concerning the work of the priests we
are here told, 1. What was the end they were to have in their eye. They
were to make an atonement for Israel, to mediate between the people and
God; not to magnify and enrich themselves, but to serve the public.
They were ordained for men. 2. What was the rule they were to have in
their eye. They presided in God's house, yet must do as they were
bidden, according to all that God commanded. That law the highest are
subject to.
The Cities of the Levites. (b. c. 1444.)
54 Now these are their dwelling places throughout their castles in
their coasts, of the sons of Aaron, of the families of the Kohathites:
for theirs was the lot. 55 And they gave them Hebron in the land of
Judah, and the suburbs thereof round about it. 56 But the fields of
the city, and the villages thereof, they gave to Caleb the son of
Jephunneh. 57 And to the sons of Aaron they gave the cities of Judah,
namely, Hebron, the city of refuge, and Libnah with her suburbs, and
Jattir, and Eshtemoa, with their suburbs, 58 And Hilen with her
suburbs, Debir with her suburbs, 59 And Ashan with her suburbs, and
Beth-shemesh with her suburbs: 60 And out of the tribe of Benjamin;
Geba with her suburbs, and Alemeth with her suburbs, and Anathoth with
her suburbs. All their cities throughout their families were thirteen
cities. 61 And unto the sons of Kohath, which were left of the family
of that tribe, were cities given out of the half tribe, namely, out of
the half tribe of Manasseh, by lot, ten cities. 62 And to the sons of
Gershom throughout their families out of the tribe of Issachar, and out
of the tribe of Asher, and out of the tribe of Naphtali, and out of the
tribe of Manasseh in Bashan, thirteen cities. 63 Unto the sons of
Merari were given by lot, throughout their families, out of the tribe
of Reuben, and out of the tribe of Gad, and out of the tribe of
Zebulun, twelve cities. 64 And the children of Israel gave to the
Levites these cities with their suburbs. 65 And they gave by lot out
of the tribe of the children of Judah, and out of the tribe of the
children of Simeon, and out of the tribe of the children of Benjamin,
these cities, which are called by their names. 66 And the residue of
the families of the sons of Kohath had cities of their coasts out of
the tribe of Ephraim. 67 And they gave unto them, of the cities of
refuge, Shechem in mount Ephraim with her suburbs; they gave also Gezer
with her suburbs, 68 And Jokmeam with her suburbs, and Beth-horon
with her suburbs, 69 And Aijalon with her suburbs, and Gath-rimmon
with her suburbs: 70 And out of the half tribe of Manasseh; Aner with
her suburbs, and Bileam with her suburbs, for the family of the remnant
of the sons of Kohath. 71 Unto the sons of Gershom were given out of
the family of the half tribe of Manasseh, Golan in Bashan with her
suburbs, and Ashtaroth with her suburbs: 72 And out of the tribe of
Issachar; Kedesh with her suburbs, Daberath with her suburbs, 73 And
Ramoth with her suburbs, and Anem with her suburbs: 74 And out of the
tribe of Asher; Mashal with her suburbs, and Abdon with her suburbs,
75 And Hukok with her suburbs, and Rehob with her suburbs: 76 And out
of the tribe of Naphtali; Kedesh in Galilee with her suburbs, and
Hammon with her suburbs, and Kirjathaim with her suburbs. 77 Unto the
rest of the children of Merari were given out of the tribe of Zebulun,
Rimmon with her suburbs, Tabor with her suburbs: 78 And on the other
side Jordan by Jericho, on the east side of Jordan, were given them out
of the tribe of Reuben, Bezer in the wilderness with her suburbs, and
Jahzah with her suburbs, 79 Kedemoth also with her suburbs, and
Mephaath with her suburbs: 80 And out of the tribe of Gad; Ramoth in
Gilead with her suburbs, and Mahanaim with her suburbs, 81 And
Heshbon with her suburbs, and Jazer with her suburbs.
We have here an account of the Levites' cities. They are here called
their castles (v. 54), not only because walled and fortified, and well
guarded by the country (for it is the interest of every nation to
protect its ministers), but because they and their possessions were, in
a particular manner, the care of the divine providence: as God was
their portion, so God was their protection; and a cottage will be a
castle to those that abide under the shadow of the Almighty. This
account is much the same with that which we had, Josh. xxi. We need not
be critical in comparing them (what good will it do us?) nor will it do
any hurt to the credit of the holy scripture if the names of some of
the places be not spelt just the same here as they were there. We know
it is common for cities to have several names. Sarum and Salisbury,
Salop and Shrewsbury, are more unlike than Hilen (v. 58) and Holon
(Josh. xxi. 15), Ashan (v. 59) and Ain (Josh. xxi. 16), Alemeth (v. 60)
and Almon (Josh. xxi. 18); and time changes names. We are only to
observe that in this appointment of cities for the Levites God took
care, 1. For the accomplishment of dying Jacob's prediction concerning
this tribe, that it should be scattered in Israel, Gen. xlix. 7. 2. For
the diffusing of the knowledge of himself and his law to all parts of
the land of Israel. Every tribe had Levites' cities in it; and so every
room was furnished with a candle, so that none could be ignorant of his
duty but it was either his own fault or the Levites'. 3. For a
comfortable maintenance for those that ministered in holy things.
Besides their tithes and offerings, they had glebe-lands and cities of
their own to dwell in. Some of the most considerable cities of Israel
fell to the Levites' lot. Every tribe had benefit by the Levites, and
therefore every tribe must contribute to their support. Let him that is
taught in the word communicate to him that teacheth, and do it
cheerfully.
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F I R S T C H R O N I C L E S
CHAP. VII.
In this chapter we have some account of the genealogies, I. Of
Issachar, ver. 1-5. II. Of Benjamin, ver. 6-12. III. Of Naphtali, ver.
13. IV. Of Manasseh, ver. 14-19. V. Of Ephraim, ver. 20-29. VI. Of
Asher, ver. 30-40. Here is no account either of Zebulun or Dan. Why
they only should be omitted we can assign no reason; only it is the
disgrace of the tribe of Dan that idolatry began in that colony of the
Danites which fixed in Laish, and called Dan, and there one of the
golden calves was set up by Jeroboam. Dan is omitted, Rev. vii.
Genealogies. (b. c. 1689.)
1 Now the sons of Issachar were, Tola, and Puah, Jashub, and Shimron,
four. 2 And the sons of Tola; Uzzi, and Rephaiah, and Jeriel, and
Jahmai, and Jibsam, and Shemuel, heads of their father's house, to wit,
of Tola: they were valiant men of might in their generations; whose
number was in the days of David two and twenty thousand and six
hundred. 3 And the sons of Uzzi; Izrahiah: and the sons of Izrahiah;
Michael, and Obadiah, and Joel, Ishiah, five: all of them chief men.
4 And with them, by their generations, after the house of their
fathers, were bands of soldiers for war, six and thirty thousand men:
for they had many wives and sons. 5 And their brethren among all the
families of Issachar were valiant men of might, reckoned in all by
their genealogies fourscore and seven thousand. 6 The sons of
Benjamin; Bela, and Becher, and Jediael, three. 7 And the sons of
Bela; Ezbon, and Uzzi, and Uzziel, and Jerimoth, and Iri, five; heads
of the house of their fathers, mighty men of valour; and were reckoned
by their genealogies twenty and two thousand and thirty and four. 8
And the sons of Becher; Zemira, and Joash, and Eliezer, and Elioenai,
and Omri, and Jerimoth, and Abiah, and Anathoth, and Alameth. All these
are the sons of Becher. 9 And the number of them, after their
genealogy by their generations, heads of the house of their fathers,
mighty men of valour, was twenty thousand and two hundred. 10 The
sons also of Jediael; Bilhan: and the sons of Bilhan; Jeush, and
Benjamin, and Ehud, and Chenaanah, and Zethan, and Tharshish, and
Ahishahar. 11 All these the sons of Jediael, by the heads of their
fathers, mighty men of valour, were seventeen thousand and two hundred
soldiers, fit to go out for war and battle. 12 Shuppim also, and
Huppim, the children of Ir, and Hushim, the sons of Aher. 13 The sons
of Naphtali; Jahziel, and Guni, and Jezer, and Shallum, the sons of
Bilhah. 14 The sons of Manasseh; Ashriel, whom she bare: (but his
concubine the Aramitess bare Machir the father of Gilead: 15 And
Machir took to wife the sister of Huppim and Shuppim, whose sister's
name was Maachah;) and the name of the second was Zelophehad: and
Zelophehad had daughters. 16 And Maachah the wife of Machir bare a
son, and she called his name Peresh; and the name of his brother was
Sheresh; and his sons were Ulam and Rakem. 17 And the sons of Ulam;
Bedan. These were the sons of Gilead, the son of Machir, the son of
Manasseh. 18 And his sister Hammoleketh bare Ishod, and Abiezer, and
Mahalah. 19 And the sons of Shemida were, Ahian, and Shechem, and
Likhi, and Aniam.
We have here a short view given us,
I. Of the tribe of Issachar, whom Jacob had compared to a strong ass,
couching between two burdens (Gen. xlix. 14), an industrious tribe,
that minded their country business very closely and rejoiced in their
tents, Deut. xxxiii. 18. And here it appears, 1. That they were a
numerous tribe; for they had many wives. So fruitful their country was
that they saw no danger of over-stocking the pasture, and so ingenious
the people were that they could find work for all hands. Let no people
complain of their numbers, provided they suffer none to be idle. 2.
That they were a valiant tribe, men of might (v. 2, 5), chief men, v.
3. Those that were inured to labour and business were of all men the
fittest to serve their country when there was occasion, The number of
the respective families, as taken in the days of David, is here set
down, amounting in the whole to above 145,000 men fit for war. The
account, some think, was taken when Joab numbered the people, 2 Sam.
xxiv. But I rather think it refers to some other computation that was
made, perhaps among themselves, because it is said (1 Chron. xxvii. 24)
that that account was not inserted in the chronicles of king David, it
having offended God.
II. Of the tribe of Benjamin. Some account is here given of this tribe,
but much larger in the next chapter. The militia of this tribe scarcely
reached to 60,000; but they are said to be mighty men of valour, v. 7,
9, 11. Benjamin shall ravin as a wolf, Gen. xlix. 27. It was the honour
of this tribe that it produced Saul the first king, and more its honour
that it adhered to the rightful kings of the house of David when the
other tribes revolted. Here is mention (v. 12) of Hushim the sons of
Aher. The sons of Dan are said to be Hushim (Gen. xlvi. 23), and
therefore some read Aher appellatively, Hushim--the sons of another
(that is, another of Jacob's sons) or the sons of a stranger, which
Israelites should not be, but such the Danites were when they set up
Micah's graven and molten image among them.
III. Of the tribe of Naphtali, v. 13. The first fathers only of that
tribe are named, the very same that we shall find, Gen. xlvi. 24, only
that Shillem there is Shallum here. None of their descendents are
named, perhaps because their genealogies were lost.
IV. Of the tribe of Manasseh, that part of it which was seated within
Jordan; for of the other part we had some account before, ch. v. 23,
&c. Of this tribe observe, 1. That one of them married an Aramitess,
that is, a Syrian, v. 14. This was during their bondage in Egypt, so
early did they begin to mingle with the nations. 2. That, though the
father married a Syrian, Machir, the son of that marriage, perhaps
seeing the inconvenience of it in his father's house, took to wife a
daughter of Benjamin, v. 15. It is good for the children to take
warning by their father's mistakes and not stumble at the same stone.
3. Here is mention of Bedan (v. 17), who perhaps is the same with that
Bedan who is mentioned as one of Israel's deliverers, 1 Sam. xii. 11.
Jair perhaps, who was of Manasseh (Judg. x. 3), was the man.
Genealogies. (b. c. 1630.)
20 And the sons of Ephraim; Shuthelah, and Bered his son, and Tahath
his son, and Eladah his son, and Tahath his son, 21 And Zabad his
son, and Shuthelah his son, and Ezer, and Elead, whom the men of Gath
that were born in that land slew, because they came down to take away
their cattle. 22 And Ephraim their father mourned many days, and his
brethren came to comfort him. 23 And when he went in to his wife, she
conceived, and bare a son, and he called his name Beriah, because it
went evil with his house. 24 (And his daughter was Sherah, who built
Beth-horon the nether, and the upper, and Uzzen-sherah.) 25 And
Rephah was his son, also Resheph, and Telah his son, and Tahan his son,
26 Laadan his son, Ammihud his son, Elishama his son, 27 Non his
son, Jehoshua his son. 28 And their possessions and habitations were,
Bethel and the towns thereof, and eastward Naaran, and westward Gezer,
with the towns thereof; Shechem also and the towns thereof, unto Gaza
and the towns thereof: 29 And by the borders of the children of
Manasseh, Beth-shean and her towns, Taanach and her towns, Megiddo and
her towns, Dor and her towns. In these dwelt the children of Joseph the
son of Israel. 30 The sons of Asher; Imnah, and Isuah, and Ishuai,
and Beriah, and Serah their sister. 31 And the sons of Beriah; Heber,
and Malchiel, who is the father of Birzavith. 32 And Heber begat
Japhlet, and Shomer, and Hotham, and Shua their sister. 33 And the
sons of Japhlet; Pasach, and Bimhal, and Ashvath. These are the
children of Japhlet. 34 And the sons of Shamer; Ahi, and Rohgah,
Jehubbah, and Aram. 35 And the sons of his brother Helem; Zophah, and
Imna, and Shelesh, and Amal. 36 The sons of Zophah; Suah, and
Harnepher, and Shual, and Beri, and Imrah, 37 Bezer, and Hod, and
Shamma, and Shilshah, and Ithran, and Beera. 38 And the sons of
Jether; Jephunneh, and Pispah, and Ara. 39 And the sons of Ulla;
Arah, and Haniel, and Rezia. 40 All these were the children of Asher,
heads of their father's house, choice and mighty men of valour, chief
of the princes. And the number throughout the genealogy of them that
were apt to the war and to battle was twenty and six thousand men.
We have here an account,
I. Of the tribe of Ephraim. Great things we read of that tribe when it
came to maturity. Here we have an account of the disasters of its
infancy, while it was in Egypt as it should seem; for Ephraim himself
was alive when those things were done, which yet is hard to imagine if
it were, as is here computed, seven generations off. Therefore I am apt
to think that either it was another Ephraim or that those who were
slain were the immediate sons of that Ephraim that was the son of
Joseph. In this passage, which is related here only, we have, 1. The
great breach that was made upon the family of Ephraim. The men of Gath,
Philistines, giants, slew many of the sons of that family, because they
came down to take away their cattle, v. 21. It is uncertain who were
the aggressors here. Some make the men of Gath the aggressors, men born
in the land of Egypt, but now resident in Gath, supposing that they
came down into the land of Goshen, to drive away the Ephraimites'
cattle, and slew the owners, because they stood up in the defence of
them. Many a man's life has been exposed and betrayed by his wealth; so
far is it from being a strong city. Others think that the Ephraimites
made a descent upon the men of Gath to plunder them, presuming that the
time had come when they should be put in possession of Canaan; but they
paid dearly for their rashness and precipitation. Those that will not
wait God's time cannot expect God's blessing. I rather think that the
men of Gath came down upon the Ephraimites, because the Israelites in
Egypt were shepherds, not soldiers, abounded in cattle of their own,
and therefore were not likely to venture their lives for their
neighbours' cattle: and the words may be read, The men of Gath slew
them, for they came down to take away their cattle. Zabad the son of
Ephraim, and Shuthelah, and Ezer, and Elead (his grandchildren), were,
as Dr. Lightfoot thinks, the men that were slain. Jacob had foretold
that the seed of Ephraim should become a multitude of nations (Gen.
xlviii. 19), and yet that plant is thus nipped in the bud. God's
providences often seem to contradict his promises; but, when they do
so, they really magnify the promise, and make the performance of it,
notwithstanding, so much more illustrious. The Ephraimites were the
posterity of Joseph, and yet his power could not protect them, though
some think he was yet living. The sword devours one as well as another.
2. The great grief which oppressed the father of the family hereupon:
Ephraim mourned many days. Nothing brings the aged to the grave with
more sorrow than their following the young that descend from them to
the grave first, especially if in blood. It is often the burden of
those that live to be old that they see those go before them of whom
they said, These same shall comfort us. It was a brotherly friendly
office which his brethren did, when they came to comfort him under this
great affliction, to express their sympathy with him and concern for
him, and to suggest that to him which would support and quiet him under
this sad providence. Probably they reminded him of the promise of
increase which Jacob had blessed him when he laid his right hand upon
his head. Although his house was not so with God as he hoped, but a
house of mourning, a shattered family, yet that promise was sure, 2
Sam. xxiii. 5. 3. The repair of this breach, in some measure, by
addition of another son to his family in his old age (v. 23), like
Seth, another seed instead of that of Abel whom Cain slew, Gen. iv. 25.
When God thus restores comfort to his mourners, makes glad according to
the days wherein he afflicted, setting the mercies over against the
crosses, we ought therein to take notice of the kindness and tenderness
of divine Providence; it is as if it repented God concerning his
servants, Ps. xc. 13, 15. Yet joy that a man was born into his family
could not make him forget his grief; for he gives a melancholy name to
his son, Beriah--in trouble, for he was born when the family was in
mourning, when it went evil with his house. It is good to have in
remembrance the affliction and the misery, the wormwood and the gall,
that our souls may be humbled within us, Lam. iii. 19, 20. What name
more proper for man that is born of a woman than Beriah, because born
into a troublesome world? It is added, as a further honour to the house
of Ephraim, (1.) That a daughter of that tribe, Sherah by name, at the
time of Israel's setting in Canaan, built some cities, either at her
own charge or by her own care; one of them bore her name, Uzzen-sherah,
v. 24. A virtuous woman may be as great an honour and blessing to a
family as a mighty man. (2.) That a son of that tribe was employed in
the conquest of Canaan, Joshua the son of Nun, v. 27. In this also the
breach made on Ephraim's family was further repaired; and perhaps the
resentment of this injury formerly done by the Canaanites to the
Ephraimites might make him more vigorous in the war.
II. Of the tribe of Asher. Some men of note of that tribe are here
named. Their militia was not numerous in comparison with some other
tribes, only 26,000 men in all; but their princes were choice and
mighty men of valour, chief of the princes (v. 40), and perhaps it was
their wisdom that they coveted not to make their trained bands
numerous, but rather to have a few, and those apt to the war and
serviceable men.
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F I R S T C H R O N I C L E S
CHAP. VIII.
We had some account given us of Benjamin in the foregoing chapter; here
we have a larger catalogue of the great men of that tribe. 1. Because
of that tribe Saul came, the first king of Israel, to the story of whom
the sacred writer is hastening, ch. x. 1. 2. Because that tribe clave
to Judah, inhabited much of Jerusalem, was one of the two tribes that
went into captivity, and returned back; and that story also he has an
eye to, ch. ix. 1. Here is, I. Some of the heads of that tribe named,
ver. 1-32. II. A more particular account of the family of Saul, ver.
33-40.
Genealogies. (b. c. 1660.)
1 Now Benjamin begat Bela his firstborn, Ashbel the second, and Aharah
the third, 2 Nohah the fourth, and Rapha the fifth. 3 And the sons
of Bela were, Addar, and Gera, and Abihud, 4 And Abishua, and Naaman,
and Ahoah, 5 And Gera, and Shephuphan, and Huram. 6 And these are
the sons of Ehud: these are the heads of the fathers of the inhabitants
of Geba, and they removed them to Manahath: 7 And Naaman, and Ahiah,
and Gera, he removed them, and begat Uzza, and Ahihud. 8 And
Shaharaim begat children in the country of Moab, after he had sent them
away; Hushim and Baara were his wives. 9 And he begat of Hodesh his
wife, Jobab, and Zibia, and Mesha, and Malcham, 10 And Jeuz, and
Shachia, and Mirma. These were his sons, heads of the fathers. 11 And
of Hushim he begat Abitub, and Elpaal. 12 The sons of Elpaal; Eber,
and Misham, and Shamed, who built Ono, and Lod, with the towns thereof:
13 Beriah also, and Shema, who were heads of the fathers of the
inhabitants of Aijalon, who drove away the inhabitants of Gath: 14
And Ahio, Shashak, and Jeremoth, 15 And Zebadiah, and Arad, and Ader,
16 And Michael, and Ispah, and Joha, the sons of Beriah; 17 And
Zebadiah, and Meshullam, and Hezeki, and Heber, 18 Ishmerai also, and
Jezliah, and Jobab, the sons of Elpaal; 19 And Jakim, and Zichri, and
Zabdi, 20 And Elienai, and Zilthai, and Eliel, 21 And Adaiah, and
Beraiah, and Shimrath, the sons of Shimhi; 22 And Ishpan, and Heber,
and Eliel, 23 And Abdon, and Zichri, and Hanan, 24 And Hananiah,
and Elam, and Antothijah, 25 And Iphedeiah, and Penuel, the sons of
Shashak; 26 And Shamsherai, and Shehariah, and Athaliah, 27 And
Jaresiah, and Eliah, and Zichri, the sons of Jeroham. 28 These were
heads of the fathers, by their generations, chief men. These dwelt in
Jerusalem. 29 And at Gibeon dwelt the father of Gibeon; whose wife's
name was Maachah: 30 And his firstborn son Abdon, and Zur, and Kish,
and Baal, and Nadab, 31 And Gedor, and Ahio, and Zacher. 32 And
Mikloth begat Shimeah. And these also dwelt with their brethren in
Jerusalem, over against them.
There is little or nothing of history in all these verses; we have not
therefore much to observe. 1. As to the difficulties that occur in this
and the foregoing genealogies we need not perplex ourselves. I presume
Ezra took them as he found them in the books of the kings of Israel and
Judah (ch. ix. 1), according as they were given in by the several
tribes, each observing what method they thought fit. Hence some ascend,
others desecnd; some have numbers affixed, others places; some have
historical remarks intermixed, others have not; some are shorter,
others longer; some agree with other records, others differ; some, it
is likely, were torn, erased, and blotted, others more legible. Those
of Dan and Reuben were entirely lost. This holy man wrote as he was
moved by the Holy Ghost; but there was no necessity for the making up
of the defects, no, nor for the rectifying of the mistakes, of these
genealogies by inspiration. It was sufficient that he copied them out
as they came into his hand, or so much of them as was requisite to the
present purpose, which was the directing of the returned captives to
settle as nearly as they could with those of their own family, and in
the places of their former residence. We may suppose that many things
in these genealogies which to us seem intricate, abrupt, and perplexed,
were plain and easy to them then (who knew how to fill up the
deficiencies) and abundantly answered the intention of the publishing
of them. 2. Many great and mighty nations there were now in being upon
earth, and many illustrious men in them, whose names are buried in
perpetual oblivion, while the names of multitudes of the Israel of God
are here carefully preserved in everlasting remembrance. They are
Jasher, Jeshurun--just ones, and the memory of the just is blessed.
Many of these we have reason to fear, came short of everlasting honour
(for even the wicked kings of Judah come into the genealogy), yet the
perpetuating of their names here was a figure of the writing of the
names of all God's spiritual Israel in the Lamb's book of life. 3. This
tribe of Benjamin was once brought to a very low ebb, in the time of
the judges, upon the occasion of the iniquity of Gibeah, when only 600
men escaped the sword of justice; and yet, in these genealogies, it
makes as good a figure as almost any of the tribes: for it is the
honour of God to help the weakest and raise up those that are most
diminished and abased. 4. Here is mention of one Ehud (v. 6), in the
preceding verse of one Gera (v. 5) and (v. 8) of one that descended
from him, that begat children in the country of Moab, which inclines me
to think it was that Ehud who was the second of the judges of Israel;
for he is said to be the son of Gera and a Benjamite (Judg. iii. 15),
and he delivered Israel from the oppression of the Moabites by killing
the king of Moab, which might give him a greater sway in the country of
Moab than we find evidence of in his history and might occasion some of
his posterity to settle there. 5. Here is mention of some of the
Benjamites that drove away the inhabitants of Gath (v. 13), perhaps
those that had slain the Ephraimites (ch. vii. 21) or their posterity,
by way of reprisal: and one of those that did this piece of justice was
named Beriah too, that name in which the memorial of that injury was
preserved. 6. Particular notice is taken of those that dwelt in
Jerusalem (v. 28 and again v. 32), that those whose ancestors had had
their residence there might thereby be induced, at their return from
captivity, to settle there too, which, for aught that appears, few were
willing to do, because it was the post of danger: and therefore we find
(Neh. xi. 2) the people blessed those that willingly offered themselves
to dwell at Jerusalem, the greater part being inclined to prefer the
cities of Judah. Those whose godly parents had their conversation in
the new Jerusalem should thereby be engaged to set their faces
thitherward and pursue the way thither, whatever it cost them.
Genealogies. (b. c. 700.)
33 And Ner begat Kish, and Kish begat Saul, and Saul begat Jonathan,
and Malchishua, and Abinadab, and Esh-baal. 34 And the son of
Jonathan was Merib-baal; and Merib-baal begat Micah. 35 And the sons
of Micah were, Pithon, and Melech, and Tarea, and Ahaz. 36 And Ahaz
begat Jehoadah; and Jehoadah begat Alemeth, and Azmaveth, and Zimri;
and Zimri begat Moza, 37 And Moza begat Binea: Rapha was his son,
Eleasah his son, Azel his son: 38 And Azel had six sons, whose names
are these, Azrikam, Bocheru, and Ishmael, and Sheariah, and Obadiah,
and Hanan. All these were the sons of Azel. 39 And the sons of Eshek
his brother were, Ulam his firstborn, Jehush the second, and Eliphelet
the third. 40 And the sons of Ulam were mighty men of valour,
archers, and had many sons, and sons' sons, a hundred and fifty. All
these are of the sons of Benjamin.
It is observable that among all the genealogies of the tribes there is
no mention of any of the kings of Israel after the defection from the
house of David, much less of their families; not a word of Jeroboam's
house or Baasha's, of Umri's or Jehu's; for they were all idolaters.
But of the family of Saul, which was the royal family before the
elevation of David, we have here a particular account. 1. Before Saul,
Kish and Ner only are named, his father and grandfather, v. 33. His
pedigree is carried higher 1 Sam. ix. 1, only there Kish is said to be
the son of Abiel, here of Ner. He was in truth the son of Ner but the
grandson of Abiel, as appears by 1 Sam. xiv. 51, where it is said that
Ner was the son of Abiel, and that Abner, who was the son of Ner, was
Saul's uncle (that is, his father's brother); therefore his father was
also the son of Ner. It is common in all languages to put sons for
grandsons and other descendents, much more in the scanty language of
the Hebrews. 2. After Saul, divers of his sons are named, but the
posterity of none of them, save Jonathan only, who was blessed with
numerous issue and those honoured with a place in the sacred
genealogies for the sake of his sincere kindness to David. The line of
Jonathan is drawn down here for about ten generations. Perhaps David
was, in a particular manner, careful to preserve that, and assigned it
a page by itself, because of the covenant made between his seed and
Jonathan's seed forever, 1 Sam. xx. 15, 23, 42. This genealogy ends in
Ulam, whose family became famous in the tribe of Benjamin for the
number of its valiant men. Of that one man's posterity there were, as
it should seem, at one time, 150 archers brought into the field of
battle, that were mighty men of valour, v. 40. That is taken notice of
concerning them which is more a man's praise than his pomp or wealth
is, that they were qualified to serve their country.
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F I R S T C H R O N I C L E S
CHAP. IX.
This chapter intimates to us that one end of recording all these
genealogies was to direct the Jews, now that they had returned out of
captivity, with whom to incorporate and where to reside; for here we
have an account of those who first took possession of Jerusalem after
their return from Babylon, and began the rebuilding of it upon the old
foundation. I. The Israelites, ver. 2-9. II. The priests, ver. 10-13.
III. The Levites and other Nethinim, ver. 14-26. IV. Here is the
particular charge of some of the priests and Levites, ver. 27-34. V. A
repetition of the genealogy of king Saul, ver. 35-44.
Genealogies. (b. c. 700.)
1 So all Israel were reckoned by genealogies; and, behold, they were
written in the book of the kings of Israel and Judah, who were carried
away to Babylon for their transgression. 2 Now the first inhabitants
that dwelt in their possessions in their cities were, the Israelites,
the priests, Levites, and the Nethinims. 3 And in Jerusalem dwelt of
the children of Judah, and of the children of Benjamin, and of the
children of Ephraim, and Manasseh; 4 Uthai the son of Ammihud, the
son of Omri, the son of Imri, the son of Bani, of the children of
Pharez the son of Judah. 5 And of the Shilonites; Asaiah the
firstborn, and his sons. 6 And of the sons of Zerah; Jeuel, and their
brethren, six hundred and ninety. 7 And of the sons of Benjamin;
Sallu the son of Meshullam, the son of Hodaviah, the son of Hasenuah,
8 And Ibneiah the son of Jeroham, and Elah the son of Uzzi, the son of
Michri, and Meshullam the son of Shephathiah, the son of Reuel, the son
of Ibnijah; 9 And their brethren, according to their generations,
nine hundred and fifty and six. All these men were chief of the fathers
in the house of their fathers. 10 And of the priests; Jedaiah, and
Jehoiarib, and Jachin, 11 And Azariah the son of Hilkiah, the son of
Meshullam, the son of Zadok, the son of Meraioth, the son of Ahitub,
the ruler of the house of God; 12 And Adaiah the son of Jeroham, the
son of Pashur, the son of Malchijah, and Maasiai the son of Adiel, the
son of Jahzerah, the son of Meshullam, the son of Meshillemith, the son
of Immer; 13 And their brethren, heads of the house of their fathers,
a thousand and seven hundred and threescore; very able men for the work
of the service of the house of God.
The first verse looks back upon the foregoing genealogies, and tells us
they were gathered out of the books of the kings of Israel and Judah,
not that which we have in the canon of scripture, but another civil
record, which was authentic, as the king's books with us. Mentioning
Israel and Judah, the historian takes notice of their being carried
away to Babylon for their transgression. Let that judgment never be
forgotten, but ever be remembered, for warning to posterity to take
heed of those sins that brought it upon them. Whenever we speak of any
calamity that has befallen us, it is good to add this, "it was for my
transgression," that God may be justified and clear when he judges.
Then follows an account of the first inhabitants, after their return
from captivity, that dwelt in their cities, especially in Jerusalem. 1.
The Israelites. That general name is used (v. 2) because with those of
Judah and Benjamin there were many of Ephraim and Manasseh, and the
other ten tribes (v. 3), such as had escaped to Judah when the body of
the ten tribes were carried captive or returned to Judah upon the
revolutions in Assyria, and so went into captivity with them, or met
them when they were in Babylon, associated with them, and so shared in
the benefit of their enlargement. It was foretold that the children of
Judah and of Israel should be gathered together and come up out of the
land (Hos. i. 11), and that they should be one nation again, Ezek.
xxxvii. 22. Trouble drives those together that have been at variance;
and the pieces of metal that had been separated will run together again
when melted in the same crucible. Many both of Judah and Israel staid
behind in captivity; but some of both, whose spirit God stirred up,
enquired the way to Zion again. Divers are here named, and many more
numbered, who were chief of the fathers (v. 9), who ought to be
remembered with honour, as Israelites indeed. 2. The priests, v. 10. It
was their praise that they came with the first. Who should lead in a
good work if the priests, the Lord's ministers, do not? It was the
people's praise that they would not come without them; for who but the
priests should keep knowledge? Who but the priests should bless them in
the name of the Lord? (1.) It is said of one of them that he was the
ruler of the house of God (v. 11) not the chief ruler, for Joshua was
then the high priest, but the sagan, and the next under him, his
deputy, who perhaps applied more diligently to the business than the
high priest himself. In the house of God it is requisite that there be
rulers, not to make new laws, but to take care that the laws of God be
duly observed by priests as well as people. (2.) It is said of many of
them that they were very able men for the service of the house of God,
v. 13. In the house of God there is service to be done, constant
service; and it is well for the church when those are employed in that
service who are qualified for it, able ministers of the New Testament,
2 Cor. iii. 6. The service of the temple was such as required at all
times, especially in this critical juncture, when they had newly come
out of Babylon, great courage and vigour of mind, as well as strength
of body; and therefore they are praised as mighty men of valour.
Genealogies; the Employment of the Priests. (b. c. 1400.)
14 And of the Levites; Shemaiah the son of Hasshub, the son of Azrikam,
the son of Hashabiah, of the sons of Merari; 15 And Bakbakkar,
Heresh, and Galal, and Mattaniah the son of Micah, the son of Zichri,
the son of Asaph; 16 And Obadiah the son of Shemaiah, the son of
Galal, the son of Jeduthun, and Berechiah the son of Asa, the son of
Elkanah, that dwelt in the villages of the Netophathites. 17 And the
porters were, Shallum, and Akkub, and Talmon, and Ahiman, and their
brethren: Shallum was the chief; 18 Who hitherto waited in the king's
gate eastward: they were porters in the companies of the children of
Levi. 19 And Shallum the son of Kore, the son of Ebiasaph, the son of
Korah, and his brethren, of the house of his father, the Korahites,
were over the work of the service, keepers of the gates of the
tabernacle: and their fathers, being over the host of the Lord, were
keepers of the entry. 20 And Phinehas the son of Eleazar was the
ruler over them in time past, and the Lord was with him. 21 And
Zechariah the son of Meshelemiah was porter of the door of the
tabernacle of the congregation. 22 All these which were chosen to be
porters in the gates were two hundred and twelve. These were reckoned
by their genealogy in their villages, whom David and Samuel the seer
did ordain in their set office. 23 So they and their children had the
oversight of the gates of the house of the Lord, namely, the house of
the tabernacle, by wards. 24 In four quarters were the porters,
toward the east, west, north, and south. 25 And their brethren, which
were in their villages, were to come after seven days from time to time
with them. 26 For these Levites, the four chief porters, were in
their set office, and were over the chambers and treasuries of the
house of God. 27 And they lodged round about the house of God,
because the charge was upon them, and the opening thereof every morning
pertained to them. 28 And certain of them had the charge of the
ministering vessels, that they should bring them in and out by tale.
29 Some of them also were appointed to oversee the vessels, and all the
instruments of the sanctuary, and the fine flour, and the wine, and the
oil, and the frankincense, and the spices. 30 And some of the sons of
the priests made the ointment of the spices. 31 And Mattithiah, one
of the Levites, who was the firstborn of Shallum the Korahite, had the
set office over the things that were made in the pans. 32 And other
of their brethren, of the sons of the Kohathites, were over the
showbread, to prepare it every sabbath. 33 And these are the singers,
chief of the fathers of the Levites, who remaining in the chambers were
free: for they were employed in that work day and night. 34 These
chief fathers of the Levites were chief throughout their generations;
these dwelt at Jerusalem.
We have here a further account of the good posture which the affairs of
religion were put into immediately upon the return of the people out of
Babylon. They had smarted for their former neglect of ordinances and
under the late want of ordinances. Both these considerations made them
very zealous and forward in setting up the worship of God among them;
so they began their worship of God at the right end. Instances hereof
we have here.
I. Before the house of the Lord was built they had the house of the
tabernacle, a plain and movable tent, which they made use of in the
mean time. Those that cannot yet reach to have a temple must not be
without a tabernacle, but be thankful for that and make the best of it.
Never let God's work be left undone for want of a place to do it in.
II. In allotting to the priests and Levites their respective
employments, they had an eye to the model that was drawn up by David,
and Samuel the seer, v. 22. Samuel, in his time, had drawn the scheme
of it, and laid the foundation, though the ark was then in obscurity,
and David afterwards finished it, and both acted by immediate direction
from God. Or David, as soon as he was anointed had this matter in his
mind and consulted Samuel about it, though he was then in his troubles,
and the plan was formed in concert between them. This perhaps had been
little regarded for many ages; but now, after a long interruption, it
was revived. In dividing the work, they observed these ancient
land-marks.
III. The most of them dwelt at Jerusalem (v. 34), yet there were some
that dwelt in the villages (v. 16, 22), because, it may be, there was
not yet room for them in Jerusalem. However they were employed in the
service of the tabernacle (v. 25): They were to come after seven days
from time to time. They had their week's attendance in their turns.
IV. Many of the Levites were employed as porters at the gates of the
house of God, four chief porters (v. 26), and, under them, others, to
the number of 212, v. 22. They had the oversight of the gates (v. 23),
were keepers of the thresholds, as in the margin (v. 19), and keepers
of the entry. This seemed a mean office; and yet David would rather
have it than dwell in the tents of wickedness, Ps. lxxxiv. 10. Their
office was, 1. To open the doors of God's house every morning (v. 27)
and shut them at night. 2. To keep off the unclean, and hinder those
from thrusting in that were forbidden by the law. 3. To direct and
introduce into the courts of the Lord those that came thither to
worship, and to show them where to go and what to do, that they might
not incur punishment. This required care, and diligence, and constant
attendance. Ministers have work to do of this kind.
V. Here is one Phinehas, a son of Eleazar, that is said to be a ruler
over them in time past (v. 20), not the famous high priest of that
name, but (as is supposed) an eminent Levite, of whom it is here said
that the Lord was with him, or (as the Chaldee reads it) the Word of
the Lord was his helper--the eternal Word, who is Jehovah, the mighty
one on whom help is laid.
VI. It is said of some of them that, because the charge was upon them,
they lodged round about the house of God, v. 27. It is good for
ministers to be near their work, that they may give themselves wholly
to it. The Levites pitched about the tabernacle when they marched
through the wilderness. Then they were porters in one sense, bearing
the burdens of the sanctuary, now porters in another sense, attending
the gates and the doors--in both instances keeping the charge of the
sanctuary.
VII. Every one knew his charge. Some were entrusted with the plate, the
ministering vessels, to bring them in and out by tale, v. 28. Others
were appointed to prepare the fine flour, wine, oil, &c., v. 29.
Others, that were priests, made up the holy anointing oil, v. 30.
Others took care of the meat-offerings, v. 31. Others of the
show-bread, v. 32. As in other great houses, so in God's house, the
work is likely to be done well when every one knows the duty of his
place and makes a business of it. God is the God of order: but that
which is every body's work will be nobody's work.
VIII. The singers were employed in that work day and night, v. 33. They
were the chief fathers of the Levites that made a business of it, not
mean singing-men, that made a trade of it. They remained in the
chambers of the temple, that they might closely and constantly attend
it, and were therefore excused from all other services. It should seem,
some companies were continually singing, at least at stated hours, both
day and night. Thus was God continually praised, as it is fit he should
be who is continually doing good. Thus devout people might, at any
hour, have assistance in their devotion. Thus was the temple a figure
of the heavenly one, where they rest not day nor night from praising
God, Rev. iv. 8. Blessed are those that dwell in thy house; they will
be still praising thee.
Genealogies. (b. c. 1400.)
35 And in Gibeon dwelt the father of Gibeon, Jehiel, whose wife's name
was Maachah: 36 And his firstborn son Abdon, then Zur, and Kish, and
Baal, and Ner, and Nadab, 37 And Gedor, and Ahio, and Zechariah, and
Mikloth. 38 And Mikloth begat Shimeam. And they also dwelt with their
brethren at Jerusalem, over against their brethren. 39 And Ner begat
Kish; and Kish begat Saul; and Saul begat Jonathan, and Malchishua, and
Abinadab, and Eshbaal. 40 And the son of Jonathan was Merib-baal: and
Merib-baal begat Micah. 41 And the sons of Micah were, Pithon, and
Melech, and Tahrea, and Ahaz. 42 And Ahaz begat Jarah; and Jarah
begat Alemeth, and Azmaveth, and Zimri; and Zimri begat Moza; 43 And
Moza begat Binea; and Rephaiah his son, Eleasah his son, Azel his son.
44 And Azel had six sons, whose names are these, Azrikam, Bocheru,
and Ishmael, and Sheariah, and Obadiah, and Hanan: these were the sons
of Azel.
These verses are the very same with ch. viii. 29-38, giving an account
of the ancestors of Saul and the posterity of Jonathan. There it is the
conclusion of the genealogy of Benjamin; here it is an introduction to
the story of Saul. We take the repetition as we find it; but if we
admit that there are in the originals, especially in these books, some
errors of the transcribers, I should be tempted to think this
repetition arose from a blunder. Some one, in copying out these
genealogies, having written those words, v. 34 (These dwelt in
Jerusalem), cast his eye on the same words, ch. viii. 28. (These dwelt
in Jerusalem), and so went on with what followed there, instead of
going on with what followed here; and, when he perceived his mistake,
was loth to make a blot in his book, and so let it stand. We have a
rule in our law, Redundans non nocet--Redundancies do no harm.
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F I R S T C H R O N I C L E S
CHAP. X.
The design of Ezra, in these books of the Chronicles, was to preserve
the records of the house of David, which, though much sunk and lessened
in a common eye by the captivity, yet grew more and more illustrious in
the eyes of those that lived by faith by the nearer approach of the Son
of David. And therefore he repeats, not the history of Saul's reign,
but only of his death, by which way was made for David to the throne.
In this chapter we have, I. The fatal rout which the Philistines gave
to Saul's army, and the fatal stroke which he gave himself, ver. 1-7.
II. The Philistines' triumph therein, ver. 8-10. III. The respect which
the men of Jabesh-Gilead showed the royal corpse, ver. 11, 12. IV. The
reason of Saul's rejection, ver. 13, 14.
The Death of Saul. (b. c. 1400.)
1 Now the Philistines fought against Israel; and the men of Israel fled
from before the Philistines, and fell down slain in mount Gilboa. 2
And the Philistines followed hard after Saul, and after his sons; and
the Philistines slew Jonathan, and Abinadab, and Malchishua, the sons
of Saul. 3 And the battle went sore against Saul, and the archers hit
him, and he was wounded of the archers. 4 Then said Saul to his
armourbearer, Draw thy sword, and thrust me through therewith; lest
these uncircumcised come and abuse me. But his armourbearer would not;
for he was sore afraid. So Saul took a sword, and fell upon it. 5 And
when his armourbearer saw that Saul was dead, he fell likewise on the
sword, and died. 6 So Saul died, and his three sons, and all his
house died together. 7 And when all the men of Israel that were in
the valley saw that they fled, and that Saul and his sons were dead,
then they forsook their cities, and fled: and the Philistines came and
dwelt in them.
This account of Saul's death is the same with that which we had, 1 Sam.
xxxi. 1, &c. We need not repeat the exposition of it. Only let us
observe, 1. Princes sin and the people suffer for it. It was a bad time
with Israel when they fled before the Philistines and fell down slain
(v. 1), when they quitted their cities, and the Philistines came and
dwelt in them, v. 7. We do not find that they were at this time guilty
of idolatry, as they had been before, in the days of the judges, and
were afterwards, in the days of the kings. Samuel had reformed them,
and they were reformed: and yet they are thus given to the spoil and to
the robbers. No doubt there was enough in them to deserve this
judgment; but that which divine Justice had chiefly an eye to was the
sin of Saul. Note, Princes and great men should in a special manner
take heed of provoking God's wrath; for, if they kindle that fire, they
know not how many may be consumed by it for their sakes. 2. Parents sin
and the children suffer for it. When the measure of Saul's iniquity was
full, and his day came to fall (which David foresaw, 1 Sam. xxvi. 10),
he not only descended into battle and perished himself, but his sons
(all but Ishbosheth) perished with him, and Jonathan among the rest,
that gracious, generous man; for all things come alike to all. Thus was
the iniquity of the fathers visited upon the children, and they fell as
parts of the condemned father. Note, Those that love their seed must
leave their sins, lest they perish not alone in their iniquity, but
bring ruin on their families with themselves, or entail a curse upon
them when they are gone. 3. Sinners sin and at length suffer for it
themselves, though they be long reprieved; for, although sentence be
not executed speedily, it will be executed. It was so upon Saul; and
the manner of his fall was such as, in various particulars, answered to
his sin. (1.) He had thrown a javelin more than once at David, and
missed him; but the archers hit him, and he was wounded of the archers.
(2.) He had commanded Doeg to slay the priests of the Lord; and now, in
despair, he commands his armour-bearer to draw his sword and thrust him
through. (3.) He had disobeyed the command of God in not destroying the
Amalekites, and his armour-bearer disobeys him in not destroying him.
(4.) He that was the murderer of the priests is justly left to himself
to be his own murderer; and his family is cut off who cut off the city
of the priests. See, and say, The Lord is righteous.
8 And it came to pass on the morrow, when the Philistines came to strip
the slain, that they found Saul and his sons fallen in mount Gilboa.
9 And when they had stripped him, they took his head, and his armour,
and sent into the land of the Philistines round about, to carry tidings
unto their idols, and to the people. 10 And they put his armour in
the house of their gods, and fastened his head in the temple of Dagon.
11 And when all Jabesh-gilead heard all that the Philistines had done
to Saul, 12 They arose, all the valiant men, and took away the body
of Saul, and the bodies of his sons, and brought them to Jabesh, and
buried their bones under the oak in Jabesh, and fasted seven days. 13
So Saul died for his transgression which he committed against the Lord,
even against the word of the Lord, which he kept not, and also for
asking counsel of one that had a familiar spirit, to enquire of it;
14 And enquired not of the Lord: therefore he slew him, and turned the
kingdom unto David the son of Jesse.
Here, I. From the triumph of the Philistines over the body of Saul we
may learn, 1. That the greater dignity men are advanced to the greater
disgrace they are in danger of falling into. Saul's dead body, because
he was king, was abused more than any other of the slain. Advancement
makes men a mark for malice. 2. That, if we give not to God the glory
of our successes, even the Philistines will rise up in judgment against
us and condemn us; for, when they had obtained a victory over Saul,
they sent tidings to their idols--poor idols, that knew not what was
done a few miles off till the tidings were brought to them, nor then
either! They also put Saul's armour in the house of their gods, v. 10.
Shall Dagon have so honourable a share in their triumphs and the true
and living God be forgotten in ours?
II. From the triumph of the men of Jabesh-Gilead in the rescue of the
bodies of Saul and his sons we learn that there is a respect due to the
remains of the deceased, especially of deceased princes. We are not to
enquire concerning the eternal state; that must be left to God: but we
must treat the dead body as those who remember it has been united to an
immortal soul and must be so again.
III. From the triumphs of divine Justice in the ruin of Saul we may
learn, 1. That the sin of sinners will certainly find them out, sooner
or later: Saul died for his transgression. 2. That no man's greatness
can exempt him from the judgments of God. 3. Disobedience is a killing
thing. Saul died for not keeping the word of the Lord, by which he was
ordered to destroy the Amalekites. 4. Consulting with witches is a sin
that fills the measure of iniquity as soon as any thing. Saul enquired
of one that had a familiar spirit, and enquired not of the Lord,
therefore he slew him, v. 13, 14. Saul slew himself, and yet it is
said, God slew him. What is done by wicked hands is yet done by the
determinate counsel and foreknowledge of God. Those that abandon
themselves to the devil shall be abandoned to him; so shall their doom
be. It is said (1 Sam. xxviii. 6) that Saul did enquire of the Lord and
he answered him not: but here it is said, Saul did not enquire of God;
for he did not till he was brought to the last extremity, and then it
was too late.
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F I R S T C H R O N I C L E S
CHAP. XI.
In this chapter is repeated, I. The elevation of David to the throne,
immediately upon the death of Saul, by common consent, ver. 1-3. II.
His gaining the castle of Zion out of the hands of the Jebusites, ver.
4-9. III. The catalogue of the worthies and great men of his kingdom,
ver. 10-47.
David's Accession to the Throne. (b. c. 1055.)
1 Then all Israel gathered themselves to David unto Hebron, saying,
Behold, we are thy bone and thy flesh. 2 And moreover in time past,
even when Saul was king, thou wast he that leddest out and broughtest
in Israel: and the Lord thy God said unto thee, Thou shalt feed my
people Israel, and thou shalt be ruler over my people Israel. 3
Therefore came all the elders of Israel to the king to Hebron; and
David made a covenant with them in Hebron before the Lord; and they
anointed David king over Israel, according to the word of the Lord by
Samuel. 4 And David and all Israel went to Jerusalem, which is Jebus;
where the Jebusites were, the inhabitants of the land. 5 And the
inhabitants of Jebus said to David, Thou shalt not come hither.
Nevertheless David took the castle of Zion, which is the city of David.
6 And David said, Whosoever smiteth the Jebusites first shall be
chief and captain. So Joab the son of Zeruiah went first up, and was
chief. 7 And David dwelt in the castle; therefore they called it the
city of David. 8 And he built the city round about, even from Millo
round about: and Joab repaired the rest of the city. 9 So David waxed
greater and greater: for the Lord of hosts was with him.
David is here brought to the possession.
I. Of the throne of Israel, after he had reigned seven years in Hebron,
over Judah only. In consideration of his relation to them (v. 1), his
former good services, and especially the divine designation (v. 2),
they anointed him their king: he covenanted to protect them, and they
to bear faith and true allegiance to him, v. 3. Observe, 1. God's
counsels will be fulfilled at last, whatever difficulties lie in the
way. If God had said, David shall rule, it is in vain to oppose it. 2.
Men that have long stood in their own light, when they have long
wearied themselves with their lying vanities, it is to be hoped, will
understand the things that belong to their peace and return to their
own mercies. 3. Between prince and people there is an original
contract, which both ought religiously to observe. If ever any prince
might have claimed an absolute despotic power, David might, and might
as safely as any have been entrusted with it; and yet he made a
covenant with the people, took the coronation-oath, to rule by law.
II. Of the strong-hold of Zion, which was held by the Jebusites till
David's time. Whether David had a particular eye upon it as a place fit
to make a royal city, or whether he had a promise of it from God, it
seems that one of his first exploits was to make himself master of that
fort; and, when he had it, he called it the city of David, v. 7. To
this reference is had, Ps. ii. 6. I have set my king upon my holy hill
of Zion. See here what quickens and engages resolution in great
undertakings. 1. Opposition. When the Jebusites set David at defiance,
and said, Thou shalt not come hither. he resolved to force it, whatever
it cost him. 2. Prospect of preferment. When David proposed to give the
general's place to him that would lead the attack upon the castle of
Zion, Joab was fired with the proposal, and he went up first, and was
chief. It has been said, "Take away honour out of the soldier's eye and
you cut off the spurs from his heels."
David's Mighty Men. (b. c. 1048.)
10 These also are the chief of the mighty men whom David had, who
strengthened themselves with him in his kingdom, and with all Israel,
to make him king, according to the word of the Lord concerning Israel.
11 And this is the number of the mighty men whom David had;
Jashobeam, a Hachmonite, the chief of the captains: he lifted up his
spear against three hundred slain by him at one time. 12 And after
him was Eleazar the son of Dodo, the Ahohite, who was one of the three
mighties. 13 He was with David at Pas-dammim, and there the
Philistines were gathered together to battle, where was a parcel of
ground full of barley; and the people fled from before the Philistines.
14 And they set themselves in the midst of that parcel, and delivered
it, and slew the Philistines; and the Lord saved them by a great
deliverance. 15 Now three of the thirty captains went down to the
rock to David, into the cave of Adullam; and the host of the
Philistines encamped in the valley of Rephaim. 16 And David was then
in the hold, and the Philistines' garrison was then at Bethlehem. 17
And David longed, and said, Oh that one would give me drink of the
water of the well of Bethlehem, that is at the gate! 18 And the three
brake through the host of the Philistines, and drew water out of the
well of Bethlehem, that was by the gate, and took it, and brought it to
David: but David would not drink of it, but poured it out to the Lord,
19 And said, My God forbid it me, that I should do this thing: shall
I drink the blood of these men that have put their lives in jeopardy?
for with the jeopardy of their lives they brought it. Therefore he
would not drink it. These things did these three mightiest. 20 And
Abishai the brother of Joab, he was chief of the three: for lifting up
his spear against three hundred, he slew them, and had a name among the
three. 21 Of the three, he was more honourable than the two; for he
was their captain: howbeit he attained not to the first three. 22
Benaiah the son of Jehoiada, the son of a valiant man of Kabzeel, who
had done many acts; he slew two lionlike men of Moab: also he went down
and slew a lion in a pit in a snowy day. 23 And he slew an Egyptian,
a man of great stature, five cubits high; and in the Egyptian's hand
was a spear like a weaver's beam; and he went down to him with a staff,
and plucked the spear out of the Egyptian's hand, and slew him with his
own spear. 24 These things did Benaiah the son of Jehoiada, and had
the name among the three mighties. 25 Behold, he was honourable among
the thirty, but attained not to the first three: and David set him over
his guard. 26 Also the valiant men of the armies were, Asahel the
brother of Joab, Elhanan the son of Dodo of Bethlehem, 27 Shammoth
the Harorite, Helez the Pelonite, 28 Ira the son of Ikkesh the
Tekoite, Abiezer the Antothite, 29 Sibbecai the Hushathite, Ilai the
Ahohite, 30 Maharai the Netophathite, Heled the son of Baanah the
Netophathite, 31 Ithai the son of Ribai of Gibeah, that pertained to
the children of Benjamin, Benaiah the Pirathonite, 32 Hurai of the
brooks of Gaash, Abiel the Arbathite, 33 Azmaveth the Baharumite,
Eliahba the Shaalbonite, 34 The sons of Hashem the Gizonite, Jonathan
the son of Shage the Hararite, 35 Ahiam the son of Sacar the
Hararite, Eliphal the son of Ur, 36 Hepher the Mecherathite, Ahijah
the Pelonite, 37 Hezro the Carmelite, Naarai the son of Ezbai, 38
Joel the brother of Nathan, Mibhar the son of Haggeri, 39 Zelek the
Ammonite, Naharai the Berothite, the armourbearer of Joab the son of
Zeruiah, 40 Ira the Ithrite, Gareb the Ithrite, 41 Uriah the
Hittite, Zabad the son of Ahlai, 42 Adina the son of Shiza the
Reubenite, a captain of the Reubenites, and thirty with him, 43 Hanan
the son of Maachah, and Joshaphat the Mithnite, 44 Uzzia the
Ashterathite, Shama and Jehiel the sons of Hothan the Aroerite, 45
Jediael the son of Shimri, and Joha his brother, the Tizite, 46 Eliel
the Mahavite, and Jeribai, and Joshaviah, the sons of Elnaam, and
Ithmah the Moabite, 47 Eliel, and Obed, and Jasiel the Mesobaite.
We have here an account of David's worthies, the great men of his time
that served him and were preferred by him. The first edition of this
catalogue we had, 2 Sam. xxiii. 8, &c. This is much the same, only that
those named here from v. 41 to the end are added. Observe,
I. The connexion of this catalogue with that which is said concerning
David, v. 9. 1. David waxed greater and greater, and these were his
mighty men. Much of the strength and honour of great men is borrowed
from their servants and depends upon them, which cannot but somewhat
diminish pomp and power in the opinion of those that are wise. David is
great because he has great men about him; take these away, and he is
where he was. 2. The Lord of hosts was with him, and these were the
mighty men which he had. God was with him and wrought for him, but by
men and means and the use of second causes. By this it appeared that
God was with him, that he inclined the hearts of those to come over to
him that were able to serve his interest. As, if God be for us none can
be against us, so, if God be for us, all shall be for us that we have
occasion for. Yet David ascribed his success and increase, not to the
hosts he had, but to the Lord of hosts, not to the mighty men that were
with him, but to the mighty God whose presence with us is all in all.
II. The title of this catalogue (v. 10): These are the men who
strengthened themselves with him. In strengthening him they
strengthened themselves and their own interest; for his advancement was
theirs. What we do in our places for the support of the kingdom of the
Son of David we shall be gainers by. In strengthening it we strengthen
ourselves. It may be read, They held strongly with him and with all
Israel. Note, When God has work to do he will not want fit instruments
to do it with. If it be work that requires mighty men, mighty men shall
either be found or made to effect it, according to the word of the
Lord.
III. That which made all these men honourable was the good service that
they did to their king and country; they helped to make David king (v.
10)--a good work. They slew the Philistines, and other public enemies,
and were instrumental to save Israel. Note, The way to be great is to
do good. Nor did they gain this honour without labour and the hazard of
their lives. The honours of Christ's kingdom are prepared for those
that fight the good fight of faith, that labour and suffer, and are
willing to venture all, even life itself, for Christ and a good
conscience. It is by a patient continuance in well-doing that we must
seek for glory, and honour, and immortality; and those that are
faithful to the Son of David shall find their names registered and
enrolled much more to their honour than these are in the records of
fame.
IV. Among all the great exploits of David's mighty men, here is nothing
great mentioned concerning David himself but his pouring out water
before the Lord which he had longed for, v. 18, 19. Four very
honourable dispositions of David appeared in that action, which, for
aught I know, made it as great as any of the achievements of those
worthies. 1. Repentance for his own weakness. It is really an honour to
a man, when he is made sensible that he has said or done any thing
unadvisedly, to unsay it and undo it again by repentance, as it is a
shame to a man when he has said or done amiss to stand to it. 2. Denial
of his own appetite. He longed for the water of the well of Bethlehem;
but, when he had it, he would not drink it, because he would not so far
humour himself and gratify a foolish fancy. He that has such a rule as
this over his own spirit is better than the mighty. It is an honour to
a man to have the command of himself; but he that will command himself
must sometimes cross himself. 3. Devotion towards God. That water which
he thought too good, too precious, for his own drinking, he poured out
to the Lord for a drink offering. If we have any thing better than
another, let God be honoured with it, who is the best, and should have
the best. 4. Tenderness of his servants. It put him into the greatest
confusion imaginable to think that three brave men should hazard their
lives to fetch water for him. In his account it turns the water into
blood. It is the honour of great men not to be prodigal of the blood of
those they employ, but, in all the commands they give them, to put
their own souls into their souls' stead.
V. In the wonderful achievements of these heroes the power of God must
be acknowledged. How could one slay 300 and another the same number (v.
11, 20), another two lion-like men (v. 22), and another an Egyptian
giant (v. 23), if they had not had the extraordinary presence of God
with them, according to that promise, Josh. xxiii. 10, One man of you
shall chase a thousand, for the Lord your God fighteth for you?
VI. One of these worthies is said to be an Ammonite (v. 39), another a
Moabite (v. 46), and yet the law was that an Ammonite and a Moabite
should not enter into the congregation of the Lord, Deut. xxiii. 3.
These, it is likely, had approved themselves so hearty for the interest
of Israel that in their case it was thought fit to dispense with that
law, and the rather because it was an indication that the Son of David
would have worthies among the Gentiles: with him there is neither Greek
nor Jew.
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F I R S T C H R O N I C L E S
CHAP. XII.
What the mighty men did towards making David king we read in the
foregoing chapter. Here we are told what the many did towards it. It
was not all at once, but gradually, that David ascended the throne. His
kingdom was to last; and therefore, like fruits that keep longest, it
ripened slowly. After he had long waited for the vacancy of the throne,
it was at two steps and those above seven years distant, that he
ascended it. Now we are here told, I. What help came in to him to
Ziklag, to make him king of Judah, ver. 1-22. II. What help came in to
him in Hebron, to make him king over all Israel, above seven years
after, ver. 23-40.
David's Army. (b. c. 1055.)
1 Now these are they that came to David to Ziklag, while he yet kept
himself close because of Saul the son of Kish: and they were among the
mighty men, helpers of the war. 2 They were armed with bows, and
could use both the right hand and the left in hurling stones and
shooting arrows out of a bow, even of Saul's brethren of Benjamin. 3
The chief was Ahiezer, then Joash, the sons of Shemaah the Gibeathite;
and Jeziel, and Pelet, the sons of Azmaveth; and Berachah, and Jehu the
Antothite, 4 And Ismaiah the Gibeonite, a mighty man among the
thirty, and over the thirty; and Jeremiah, and Jahaziel, and Johanan,
and Josabad the Gederathite, 5 Eluzai, and Jerimoth, and Bealiah, and
Shemariah, and Shephatiah the Haruphite, 6 Elkanah, and Jesiah, and
Azareel, and Joezer, and Jashobeam, the Korhites, 7 And Joelah, and
Zebadiah, the sons of Jeroham of Gedor. 8 And of the Gadites there
separated themselves unto David into the hold to the wilderness men of
might, and men of war fit for the battle, that could handle shield and
buckler, whose faces were like the faces of lions, and were as swift as
the roes upon the mountains; 9 Ezer the first, Obadiah the second,
Eliab the third, 10 Mishmannah the fourth, Jeremiah the fifth, 11
Attai the sixth, Eliel the seventh, 12 Johanan the eighth, Elzabad
the ninth, 13 Jeremiah the tenth, Machbanai the eleventh. 14 These
were of the sons of Gad, captains of the host: one of the least was
over a hundred, and the greatest over a thousand. 15 These are they
that went over Jordan in the first month, when it had overflown all his
banks; and they put to flight all them of the valleys, both toward the
east, and toward the west. 16 And there came of the children of
Benjamin and Judah to the hold unto David. 17 And David went out to
meet them, and answered and said unto them, If ye be come peaceably
unto me to help me, mine heart shall be knit unto you: but if ye be
come to betray me to mine enemies, seeing there is no wrong in mine
hands, the God of our fathers look thereon, and rebuke it. 18 Then
the spirit came upon Amasai, who was chief of the captains, and he
said, Thine are we, David, and on thy side, thou son of Jesse: peace,
peace be unto thee, and peace be to thine helpers; for thy God helpeth
thee. Then David received them, and made them captains of the band.
19 And there fell some of Manasseh to David, when he came with the
Philistines against Saul to battle: but they helped them not: for the
lords of the Philistines upon advisement sent him away, saying, He will
fall to his master Saul to the jeopardy of our heads. 20 As he went
to Ziklag, there fell to him of Manasseh, Adnah, and Jozabad, and
Jediael, and Michael, and Jozabad, and Elihu, and Zilthai, captains of
the thousands that were of Manasseh. 21 And they helped David against
the band of the rovers: for they were all mighty men of valour, and
were captains in the host. 22 For at that time day by day there came
to David to help him, until it was a great host, like the host of God.
We have here an account of those that appeared and acted as David's
friends, upon the death of Saul, to bring about the revolution. All the
forces he had, while he was persecuted, was but 600 men, who served for
his guards; but, when the time had come that he must begin to act
offensively, Providence brought in more to his assistance. Even while
he kept himself close, because of Saul (v. 1), while he did not appear,
to invite or encourage his friends and well-wishers to come in to him
(not foreseeing that the death of Saul was so near), God was inclining
and preparing them to come over to him with seasonable succours. Those
that trust God to do his work for them in his own way and time shall
find his providence outdoing all their forecast and contrivance. The
war was God's, and he found out helpers of the war, whose forwardness
to act for the man God designed for the government is here recorded to
their honour.
I. Some, even of Saul's brethren, of the tribe of Benjamin, and a-kin
to him, came over to David, v. 2. What moved them to it we are not
told. Probably a generous indignation at the base treatment which Saul,
one of their tribe, gave him, animated them to appear the more
vigorously for him, that the guilt and reproach of it might not lie
upon them. These Benjamites are described to be men of great dexterity,
that were trained up in shooting and slinging, and used both hands
alike--ingenious active men; a few of these might do David a great deal
of service. Several of the leading men of them are here named. See
Judg. xx. 16.
II. Some of the tribe of Gad, though seated on the other side Jordan,
had such a conviction of David's title to the government, and fitness
for it, that they separated themselves from their brethren (a laudable
separation it was) to go to David, though he was in the hold in the
wilderness (v. 8), probably some of his strong holds in the wilderness
of Engedi. They were but few, eleven in all, here named, but they added
much to David's strength. Those that had hitherto come in to his
assistance were most of them men of broken fortunes, distressed,
discontented, and soldiers of fortune, that came to him rather for
protection than to do him any service, 1 Sam. xxii. 2. But these
Gadites were brave men, men of war, and fit for the battle, v. 8. For,
1. They were able-bodied men, men of incredible swiftness, not to fly
from, but to fly upon, the enemy, and to pursue the scattered forces.
In this they were as swift as the roes upon the mountains, so that no
man could escape from them; and yet they had faces like the faces of
lions, so that no man could out-fight them. 2. They were disciplined
men, trained up to military exercises; they could handle shield and
buckler, use both offensive and defensive weapons. 3. They were
officers of the militia in their own tribe (v. 14), so that though they
did not bring soldiers with them they had them at command, hundreds,
thousands. 4. They were daring men, that could break through the
greatest difficulties. Upon some expedition or other, perhaps this to
David, they swam over the Jordan, when it overflowed all its banks, v.
15. Those are fit to be employed in the cause of God that can venture
thus in a dependence upon the divine protection. 5. They were men that
would go through with the business they engaged in. What enemies those
were that they met with in the valleys, when they had passed Jordan,
does not appear; but they put them to flight with their lion-like
faces, and pursued them with matchless fury, both towards the east and
towards the west; which way soever they turned, they followed their
blow, and did not do their work by halves.
III. Some of Judah and Benjamin came to him, v. 16. Their leader was
Amasai, whether the same with that Amasa that afterwards sided with
Absalom (2 Sam. xvii. 25) or no does not appear. Now here we have,
1. David's prudent treaty with them, v. 17. He was surprised to see
them, and could not but conceive some jealousy of the intentions of
their coming, having been so often in danger by the treachery of the
men of Ziph and the men of Keilah, who yet were all men of Judah. He
might well be timorous whose life was so much struck at; he might well
be suspicious who had been deceived in so many that he said, in his
haste, All men are liars. No marvel that he meets these men of Judah
with caution. Observe,
(1.) How he puts the matter to themselves, how fairly he deals with
them. As they are, they shall find him; so shall all that deal with the
Son of David. [1.] If they be faithful and honourable, he will be their
rewarder: "If you have come peaceably unto me, to help me, though you
have come late and have left me exposed a great while, though you bring
no great strength with you to turn the scale for me, yet I will
thankfully accept your good-will, and my heart shall be knit unto you;
I will love you and honour you, and do you all the kindness I can."
Affection, respect, and service, that are cordial and sincere, will
find favour with a good man, as they do with a good God, though clogged
with infirmities, and turning to no great account. But, [2.] If they be
false, and come to betray him into the hands of Saul, under colour of
friendship, he leaves them to God to be their avenger, as he is, and
will be, of every thing that is treacherous and perfidious. Never was
man more violently run upon, and run down, than David was (except the
Son of David himself), and yet he had the testimony of his conscience
that there was no wrong in his hands. He meant no harm to any man,
which was his rejoicing in the day of evil, and enabled him, when he
feared treachery, to commit his cause to him that judges righteously.
He will not be judge in his own cause, though a wise man, nor avenge
himself, though a man of valour; but let the righteous God, who hath
said, Vengeance is mine, do both. The God of our fathers look thereon
and rebuke it.
(2.) In this appeal observe, [1.] He calls God the God of our fathers,
both his fathers and theirs. Thus he reminded them not to deal ill with
him; for they were both descendants from the same patriarchs, and both
dependents on the same God. Thus he encouraged himself to believe that
God would right him if he should be abused; for he was the God of his
fathers and therefore a blessing was entailed on him, and a God to all
Israel and therefore not only a Judge to all the earth, but
particularly concerned in determining controversies between contesting
Israelites. [2.] He does not imprecate any fearful judgement upon them,
though they should deal treacherously, but very modestly refers his
cause to the divine wisdom and justice: The Lord look thereon, and
judge as he sees (for he sees men's hearts), and rebuke it. It becomes
those that appeal to God to express themselves with great temper and
moderation; for the wrath of man works not the righteousness of God.
2. Their hearty closure with him, v. 18. Amasai was their spokesman, on
whom the Spirit of the Lord came, not a spirit of prophecy, but a
spirit of wisdom and resolution, according to the occasion, putting
words into his mouth, unpremeditated, which were proper both to give
David satisfaction and to animate those that accompanied him. Nothing
could be said finer, more lively, or more pertinent to the occasion.
For himself and all his associates, (1.) He professed a very cordial
adherence to David, and his interest, against all that opposed him, and
a resolution to stand by him with the hazard of all that was dear to
him: Thine are we, David, and on thy side, thou son of Jesse. In
calling him son of Jesse they reminded themselves that he was lineally
descended from Nahshon and Salmon, who in their days were princes of
the tribe of Judah. Saul called him so in disdain (1 Sam. xx. 27; xxii.
7), but they looked upon it as his honour. They were convinced that God
was on his side; and therefore, Thine are we, David, and on thy side.
It is good, if we must side, to side with those that side with God and
have God with them. (2.) He wished prosperity to David and his cause,
not drinking a health, but praying for peace to him and all his friends
and well-wishers: "Peace, peace, be unto thee, all the good thy heart
desires, and peace be to thy helpers, among whom we desire to be
reckoned, that peace may be on us." (3.) He assured him of help from
heaven: "For thy God helpeth thee; therefore we wish peace may be, and
therefore we doubt not but peace shall be, to thee and thy helpers. God
is thy God, and those that have him for their God no doubt have him for
their helper in every time of need and danger." From these expressions
of Amasai we may take instruction how to testify our affection and
allegiance to the Lord Jesus. His we must be without reservation or
power of revocation. On his side we must be forward to appear and act.
To his interest we must be hearty well-wishers: "Hosanna! prosperity to
his gospel and kingdom;" for his God helpeth him, and will till he
shall have put down all opposing rule, principality, and power.
3. David's cheerful acceptance of them into his interest and
friendship. Charity and honour teach us to let fall our jealousies as
soon as satisfaction is given us: David received them, and preferred
them to be captains of the band.
IV. Some of Manasseh likewise joined with him, v. 19. Providence gave
them a fair opportunity to do so when he and his men marched through
their country upon this occasion. Achish took David with him when he
went out to fight with Saul; but the lords of the Philistines obliged
him to withdraw. We have the story, 1 Sam. xxix. 4, &c. In his return
some great men of Manasseh, who had no heart to join with Saul against
the Philistines struck in with David, and very seasonably, to help him
against the band of Amalekites who plundered Ziklag; they were not
many, but they were all mighty men and did David good service upon that
occasion, 1 Sam. xxx. See how Providence provides. David's interest
grew strangely just when he had occasion to make use of it, v. 22.
Auxiliary forces flocked in daily, till he had a great host. When the
promise comes to the birth, leave it to God to find strength to bring
forth.
David's Army. (b. c. 1048.)
23 And these are the numbers of the bands that were ready armed to the
war, and came to David to Hebron, to turn the kingdom of Saul to him,
according to the word of the Lord. 24 The children of Judah that bare
shield and spear were six thousand and eight hundred, ready armed to
the war. 25 Of the children of Simeon, mighty men of valour for the
war, seven thousand and one hundred. 26 Of the children of Levi four
thousand and six hundred. 27 And Jehoiada was the leader of the
Aaronites, and with him were three thousand and seven hundred; 28 And
Zadok, a young man mighty of valour, and of his father's house twenty
and two captains. 29 And of the children of Benjamin, the kindred of
Saul, three thousand: for hitherto the greatest part of them had kept
the ward of the house of Saul. 30 And of the children of Ephraim
twenty thousand and eight hundred, mighty men of valour, famous
throughout the house of their fathers. 31 And of the half tribe of
Manasseh eighteen thousand, which were expressed by name, to come and
make David king. 32 And of the children of Issachar, which were men
that had understanding of the times, to know what Israel ought to do;
the heads of them were two hundred; and all their brethren were at
their commandment. 33 Of Zebulun, such as went forth to battle,
expert in war, with all instruments of war, fifty thousand, which could
keep rank: they were not of double heart. 34 And of Naphtali a
thousand captains, and with them with shield and spear thirty and seven
thousand. 35 And of the Danites expert in war twenty and eight
thousand and six hundred. 36 And of Asher, such as went forth to
battle, expert in war, forty thousand. 37 And on the other side of
Jordan, of the Reubenites, and the Gadites, and of the half tribe of
Manasseh, with all manner of instruments of war for the battle, a
hundred and twenty thousand. 38 All these men of war, that could keep
rank, came with a perfect heart to Hebron, to make David king over all
Israel: and all the rest also of Israel were of one heart to make David
king. 39 And there they were with David three days, eating and
drinking: for their brethren had prepared for them. 40 Moreover they
that were nigh them, even unto Issachar and Zebulun and Naphtali,
brought bread on asses, and on camels, and on mules, and on oxen, and
meat, meal, cakes of figs, and bunches of raisins, and wine, and oil,
and oxen, and sheep abundantly: for there was joy in Israel.
We have here an account of those who were active in perfecting the
settlement of David upon the throne, after the death of Ishbosheth. We
read (ch. xi. 1, and before 2 Sam. v. 1) that all the tribes of Israel
came, either themselves or by their representatives, to Hebron, to make
David king; now here we have an account of the quota which every tribe
brought in ready armed to the war, in case there should be any
opposition, v. 23. We may observe here,
I. That those tribes that lived nearest brought the fewest-Judah but
6800 (v. 24), Simeon but 7100 (v. 25); whereas Zebulun, that lay
remote, brought 50,000, Asher 40,000, and the two tribes and a half on
the other side Jordan 120,000. Not as if the next adjacent tribes were
cold in the cause; but they showed as much of their prudence in
bringing few, since all the rest lay so near within call, as the others
did of their zeal in bringing so many. The men of Judah had enough to
do to entertain those that came from afar.
II. The Levites themselves, and the priests (called here the
Aaronites), appeared very hearty in this cause, and were ready, if
there were occasion, to fight for David, as well as pray for him,
because they knew he was called of God to the government, v. 26-28.
III. Even some of the kindred of Saul came over to David (v. 29), not
so many as of the other tribes, because a foolish affection for their
own tribe, and a jealousy for the honour of it, kept many of them long
in the sinking interest of Saul's family. Kindred should never
over-rule conscience. Call no man Father to this extent, but God only.
IV. It is said of most of these that they were mighty men of valour (v.
25, 28, 30), of others that they were expert in war (v. 35, 36), and of
them all that they could keep rank, v. 38. They had a great deal of
martial fire, and yet were governable and subject to the rules of
order--warm hearts but cool heads.
V. Some were so considerate as to bring with them arms, and all
instruments for war (v. 24, 33, 37), for how could they think that
David should be able to furnish them?
VI. The men of Issachar were the fewest of all, only 200, and yet as
serviceable to David's interest as those that brought in the greatest
numbers, these few being in effect the whole tribe. For, 1. They were
men of great skill above any of their neighbours, men that had
understanding of the times, to know what Israel ought to do. They
understood the natural times, could discern the face of the sky, were
weather-wise, could advise their neighbours in the proper times for
ploughing, sowing reaping, &c. Or the ceremonial times, the times
appointed for the solemn feasts; therefore they are said to call the
people to the mountain (Deut. xxxiii. 19), for almanacs were not then
so common as now. Or, rather, the political times; they understood
public affairs, the temper of the nation, and the tendencies of the
present events. It is the periphrasis of statesmen that they know the
times, Esth. i. 13. Those of that tribe were greatly intent on public
affairs, had good intelligence from abroad and made a good use of it.
They knew what Israel ought to do: from their observation and
experience they learned both their own and others' duty and interest.
In this critical juncture they knew Israel ought to make David king. It
was not only expedient, but necessary; the present posture of affairs
called for it. The men of Issachar dealt mostly in country business,
and did not much intermeddle in public affairs, which gave them an
opportunity of observing others and conversing with themselves. A
stander-by sees sometimes more than a gamester. 2. They were men of
great interests; for all their brethren were at their commandment. The
commonality of that tribe having bowed their shoulder to bear (Gen.
xlix. 15), the great men had them at their beck. Hence we read of the
princes of Issachar, Judg. v. 15. They knew how to rule, and the rest
knew how to obey. It is happy indeed when those that should lead are
intelligent and judicious, and those who are to follow are modest and
obsequious.
VII. It is said of them all that they engaged in this enterprise with a
perfect heart (v. 38), and particularly of the men of Zebulun that they
were not of double heart, v. 33. They were, in this matter, Israelites
indeed, in whom was no guile. And this was their perfection, that they
were of one heart, v. 38. None had any separate interests, but all for
the public good.
VIII. The men of Judah, and others of the adjacent tribes, prepared for
the victualling of their respective camps when they came to Hebron, v.
39, 40. Those that were at the least pains in travelling to this
convention, or congress of states, thought themselves obliged to be at
so much the more charge in entertaining the rest, that there might be
something of an equality. A noble feast was made (was made for
laughter, Eccl. x. 19) upon this occasion, for there was joy in Israel,
v. 40. And good reason; for when the righteous bear rule the city
rejoices. Thus, when the throne of Christ is set up in a soul, there
is, or ought to be, great joy in that soul: and provision is made for
the feasting of it, not as here for two or three days, but for the
whole life, nay, for eternity.
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F I R S T C H R O N I C L E S
CHAP. XIII.
In the foregoing chapter we have David made king, by which the civil
government was happily settled. In this chapter care is taken about
religion. I. David consults with the representatives of the people
about bringing up the ark out of its obscurity into a public place; and
it is resolved on, ver. 1-4. II. With a great deal of solemnity and
joy, it is carried from Kirjath-jearim, ver. 5-8. III. Uzza is struck
dead for touching it, which, for the present, spoils the solemnity and
stops the proceedings, ver. 9-14.
The Removal of the Ark. (b. c. 1048.)
1 And David consulted with the captains of thousands and hundreds, and
with every leader. 2 And David said unto all the congregation of
Israel, If it seem good unto you, and that it be of the Lord our God,
let us send abroad unto our brethren every where, that are left in all
the land of Israel, and with them also to the priests and Levites which
are in their cities and suburbs, that they may gather themselves unto
us: 3 And let us bring again the ark of our God to us: for we
enquired not at it in the days of Saul. 4 And all the congregation
said that they would do so: for the thing was right in the eyes of all
the people. 5 So David gathered all Israel together, from Shihor of
Egypt even unto the entering of Hemath, to bring the ark of God from
Kirjath-jearim. 6 And David went up, and all Israel, to Baalah, that
is, to Kirjath-jearim, which belonged to Judah, to bring up thence the
ark of God the Lord, that dwelleth between the cherubims, whose name is
called on it. 7 And they carried the ark of God in a new cart out of
the house of Abinadab: and Uzza and Ahio drave the cart. 8 And David
and all Israel played before God with all their might, and with
singing, and with harps, and with psalteries, and with timbrels, and
with cymbals, and with trumpets.
Here is, I. David's pious proposal to bring up the ark of God to
Jerusalem, that the royal city might be the holy city, v. 1-3. This
part of the story we had not in Samuel. We may observe in this
proposal,
1. That as soon as David was well seated on his throne he had thoughts
concerning the ark of God: Let us bring the ark to us, v. 3. Two things
he aimed at herein:--(1.) To do honour to God, by showing respect to
his ark, the token of his presence. As soon as he had power in his hand
he would use it for the advancement and encouragement of religion.
Note, It ought to be the first and great care of those that are
enriched and preferred to honour God with their honours, and to serve
him, and the interests of his kingdom among men, with their wealth and
power. David said not, "What pompous thing shall I do now?" or, "What
pleasant thing?" but, "What pious thing?" (2.) To have the comfort and
benefit of that sacred oracle. "Let us bring it to us, not only that we
may be a credit to it, but that it may be a blessing to us." Those that
honour God profit themselves. Note, It is the wisdom of those who are
setting out in the world to take God's ark with them, to make his
oracles their counsellors and his laws their rule. Those are likely to
proceed in the favour of God who thus begin in the fear of God.
2. That he consulted with the leaders of the people about it, v. 1.
Though it was without doubt a very good work, and being king, he had
the authority to command the doing of it, yet he chose rather to do it
by consultation, (1.) That he might show respect to the great men of
the kingdom and put honour upon them. Though they made him king, yet he
would not rule with a high hand. He did not say, "We will and command,
and it is our royal pleasure, that you do so and so; and we will be
obeyed," but, "If it seem good to you, and you think that the motion
comes from the Lord our God, let us send out orders for this purpose."
No prince that is wise will covet to be absolute. The people's
allegiance is best secured by taking their concurrence in their
representatives. Happy then art thou, O Britain! (2.). That he might be
advised by them in the manner of doing it, whether just now, whether
publicly. David was a very intelligent man himself, and yet consulted
with his captains; for in the multitude of counsellors there is safety.
It is wisdom to make use of the wisdom of others. (3.) That, they
joining in it, it might pass the better for a national act and so might
procure a national blessing.
3. That he would have all the people summoned to attend on this
occasion, both for the honour of the ark and for the people's
satisfaction and edification, v. 2. Observe, (1.) He calls the common
people brethren, which bespeaks his humility and condescension
(notwithstanding his advancement), and the tender concern he had for
them. Thus our Lord Jesus is not ashamed to call his people brethren,
Heb. ii. 11. (2.) He speaks of the people as a remnant that had
escaped: Our brethren that are left in all the land of Israel. They had
been under scattering providences. Their wars with the Philistines, and
with the house of Saul, had wasted the country and cut off many. We now
hope to see an end of these troubles. Let those that are left be
quickened by late judgments, and present mercies, to seek unto God.
(3.) He takes care that the priests and Levites especially should be
summoned to attend the ark; for it was their province in a particular
manner. Thus Christian magistrates should stir up ministers to do their
duty when they see them remiss.
4. That all this is upon supposition that it is of the Lord their God.
"Though it should seem good to you and me, yet if it be not of the Lord
our God, we will not do it." What ever we undertake, this must be our
enquiry, "Is it of the Lord? Is it agreeable to his mind? Can we
approve ourselves to him in it? May we expect that he will own us?"
5. That thus it was requisite they should amend what has been amiss in
the last reign, and, as it were, atone for their neglect: "For we
enquired not at it in the days of Saul, and this was the reason why
things went so ill with us: let that original error be amended, and
then we may hope to see our affairs in a better posture." Observe,
David makes no peevish reflections upon Saul. He does not say, "Saul
never cared for the ark, at least in the latter end of this reign;"
but, in general, We enquired not at it, making himself with others
guilty of this neglect. It better becomes us to judge ourselves than
others. Humble good men lament their own share in national guilt, and
take shame to themselves, Dan. ix. 5, &c.
II. The people's ready agreement to this proposal (v. 4): The thing was
right in the eyes of all the people. Nobody could say to the contrary,
but that it was a very good work and very seasonable; so that it was
resolved, nemine contradicente--unanimously, that they would do so.
Those that prudently proposed a good work, and lead in it, will perhaps
find a more ready concurrence in it than they expected. Great men know
not what a great deal of good they are capable of doing by their
influence on others.
III. The solemnity of bringing up the ark, v. 5, &c., which we read
before, 2 Sam. vi. 1, &c. Here therefore we shall only observe, 1. That
it is worth while to travel far to attend the ark of God. They came out
of all parts of the country, from the river of Egypt, the utmost part
south, to the entering of Hemath, which lay furthest north, (v. 5), to
grace this solemnity. 2. That we have reason greatly to rejoice in the
revival of neglected ordinances and the return of the tokens of God's
presence. When the light of religion shines out of obscurity, when it
is openly and freely professed, is brought into reputation, and
countenanced by princes and great ones, it is such a happy omen to a
people as is worthy to be welcomed with all possible expressions of
joy. 3. When, after long disuse, ordinances come to be revived, it is
too common for even wise and good men to make some mistakes. Who would
have thought that David would commit such an error as this, to carry
the ark upon a cart? v. 7. Because the Philistines so carried it, and a
special providence drove the cart (1 Sam. vi. 12), he thought they
might do so too. But we must walk by rule, not by example when it
varies from the rule, no, not even by those examples which Providence
has owned.
The Death of Uzza. (b. c. 1048.)
9 And when they came unto the threshingfloor of Chidon, Uzza put forth
his hand to hold the ark; for the oxen stumbled. 10 And the anger of
the Lord was kindled against Uzza, and he smote him, because he put his
hand to the ark: and there he died before God. 11 And David was
displeased, because the Lord had made a breach upon Uzza: wherefore
that place is called Perez-uzza to this day. 12 And David was afraid
of God that day, saying, How shall I bring the ark of God home to me?
13 So David brought not the ark home to himself to the city of David,
but carried it aside into the house of Obed-edom the Gittite. 14 And
the ark of God remained with the family of Obed-edom in his house three
months. And the Lord blessed the house of Obed-edom, and all that he
had.
This breach upon Uzza, which caused all the joy to cease, we had an
account of, 2 Sam. vi. 6, &c. 1. Let the sin of Uzza warn us all to
take heed of presumption, rashness, and irreverence, in dealing about
holy things (v. 9), and not to think that a good intention will justify
a bad action. In our communion with God we must carefully watch over
our own hearts, lest familiarity breed contempt, and we think God is in
any way beholden to us. 2. Let the punishment of Uzza convince us that
the God with whom we have to do is a jealous God. His death, like that
of Nadab and Abihu, proclaims aloud that God will be sanctified in
those that come nigh unto him (Lev. x. 3), and that the nearer any are
to him the more displeased he is with their presumptions. Let us not
dare to trifle with God in our approaches to him; and yet let us,
through Christ, come boldly to the throne of grace; for we are under
the dispensation of liberty and grace, not of bondage and terror. 3.
Let the damp this gave to the joy of Israel be a memorandum to us
always to rejoice with trembling, and to serve the Lord with fear, even
when we serve him with gladness. 4. Let David's displeasure upon this
occasion caution us to take heed to our spirits when we are under
divine rebukes, lest, instead of submitting to God, we quarrel with
him. If God be angry with us, shall we dare to be angry with him? 5.
Let the stop thus put to the solemnity caution us not to be driven off
from our duty by those providences which are only intended to drive us
from our sins. David should have gone on with the work notwithstanding
the breach made upon Uzza; so might the breach have been made up. 6.
Let the blessing which the ark brought with it to the house of
Obed-edom encourage us to welcome God's ordinances into our houses, as
those that believe the ark is a guest that nobody shall lose by; not
let it be less precious to us for its being to some a stone of
stumbling and a rock of offence. If the gospel be to some a savour of
death unto death, as the ark was to Uzza, yet let us receive it in the
love of it and it will be to us a saviour of life unto life.
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F I R S T C H R O N I C L E S
CHAP. XIV.
In this chapter we have, I. David's kingdom established, ver. 1, 2. II.
His family built up, ver. 3-7. III. His enemies, the Philistines,
routed in two campaigns, ver. 8-17. This is repeated here from 2 Sam.
v. 11, &c.
David's Kingdom Established. (b. c. 1045.)
1 Now Hiram king of Tyre sent messengers to David, and timber of
cedars, with masons and carpenters, to build him a house. 2 And David
perceived that the Lord had confirmed him king over Israel, for his
kingdom was lifted up on high, because of his people Israel. 3 And
David took more wives at Jerusalem: and David begat more sons and
daughters. 4 Now these are the names of his children which he had in
Jerusalem; Shammua, and Shobab, Nathan, and Solomon, 5 And Ibhar, and
Elishua, and Elpalet, 6 And Nogah, and Nepheg, and Japhia, 7 And
Elishama, and Beeliada, and Eliphalet.
We may observe here, 1. There is no man that has such a sufficiency in
himself but he has need of his neighbours and has reason to be thankful
for their help: David had a very large kingdom, Hiram a very little
one; yet David could not build himself a house to his mind unless Hiram
furnished him with both workmen and materials, v. 1. This is a reason
why we should despise none, but, as we have opportunity, be obliging to
all. 2. It is a great satisfaction to a wise man to be settled, and to
a good man to see the special providences of God in his settlement. The
people had made David king; but he could not be easy, nor think himself
happy, till he perceived that the Lord had confirmed him king over
Israel, v. 2. "Who shall unfix me if God hath fixed me?" 3. We must
look upon all our advancements as designed for our usefulness. David's
kingdom was lifted up on high, not for his own sake, that he might look
great, but because of his people Israel, that he might be a guide and
protector to them. We are blessed in order that we may be blessings.
See Gen. xii. 2. We are not born, nor do we live, for ourselves. 4. It
is difficult to thrive without growing secure and indulgent to the
flesh. It was David's infirmity that when he settled in his kingdom he
took more wives (v. 3), yet the numerous issue he had added to his
honour and strength. Lo, children are a heritage of the Lord. We had an
account of David's children, not only in Samuel, but in this book (ch.
iii. 1, &c.) and now here again; for it was their honour to have such a
father.
The Defeat of the Philistines. (b. c. 1045.)
8 And when the Philistines heard that David was anointed king over all
Israel, all the Philistines went up to seek David. And David heard of
it, and went out against them. 9 And the Philistines came and spread
themselves in the valley of Rephaim. 10 And David enquired of God,
saying, Shall I go up against the Philistines? and wilt thou deliver
them into mine hand? And the Lord said unto him, Go up; for I will
deliver them into thine hand. 11 So they came up to Baal-perazim; and
David smote them there. Then David said, God hath broken in upon mine
enemies by mine hand like the breaking forth of waters: therefore they
called the name of that place Baal-perazim. 12 And when they had left
their gods there, David gave a commandment, and they were burned with
fire. 13 And the Philistines yet again spread themselves abroad in
the valley. 14 Therefore David enquired again of God; and God said
unto him, Go not up after them; turn away from them, and come upon them
over against the mulberry trees. 15 And it shall be, when thou shalt
hear a sound of going in the tops of the mulberry trees, that then thou
shalt go out to battle: for God is gone forth before thee to smite the
host of the Philistines. 16 David therefore did as God commanded him:
and they smote the host of the Philistines from Gibeon even to Gazer.
17 And the fame of David went out into all lands; and the Lord brought
the fear of him upon all nations.
This narrative of David's triumph over the Philistines is much the same
with that, 2 Sam. v. 17, &c. 1. Let the attack which the Philistines
made upon David forbid us to be secure in any settlement or
advancement, and engage us to expect molestation in this world. When we
are most easy something or other may come to be a terror or vexation to
us. Christ's kingdom will thus be insulted by the serpent's seed,
especially when it makes any advances. 2. Let David's enquiry of God,
once and again, upon occasion of the Philistines' invading him, direct
us in all our ways to acknowledge God--in distress to fly to him, when
we are wronged to appeal to him, and, when we know not what to do, to
ask counsel at his oracles, to put ourselves under his direction, and
to beg of him to show us the right way. 3. Let David's success
encourage us to resist our spiritual enemies, in observance of divine
directions and dependence on divine strength. Resist the devil, and he
shall flee as the Philistines did before David. 4. Let the sound of the
going in the tops of the mulberry trees direct us to attend God's
motions both in his providence and in the influences of his Spirit.
When we perceive God to go before us let us gird up our loins, gird on
our armour, and follow him. 5. Let David's burning the gods of the
Philistines, when they fell into his hands, teach us a holy indignation
against idolatry and all the remains of it. 6. Let David's thankful
acknowledgment of the hand of God in his successes direct us to bring
all our sacrifices of praise to God's altar. Not unto us, O Lord! not
unto us, but to thy name give glory. 7. Let the reputation which David
obtained, not only in his kingdom, but among his neighbours, be looked
upon as a type and figure of the exalted honour of the Son of David (v.
17): The fame of David went out into all lands; he was generally talked
of, and admired by all people, and the Lord brought the fear of him
upon all nations. All looked upon him as a formidable enemy and a
desirable ally. Thus has God highly exalted our Redeemer, and given him
a name above every name.
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F I R S T C H R O N I C L E S
CHAP. XV.
The bringing in of the ark to the city of David was a very good work;
it was resolved upon (xiii. 4), and attempted, but not perfected; it
lay by the way in the house of Obed-edom. Now this chapter gives us an
account of the completing of that good work. I. How it was done more
regularly than before. 1. A place was prepared for it, ver. 1. 2. The
priests were ordered to carry it, ver. 2-15. 3. The Levites had their
offices assigned them in attending on it, ver. 16-24. II. How it was
done more successfully than before, ver. 25. 1. The Levites made no
mistake in their work, ver. 26. 2. David and the people met with no
damp upon their joy, ver. 27, 28. As for Michal's despising David, it
was nothing, ver. 29.
The Removal of the Ark. (b. c. 1047.)
1 And David made him houses in the city of David, and prepared a place
for the ark of God, and pitched for it a tent. 2 Then David said,
None ought to carry the ark of God but the Levites: for them hath the
Lord chosen to carry the ark of God, and to minister unto him for ever.
3 And David gathered all Israel together to Jerusalem, to bring up
the ark of the Lord unto his place, which he had prepared for it. 4
And David assembled the children of Aaron, and the Levites: 5 Of the
sons of Kohath; Uriel the chief, and his brethren an hundred and
twenty: 6 Of the sons of Merari; Asaiah the chief, and his brethren
two hundred and twenty: 7 Of the sons of Gershom; Joel the chief, and
his brethren an hundred and thirty: 8 Of the sons of Elizaphan;
Shemaiah the chief, and his brethren two hundred: 9 Of the sons of
Hebron; Eliel the chief, and his brethren fourscore: 10 Of the sons
of Uzziel; Amminadab the chief, and his brethren a hundred and twelve.
11 And David called for Zadok and Abiathar the priests, and for the
Levites, for Uriel, Asaiah, and Joel, Shemaiah, and Eliel, and
Amminadab, 12 And said unto them, Ye are the chief of the fathers of
the Levites: sanctify yourselves, both ye and your brethren, that ye
may bring up the ark of the Lord God of Israel unto the place that I
have prepared for it. 13 For because ye did it not at the first, the
Lord our God made a breach upon us, for that we sought him not after
the due order. 14 So the priests and the Levites sanctified
themselves to bring up the ark of the Lord God of Israel. 15 And the
children of the Levites bare the ark of God upon their shoulders with
the staves thereon, as Moses commanded according to the word of the
Lord. 16 And David spake to the chief of the Levites to appoint their
brethren to be the singers with instruments of music, psalteries and
harps and cymbals, sounding, by lifting up the voice with joy. 17 So
the Levites appointed Heman the son of Joel; and of his brethren, Asaph
the son of Berechiah; and of the sons of Merari their brethren, Ethan
the son of Kushaiah; 18 And with them their brethren of the second
degree, Zechariah, Ben, and Jaaziel, and Shemiramoth, and Jehiel, and
Unni, Eliab, and Benaiah, and Maaseiah, and Mattithiah, and Elipheleh,
and Mikneiah, and Obed-edom, and Jeiel, the porters. 19 So the
singers, Heman, Asaph, and Ethan, were appointed to sound with cymbals
of brass; 20 And Zechariah, and Aziel, and Shemiramoth, and Jehiel,
and Unni, and Eliab, and Maaseiah, and Benaiah, with psalteries on
Alamoth; 21 And Mattithiah, and Elipheleh, and Mikneiah, and
Obed-edom, and Jeiel, and Azaziah, with harps on the Sheminith to
excel. 22 And Chenaniah, chief of the Levites, was for song: he
instructed about the song, because he was skilful. 23 And Berechiah
and Elkanah were doorkeepers for the ark. 24 And Shebaniah, and
Jehoshaphat, and Nethaneel, and Amasai, and Zechariah, and Benaiah, and
Eliezer, the priests, did blow with the trumpets before the ark of God:
and Obed-edom and Jehiah were doorkeepers for the ark.
Preparation is here made for the bringing of the ark home to the city
of David from the house of Obed-edom. It is here owned that in the
former attempt, though it was a very good work and in it they sought
God, yet they sought him, not after the due order, v. 13. "We did not
go about our work considerately; and therefore we sped so ill." Note,
It is not enough that we do that which is good, but we must do it
well--not enough that we seek God in a due ordinance, but we must seek
after him, in a due order. Note, also, When we have suffered for our
irregularities we must learn thereby to be more regular; then we answer
the end of chastisement. Let us see how the matter was mended. 1. David
now prepared a place for the reception of the ark, before he brought it
to him; and thus he sought in the due order. He had not time to build a
house, but he pitched a tent for it (v. 1), probably according to the
pattern shown to Moses in the mount, or as near it as might be, of
curtains and boards. Observe, When he made houses for himself in the
city of David he prepared a place for the ark. Note, Wherever we build
for ourselves, we must be sure to make room for God's ark, for a church
in the house. 2. David now ordered that the Levites or priests should
carry the ark upon their shoulders. Now he bethought himself of that
which he could not but know before, that, none ought to carry the ark
but the Levites, v. 2. The Kohathites carried it in their ordinary
marches, and therefore had no wagons allotted them, because their work
was to bear upon their shoulders, Num. vii. 9. But upon extraordinary
occasions, as when they passed Jordan and compassed Jericho, the
priests carried it. This rule was express, and yet David himself forgot
it, and put the ark upon a cart. Note, Even those that are very knowing
in the word of God, yet have it not always so ready to them as were to
be wished when they have occasion to use it. Wise and good men may be
guilty of an oversight, which, as soon as they are aware of, they will
correct. David did not go about to justify what had been done amiss,
nor to lay the blame on others, but owned himself guilty, with others,
of not seeking God in a due order, and now took care not only to summon
the Levites to the solemnity, as he did all Israel (v. 3), and had done
before (ch. xiii. 2), but to see that they assembled (v. 4), especially
the sons of Aaron, v. 11. To them he gives the solemn charge (v. 12):
You are the chief of the fathers of the Levites, therefore do you bring
up the ark of the Lord. It is expected that those who are advanced
above others in dignity should go before others in duty. "You are the
chief, and therefore more is expected from you than from others, both
by way of service yourselves and influence on the rest. You did it not
at first, neither did your duty yourselves nor took care to instruct
us, and we smarted for it: The Lord made a breach upon us; we have all
smarted for your neglect; this has been by your means (see Mal. i. 9):
therefore sanctify yourselves, and mind your business." When those that
have suffered for doing ill thus learn to do better the correction is
well bestowed. 3. The Levites and priests sanctified themselves (v. 14)
and were ready to carry the ark on their shoulders, according to the
law, v. 15. Note, Many that are very remiss in their duty, if they were
but faithfully told of it, would reform and do better. The breach upon
Uzza made the priests more careful to sanctify themselves, that is, to
cleanse themselves from all ceremonial pollution and to compose
themselves for the solemn service of God, so as to strike a reverence
upon the people. Some are made examples, that others may be made
exemplary and very cautious. 4. Officers were appointed to be ready to
bid the ark welcome, with every possible expression of joy, v. 16.
David ordered the chief of the Levites to nominate those that they knew
to be proficients for this service. Heman, Asaph, and Ethan, were now
first appointed, v. 17. They undertook to sound with symbols (v. 19),
others with psalteries (v. 20), others with harps, on the Sheminith, or
eighth, eight notes higher or lower than the rest, according to the
rules of the concert, v. 21. Some that were priests blew with the
trumpet (v. 24), as was usual at the removal of the ark (Num. x. 8) and
at solemn feasts, Ps. lxxxi. 3. And one was appointed for song (v. 22),
for he was skilful in it, could sing well himself and instruct others.
Note, As every man has received the gift, so he ought to minister the
same, 1 Pet. iv. 10. And those that excel in any endowment should not
only use it for the common good themselves, but teach others also, and
not grudge to make others as wise as themselves. This way of praising
God by musical instruments had not hitherto been in use. But David,
being a prophet, instituted it by divine direction, and added it to the
other carnal ordinances of that dispensation, as the apostle calls
them, Heb. ix. 10. The New Testament keeps up singing of psalms, but
has not appointed church-music. Some were appointed to be porters (v.
18), others door-keepers for the ark (v. 23, 24), and one of these was
Obed-edom, who reckoned it no doubt a place of honour, and accepted it
as recompence for the entertainment he had given to the ark. He had
been for three months housekeeper to the ark, and indeed its landlord.
But, when he might not be so any longer, such an affection had he for
it that he was glad to be its door-keeper.
25 So David, and the elders of Israel, and the captains over thousands,
went to bring up the ark of the covenant of the Lord out of the house
of Obed-edom with joy. 26 And it came to pass, when God helped the
Levites that bare the ark of the covenant of the Lord, that they
offered seven bullocks and seven rams. 27 And David was clothed with
a robe of fine linen, and all the Levites that bare the ark, and the
singers, and Chenaniah the master of the song with the singers: David
also had upon him an ephod of linen. 28 Thus all Israel brought up
the ark of the covenant of the Lord with shouting, and with sound of
the cornet, and with trumpets, and with cymbals, making a noise with
psalteries and harps. 29 And it came to pass, as the ark of the
covenant of the Lord came to the city of David, that Michal the
daughter of Saul looking out at a window saw king David dancing and
playing: and she despised him in her heart.
All things being got ready for the carrying of the ark to the city of
David, and its reception there, we have here an account of the
solemnity of this conveyance thither from the house of Obed-edom.
I. God helped the Levites that carried it. The ark was no very great
burden, that those who carried it needed any extraordinary help. But,
1. It is good to take notice of the assistance of the divine providence
even in those things that fall within the compass of our natural
powers: if God did not help us, we could not stir a step. 2. In all our
religious exercises we must particularly derive help from heaven. See
Acts xxvi. 22. All our sufficiency for holy duties is from God. 3. The
Levites, remembering the breach upon Uzza, were probably ready to
tremble when they took up the ark; but God helped them, that is, he
encouraged them to it, silenced their fears, and strengthened their
faith. 4. God helped them to do it decently and well, and without
making any mistake. If we perform any religious duties so as to escape
a breach, and come off with our lives, we must own it is God that helps
us; for, if left to ourselves, we should be guilty of some fatal
miscarriages. God's ministers that bear the vessels of the Lord have
special need of divine help in their ministrations, that God in them
may be glorified and his church edified. And, if God help the Levites,
the people have the benefit of it.
II. When they experienced the tokens of God's presence with them they
offered sacrifices of praise to him, v. 26. This also he helped them to
do. They offered these bullocks and rams perhaps by way of atonement
for the former error, that it might not now be remembered against them,
as well as by way of acknowledgment for the help now received.
III. There were great expressions of rejoicing used: the sacred music
was played, David danced, the singers sang, and the common people
shouted, v. 27, 28. This we had before, 2 Sam. vi. 14, 15. Learn hence,
1. That we serve a good master, who delights to have his servants sing
at their work. 2. That times of public reformation are, and should be,
times of public rejoicing. Those are unworthy of the ark that are not
glad of it. 3. It is not any disparagement to the greatest of men to
show themselves zealous in the acts of devotion. Michal indeed despised
David (v. 29); but her despising him did not make him at all
despicable; he did not regard it himself, nor did any that were wise
and good (and why should we covet the esteem of any but such?) think
the worse of him.
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F I R S T C H R O N I C L E S
CHAP. XVI.
This chapter concludes that great affair of the settlement of the ark
in the royal city, and with it the settlement of the public worship of
God during the reign of David. Here is, I. The solemnity with which the
ark was fixed, ver. 1-6. II. The psalm David gave to be sung on this
occasion, ver. 7-36. III. The settling of the stated public worship of
God in order thenceforward, ver. 37-43.
The Settlement of the Ark. (b. c. 1045.)
1 So they brought the ark of God, and set it in the midst of the tent
that David had pitched for it: and they offered burnt sacrifices and
peace offerings before God. 2 And when David had made an end of
offering the burnt offerings and the peace offerings, he blessed the
people in the name of the Lord. 3 And he dealt to every one of
Israel, both man and woman, to every one a loaf of bread, and a good
piece of flesh, and a flagon of wine. 4 And he appointed certain of
the Levites to minister before the ark of the Lord, and to record, and
to thank and praise the Lord God of Israel: 5 Asaph the chief, and
next to him Zechariah, Jeiel, and Shemiramoth, and Jehiel, and
Mattithiah, and Eliab, and Benaiah, and Obed-edom: and Jeiel with
psalteries and with harps; but Asaph made a sound with cymbals; 6
Benaiah also and Jahaziel the priests with trumpets continually before
the ark of the covenant of God.
It was a glorious day when the ark of God was safely lodged in the tent
David had pitched for it. That good man had his heart much upon it,
could not sleep contentedly till it was done, Ps. cxxxii. 4, 5.
I. The circumstances of the ark were now, 1. Better than what they had
been. It had been obscure in a country town, in the fields of the wood;
now it was removed to a public place, to the royal city, where all
might resort to it. It had been neglected, as a despised broken vessel;
now it was attended with veneration, and God was enquired of by it. It
had borrowed a room in a private house, which it enjoyed by courtesy;
now it had a habitation of its own entirely to itself, was set in the
midst of it, and not crowded into a corner. Note, Though God's word and
ordinances may be clouded and eclipsed for a time, they shall at length
shine out of obscurity. Yet, 2. They were much short of what was
intended in the next reign, when the temple was to be built. This was
but a tent, a poor mean dwelling; yet this was the tabernacle, the
temple which David in his psalms often speaks of with so much
affection. David, who pitched a tent for the ark and continued
steadfast to it, did far better than Solomon, who built a temple for it
and yet in his latter end turned his back upon it. The church's poorest
times were its purest.
II. Now David was easy in his mind, the ark was fixed, and fixed near
him. Now see how he takes care, 1. That God shall have the glory of it.
Two ways he gives him honour upon this occasion:--(1.) By sacrifices
(v. 1), burnt-offerings in adoration of his perfections,
peace-offerings in acknowledgment of his favours. (2.) By songs: he
appointed Levites to record this story in a song for the benefit of
others, or to celebrate it themselves by thanking and praising the God
of Israel, v. 4. All our rejoicings must express themselves in
thanksgivings to him from whom all our comforts are received. 2. That
the people shall have the joy of it. They shall fare the better for
this day's solemnity; for he gives them all what is worth coming for,
not only a royal treat in honour of the day (v. 3), in which David
showed himself generous to his subjects, as he had found God gracious
to him (those whose hearts are enlarged with holy joy should show it by
being open-handed); but (which is far better) he gives them also a
blessing in the name of the Lord, as a father, as a prophet, v. 2. He
prayed to God for them, and commended them to his grace. In the name of
the Word of the Lord (so the Targum), the essential eternal Word, who
is Jehovah, and through whom all blessings come to us.
David's Psalm of Praise. (b. c. 1045.)
7 Then on that day David delivered first this psalm to thank the Lord
into the hand of Asaph and his brethren. 8 Give thanks unto the Lord,
call upon his name, make known his deeds among the people. 9 Sing
unto him, sing psalms unto him, talk ye of all his wondrous works. 10
Glory ye in his holy name: let the heart of them rejoice that seek the
Lord. 11 Seek the Lord and his strength, seek his face continually.
12 Remember his marvellous works that he hath done, his wonders, and
the judgments of his mouth; 13 O ye seed of Israel his servant, ye
children of Jacob, his chosen ones. 14 He is the Lord our God; his
judgments are in all the earth. 15 Be ye mindful always of his
covenant; the word which he commanded to a thousand generations; 16
Even of the covenant which he made with Abraham, and of his oath unto
Isaac; 17 And hath confirmed the same to Jacob for a law, and to
Israel for an everlasting covenant, 18 Saying, Unto thee will I give
the land of Canaan, the lot of your inheritance; 19 When ye were but
few, even a few, and strangers in it. 20 And when they went from
nation to nation, and from one kingdom to another people; 21 He
suffered no man to do them wrong: yea, he reproved kings for their
sakes, 22 Saying, Touch not mine anointed, and do my prophets no
harm. 23 Sing unto the Lord, all the earth; shew forth from day to
day his salvation. 24 Declare his glory among the heathen; his
marvellous works among all nations. 25 For great is the Lord, and
greatly to be praised: he also is to be feared above all gods. 26 For
all the gods of the people are idols: but the Lord made the heavens.
27 Glory and honour are in his presence; strength and gladness are in
his place. 28 Give unto the Lord, ye kindreds of the people, give
unto the Lord glory and strength. 29 Give unto the Lord the glory due
unto his name: bring an offering, and come before him: worship the Lord
in the beauty of holiness. 30 Fear before him, all the earth: the
world also shall be stable, that it be not moved. 31 Let the heavens
be glad, and let the earth rejoice: and let men say among the nations,
The Lord reigneth. 32 Let the sea roar, and the fulness thereof: let
the fields rejoice, and all that is therein. 33 Then shall the trees
of the wood sing out at the presence of the Lord, because he cometh to
judge the earth. 34 O give thanks unto the Lord; for he is good; for
his mercy endureth for ever. 35 And say ye, Save us, O God of our
salvation, and gather us together, and deliver us from the heathen,
that we may give thanks to thy holy name, and glory in thy praise. 36
Blessed be the Lord God of Israel for ever and ever. And all the people
said, Amen, and praised the Lord.
We have here the thanksgiving psalm which David, by the Spirit,
composed, and delivered to the chief musician, to be sung upon occasion
of the public entry the ark made into the tent prepared for it. Some
think he appointed this hymn to be daily used in the temple service, as
duly as the day came; whatever other psalms they sung, they must not
omit this. David had penned many psalms before this, some in the time
of his trouble by Saul. This was composed before, but was now first
delivered into the hand of Asaph, for the use of the church. It is
gathered out of several psalms (from the beginning to v. 23 is taken
from Ps. cv. 1, &c.; and then v. 23 to v. 34 is the whole 96th psalm,
with little variation; v. 34 is taken from Ps. cxxxvi. 1 and divers
others; and then the last two verses are taken from the close of Ps.
cvi.), which some think warrants us to do likewise, and make up hymns
out of David's psalms, a part of one and a part of another put together
so as may be most proper to express and excite the devotion of
Christians. These psalms will be best expounded in their proper places
(if the Lord will); here we take them as they are put together, with a
design to thank the Lord (v. 7), a great duty, to which we need to be
excited and in which we need to be assisted. 1. Let God be glorified in
our praises; let his honour be the centre in which all the lines meet.
Let us glorify him by our thanksgivings (Give thanks to the Lord), by
our prayers (Call on his name, v. 8), by our songs (Sing psalms unto
him), by our discourse--Talk of all his wondrous works, v. 9. Let us
glorify him as a great God, and greatly to be praised (v. 25), as
supreme God (above all gods), as sole God, for all others are idols, v.
26. Let us glorify him as most bright and blessed in himself (Glory and
honour are in his presence, v. 27), as creator (The Lord made the
heavens), as the ruler of the whole creation (His judgments are in all
the earth, v. 14), and as ours--He is the Lord our God. Thus must we
give unto the Lord the glory due to his name (v. 28, 29), and own it,
and much more, his due. 2. Let other be edified and instructed: Make
known his deeds among the people (v. 8), declare his glory among the
heathen (v. 24), that those who are strangers to him may be led into
acquaintance with him, allegiance to him, and the adoration of him.
Thus must we serve the interests of his kingdom among men, that all the
earth may fear before him, v. 30. 3. Let us be ourselves encouraged to
triumph and trust in God. Those that give glory to God's name are
allowed to glory in it (v. 10), to value themselves upon their relation
to God and venture themselves upon his promise to them. Let the heart
of those rejoice that seek the Lord, much more of those that have found
him. Seek him, and his strength, and his face: that is, seek him by the
ark of his strength, in which he manifests himself. 4. Let the
everlasting covenant be the great matter of our joy and praise (v. 15):
Be mindful of his covenant. In the parallel place it is, He will be
ever mindful of it, Ps. cv. 8. Seeing God never will forget it, we
never must. The covenant is said to be commanded, because God has
obliged us to obey the conditions of it, and because he has both
authority to make the promise and ability to make it good. This
covenant was ancient, yet never to be forgotten. It was made with
Abraham, Isaac, and Jacob, who were long since dead (v. 16-18), yet
still sure to the spiritual seed, and the promises of it pleadable. 5.
Let God's former mercies to his people of old, to our ancestors and our
predecessors in profession, be commemorated by us now with thankfulness
to his praise. Let it be remembered how God protected the patriarchs in
their unsettled condition. When they came strangers to Canaan and were
sojourners in it, when they were few and might easily have been
swallowed up, when they were continually upon the remove and so
exposed, when there were many that bore them ill-will and sought to do
them mischief, yet no man was suffered to do them wrong--not the
Canaanites, Philistines, Egyptians. Kings were reproved and plagued for
their sakes. Pharaoh was so, and Abimelech. They were the anointed of
the Lord, sanctified by his grace, sanctified by his glory, and had
received the unction of the Spirit. They were his prophets, instructed
in the things of God themselves and commissioned to instruct others
(and prophets are said to be anointed, 1 Kings xix. 16; Isa. lxi. 1);
therefore, if any touch them, they touch the apple of God's eye; if any
harm them, it is at their peril, v. 19-22. 6. Let the great salvation
of the Lord be especially the subject of our praises (v. 23): Show
forth from day to day his salvation, that is (says bishop Patrick), his
promised salvation by Christ. We have reason to celebrate that from day
to day; for we daily receive the benefits of it, and it is a subject
that can never be exhausted. 7. Let God be praised by a due and
constant attendance upon him in the ordinances he has appointed: Bring
an offering, then the fruit of the ground, now the fruit of the lips,
of the heart (Heb. xiii. 15), and worship him in the beauty of
holiness, in the holy places and in a holy manner, v. 29. Holiness is
the beauty of the Lord, the beauty of all sanctified souls and all
religious performances. 8. Let God's universal monarchy be the fear and
joy of all people. Let us reverence it: Fear before him, all the earth.
And let us rejoice in it: Let the heavens be glad and rejoice, because
the Lord reigns, and by his providence establishes the world, so that,
though it be moved, it cannot be removed, nor the measures broken which
Infinite Wisdom has taken in the government of it, v. 30, 31. 9. Let
the prospect of the judgment to come inspire us with an awful pleasure,
Let earth and sea, fields and woods, though in the great day of the
Lord they will all be consumed, yet rejoice that he will come, doth
come, to judge the earth, v. 32, 33. 10. In the midst of our praises we
must not forget to pray for the succour and relief of those saints and
servants of God that are in distress (v. 35): Save us, gather us,
deliver us from the heathen, those of us that are scattered and
oppressed. When we are rejoicing in God's favours to us we must
remember our afflicted brethren, and pray for their salvation and
deliverance as our own. We are members one of another; and therefore
when we mean, "Lord, save them," it is not improper to say, "Lord, save
us." Lastly, Let us make God the Alpha and Omega of our praises. David
begins with (v. 8), Give thanks to the Lord; he concludes (v. 36),
Blessed be the Lord. And whereas in the place whence this doxology is
taken (Ps. cvi. 48) it is added, Let all the people say, Amen,
Hallelujah, here we find they did according to that directory: All the
people said, Amen, and praised the Lord. When the Levites had finished
this psalm or prayer and praise, then, and not till then, the people
that attended signified their consent and concurrence by saying, Amen,
And so they praised the Lord, much affected no doubt with this newly
instituted way of devotion, which had been hitherto used in the schools
of the prophets only, 1 Sam. x. 5. And, if this way of praising God
please the Lord better than an ox or a bullock that has horns and
hoofs, the humble shall see it and be glad, Ps. lxix. 31, 32.
The Service of the Ark. (b. c. 1045.)
37 So he left there before the ark of the covenant of the Lord Asaph
and his brethren, to minister before the ark continually, as every
day's work required: 38 And Obed-edom with their brethren, threescore
and eight; Obed-edom also the son of Jeduthun and Hosah to be porters:
39 And Zadok the priest, and his brethren the priests, before the
tabernacle of the Lord in the high place that was at Gibeon, 40 To
offer burnt offerings unto the Lord upon the altar of the burnt
offering continually morning and evening, and to do according to all
that is written in the law of the Lord, which he commanded Israel; 41
And with them Heman and Jeduthun, and the rest that were chosen, who
were expressed by name, to give thanks to the Lord, because his mercy
endureth for ever; 42 And with them Heman and Jeduthun with trumpets
and cymbals for those that should make a sound, and with musical
instruments of God. And the sons of Jeduthun were porters. 43 And all
the people departed every man to his house: and David returned to bless
his house.
The worship of God is not only to be the work of a solemn day now and
then, brought in to grace a triumph; but it ought to be the work of
every day. David therefore settles it here for a constancy, puts it
into a method, which he obliged those that officiated to observe in
their respective posts. In the tabernacle of Moses, and afterwards in
the temple of Solomon, the ark and the altar were together; but, ever
since Eli's time, they had been separated, and still continued so till
the temple was built. I cannot conceive what reason there was why
David, who knew the law and was zealous for it, did not either bring
the ark to Gibeon, where the tabernacle and the altar were, or bring
them to Mount Zion, where the ark was. Perhaps the curtains and
hangings of Moses's tabernacle were so worn with time and weather that
they were not fit to be removed, nor fit to be a shelter for the ark;
and yet he would not make all new, but only a tent for the ark, because
the time was at hand when the temple should be built. Whatever was the
reason, all David's time they were asunder, but he took care that
neither of them should be neglected. 1. At Jerusalem, where the ark
was, Asaph and his brethren were appointed to attend, to minister
before the ark continually, with songs of praise, as every day's work
required, v. 37. No sacrifices were offered there, nor incense burnt,
because the altars were not there: but David's prayers were directed as
incense, and the lifting up of his hands as the evening sacrifice (Ps.
cxli. 2), so early did spiritual worship take place of ceremonial. 2.
Yet the ceremonial worship, being of divine institution, must by no
means be omitted; and therefore at Gibeon were the altars where the
priests attended, for their work was to sacrifice and burn incense,
which they did continually, morning and evening, according to the law
of Moses, v. 39, 40. These must be kept up because, however in their
own nature they were inferior to the moral services of prayer and
praise, yet, as they were types of the mediation of Christ, they had a
great deal of honour put upon them, and the observance of them was of
great consequence. Here Zadok attended, to preside in the service of
the altar; as (it is probable) Abiathar settled at Jerusalem, to attend
the ark, because he had the breast-plate of judgment, which must be
consulted before the ark: this is the reason why we read in David's
time both Zadok and Abiathar were the priests (2 Sam. viii. 17; xx.
25), one where the altar was and the other where the ark was. At
Gibeon, where the altars were, David also appointed singers to give
thanks to the Lord, and the burden of all their songs must be, For his
mercy endureth for ever, v. 41. They did it with musical instruments of
God, such instruments as were appointed and appropriated to this
service, not such as they used on other occasions. Between common mirth
and holy joy there is a vast difference, and the limits and distances
between them must be carefully observed and kept up. Matters being thus
settled, and the affairs of religion put into a happy channel, (1.) The
people were satisfied, and went home pleased. (2.) David returned to
bless his house, resolving to keep up family worship still, which
public worship must not supersede.
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F I R S T C H R O N I C L E S
CHAP. XVII.
This excellent chapter is the same with 2 Sam. vii. It will be worth
while to look back upon what was there said upon it. Two things in
general we have in it:--I. God's gracious acceptance of David's purpose
to build him a house, and the promise he made thereupon, ver. 1-15. II.
David's gracious acceptance of God's good promise to build him a house,
and the prayer he made thereupon, ver. 16-27.
God's Promise to David. (b. c. 1042.)
1 Now it came to pass, as David sat in his house, that David said to
Nathan the prophet, Lo, I dwell in a house of cedars, but the ark of
the covenant of the Lord remaineth under curtains. 2 Then Nathan said
unto David, Do all that is in thine heart; for God is with thee. 3
And it came to pass the same night, that the word of God came to
Nathan, saying, 4 Go and tell David my servant, Thus saith the Lord,
Thou shalt not build me a house to dwell in: 5 For I have not dwelt
in a house since the day that I brought up Israel unto this day; but
have gone from tent to tent, and from one tabernacle to another. 6
Wheresoever I have walked with all Israel, spake I a word to any of the
judges of Israel, whom I commanded to feed my people, saying, Why have
ye not built me a house of cedars? 7 Now therefore thus shalt thou
say unto my servant David, Thus saith the Lord of hosts, I took thee
from the sheepcote, even from following the sheep, that thou shouldest
be ruler over my people Israel: 8 And I have been with thee
whithersoever thou hast walked, and have cut off all thine enemies from
before thee, and have made thee a name like the name of the great men
that are in the earth. 9 Also I will ordain a place for my people
Israel, and will plant them, and they shall dwell in their place, and
shall be moved no more; neither shall the children of wickedness waste
them any more, as at the beginning, 10 And since the time that I
commanded judges to be over my people Israel. Moreover I will subdue
all thine enemies. Furthermore I tell thee that the Lord will build
thee a house. 11 And it shall come to pass, when thy days be expired
that thou must go to be with thy fathers, that I will raise up thy seed
after thee, which shall be of thy sons; and I will establish his
kingdom. 12 He shall build me a house, and I will stablish his throne
for ever. 13 I will be his father, and he shall be my son: and I will
not take my mercy away from him, as I took it from him that was before
thee: 14 But I will settle him in mine house and in my kingdom for
ever: and his throne shall be established for evermore. 15 According
to all these words, and according to all this vision, so did Nathan
speak unto David.
Let us observe here,
I. How desirous and solicitous good people should be to serve the
interests of God's kingdom in the world, to the utmost of their
capacity. David could not be easy in a house of cedar while the ark was
lodged within curtains, v. 1. The concerns of the public should always
be near our hearts. What pleasure can we take in our own prosperity if
we see not the good of Jerusalem? When David is advanced to wealth and
power see what his cares and projects are. Not, "What shall I do for my
children to get portions for them? What shall I do to fill my coffers
and enlarge my dominions?" But, "What shall I do for God, to serve and
honour him?" Those that are contriving where to bestow their fruits and
their good would do well to enquire what condition the ark is in, and
whether some may not be well bestowed upon it.
II. How ready God's prophets should be to encourage every good purpose.
Nathan was no sooner aware of David's good design than he bade him go
and do all that was within his heart (v. 2), for he had no reason to
doubt but that God was with him in it. Ministers should stir up the
gifts and graces that are in others as well as in themselves.
III. How little God affects external pomp and splendour in his service.
His ark was content with a tabernacle (v. 5) and he never so much as
mentioned the building of a house for it; no, not when he had fixed his
people in great and goodly cities which they builded not, Deut. vi. 10.
He commanded the judges to feed his people, but never bade them build
him a house, v. 6. We may well be content awhile with mean
accommodations; God's ark was so.
IV. How graciously God accepts his people's good purposes, yea, though
he himself prevents the performance of them. David must not build this
house, v. 4. He must prepare for it, but not do it; as Moses must bring
Israel within sight of Canaan, but must them leave it to Joshua to put
them in possession of it. It is the prerogative of Christ to be both
the author and finisher of his work. Yet David must not think that,
because he was not permitted to build the temple, 1. His preferment was
in vain; no, "I took thee from the sheep-cote, though not to be a
builder of the temple, yet to be ruler over my people Israel; that is
honour enough for thee; leave the other to one that shall come after
thee," v. 7. Why should one man think to engross all the business and
to bring every good work to perfection? Let something be left for those
that succeed. God had given him victories, and made him a name (v. 8),
and, further, intended by him to establish his people Israel and secure
them against their enemies, v. 9. That must be his work, who is a man
of war and fit for it, and he must let the building of churches be left
to one that was never cut out for a soldier. Nor, 2. Must he think that
his good purpose was in vain, and that he should lose the reward of it;
no, it being God's act to prevent the execution of it, he shall be as
fully recompensed as if he had done it; "The Lord will build thee a
house, and annex the crown of Israel to it," v. 10. If there be a
willing mind, it shall not only be accepted, but thus rewarded. Nor, 3.
Must he think that because he might not do this good work therefore it
would never be done, and that it was in vain to think of it; no, I will
raise up thy seed, and he shall build me a house, v. 11, 12. God's
temple shall be built in the time appointed, though we may not have the
honour of helping to build it or the satisfaction of seeing it built.
Nor, 4. Must he confine his thoughts to the temporal prosperity of his
family, but must entertain himself with the prospect of the kingdom of
the Messiah, who should descend from his loins, and whose throne should
be established for evermore, v. 14. Solomon was not himself so settled
in God's house as he should have been, nor was his family settled in
the kingdom: "But there shall one descend from thee whom I will settle
in my house and in my kingdom," which intimates that he should be both
a high priest over the house of God and should have the sole
administration of the affairs of God's kingdom among men, all power
both in heaven and in earth, in the house and in the kingdom, in the
church and in the world. He shall be a priest upon his throne, and the
counsel of peace shall be between them both, and he shall build the
temple of the Lord, Zech. vi. 12, 13.
David's Grateful Acknowledgment. (b. c. 1042.)
16 And David the king came and sat before the Lord, and said, Who am I,
O Lord God, and what is mine house, that thou hast brought me hitherto?
17 And yet this was a small thing in thine eyes, O God; for thou hast
also spoken of thy servant's house for a great while to come, and hast
regarded me according to the estate of a man of high degree, O Lord
God. 18 What can David speak more to thee for the honour of thy
servant? for thou knowest thy servant. 19 O Lord, for thy servant's
sake, and according to thine own heart, hast thou done all this
greatness, in making known all these great things. 20 O Lord, there
is none like thee, neither is there any God beside thee, according to
all that we have heard with our ears. 21 And what one nation in the
earth is like thy people Israel, whom God went to redeem to be his own
people, to make thee a name of greatness and terribleness, by driving
out nations from before thy people, whom thou hast redeemed out of
Egypt? 22 For thy people Israel didst thou make thine own people for
ever; and thou, Lord, becamest their God. 23 Therefore now, Lord, let
the thing that thou hast spoken concerning thy servant and concerning
his house be established for ever, and do as thou hast said. 24 Let
it even be established, that thy name may be magnified for ever,
saying, The Lord of hosts is the God of Israel, even a God to Israel:
and let the house of David thy servant be established before thee. 25
For thou, O my God, hast told thy servant that thou wilt build him a
house: therefore thy servant hath found in his heart to pray before
thee. 26 And now, Lord, thou art God, and hast promised this goodness
unto thy servant: 27 Now therefore let it please thee to bless the
house of thy servant, that it may be before thee for ever: for thou
blessest, O Lord, and it shall be blessed for ever.
We have here David's solemn address to God, in answer to the gracious
message he had now received from him. By faith he receives the
promises, embraces them, and is persuaded of them, as the patriarchs,
Heb. xi. 13. How humbly does he here abase himself, and acknowledge his
own unworthiness! How highly does he advance the name of God and admire
his condescending grace and favour! With what devout affections does he
magnify the God of Israel and what a value has he for the Israel of
God! With what assurance does he build upon the promise, and with what
a lively faith does he put it in suit! What an example is this to us of
humble, believing, fervent prayer! The Lord enable us all thus to seek
him! These things were largely observed, 2 Sam. vii. We shall therefore
here observe only those few expressions in which the prayer, as we find
it here, differs from the record of it there, and has something added
to it.
I. That which is there expressed by way of question (Is this the manner
of men, O Lord God?) is here an acknowledgment: "Thou hast regarded me
according to the estate of a man of high degree. Thou hast made me a
great man, and then treated me accordingly." God, by the
covenant-relations into which he admits believers, the titles he gives
them, the favours he bestows on them, and the preparations he has made
for them, regards them according to the estate of men of high degree,
though they are mean and vile. Having himself distinguished them, he
treats them as persons of distinction, according to the quality he has
been pleased to put upon them. Some give these words here another
reading: "Thou hast looked upon me in the form of a man who art in the
highest, the Lord God; or, Thou hast made me to see according to the
form of a man the majesty of the Lord God." And so it points at the
Messiah; for, as Abraham, so David, saw his day and was glad, saw it by
faith, saw it in fashion as a man, the Word made flesh, and yet saw his
glory as that of the only-begotten of the Father. And this was that
which God spoke concerning his house for a great while to come, the
foresight of which affected him more than any thing. And let it not be
thought strange that David should speak so plainly of the two natures
of Christ who in spirit called him Lord, though he knew he was to be
his Son (Ps. cx. 1), and foresaw him lower than the angels for a little
while, but afterwards crowned with glory and honour, Heb. ii. 6, 7.
II. After the words What can David say more unto thee, it is here
added, for the honour of they servant? v. 18. Note, The honour God puts
upon his servants, by taking them into covenant and communion with
himself, is so great that they need not, they cannot, desire to be more
highly honoured. Were they to sit down and wish, they could not speak
more for their own honour than the word of God has spoken.
III. It is very observable that what in Samuel is said to be for thy
word's sake is here said to be for thy servant's sake, v. 19. Jesus
Christ is both the Word of God (Rev. xix. 13) and the servant of God
(Isa. xlii. 1), and it is for his sake, upon the score of his
meditation, that the promises are both made and made good to all
believers; it is in him that they are yea and amen. For his sake is all
kindness done, for his sake it is made known; to him we owe all this
greatness and from him we are to expect all these great things; they
are the unsearchable riches of Christ, which, if by faith we see in
themselves and see in the hand of the Lord Jesus, we cannot but magnify
as great things, the only true greatness, and speak honourably of
accordingly.
IV. In Samuel, the Lord of hosts is said to be the God over Israel;
here he is said to be the God of Israel, even a God to Israel, v. 24.
His being the God of Israel bespeaks his having the name of their God
and so calling himself; his being a God to Israel bespeaks his
answering to the name, his filling up the relation, and doing all that
to them which might be expected from him. There were those that were
called gods of such and such nations, gods of Assyria and Egypt, gods
of Hamad and Arpad; but they were no gods to them, for they stood them
in no stead at all, were mere ciphers, nothing but a name. But the God
of Israel is a God to Israel; all his attributes and perfections
redound to their real benefit and advantage. Happy therefore, thrice
happy, is the people whose God is Jehovah; for he will be a God to
them, a God all-sufficient.
V. The closing words in Samuel are, With thy blessing let the house of
thy servant be blessed forever. That is the language of a holy desire.
But the closing words here are the language of a most holy faith: For
thou blessest, O Lord! and it shall be blessed for ever, v. 27. 1. He
was encouraged to beg a blessing because God had intimated to him that
he had blessings in store for him and his family: "Thou blessest, O
Lord! and therefore unto thee shall all flesh come for a blessing; unto
thee do I come for the blessing promised to me." Promises are intended
to direct and excite prayer. Has God said, I will bless? Let our hearts
answer, Lord, bless me, 2. He was earnest for the blessing because he
believed that those whom God blesses are truly and eternally blessed:
Thou blessest, and it shall be blessed. Men can but beg the blessing;
it is God that commands it. What he designs he effects; what he
promises he performs; saying and doing are not two things with him.
Nay, it shall be blessed for ever. His blessings shall not be revoked,
cannot be opposed, and the benefits conferred by them are such as will
survive time and days. David's prayer concludes as God's promise did
(v. 14) with that which is for ever. God's word looks at things
eternal, and so should our desires and hopes.
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F I R S T C H R O N I C L E S
CHAP. XVIII.
David's piety and his prayer we had an account of in the foregoing
chapter; here follows immediately that which one might reasonably
expect, an account of his prosperity; for those that seek first the
kingdom of God and the righteousness thereof, as David did, shall have
other things added to them as far as God sees good for them. Here is,
I. His prosperity abroad. He conquered the Philistines (ver. 1), the
Moabites (ver. 2), the king of Zobah (ver. 3, 4), the Syrians (ver.
5-8), made the king of Hamath his tributary (ver. 9-11), and the
Edomites, ver. 12, 13. II. His prosperity at home. His court and
kingdom flourished, ver. 14-17. All this we had an account of before, 2
Sam. viii.
David's Victories. (b. c. 1042.)
1 Now after this it came to pass, that David smote the Philistines, and
subdued them, and took Gath and her towns out of the hand of the
Philistines. 2 And he smote Moab; and the Moabites became David's
servants, and brought gifts. 3 And David smote Hadarezer king of
Zobah unto Hamath, as he went to stablish his dominion by the river
Euphrates. 4 And David took from him a thousand chariots, and seven
thousand horsemen, and twenty thousand footmen: David also houghed all
the chariot horses, but reserved of them a hundred chariots. 5 And
when the Syrians of Damascus came to help Hadarezer king of Zobah,
David slew of the Syrians two and twenty thousand men. 6 Then David
put garrisons in Syria-damascus; and the Syrians became David's
servants, and brought gifts. Thus the Lord preserved David
whithersoever he went. 7 And David took the shields of gold that were
on the servants of Hadarezer, and brought them to Jerusalem. 8
Likewise from Tibhath, and from Chun, cities of Hadarezer, brought
David very much brass, wherewith Solomon made the brasen sea, and the
pillars, and the vessels of brass.
After this, it is said (v. 1), David did those great exploits. After
the sweet communion he had had with God by the word and prayer, as
mentioned in the foregoing chapter, he went on his work with
extraordinary vigour and courage, conquering and to conquer. Thus
Jacob, after his vision, lifted up his feet, Gen. xxix. 1.
We have taken a view of these victories before, and shall now only
observe, 1. Those that have been long enemies to the Israel of God will
be brought down at last. The Philistines had, for several generations,
been vexatious to Israel, but now David subdued them, v. 1. Thus shall
all opposing rule, principality, and power, be, at the end of time, put
down by the Son of David, and the most inveterate enemies shall fall
before him. 2. Such is the uncertainty of this world that frequently
men lose their wealth and power when they think to confirm it.
Hadarezer was smitten as he went to establish his dominion, v. 3. 3. A
horse is a vain thing for safety, so David said (Ps. xxxiii. 17), and
it seems he believed what he said, for he houghed the chariot-horses,
v. 4. Being resolved not to trust to them (Ps. xx. 7), he would not use
them. 4. The enemies of God's church are often made to ruin themselves
by helping one another, v. 5. The Syrians of Damascus were smitten when
they came to help Hadarezer. When hand thus joins in hand they shall
not only not go unpunished, but thereby they shall be gathered as the
sheaves into the floor, Mic. iv. 11, 12. 5. The wealth of the sinner
sometimes proves to have been laid up for the just. The Syrians brought
gifts, v. 6. Their shields of gold and their brass were brought to
Jerusalem, v. 7, 8. As the tabernacle was built of the spoils of the
Egyptians, so the temple of the spoils of other Gentile nations, a
happy presage of the interest the Gentiles should have in the gospel
church.
9 Now when Tou king of Hamath heard how David had smitten all the host
of Hadarezer king of Zobah; 10 He sent Hadoram his son to king David,
to enquire of his welfare, and to congratulate him, because he had
fought against Hadarezer, and smitten him; (for Hadarezer had war with
Tou;) and with him all manner of vessels of gold and silver and brass.
11 Them also king David dedicated unto the Lord, with the silver and
the gold that he brought from all these nations; from Edom, and from
Moab, and from the children of Ammon, and from the Philistines, and
from Amalek. 12 Moreover Abishai the son of Zeruiah slew of the
Edomites in the valley of salt eighteen thousand. 13 And he put
garrisons in Edom; and all the Edomites became David's servants. Thus
the Lord preserved David whithersoever he went. 14 So David reigned
over all Israel, and executed judgment and justice among all his
people. 15 And Joab the son of Zeruiah was over the host; and
Jehoshaphat the son of Ahilud, recorder. 16 And Zadok the son of
Ahitub, and Abimelech the son of Abiathar, were the priests; and
Shavsha was scribe; 17 And Benaiah the son of Jehoiada was over the
Cherethites and the Pelethites; and the sons of David were chief about
the king.
Here let us learn, 1. That it is our interest to make those our friends
who have the presence of God with them. The king of Hamath, hearing of
David's great success, sent to congratulate him and to court his favour
with a noble present, v. 9, 10. It is in vain to contend with the Son
of David. Kiss the Son, therefore, lest he be angry; let the kings and
judges of the earth, and all inferior people too, be thus wise, thus
instructed. The presents we are to bring him are not vessels of gold
and silver, as here (those shall be welcomed to him who have no such
presents to bring), but our hearts and sincere affections, our whole
selves, we must present to him as living sacrifices. 2. That what God
blesses us with we must honour him with. The presents of his friends,
as well as the spoils of his enemies, David dedicated unto the Lord (v.
11), that is, he laid them up towards the building and enriching of the
temple. That is most truly and most comfortably our own which we have
consecrated unto the Lord, and which we use for his glory. Let our
merchandise and our hire be holiness to the Lord, Isa. xxiii. 18. 3.
That those who take God along with them whithersoever they go may
expect to prosper, and be preserved, whithersoever they go. It was said
before (v. 6) and here it is repeated (v. 13) that the Lord preserved
David whithersoever he went. Those are always under the eye of God that
have God always in their eye. 4. God gives men power, not that they may
look great with it, but that they may do good with it. When David
reigned over all Israel he executed judgment and justice among all his
people, and so answered the end of his elevation. He was not so intent
on his conquests abroad as to neglect the administration of justice at
home. Herein he served the purposes of the kingdom of providence, and
of that God who sits in the throne judging right; and he was an eminent
type of the Messiah, the sceptre of whose kingdom is a right sceptre.
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F I R S T C H R O N I C L E S
CHAP. XIX.
The story is here repeated of David's war with the Ammonites and the
Syrians their allies, and the victories he obtained over them, which we
read just as it is here related, 2 Sam. x. Here is, I. David's civility
to the king of Ammon, in sending an embassy of condolence to him on
occasion of his father's death, ver. 1, 2. II. His great incivility to
David, in the base usage he gave to his ambassadors, ver. 3, 4. III.
David's just resentment of it, and the war which broke out thereupon,
in which the Ammonites acted with policy in bringing the Syrians to
their assistance (ver. 6, 7), Joab did bravely (ver. 8-13), and Israel
was once and again victorious, ver. 14-19.
Ill Usage of David's Servants. (b. c. 1037.)
1 Now it came to pass after this, that Nahash the king of the children
of Ammon died, and his son reigned in his stead. 2 And David said, I
will shew kindness unto Hanun the son of Nahash, because his father
shewed kindness to me. And David sent messengers to comfort him
concerning his father. So the servants of David came into the land of
the children of Ammon to Hanun, to comfort him. 3 But the princes of
the children of Ammon said to Hanun, Thinkest thou that David doth
honour thy father, that he hath sent comforters unto thee? are not his
servants come unto thee for to search, and to overthrow, and to spy out
the land? 4 Wherefore Hanun took David's servants, and shaved them,
and cut off their garments in the midst hard by their buttocks, and
sent them away. 5 Then there went certain, and told David how the men
were served. And he sent to meet them: for the men were greatly
ashamed. And the king said, Tarry at Jericho until your beards be
grown, and then return.
Let us here observe, 1. That is becomes good people to be neighbourly,
and especially to be grateful. David will pay respect to Hanun because
he is his neighbour; and religion teaches us to be civil and obliging
to all, to honour all men, and to be ready to do all offices of
kindness to those we live among; nor must difference in religion be any
obstruction to this. But, besides this, David remembered the kindness
which his father showed to him. Those that have received kindness must
return it as they have ability and opportunity: those that have
received it from the parents must return it to the children when they
are gone. 2. That, as saith the proverb of the ancients, Wickedness
proceedeth from the wicked, 1 Sam. xxiv. 13. The vile person will speak
villany, and the instruments of the churl will be evil, to destroy
those with lying words that speak right, Isa. xxxii. 6, 7. Those that
are base, and design ill themselves, are apt to be jealous and to
suspect ill of others without cause. Hanun's servant suggested that
David's ambassadors came as spies, as if so great and mighty a man as
David needed to do so mean a thing (if he had any design upon the
Ammonites, he could effect it by open force, and had no occasion for
any fraudulent practices), or as if a man of such virtue and honour
would do so base a thing. Yet Hanun hearkened to the suggestion, and,
against the law of nations, treated David's ambassadors villainously.
3. Masters ought to protect their servants, and with the greatest
tenderness to concern themselves for them if they come by any loss or
damage in their service. David did so for his ambassadors, v. 5. Christ
will do so for his ministers; and let all masters thus give unto their
servants that which is just and equal.
The Defeat of the Ammonites. (b. c. 1036.)
6 And when the children of Ammon saw that they had made themselves
odious to David, Hanun and the children of Ammon sent a thousand
talents of silver to hire them chariots and horsemen out of
Mesopotamia, and out of Syria-maachah, and out of Zobah. 7 So they
hired thirty and two thousand chariots, and the king of Maachah and his
people; who came and pitched before Medeba. And the children of Ammon
gathered themselves together from their cities, and came to battle. 8
And when David heard of it, he sent Joab, and all the host of the
mighty men. 9 And the children of Ammon came out, and put the battle
in array before the gate of the city: and the kings that were come were
by themselves in the field. 10 Now when Joab saw that the battle was
set against him before and behind, he chose out of all the choice of
Israel, and put them in array against the Syrians. 11 And the rest of
the people he delivered unto the hand of Abishai his brother, and they
set themselves in array against the children of Ammon. 12 And he
said, If the Syrians be too strong for me, then thou shalt help me: but
if the children of Ammon be too strong for thee, then I will help thee.
13 Be of good courage, and let us behave ourselves valiantly for our
people, and for the cities of our God: and let the Lord do that which
is good in his sight. 14 So Joab and the people that were with him
drew nigh before the Syrians unto the battle; and they fled before him.
15 And when the children of Ammon saw that the Syrians were fled,
they likewise fled before Abishai his brother, and entered into the
city. Then Joab came to Jerusalem. 16 And when the Syrians saw that
they were put to the worse before Israel, they sent messengers, and
drew forth the Syrians that were beyond the river: and Shophach the
captain of the host of Hadarezer went before them. 17 And it was told
David; and he gathered all Israel, and passed over Jordan, and came
upon them, and set the battle in array against them. So when David had
put the battle in array against the Syrians, they fought with him. 18
But the Syrians fled before Israel; and David slew of the Syrians seven
thousand men which fought in chariots, and forty thousand footmen, and
killed Shophach the captain of the host. 19 And when the servants of
Hadarezer saw that they were put to the worse before Israel, they made
peace with David, and became his servants: neither would the Syrians
help the children of Ammon any more.
We may see here, 1. How the hearts of sinners that are marked for ruin
are hardened to their destruction. The children of Ammon saw that they
had made themselves odious to David (v. 6), and then it would have been
their wisdom to desire conditions of peace, to humble themselves and
offer any satisfaction for the injury they had done him, the rather
because they had made themselves not only odious to David, but
obnoxious to the justice of God, who is King of nations, and will
assert the injured rights and maintain the violated laws of nations.
But, instead of this, they prepared for war, and so brought upon
themselves, by David's hand, those desolations which he never intended
them. 2. How the courage of brave men is heightened and invigorated by
difficulties. When Joab saw that the battle was set against him before
and behind (v. 10), instead of meditating a retreat, he doubled his
resolution; and, though he could not double, he divided his army, and
not only spoke, but acted, like a gallant man, that had great presence
of mind when he saw himself surrounded. He engaged with his brother for
mutual assistance (v. 12), excited himself and the rest of the officers
to act vigorously in their respective posts, with an eye to God's glory
and their country's good, not to any honour and advantage of their own,
and then left the issue to God: Let the Lord do that which is right in
his sight. 3. How vain the greatest art and strength are against
justice and equity. The Ammonites did their utmost to make the best of
their position: they brought as good a force into the field, and
disposed it with as much policy as possible; yet, having a bad cause,
and acting in defence of wrong, it would not do; they were put to the
worst. Right will prevail and triumph at last. 4. To how little purpose
it is for those to rally again, and reinforce themselves, that have not
God on their side. The Syrians, though in no way concerned in the
merits of the cause, but serving only as mercenaries to the Ammonites,
when they were beaten, thought themselves concerned to retrieve their
honour, and therefore called in the assistance of the Syrians on the
other side Euphrates; but to no purpose, for still they fled before
Israel (v. 18); they lost 7000 men, who are said to be the men of 700
chariots, 2 Sam. x. 18. For, as now in a man of war for sea-service
they allot ten men to a gun, so then, in land-service, ten men to a
chariot. 5. those who have meddled with strife that belongs not to
them, and have found that they meddled to their own heart, do well to
learn wit at length and meddle no further. The Syrians, finding that
Israel was the conquering side, not only broke off their alliance with
the Ammonites and would help them no more (v. 19), but made peace with
David and became his servants. Let those who have in vain stood it out
against God be thus wise for themselves, and agree with him quickly,
while they are in the way. Let them become his servants; for they
cannot but see themselves undone if they be his enemies.
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F I R S T C H R O N I C L E S
CHAP. XX.
Here is a repetition of the story of David's wars, I. With the
Ammonites, and the taking of Rabbah, ver. 1-3. II. With the giants of
the Philistines, ver. 4-8.
The Defeat of the Ammonites. (b. c. 1306.)
1 And it came to pass, that after the year was expired, at the time
that kings go out to battle, Joab led forth the power of the army, and
wasted the country of the children of Ammon, and came and besieged
Rabbah. But David tarried at Jerusalem. And Joab smote Rabbah, and
destroyed it. 2 And David took the crown of their king from off his
head, and found it to weigh a talent of gold, and there were precious
stones in it; and it was set upon David's head: and he brought also
exceeding much spoil out of the city. 3 And he brought out the people
that were in it, and cut them with saws, and with harrows of iron, and
with axes. Even so dealt David with all the cities of the children of
Ammon. And David and all the people returned to Jerusalem.
How the army of the Ammonites and their allies was routed in the field
we read in the foregoing chapters. Here we have the destruction of
Rabbah, the metropolis of their kingdom (v. 1), the putting of their
king's crown upon David's head (v. 2), and the great severity that was
used towards the people, v. 3. Of this we had a more full account in 2
Sam. xi., xii., and cannot but remember it by this sad token, that
while Joab was besieging Rabbah David fell into that great sin in the
matter of Uriah. But it is observable that, though the rest of the
story is repeated, that is not: a hint only is given of it, in those
words which lie here in a parenthesis--But David tarried at Jerusalem.
If he had been abroad with his army, he would have been out of the way
of that temptation; but, indulging his ease, he fell into uncleanness.
Now, as the relating of the sin David fell into is an instance of the
impartiality and fidelity of the sacred writers, so the avoiding of the
repetition of it here, when there was a fair occasion given to speak of
it again, is designed to teach us that, though there may be a just
occasion to speak of the faults and miscarriages of others, yet we
should not take delight in the repetition of them. That should always
be looked upon as an unpleasing subject which, though sometimes one
cannot help falling upon, yet one would not choose to dwell upon, any
more than we should love to rake in a dunghill. The persons, or
actions, we can say no good of, we had best say nothing of.
4 And it came to pass after this, that there arose war at Gezer with
the Philistines; at which time Sibbechai the Hushathite slew Sippai,
that was of the children of the giant: and they were subdued. 5 And
there was war again with the Philistines; and Elhanan the son of Jair
slew Lahmi the brother of Goliath the Gittite, whose spear staff was
like a weaver's beam. 6 And yet again there was war at Gath, where
was a man of great stature, whose fingers and toes were four and
twenty, six on each hand, and six on each foot: and he also was the son
of the giant. 7 But when he defied Israel, Jonathan the son of Shimea
David's brother slew him. 8 These were born unto the giant in Gath;
and they fell by the hand of David, and by the hand of his servants.
The Philistines were nearly subdued (ch. xviii. 1); but, as in the
destruction of the Canaanites by Joshua the sons of Anak were last
subdued (Josh. xi. 21), so here in the conquest of the Philistines the
giants of Gath were last brought down. In the conflicts between grace
and corruption there are some sins which, like these giants, keep their
ground a great while and are not mastered without much difficulty and a
long struggle: but judgment will be brought forth unto victory at last.
Observe, 1. We never read of giants among the Israelites as we do of
the giants among the Philistines-giants of Gath, but not giants of
Jerusalem. The growth of God's plants is in usefulness, not in bulk.
Those who covet to have cubits added to their stature do not consider
that it will but make then more unwieldy. In the balance of the
sanctuary David far outweighs Goliath. 2. The servants of David, though
men of ordinary stature, were too hard for the giants of Gath in every
encounter, because they had God on their side, who takes pleasure in
abasing lofty looks, and mortifying the giants that are in the earth,
as he did of old by the deluge, though they were men of renown. Never
let the church's friends be disheartened by the power and pride of the
church's enemies. We need not fear great men against us while we have
the great God for us. What will a finger more on each hand do, or a toe
more on each foot, in contest with Omnipotence? 3. These giants defied
Israel (v. 7) and were thus made to pay for their insolence. None are
more visibly marked for ruin that those who reproach God and his
Israel. God will do great things rather than suffer the enemy to behave
themselves proudly, Deut. xxxii. 27. The victories of the Son of David,
like those of David himself, are gradual. We see not yet all things put
under him; but it will be seen shortly: and death itself, the last
enemy, like these giants, will be triumphed over.
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F I R S T C H R O N I C L E S
CHAP. XXI.
As this rehearsal makes no mention of David's sin in the matter of
Uriah, so neither of the troubles of his family that followed upon it;
not a word of Absalom's rebellion, or Sheba's. But David's sin, in
numbering the people, is here related, because, in the atonement made
for that sin, an intimation was given of the spot of ground on which
the temple should be built. Here is, I. David's sin, in forcing Joab to
number the people, ver. 1-6. II. David's sorrow for what he had done,
as soon as he perceived the sinfulness of it, ver. 7, 8. III. The sad
dilemma (or trilemma rather) he was brought to, when it was put to him
to choose how he would be punished for this sin, and what rod he would
be beaten with, ver. 9-13. IV. The woeful havoc which was made by the
pestilence in the country, and the narrow escape which Jerusalem had
from being laid waste by it, ver. 14-17. V. David's repentance, and
sacrifice, upon this occasion, and the staying of the plaque thereupon,
ver. 18-30. This awful story we met with, and meditated upon, 2 Sam.
xxiv.
The Giants Subdued. (b. c. 1017.)
1 And Satan stood up against Israel, and provoked David to number
Israel. 2 And David said to Joab and to the rulers of the people, Go,
number Israel from Beer-sheba even to Dan; and bring the number of them
to me, that I may know it. 3 And Joab answered, The Lord make his
people a hundred times so many more as they be: but, my lord the king,
are they not all my lord's servants? why then doth my lord require this
thing? why will he be a cause of trespass to Israel? 4 Nevertheless
the king's word prevailed against Joab. Wherefore Joab departed, and
went throughout all Israel, and came to Jerusalem. 5 And Joab gave
the sum of the number of the people unto David. And all they of Israel
were a thousand thousand and a hundred thousand men that drew sword:
and Judah was four hundred threescore and ten thousand men that drew
sword. 6 But Levi and Benjamin counted he not among them: for the
king's word was abominable to Joab.
Numbering the people, one would think, was no bad thing. Why should not
the shepherd know the number of his flock? But God sees not as man
sees. It is plain it was wrong in David to do it, and a great
provocation to God, because he did it in the pride of his heart; and
there is no sin that has in it more of contradiction and therefore more
of offence to God than pride. The sin was David's; he alone must bear
the blame of it. But here we are told,
I. How active the tempter was in it (v. 1): Satan stood up against
Israel, and provoked David to do it. Is is said (2 Sam. xxiv. 1) that
the anger of the Lord was kindled against Israel, and he moved David to
do it. The righteous judgments of God are to be observed and
acknowledged even in the sins and unrighteousness of men. We are sure
that God is not the author of sin--he tempts no man; and therefore,
when it is said that he moved David to do it, it must be explained by
what is intimated here, that, for wise and holy ends, he permitted the
devil to do it. Here we trace this foul stream to its foundation. That
Satan, the enemy of God and all good, should stand up against Israel,
is not strange; it is what he aims at, to weaken the strength, diminish
the numbers, and eclipse the glory of God's Israel, to whom he is
Satan, a sworn adversary. But that he should influence David, the man
of God's own heart to do a wrong thing, may well be wondered at. One
would think him one of those whom the wicked one touches not. No, even
the best saints, till they come to heaven, must never think themselves
out of the reach of Satan's temptations. Now, when Satan meant to do
Israel a mischief, what course did he take? He did not move God against
them to destroy them (as Job, ch. ii. 3), but he provoked David, the
best friend they had, to number them, and so to offend God, and set him
against them. Note, 1. The devil does us more mischief by tempting us
to sin against our God than he does by accusing us before our God. He
destroys none but by their own hands, 2. The greatest spite he can do
to the church of God is to tempt the rulers of the church to pride; for
none can conceive the fatal consequences of that sin in all, especially
in church-rulers. You shall not be so, Luke xxii. 26.
II. How passive the instrument was. Joab, the person whom David
employed, was an active man in public business; but to this he was
perfectly forced, and did it with the greatest reluctance imaginable.
1. He put in a remonstrance against it before he began it. No man more
forward that he in any thing that really tended to the honour of the
king or the welfare of the kingdom; but in this matter he would gladly
be excused. For, (1.) It was a needless thing. There was not occasion
at all for it. God had promised to multiply them, and he needed not
question the accomplishment of that promise. They were all his
servants, and he needed not doubt of their loyalty and affection to
him. Their number was as much his strength as he could desire. (2.) It
was a dangerous thing. In doing it he might be a cause of trespass to
Israel, and might provoke God against them. This Joab apprehended, and
yet David himself did not. The most learned in the laws of God are not
always the most quick-sighted in the application of those laws.
2. He was quite weary of it before he had done it; for the king's word
was abominable to Joab, v. 6. Time was when whatever king David did
pleased all the people, 2 Sam. iii. 36. But now there was a general
disgust at these orders, which confirmed Joab in his dislike of them,
so that, though the produce of this muster was really very great, yet
he had no heart to perfect it, but left two tribes unnumbered (v. 5,
6), two considerable ones, Levi and Benjamin, and perhaps was not very
exact in numbering the rest, because he did not do it with any
pleasure, which might be one occasion of the difference between the
sums here and 2 Sam. xxiv. 9.
David's Numbering the People. (b. c. 1017.)
7 And God was displeased with this thing; therefore he smote Israel.
8 And David said unto God, I have sinned greatly, because I have done
this thing: but now, I beseech thee, do away the iniquity of thy
servant; for I have done very foolishly. 9 And the Lord spake unto
Gad, David's seer, saying, 10 Go and tell David, saying, Thus saith
the Lord, I offer thee three things: choose thee one of them, that I
may do it unto thee. 11 So Gad came to David, and said unto him, Thus
saith the Lord, Choose thee 12 Either three years' famine; or three
months to be destroyed before thy foes, while that the sword of thine
enemies overtaketh thee; or else three days the sword of the Lord, even
the pestilence, in the land, and the angel of the Lord destroying
throughout all the coasts of Israel. Now therefore advise thyself what
word I shall bring again to him that sent me. 13 And David said unto
Gad, I am in a great strait: let me fall now into the hand of the Lord;
for very great are his mercies: but let me not fall into the hand of
man. 14 So the Lord sent pestilence upon Israel: and there fell of
Israel seventy thousand men. 15 And God sent an angel unto Jerusalem
to destroy it: and as he was destroying, the Lord beheld, and he
repented him of the evil, and said to the angel that destroyed, It is
enough, stay now thine hand. And the angel of the Lord stood by the
threshingfloor of Ornan the Jebusite. 16 And David lifted up his
eyes, and saw the angel of the Lord stand between the earth and the
heaven, having a drawn sword in his hand stretched out over Jerusalem.
Then David and the elders of Israel, who were clothed in sackcloth,
fell upon their faces. 17 And David said unto God, Is it not I that
commanded the people to be numbered? even I it is that have sinned and
done evil indeed; but as for these sheep, what have they done? let
thine hand, I pray thee, O Lord my God, be on me, and on my father's
house; but not on thy people, that they should be plagued.
David is here under the rod for numbering the people, that rod of
correction which drives out the foolishness that is bound up in the
heart, the foolishness of pride. Let us briefly observe,
I. How he was corrected. If God's dearest children do amiss, they must
expect to smart for it. 1. He is given to understand that God is
displeased; and that it is no small uneasiness to so good a man as
David, v. 7. God takes notice of, and is displeased with, the sins of
his people; and no sin is more displeasing to him than pride of heart:
nor is anything more humbling, and grieving, and mortifying to a
gracious soul, than to see itself under God's displeasure. 2. He is put
to his choice whether he will be punished by war, famine, or
pestilence; for punished he must be, and by one of these. Thus, for his
further humiliation, he is put into a strait, a great strait, and has
the terror of all the three judgments impressed upon his mind, no doubt
to his great amazement, while he is considering which he shall choose.
3. He hears of 70,000 of his subjects who in a few hours were struck
dead by the pestilence, v. 14. He was proud of the multitude of his
people, but divine Justice took a course to make them fewer. Justly is
that taken from us, weakened, or embittered to us, which we are proud
of. David must have the people numbered: Bring me the number of them,
says he, that I may know it. But now God numbers them after another
manner, numbers to the sword, Isa. lxv. 12. And David had another
number of them brought, more to his confusion than was to his
satisfaction, namely, the number of the slain--a black bill of
mortality, which is a drawback to his muster-roll. 4. He sees the
destroying angel, with his sword drawn against Jerusalem, v. 16. This
could not but be very terrible to him, as it was a visible indication
of the anger of Heaven, and threatened the utter destruction of that
beloved city. Pestilences make the greatest devastations in the most
populous places. The sight of an angel, though coming peaceably and on
a friendly errand, has made even mighty men to tremble; how dreadful
then must this sight be of an angel with a drawn sword in his hand, a
flaming sword, like that of the cherubim, which turned every way to
keep the way of the tree of life! While we lie under the wrath of God
the holy angels are armed against us, though we see them not as David
did.
II. How he bore the correction. 1. He made a very penitent confession
of his sin, and prayed earnestly for the pardon of it, v. 8. Now he
owned that he had sinned, had sinned greatly, had done foolishly, very
foolishly; and he entreated that, however he might be corrected for it,
the iniquity of it might be done away. 2. He accepted the punishment of
his iniquity: "Let thy hand be on me, and on my father's house, v. 17.
I submit to the rod, only let me be the sufferer, for I am the sinner;
mine is the guilty head at which the sword should be pointed." 3. He
cast himself upon the mercy of God (though he knew he was angry with
him) and did not entertain any hard thoughts of him. However it be, Let
us fall into the hands of the Lord, for his mercies are great, v. 13.
Good men, even when God frowns upon them, think well of him. Though he
slay me, yet will I trust in him. 4. He expressed a very tender concern
for the people, and it went to his heart to see them plagued for his
transgression: These sheep, what have they done?
Ornan's Threshing-Floor. (b. c. 1017.)
18 Then the angel of the Lord commanded Gad to say to David, that David
should go up, and set up an altar unto the Lord in the threshingfloor
of Ornan the Jebusite. 19 And David went up at the saying of Gad,
which he spake in the name of the Lord. 20 And Ornan turned back, and
saw the angel; and his four sons with him hid themselves. Now Ornan was
threshing wheat. 21 And as David came to Ornan, Ornan looked and saw
David, and went out of the threshingfloor, and bowed himself to David
with his face to the ground. 22 Then David said to Ornan, Grant me
the place of this threshingfloor, that I may build an altar therein
unto the Lord: thou shalt grant it me for the full price: that the
plague may be stayed from the people. 23 And Ornan said unto David,
Take it to thee, and let my lord the king do that which is good in his
eyes: lo, I give thee the oxen also for burnt offerings, and the
threshing instruments for wood, and the wheat for the meat offering; I
give it all. 24 And king David said to Ornan, Nay; but I will verily
buy it for the full price: for I will not take that which is thine for
the Lord, nor offer burnt offerings without cost. 25 So David gave to
Ornan for the place six hundred shekels of gold by weight. 26 And
David built there an altar unto the Lord, and offered burnt offerings
and peace offerings, and called upon the Lord; and he answered him from
heaven by fire upon the altar of burnt offering. 27 And the Lord
commanded the angel; and he put up his sword again into the sheath
thereof. 28 At that time when David saw that the Lord had answered
him in the threshingfloor of Ornan the Jebusite, then he sacrificed
there. 29 For the tabernacle of the Lord, which Moses made in the
wilderness, and the altar of the burnt offering, were at that season in
the high place at Gibeon. 30 But David could not go before it to
enquire of God: for he was afraid because of the sword of the angel of
the Lord.
We have here the controversy concluded, and, upon David's repentance,
his peace made with God. Though thou wast angry with me, thy anger is
turned away. 1. A stop was put to the progress of the execution, v. 15.
When David repented of the sin God repented of the judgment, and
ordered the destroying angel to stay his hand and sheath his sword, v.
27. 2. Direction was given to David to rear an altar in the
threshing-floor of Ornan, v. 18. The angel commanded the prophet Gad to
bring David this direction. The same angel that had, in God's name,
carried on the war, is here forward to set on foot the treaty of peace;
for angels do not desire the woeful day. The angel could have given
this order to David himself; but he chose to do it by his seer, that he
might put an honour upon the prophetic office. Thus the revelation of
Jesus Christ was notified by the angel to John, and by him to the
churches. The commanding of David to build an altar was a blessed token
of reconciliation; for, if God had been pleased to kill him, he would
not have appointed, because he would not have accepted, a sacrifice at
his hands. 3. David immediately made a bargain with Ornan for the
threshing-floor; for he would not serve God at other people's charge.
Ornan generously offered it to him gratis, not only in complaisance to
the king, but because he had himself seen the angel (v. 20), which so
terrified him that he and his four sons hid themselves, as unable to
bear the brightness of his glory and afraid of his drawn sword. Under
these apprehensions he was willing to do anything towards making the
atonement. Those that are duly sensible of the terrors of the Lord will
do all they can, in their places, to promote religion, and encourage
all the methods of reconciliation for the turning away of God's wrath.
4. God testified his acceptance of David's offerings on this altar; He
answered him from heaven by fire, v. 26. To signify that God's anger
was turned away from him, the fire that might justly have fastened upon
the sinner fastened upon the sacrifice and consumed that; and, upon
this, the destroying sword was returned into its sheath. Thus Christ
was made sin and a curse for us, and it pleased the Lord to bruise him,
that through him God might be to us, not a consuming fire, but a
reconciled Father. 5. He continued to offer his sacrifices upon this
altar. The brazen altar which Moses made was at Gibeon (v. 29), and
there all the sacrifices of Israel were offered; but David was so
terrified at the sight of the sword of the angel that he could not go
thither, v. 30. The business required haste, when the plague was begun.
Aaron must go quickly, nay, he must run, to make atonement, Num. xvi.
46, 47. And the case here was no less urgent; so that David had not
time to go to Gibeon: nor durst he leave the angel with his sword drawn
over Jerusalem, lest the fatal stroke should be given before he came
back. And therefore God, in tenderness to him, bade him build an altar
in that place, dispensing with his own law concerning one altar because
of the present distress, and accepting the sacrifices offered on this
new altar, which was not set up in opposition to that, but in
concurrence with it. The symbols of unity were not so much insisted on
as unity itself. Nay, when the present distress was over (as it should
seem), David, as long as he lived, sacrificed there, though the altar
at Gibeon was still kept up; for God had owned the sacrifices that were
here offered and had testified his acceptance of them, v. 28. On those
administrations in which we have experienced the tokens of God's
presence, and have found that he is with us of a truth, it is good to
continue our attendance. "Here God had graciously met me, and therefore
I will still expect to meet with him."
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F I R S T C H R O N I C L E S
CHAP. XXII.
"Out of the eater comes forth meat." It was upon occasion of the
terrible judgment inflicted on Israel for the sin of David that God
gave intimation of the setting up of another altar, and of the place
where he would have the temple to be built, upon which David was
excited with great vigour to make preparation for that great work,
wherein, though he had long since designed it, it should seem, he had,
of late, grown remiss, till awakened by the alarm of that judgment. The
tokens of God's favour he received after those of his displeasure, I.
Directed him to the place, ver. 1. II. Encouraged and quickened him to
the work. 1. He set himself to prepare for the building, ver. 2-5. 2.
He instructed Solomon, and gave him a charge concerning this work, ver.
6-16. 3. He commanded the princes to assist him in it, ver. 17-19.
There is a great deal of difference between the frame of David's spirit
in the beginning of the former chapter and in the beginning of this.
There, in the pride of his heart, he was numbering the people; here, in
his humility, preparing for the service of God. There corruption was
uppermost (but the well of living water in the soul, though it may be
muddied, will work itself clear again); grace here has recovered the
upper hand.
Preparations for the Temple. (b. c. 1017.)
1 Then David said, This is the house of the Lord God, and this is the
altar of the burnt offering for Israel. 2 And David commanded to
gather together the strangers that were in the land of Israel; and he
set masons to hew wrought stones to build the house of God. 3 And
David prepared iron in abundance for the nails for the doors of the
gates, and for the joinings; and brass in abundance without weight; 4
Also cedar trees in abundance: for the Zidonians and they of Tyre
brought much cedar wood to David. 5 And David said, Solomon my son is
young and tender, and the house that is to be builded for the Lord must
be exceeding magnifical, of fame and of glory throughout all countries:
I will therefore now make preparation for it. So David prepared
abundantly before his death.
Here is, I. The place fixed for the building of the temple (v. 1): Then
David said, by inspiration of God, and as a declaration of his mind,
This is the house of the Lord God. If a temple must be built for God,
it is fit that it be left to him to choose the ground, for all the
earth is his; and this is the ground he makes choice of-ground that
pertained to a Jebusite, and perhaps there was not a spot of ground
besides, in or about Jerusalem, that did so--a happy presage of the
setting up of the gospel temple among the Gentiles. See Acts xv. 16,
17. The ground was a threshing-floor; for the church of the living God
is his floor, his threshing, and the corn of his floor, Isa. xxi. 10.
Christ's fan is in his hand, thoroughly to purge his floor. This is to
be the house because this is the altar. The temple was built for the
sake of the altar. There were altars long before there were temples.
II. Preparation made for that building. David must not build it, but he
would do all he could towards it: He prepared abundantly before his
death, v. 5. This intimates that the consideration of his age and
growing infirmities, which showed him his death approaching, quickened
him, towards his latter end, to be very diligent in making this
preparation. What our hands find to do for God, and our souls, and our
generation, let us do it with all our might before our death, because,
after death, there is no device nor working. Now we are here told,
1. What induced him to make such preparation. Two things he
considered:--(1.) That Solomon was young and tender, and not likely to
apply with any great vigour to this business at first; so that, unless
he found the wheels set a-going, he would be in danger of losing a
great deal of time at first, the rather because, being young, he would
be tempted to put it off; whereas, if he found the materials got ready
to his hand, the most difficult part of the work would be over, and
this would excite and encourage him to go about it in the beginnings of
his reign. Note, Those that are aged and experienced should consider
those that are young and tender, and provide them what help they can,
that they may make the work of God as easy to them as possible. (2.)
That the house must be exceedingly magnificent, very stately and
sumptuous, strong and beautiful, every thing about it the best in its
kind, and for a good reason, since it was intended for the honour of
the great God, the Lord of the whole earth, and was to be a type of
Christ, in whom all fulness dwells and in whom are hid all treasures.
Men were then to be taught by sensible methods. The grandeur of the
house would help to affect the worshippers with a holy awe and
reverence of God, and would invite strangers to come to see it, and the
wonder of the world, who thereby would be brought acquainted with the
true God. Therefore it is here designed to be of fame and glory
throughout all countries. David foretold this good effect of its being
magnificent, Ps. lxviii. 29 Because of thy temple at Jerusalem shall
kings bring presents unto thee.
2. What preparation he made. In general, he prepared abundantly, as we
shall find afterwards; cedar and stones, iron and brass, are here
specified, v. 2-4. Cedar he had from the Tyrians and the Zidonians. The
daughter of Tyre shall be there with a gift, Ps. xlv. 12. He also got
workmen together, the strangers that were in the land of Israel. Some
think that he employed them because they were generally better artists,
and more ingenious in manual operations, than the Israelites; or,
rather, because he would not employ the free-born Israelites in any
thing that looked mean and servile. They were delivered from the
bondage of making bricks in Egypt, and must not return to hew stone.
These strangers were proselytes to the Jewish religion, but, though not
enslaved, they were not of equal dignity with Israelites.
The Charge to Solomon. (b. c. 1015.)
6 Then he called for Solomon his son, and charged him to build a house
for the Lord God of Israel. 7 And David said to Solomon, My son, as
for me, it was in my mind to build a house unto the name of the Lord my
God: 8 But the word of the Lord came to me, saying, Thou hast shed
blood abundantly, and hast made great wars: thou shalt not build a
house unto my name, because thou hast shed much blood upon the earth in
my sight. 9 Behold, a son shall be born to thee, who shall be a man
of rest; and I will give him rest from all his enemies round about: for
his name shall be Solomon, and I will give peace and quietness unto
Israel in his days. 10 He shall build a house for my name; and he
shall be my son, and I will be his father; and I will establish the
throne of his kingdom over Israel for ever. 11 Now, my son, the Lord
be with thee; and prosper thou, and build the house of the Lord thy
God, as he hath said of thee. 12 Only the Lord give thee wisdom and
understanding, and give thee charge concerning Israel, that thou mayest
keep the law of the Lord thy God. 13 Then shalt thou prosper, if thou
takest heed to fulfil the statutes and judgments which the Lord charged
Moses with concerning Israel: be strong, and of good courage; dread
not, nor be dismayed. 14 Now, behold, in my trouble I have prepared
for the house of the Lord a hundred thousand talents of gold, and a
thousand thousand talents of silver; and of brass and iron without
weight; for it is in abundance: timber also and stone have I prepared;
and thou mayest add thereto. 15 Moreover there are workmen with thee
in abundance, hewers and workers of stone and timber, and all manner of
cunning men for every manner of work. 16 Of the gold, the silver, and
the brass, and the iron, there is no number. Arise therefore, and be
doing, and the Lord be with thee.
Though Solomon was young and tender, he was capable of receiving
instructions, which his father accordingly gave him, concerning the
work for which he was designed. When David came to the throne he had
many things to do, for the foundations were all out of course; but
Solomon had only one thing in charge, and that was to build a house for
the Lord God of Israel, v. 6. Now,
I. David tells him why he did not do it himself. It was in his mind to
do it (v. 7), but God forbade him, because he had shed much blood, v.
8. Some think this refers to the blood of Uriah, which fastened such a
reproach upon him as rendered him unworthy the honour of building the
temple: but that honour was forbidden him before he had shed that
blood; therefore it must be meant, as it is here explained, of the
blood he shed in his wars (for he had been a man of war from his
youth), which, though shed very justly and honourably in the service of
God and Israel, yet made him unfit to be employed in this service, or
rather less fit than another that had never been called to such bloody
work. God, by assigning this as the reason of laying David aside from
this work, showed how precious human life is to him, and intended a
type of him who should build the gospel temple, not by destroying men's
lives, but by saving them, Luke ix. 56.
II. He gives him the reason why he imposed this task upon him. 1.
Because God had designed him for it, nominated him as the man that
should do it: A son shall be born to thee, that shall be called
Solomon, and he shall build a house for my name, v. 9, 10. Nothing is
more powerful to engage us to any service for God, and encourage us in
it, than to know that hereunto we are appointed. 2. Because he would
have leisure and opportunity to do it. He should be a man of rest, and
therefore should not have his time, or thoughts, or wealth, diverted
from this business. He should have rest from his enemies abroad (none
of them should invade or threaten him, or give him provocation), and he
should have peace and quietness at home; and therefore let him build
the house. Note, Where God gives rest he expects work. 3. Because God
had promised to establish his kingdom. Let this encourage him to honour
God, that God had honour in store for him; let him build up God's
house, and God will build up his throne. Note, God's gracious promises
should quicken and invigorate our religious service.
III. He delivers him an account of the vast preparations he had made
for this building (v. 14), not in a way of pride and vain glory (he
speaks of it as a poor thing--I have, in my poverty, prepared, margin),
but as an encouragement to Solomon to engage cheerfully in the work,
for which so solid a foundation was laid. The treasure here mentioned
of the 100,000 talents of gold, and 1,000,000 talents of silver,
amounts to such an incredible sum that most interpreters either allow
an error in the copy or think the talent here signifies no more than a
plate or piece: ingots we call them. I am inclined to suppose that a
certain number is here put for an uncertain, because it is said (v. 16)
that of the gold and silver, as well as of the brass and iron, there
was no number, and that David here includes all the dedicated things
(ch. xviii. 11) which he designed for the house of the Lord, that is,
not only for the building of it, but for the treasure of it; and
putting all together, it might come pretty near what is here spoken of.
Hundreds and thousands are numbers which we often use to express that
which is very much, when yet we would not be understood strictly.
IV. He charges them to keep God's commandments and to take heed to his
duty in every thing, v. 13. He must not think by building the temple to
purchase a dispensation to sin; no, on the contrary, his doing that
would not be accepted, nor accounted of, if he did not take heed to
fulfil the statutes which the Lord charged Moses with, v. 13. Though he
was to be king of Israel, he must always remember that he was a subject
to the God of Israel.
V. He encourages him to go about this great work, and to go on in it
(v. 13): "Be strong, and of good courage, Though it is a vast
undertaking, thou needest not fear coming under the reproach of the
foolish builder, who began to build and was not able to finish it; it
is God's work, and it shall come to perfection. Dread not, nor be
dismayed." In our spiritual work, as well as in our spiritual warfare,
we have need of courage and resolution.
VI. He quickens him not to rest in the preparations he had made, but to
add thereto, v. 14. Those that enter into the labours of others, and
build upon their advantages, must still be improving.
VII. He prays for him: The Lord give thee wisdom and understanding, and
give thee charge concerning Israel, v. 12. Whatever charge we have, if
we see God giving us the charge and calling us to it, we may hope he
will give us wisdom for the discharge of it. Perhaps Solomon had an eye
to this prayer of his father for him, in the prayer he offered for
himself: Lord, give me a wise and understanding heart. He concludes (v.
16), Up, and be doing, and the Lord be with thee. Hope of God's
presence must not slacken our endeavours. Though the Lord be with us,
we must rise and be doing, and, if we do this, we have reason to
believe he is and will be with us. Work out your salvation, and God
will work in you.
The Charge to the Princes of Israel. (b. c. 1015.)
17 David also commanded all the princes of Israel to help Solomon his
son, saying, 18 Is not the Lord your God with you? and hath he not
given you rest on every side? for he hath given the inhabitants of the
land into mine hand; and the land is subdued before the Lord, and
before his people. 19 Now set your heart and your soul to seek the
Lord your God; arise therefore, and build ye the sanctuary of the Lord
God, to bring the ark of the covenant of the Lord, and the holy vessels
of God, into the house that is to be built to the name of the Lord.
David here engages the princes of Israel to assist Solomon in the great
work he had to do, and every one to lend him a hand towards the
carrying of it on. Those that are in the throne cannot do the good they
would, unless those about the throne set in with them. David would
therefore have the princes to advise Solomon and quicken him, and make
the work as easy to him as they could, by promoting it every one in his
place. 1. He shows them what obligations they lay under to be zealous
in this matter, in gratitude to God for the great things he had done
for them. He had given them victory, and rest, and a good land for an
inheritance, v. 18. The more God has done for us the more we should
study to do for him. 2. He presses that upon them which should make
them zealous in it (v. 19): "Set your heart and soul to seek God, place
your happiness in his favour, and keep your eye upon his glory. Seek
him as your chief good and highest end, and this with your heart and
soul. Make religion your choice and business; and then you will grudge
no pains nor cost to promote the building of his sanctuary." Let but
the heart be sincerely engaged for God, and the head and hand, the
estate and interest, and all will be cheerfully employed for him.
__________________________________________________________________
F I R S T C H R O N I C L E S
CHAP. XXIII.
David, having given charge concerning the building of the temple, in
this and the following chapters settles the method of the
temple-service and puts into order the offices and officers of it. In
the late irregular times, and during the wars in the beginning of his
reign, we may suppose that, though the Levitical ordinances were kept
up, yet it was not in the order, nor with the beauty and exactness,
that were desirable. Now David, being a prophet, as well as a prince,
by divine warrant and direction, "set in order the things that were
wanting." In this chapter we are informed, I. He declared Solomon to be
his successor, ver. 1. II. He numbered the Levites, and appointed them
to their respective offices, ver. 2-5. III. He took an account of the
several families of the Levites, ver. 6-23. IV. He made a new reckoning
of them from twenty years old, and appointed them their work, ver.
24-32. And in this he prepared for the temple as truly as when he laid
up gold and silver for it; for the place is of small account in
comparison with the work.
The Numbering of the Levites. (b. c. 1015.)
1 So when David was old and full of days, he made Solomon his son king
over Israel. 2 And he gathered together all the princes of Israel,
with the priests and the Levites. 3 Now the Levites were numbered
from the age of thirty years and upward: and their number by their
polls, man by man, was thirty and eight thousand. 4 Of which, twenty
and four thousand were to set forward the work of the house of the
Lord; and six thousand were officers and judges: 5 Moreover four
thousand were porters; and four thousand praised the Lord with the
instruments which I made, said David, to praise therewith. 6 And
David divided them into courses among the sons of Levi, namely,
Gershon, Kohath, and Merari. 7 Of the Gershonites were, Laadan, and
Shimei. 8 The sons of Laadan; the chief was Jehiel, and Zetham, and
Joel, three. 9 The sons of Shimei; Shelomith, and Haziel, and Haran,
three. These were the chief of the fathers of Laadan. 10 And the sons
of Shimei were, Jahath, Zina, and Jeush, and Beriah. These four were
the sons of Shimei. 11 And Jahath was the chief, and Zizah the
second: but Jeush and Beriah had not many sons; therefore they were in
one reckoning, according to their father's house. 12 The sons of
Kohath; Amram, Izhar, Hebron, and Uzziel, four. 13 The sons of Amram;
Aaron and Moses: and Aaron was separated, that he should sanctify the
most holy things, he and his sons for ever, to burn incense before the
Lord, to minister unto him, and to bless in his name for ever. 14 Now
concerning Moses the man of God, his sons were named of the tribe of
Levi. 15 The sons of Moses were, Gershom, and Eliezer. 16 Of the
sons of Gershom, Shebuel was the chief. 17 And the sons of Eliezer
were, Rehabiah the chief. And Eliezer had none other sons; but the sons
of Rehabiah were very many. 18 Of the sons of Izhar; Shelomith the
chief. 19 Of the sons of Hebron; Jeriah the first, Amariah the
second, Jahaziel the third, and Jekameam the fourth. 20 Of the sons
of Uzziel; Michah the first, and Jesiah the second. 21 The sons of
Merari; Mahli, and Mushi. The sons of Mahli; Eleazar, and Kish. 22
And Eleazar died, and had no sons, but daughters: and their brethren
the sons of Kish took them. 23 The sons of Mushi; Mahli, and Eder,
and Jeremoth, three.
Here we have, I. The crown entailed, according to the divine
appointment, v. 1. David made Solomon king, not to reign with him, or
reign under him, but only to reign after him. This he did, 1. When he
was old and full of days. He was but seventy years old when he died,
and yet he was full of days, satur dierum--satisfied with living in
this world. When he found himself going off, he made provision for the
welfare of the kingdom after his decease, and pleased himself with the
hopeful prospect of a happy settlement both in church and state. 2. He
did it in parliament, in a solemn assembly of all the princes of
Israel, which made Adonijah's attempt to break in upon Solomon's title
and set it aside, notwithstanding this public recognition and
establishment of it, the more impudent, impious, and ridiculous. Note,
The settling or securing of the crown in the interests of the temple is
a great blessing to the people and a great satisfaction to those who
are themselves leaving the world.
II. The Levites numbered, according to the rule in Moses's time, from
thirty years old to fifty, Num. iv. 2, 3. Their number in Moses's time.
by this rule, was 8580 (Num. iv. 47, 48), but now it had increased
above four-fold, much more in proportion than the rest of the tribes;
for the serviceable men of Levi's tribe were now 38,000, unless we
suppose that here those were reckoned who were above fifty, which was
not the case there. Joab had not numbered the Levites (ch. xxi. 6), but
David now did, not in pride, but for a good purpose, and then he needed
not fear wrath for it.
III. The Levites distributed to their respective posts (v. 4, 5), that
every hand might be employed (for, of all men, an idle Levite makes the
worst figure), and that every part of the work might be carefully done.
Now it was for the honour of God that so great a number of servants
attended his house and the business of it. Much of the state of great
men consists in the greatness of their retinue. When God kept house in
Israel see what a great household he had, and all well fed and well
taught. But what were these to the attendants of his throne above, and
the innumerable company of angels? It was the happiness of Israel that
they had among them such a considerable body of men who were obliged by
their office to promote and keep up religion among them. If the worship
of God go to decay in Israel, let it not be said that it was for want
of due provision for the support of it, but that those who should have
done it were careless and false. The work assigned the Levites was
four-fold:--1. Some, and indeed far the greater number, were to set
forward the work of the house of the Lord: 24,000, almost two-thirds,
were appointed for this service, to attend the priests in killing the
sacrifices, flaying them, washing them, cutting them up, burning them,
to have the meat-offerings and drink-offerings ready, to carry out
dirt, and keep all the vessels and utensils of the temple clean, and
every thing in its place, that the service might be performed both with
expedition and with exactness. These served 1000 a-week, and so went
round in twenty-four courses. Perhaps while the temple was in building
some of these were employed to set forward that work, to assist the
builders, at least to quicken them, and keep good order among them, and
the decorum which became temple-work. 2. Others were officers and
judges, not in the affairs of the temple, and in the controversies that
arose there (for there, we may suppose, the priests presided), but in
the country. They were magistrates, to give the laws of God in charge,
to resolves difficulties, and to determine controversies that arose
upon them. Of these there were 6000, in the several parts of the
kingdom, that assisted the princes and elders of every tribe in the
administration of justice. 3. Others were porters, to guard all the
avenues of the house of God, to examine those that desired entrance,
and to resist those that would force an entrance. These were the
life-guards of the temple, and probably were armed accordingly. 4.
Others were singers and players on instruments, whose business it was
to keep up that part of the service; this was a new-erected office.
IV. The Levites mustered, and disposed of into their respective
families and kindreds, that an account of them might the better be
kept, and those that neglected their duty might be the more easily
discovered, by calling over the roll, and obliging them to answer to
their names, which each family might do for itself. When those of the
same family were employed together it would engage them to love and
assist one another. When Christ sent forth his disciples two and two he
put together those that were brethren. Two families were here joined in
one (v. 11) because they had not many sons. Those that are weak and
little, separately, may be put together and appear considerable. That
which is most observable in this account of the families of the Levites
is that the posterity of Moses (that great man) stood upon the level
with common Levites, and had no dignities or privileges at all peculiar
to them; whilst the posterity of Aaron were advanced to the priest's
office, to sanctify the most holy things, v. 13. It is said indeed of
the grandson of Moses, Rehabiah, that his sons were highly multiplied,
v. 17, margin. When God proposed to him that, if he would let fall his
intercession for Israel, he would make of him a great nation, he
generously refused it, in recompence for which his family is here
greatly increased, and makes up in number what it wants in figure, in
the tribe of Levi. Now, 1. The levelling of Moses' family with the rest
is an evidence of his self-denial. Such an interest had he both with
God and man that if he had aimed to raise his own family, to dignify
and enrich that, he might easily have done so; but he was no
self-seeking man, as appears from his leaving to his children no marks
of distinction, which was a sign that he had the spirit of God and not
the spirit of the world. 2. The elevation of Aaron's family above the
rest was a recompence for his self-denial. When Moses (his younger
brother) was made a god to Pharaoh, and he only his prophet or
spokesman, to observe his orders and do as he was bidden, Aaron never
disputed it, nor insisted upon his seniority, but readily took the
inferior post God put him in, submitted to Moses, and, upon occasion,
called him his lord; and because he thus submitted himself, in his own
person, to his junior, in compliance with the will of God, God highly
exalted his family, even above that of Moses himself. Those that are
content to stoop are in the fairest way to rise. Before honour is
humility.
The Office of the Levites. (b. c. 1015.)
24 These were the sons of Levi after the house of their fathers; even
the chief of the fathers, as they were counted by number of names by
their polls, that did the work for the service of the house of the
Lord, from the age of twenty years and upward. 25 For David said, The
Lord God of Israel hath given rest unto his people, that they may dwell
in Jerusalem for ever: 26 And also unto the Levites; they shall no
more carry the tabernacle, nor any vessels of it for the service
thereof. 27 For by the last words of David the Levites were numbered
from twenty years old and above: 28 Because their office was to wait
on the sons of Aaron for the service of the house of the Lord, in the
courts, and in the chambers, and in the purifying of all holy things,
and the work of the service of the house of God; 29 Both for the
showbread, and for the fine flour for meat offering, and for the
unleavened cakes, and for that which is baked in the pan, and for that
which is fried, and for all manner of measure and size; 30 And to
stand every morning to thank and praise the Lord, and likewise at even;
31 And to offer all burnt sacrifices unto the Lord in the sabbaths,
in the new moons, and on the set feasts, by number, according to the
order commanded unto them, continually before the Lord: 32 And that
they should keep the charge of the tabernacle of the congregation, and
the charge of the holy place, and the charge of the sons of Aaron their
brethren, in the service of the house of the Lord.
Here is, I. An alteration made in the computation of the effective men
of the Levites--that whereas, in Moses's time, they were not enlisted,
or taken into service, till they were thirty-years old, nor admitted as
probationers till twenty-five (Num. viii. 24), David ordered, by
direction from God, that they should be numbered for the service of the
house of the Lord, from the age of twenty years and upwards, v. 24.
This order he confirmed by his last words, v. 27. When he put his last
hand to the draught of this establishment he expressly appointed this
to be done for ever after; yet not he; but the Lord. 1. Perhaps the
young Levites, having no work appointed them till twenty-five years
old, had many of them got a habit of idleness, or grew addicted to
their pleasures, which proved both a blemish to their reputation and a
hindrance to their usefulness afterwards, to prevent which
inconvenience they are set to work, and brought under discipline, at
twenty-years old. Those that will be eminent must learn to take care
and take care betimes. 2. When the work of the Levites was to carry
burdens, heavy burdens, the tabernacle and the furniture of it, God
would not call any to it till they had come to their full strength; for
he considers our frame, and, in service as well as sufferings, will lay
no more upon us than we are able to bear. But now God had given rest to
his people, and made Jerusalem his dwelling-place for ever, so that
there was no more occasion to carry the tabernacle and the vessels
thereof, the service was much easier, and what would not over-work them
nor over-load them if they entered upon it at twenty-years old. 3. Now
the people of Israel were multiplied, and there was a more general
resort to Jerusalem, and would be when the temple was built, than had
ever been at Shiloh, or Nob, or Gibeon; it was therefore requisite
there should be more hands employed in the temple-service, that every
Israelite who brought an offering might find a Levite ready to assist
him. When more work is to be done it is a pity but there should be more
workmen fetched in for the doing of it. When the harvest is plenteous
why should the labourers be few?
II. A further account of the Levites' work. What the work of the
priests was we are told (v. 13): To sanctify the most holy things, to
burn incense before the Lord, and to bless in his name; that work the
Levites were not to meddle with, and yet they had work enough, and good
work, according to that to which they were appointed, v. 4, 5. 1. Those
of them that were to set forward the work of the house of God (v. 4)
were therein to wait on the sons of Aaron (v. 28), were to do the
drudgery-work (if any work for God is to be called drudgery) of the
house of God, to keep the courts and chambers clean, set things in
their places, and have them ready when there was occasion to use them.
They were to prepare the show-bread which the priests were to set on
the table, to provide the flour and cakes for the meat-offerings, that
the priests might have every thing ready to their hands. 2. Those of
them that were judges and officers had an eye particularly upon all
measure and size, v. 29. The standards of all weights and measures were
kept in the sanctuary; and the Levites had the care of them, to see
that they were exact, and to try other weights and measures by them
when they were appealed to. 3. The work of the singers was to thank and
praise the Lord (v. 30), at the offering of the morning and evening
sacrifices, and other oblations on the sabbaths, new moons, &c., v. 31.
Moses appointed that they should blow with trumpets over their burnt
offerings and other sacrifices, and on their solemn days, Num. x. 10.
The sound of the trumpet was awful, and might be affecting to the
worshippers, but was not articulate, nor such a reasonable service as
this which David appointed, of singing psalms on those occasions. As
the Jewish church grew up from its infancy, it grew more and more
intelligent in its devotions, till it came at length, in the gospel, to
put away childish things, 1 Cor. xiii. 11; Gal. iv. 3, 9. 4. The work
of the porters (v. 5) was to keep the charge of the tabernacle and of
the holy place, that none might come nigh but such as were allowed, and
those no nearer than was allowed them, v. 32. They were likewise to
keep the charge of the sons of Aaron, to be at their beck and go on
their errands, who are yet called their brethren, to be a memorandum to
the priests that, though they were advanced to a high station, yet they
were hewn out of the same rock with common Levites, and therefore must
not lord it over them, but in all instances treat them as brethren.
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F I R S T C H R O N I C L E S
CHAP. XXIV.
This chapter gives us a more particular account of the distribution of
the priests and Levites into their respective classes, for the more
regular discharge of the duties of their offices, according to their
families. I. Of the priests, ver. 1-19. II. Of the Levites, ver. 20-31.
The Courses of the Priests. (b. c. 1015.)
1 Now these are the divisions of the sons of Aaron. The sons of Aaron;
Nadab, and Abihu, Eleazar, and Ithamar. 2 But Nadab and Abihu died
before their father, and had no children: therefore Eleazar and Ithamar
executed the priest's office. 3 And David distributed them, both
Zadok of the sons of Eleazar, and Ahimelech of the sons of Ithamar,
according to their offices in their service. 4 And there were more
chief men found of the sons of Eleazar than of the sons of Ithamar; and
thus were they divided. Among the sons of Eleazar there were sixteen
chief men of the house of their fathers, and eight among the sons of
Ithamar according to the house of their fathers. 5 Thus were they
divided by lot, one sort with another; for the governors of the
sanctuary, and governors of the house of God, were of the sons of
Eleazar, and of the sons of Ithamar. 6 And Shemaiah the son of
Nethaneel the scribe, one of the Levites, wrote them before the king,
and the princes, and Zadok the priest, and Ahimelech the son of
Abiathar, and before the chief of the fathers of the priests and
Levites: one principal household being taken for Eleazar, and one taken
for Ithamar. 7 Now the first lot came forth to Jehoiarib, the second
to Jedaiah, 8 The third to Harim, the fourth to Seorim, 9 The fifth
to Malchijah, the sixth to Mijamin, 10 The seventh to Hakkoz, the
eighth to Abijah, 11 The ninth to Jeshua, the tenth to Shecaniah,
12 The eleventh to Eliashib, the twelfth to Jakim, 13 The thirteenth
to Huppah, the fourteenth to Jeshebeab, 14 The fifteenth to Bilgah,
the sixteenth to Immer, 15 The seventeenth to Hezir, the eighteenth
to Aphses, 16 The nineteenth to Pethahiah, the twentieth to
Jehezekel, 17 The one and twentieth to Jachin, the two and twentieth
to Gamul, 18 The three and twentieth to Delaiah, the four and
twentieth to Maaziah. 19 These were the orderings of them in their
service to come into the house of the Lord, according to their manner,
under Aaron their father, as the Lord God of Israel had commanded him.
The particular account of these establishments is of little use to us
now; but, when Ezra published it, it was of great use to direct their
church affairs after their return from captivity into the old channel
again. The title of this record we have v. 1--These are the divisions
of the sons of Aaron, not by which they divided one from another, or
were at variance one with another (it is a pity there should ever be
any such divisions among the sons of Israel, but especially among the
sons of Aaron), but the distribution of them in order to the dividing
of their work among themselves; it was a division which God made, and
was made for him. 1. This distribution was made for the more regular
discharge of the duties of their office. God was, and still is, the God
of order, and not of confusion, particularly in the things of his
worship. Number without order is but a clog and an occasion of tumult;
but when every one has, and knows, and keeps, his place and work, the
more the better. In the mystical body, every member has its use, for
the good of the whole, Rom. xii. 4, 5; 1 Cor. xii. 12. 2. It was made
by lot, that the disposal thereof might be of the Lord, and so all
quarrels and contentions might be prevented, and no man could be
charged with partiality, nor could any say that they had wrong done
them. As God is the God or order, so he is the God of peace. Solomon
says of the lot that it causeth contention to cease. 3. The lot was
cast publicly, and with great solemnity, in the presence of the king,
princes, and priests, that there might be no room for any fraudulent
practices or the suspicion of them. The lot is an appeal to God, and
ought to be managed with corresponding reverence and sincerity.
Matthias was chosen to the apostleship by lot, with prayer (Acts i. 24,
26), and I know not but it might be still used in faith in parallel
cases, as an instituted ordinance. We have here the name of the public
notary that was employed in writing the names, and drawing the lots,
(v. 6): Shemaiah, one of the Levites. 4. What those priests were chosen
to was to preside in the affairs of the sanctuary (v. 5), in their
several courses and turns. That which was to be determined by the lot
was only the precedency, not who should serve (for they chose all the
chief men), but who should serve first, and who next, that every one
might know his course, and attend in it. Of the twenty-four chief men
of the priests sixteen were of the house of Eleazar and eight of
Ithamar; for the house of Ithamar may well be supposed to have dwindled
since the sentence passed on the family of Eli, who was of that house.
The method of drawing the lots is intimated (v. 6), one chief household
being taken for Eleazar, and one for Ithamar. The sixteen chief names
of Eleazar were put in one urn, the eight for Ithamar in another, and
they drew out of them alternately, as long as those for Ithamar lasted,
and then out of those only for Eleazar, or two for Eleazar, and then
one for Ithamar, throughout. 5. Among these twenty-four courses the
eighth is that of Abijah or Abia (v. 10), which is mentioned (Luke i.
5) as the course which Zechariah was of, the father of John the
Baptist, by which it appears that these courses which David now
settled, though interrupted perhaps in the bad reigns and long broken
off by the captivity, yet continued in succession till the destruction
of the second temple by the Romans. And each course was called by the
name of him in whom it was first founded, as the high priest is here
called Aaron (v. 19), because succeeding in his dignity and power,
though we read not of any of them that bore that name. Whoever was high
priest must be reverenced and observed by the inferior priests as their
father, as Aaron their father. Christ is high priest over the house of
God, to whom all believers, being made priests, are to be in
subjection.
20 And the rest of the sons of Levi were these: Of the sons of Amram;
Shubael: of the sons of Shubael; Jehdeiah. 21 Concerning Rehabiah: of
the sons of Rehabiah, the first was Isshiah. 22 Of the Izharites;
Shelomoth: of the sons of Shelomoth; Jahath. 23 And the sons of
Hebron; Jeriah the first, Amariah the second, Jahaziel the third,
Jekameam the fourth. 24 Of the sons of Uzziel; Michah: of the sons of
Michah; Shamir. 25 The brother of Michah was Isshiah: of the sons of
Isshiah; Zechariah. 26 The sons of Merari were Mahli and Mushi: the
sons of Jaaziah; Beno. 27 The sons of Merari by Jaaziah; Beno, and
Shoham, and Zaccur, and Ibri. 28 Of Mahli came Eleazar, who had no
sons. 29 Concerning Kish: the son of Kish was Jerahmeel. 30 The
sons also of Mushi; Mahli, and Eder, and Jerimoth. These were the sons
of the Levites after the house of their fathers. 31 These likewise
cast lots over against their brethren the sons of Aaron in the presence
of David the king, and Zadok, and Ahimelech, and the chief of the
fathers of the priests and Levites, even the principal fathers over
against their younger brethren.
Most of the Levites here named were mentioned before, ch. xxiii. 16,
&c. They were of those who were to attend the priests in the service of
the house of God. But they are here mentioned again as heads of the
twenty-four courses of Levites (and about so many are here named), who
were to attend the twenty-four courses of the priests: they are
therefore said to cast lots over against their brethren (so they are
called, not their lords), the sons of Aaron, who were not to lord it
over God's clergy, as the original word is, 1 Pet. v. 3. And, that the
whole disposal of the affair might be of the Lord, the principal
fathers cast lots over against their younger brethren; that is, those
that were of the elder house came upon he level with those of the
younger families, and took their place, not by seniority, but as God by
the lot directed. Note, In Christ no difference is made between bond
and free, elder and younger. The younger brethren, if they be faithful
and sincere, shall be no less acceptable to Christ than the principal
fathers.
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F I R S T C H R O N I C L E S
CHAP. XXV.
David, having settled the courses of these Levites that were to attend
the priests in their ministrations, proceeds, in this chapter, to put
those into a method that were appointed to be singers and musicians in
the temple. Here is, I. The persons that were to be employed, Asaph,
Heman, and Jeduthun (ver. 1), their sons (ver. 2-6), and other skilful
persons, ver. 7. II. The order in which they were to attend determined
by lot, ver. 8-31.
The Courses of the Singers. (b. c. 1015.)
1 Moreover David and the captains of the host separated to the service
of the sons of Asaph, and of Heman, and of Jeduthun, who should
prophesy with harps, with psalteries, and with cymbals: and the number
of the workmen according to their service was: 2 Of the sons of
Asaph; Zaccur, and Joseph, and Nethaniah, and Asarelah, the sons of
Asaph under the hands of Asaph, which prophesied according to the order
of the king. 3 Of Jeduthun: the sons of Jeduthun; Gedaliah, and Zeri,
and Jeshaiah, Hashabiah, and Mattithiah, six, under the hands of their
father Jeduthun, who prophesied with a harp, to give thanks and to
praise the Lord. 4 Of Heman: the sons of Heman; Bukkiah, Mattaniah,
Uzziel, Shebuel, and Jerimoth, Hananiah, Hanani, Eliathah, Giddalti,
and Romamti-ezer, Joshbekashah, Mallothi, Hothir, and Mahazioth: 5
All these were the sons of Heman the king's seer in the words of God,
to lift up the horn. And God gave to Heman fourteen sons and three
daughters. 6 All these were under the hands of their father for song
in the house of the Lord, with cymbals, psalteries, and harps, for the
service of the house of God, according to the king's order to Asaph,
Jeduthun, and Heman. 7 So the number of them, with their brethren
that were instructed in the songs of the Lord, even all that were
cunning, was two hundred fourscore and eight.
Observe, I. Singing the praises of God is here called prophesying (v.
1-3), not that all those who were employed in this service were
honoured with the visions of God, or could foretel things to come.
Heman indeed is said to be the king's seer in the words of God (v. 5);
but the psalms they sang were composed by the prophets, and many of
them were prophetical; and the edification of the church was intended
in it, as well as the glory of God. In Samuel's time singing the
praises of God went by the name of prophesying (1 Sam. x. 5; xix. 20),
and perhaps that is intended in what St. Paul calls prophesying, 1 Cor.
xi. 4; xiv. 24.
II. This is here called a service, and the persons employed in it
workmen, v. 1. Not but that it is the greatest liberty and pleasure to
be employed in praising God: what is heaven but that? But it intimates
that it is our duty to make a business of it, and stir up all that is
within us to it; and that, in our present state of corruption and
infirmity, it will not be done as it should be done without labour and
struggle. We must take pains with our hearts to bring them, and keep
them, to this work, and to engage all that is within us.
III. Here were, in compliance with the temper of that dispensation, a
great variety of musical instruments used, harps, psalteries, cymbals
(v. 1, 6), and here was one that lifted up the horn (v. 5), that is,
used wind-music. The bringing of such concerts of music into the
worship of God now is what none pretend to. But those who use such
concerts for their own entertainment should feel themselves obliged to
preserve them always free from any thing that savours of immorality or
profaneness, by this consideration, that time was when they were
sacred; and then those were justly condemned who brought them into
common use, Amos vi. 5. They invented to themselves instruments of
music like David.
IV. The glory and honour of God were principally intended in all this
temple-music, whether vocal or instrumental. It was to give thanks, and
praise the Lord, that the singers were employed, v. 3. It was in the
songs of the Lord that they were instructed (v. 7), that is, for songs
in the house of the Lord, v. 6. This agrees with the intention of the
perpetuating of psalmody in the gospel-church, which is to make melody
with the heart, in conjunction with the voice, unto the Lord, Eph. v.
19.
V. The order of the king is likewise taken notice of, v. 2 and again v.
6. In those matters indeed David acted as a prophet; but his taking
care for the due and regular observance of divine institutions, both
ancient and modern, is an example to all in authority to use their
power for the promoting of religion, and the enforcing of the laws of
Christ. Let them thus be ministers of God for good.
VI. The fathers presided in this service, Asaph, Heman, and Jeduthun
(v. 1), and the children were under the hands of their father, v. 2, 3,
6. This gives a good example to parents to train up their children, and
indeed to all seniors to instruct their juniors in the service of God,
and particularly in praising him, than which there is no part of our
work more necessary or more worthy to be transmitted to the succeeding
generations. It gives also an example to the younger to submit
themselves to the elder (whose experience and observation fit them for
direction), and, as far as may be, to do what they do under their hand.
It is probable that Heman, Asaph, and Jeduthun, were bred up under
Samuel, and had their education in the schools of the prophets which he
was the founder and president of; then they were pupils, now they came
to be masters. Those that would be eminent must begin early, and take
time to prepare themselves. This good work of singing God's praises
Samuel revived, and set on foot, but lived not to see it brought to the
perfection it appears in here. Solomon perfects what David began, so
David perfects what Samuel began. Let all, in their day, do what they
can for God and his church, though they cannot carry it so far as they
would; when they are gone God can out of stones raise up others who
shall build upon their foundation and bring forth the top-stone.
VII. There were others also, besides the sons of these three great men,
who are called their brethren (probably because they had been wont to
join with them in their private concerts), who were instructed in the
songs of the Lord, and were cunning or well skilled therein, v. 7. They
were all Levites and were in number 288. Now, 1. These were a good
number, and a competent number to keep up the service in the house of
God; for they were all skilful in the work to which they were called.
When David the king was so much addicted to divine poesy and music many
others, all that had a genius for it, applied their studies and
endeavours that way. Those do religion a great deal of good service
that bring the exercises of devotion into reputation. 2. Yet these were
but a small number in comparison with the 4000 whom David appointed
thus to praise the Lord, ch. xxiii. 5. Where were all the rest when
only 288, and those but by twelve in a course, were separated to this
service? It is probable that all the rest were divided into as many
courses, and were to follow as these led. Or, perhaps, these were for
songs in the house of the Lord (v. 6), with whom any that worshipped in
the courts of that house might join; and the rest were disposed of, all
the kingdom over, to preside in the country congregations, in this good
work: for, though the sacrifices instituted by the hand of Moses might
be offered but at one place, the psalms penned by David might be sung
every where, 1 Tim. ii. 8.
8 And they cast lots, ward against ward, as well the small as the
great, the teacher as the scholar. 9 Now the first lot came forth for
Asaph to Joseph: the second to Gedaliah, who with his brethren and sons
were twelve: 10 The third to Zaccur, he, his sons, and his brethren,
were twelve: 11 The fourth to Izri, he, his sons, and his brethren,
were twelve: 12 The fifth to Nethaniah, he, his sons, and his
brethren, were twelve: 13 The sixth to Bukkiah, he, his sons, and his
brethren, were twelve: 14 The seventh to Jesharelah, he, his sons,
and his brethren, were twelve: 15 The eighth to Jeshaiah, he, his
sons, and his brethren, were twelve: 16 The ninth to Mattaniah, he,
his sons, and his brethren, were twelve: 17 The tenth to Shimei, he,
his sons, and his brethren, were twelve: 18 The eleventh to Azareel,
he, his sons, and his brethren, were twelve: 19 The twelfth to
Hashabiah, he, his sons, and his brethren, were twelve: 20 The
thirteenth to Shubael, he, his sons, and his brethren, were twelve:
21 The fourteenth to Mattithiah, he, his sons, and his brethren, were
twelve: 22 The fifteenth to Jeremoth, he, his sons, and his brethren,
were twelve: 23 The sixteenth to Hananiah, he, his sons, and his
brethren, were twelve: 24 The seventeenth to Joshbekashah, he, his
sons, and his brethren, were twelve: 25 The eighteenth to Hanani, he,
his sons, and his brethren, were twelve: 26 The nineteenth to
Mallothi, he, his sons, and his brethren, were twelve: 27 The
twentieth to Eliathah, he, his sons, and his brethren, were twelve:
28 The one and twentieth to Hothir, he, his sons, and his brethren,
were twelve: 29 The two and twentieth to Giddalti, he, his sons, and
his brethren, were twelve: 30 The three and twentieth to Mahazioth,
he, his sons, and his brethren, were twelve: 31 The four and
twentieth to Romamti-ezer, he, his sons, and his brethren, were twelve.
Twenty-four persons are named in the beginning of this chapter as sons
of those three great men, Asaph, Heman, and Jeduthun. Ethan was the
third (ch. vi. 44), but probably he was dead before the establishment
was perfected and Jeduthun came in his room. [Or perhaps Ethan and
Jeduthun were two names for the same person.] Of these three Providence
so ordered it that Asaph had four sons, Jeduthun six [only five are
mentioned v. 3; Shimei, mentioned v. 17, is supposed to have been the
sixth], and Heman fourteen, in all twenty-four (who were named, v.
2-4), who were all qualified for the service and called to it. But the
question was, In what order must they serve? This was determined by
lot, to prevent strife for precedency, a sin which most easily besets
many that otherwise are good people.
I. The lot was thrown impartially. They were placed in twenty-four
companies, twelve in a company, in two rows, twelve companies in a row,
and so they cast lots, ward against ward, putting them all upon a
level, small and great, teacher and scholar. They did not go according
to their age, or according to their standing, or the degrees they had
taken in the music-schools; but it was referred to God, v. 8. Small and
great, teachers and scholars, stand alike before God, who goes not
according to our rules of distinction and precedency. See Matt. xx. 23.
II. God determined it as he pleased, taking account, it is probable, of
the respective merits of the persons, which are of much more importance
than seniority of age or priority of birth. Let us compare them with
the preceding catalogue and we shall find that, 1. Josephus was the
second son of Asaph. 2. Gedaliah the eldest son of Jeduthun. 3. Zaccur
the eldest of Asaph. 4. Izri the second of Jeduthun. 5. Nethaniah the
third of Asaph. 6. Bukkiah the eldest of Heman. 7. Jesharelah the
youngest of Asaph. 8. Jeshaiah the third of Jeduthun. 9. Mattaniah the
second of Heman. 10. Shimei the youngest of Jeduthun. 11. Azareel the
third of Heman. 12. Hashabiah the fourth of Jeduthun. 13. Shubael the
fourth of Heman. 14. Mattithiah the fifth of Jeduthun. 15. Jeremoth the
fifth of Heman. 16. Hananiah the sixth of Heman. 17. Joshbekashah the
eleventh of Heman. 18. Hanani the seventh of Heman. 19. Mallothi the
twelfth of Heman. 20. Eliathah the eighth of Heman. 21. Hothir the
thirteenth of Heman. 22. Giddalti the ninth of Heman. 23. Mehazioth the
fourteenth of Heman. And, lastly, Romamti-ezer, the tenth of Heman. See
how God increased some and preferred the younger before the elder.
III. Each of these had in his chorus the number of twelve, called their
sons and their brethren, because they observed them as sons, and
concurred with them as brethren. Probably twelve, some for the voice
and others for the instrument, made up the concert. Let us learn with
one mind and one mouth to glorify God, and that will be the best
concert.
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F I R S T C H R O N I C L E S
CHAP. XXVI.
We have here an account of the business of the Levites. That tribe had
made but a very small figure all the time of the judges, till Eli and
Samuel appeared. But when David revived religion the Levites were, of
all men, in the greatest reputation. And happy it was that they had
Levites who were men of sense, fit to support the honour of their
tribe. We have here an account, I. Of the Levites that were appointed
to be porters, ver. 1-19. II. Of those that were appointed to be
treasurers and storekeepers, ver. 20-28. III. Of those that were
officers and judges in the country, and were entrusted with the
administration of public affairs, ver. 29-32.
The Officers of the Levites. (b. c. Date.)
1 Concerning the divisions of the porters: Of the Korhites was
Meshelemiah the son of Kore, of the sons of Asaph. 2 And the sons of
Meshelemiah were, Zechariah the firstborn, Jediael the second, Zebadiah
the third, Jathniel the fourth, 3 Elam the fifth, Jehohanan the
sixth, Elioenai the seventh. 4 Moreover the sons of Obed-edom were,
Shemaiah the firstborn, Jehozabad the second, Joah the third, and Sacar
the fourth, and Nethaneel the fifth, 5 Ammiel the sixth, Issachar the
seventh, Peulthai the eighth: for God blessed him. 6 Also unto
Shemaiah his son were sons born, that ruled throughout the house of
their father: for they were mighty men of valour. 7 The sons of
Shemaiah; Othni, and Rephael, and Obed, Elzabad, whose brethren were
strong men, Elihu, and Semachiah. 8 All these of the sons of
Obed-edom: they and their sons and their brethren, able men for
strength for the service, were threescore and two of Obed-edom. 9 And
Meshelemiah had sons and brethren, strong men, eighteen. 10 Also
Hosah, of the children of Merari, had sons; Simri the chief, (for
though he was not the firstborn, yet his father made him the chief;)
11 Hilkiah the second, Tebaliah the third, Zechariah the fourth: all
the sons and brethren of Hosah were thirteen. 12 Among these were the
divisions of the porters, even among the chief men, having wards one
against another, to minister in the house of the Lord. 13 And they
cast lots, as well the small as the great, according to the house of
their fathers, for every gate. 14 And the lot eastward fell to
Shelemiah. Then for Zechariah his son, a wise counsellor, they cast
lots; and his lot came out northward. 15 To Obed-edom southward; and
to his sons the house of Asuppim. 16 To Shuppim and Hosah the lot
came forth westward, with the gate Shallecheth, by the causeway of the
going up, ward against ward. 17 Eastward were six Levites, northward
four a day, southward four a day, and toward Asuppim two and two. 18
At Parbar westward, four at the causeway, and two at Parbar. 19 These
are the divisions of the porters among the sons of Kore, and among the
sons of Merari.
Observe, I. There were porters appointed to attend the temple, who
guarded all the avenues that let to it, opened and shut all the outer
gates and attended at them, not only for the state, but for service, to
direct and instruct those who were going to worship in the courts of
the sanctuary in the decorum they were to observe, to encourage those
that were timorous, to send back the strangers and unclean, and to
guard against thieves and others that were enemies to the house of God.
In allusion to this office, ministers are said to have the keys to the
kingdom of heaven committed to them (Matt. xvi. 19), that they may
admit, and exclude, according to the law of Christ.
II. Of several of those that were called to this service, it is taken
notice of that they were mighty men of valour (v. 6), strong men (v.
7), able men (v. 8), and one of them that he was a wise counsellor (v.
14), who probably, when he had used this office of a deacon well and
given proofs of more than ordinary wisdom, purchased to himself a good
degree, and was preferred from the gate to the council-board, 1 Tim.
iii. 13. As for those that excelled in strength of body, and courage
and resolution of mind, they were thereby qualified for the post
assigned them; for whatever service God calls men to he either finds
them fit or makes them so.
III. The sons of Obed-edom were employed in this office, sixty-two of
that family. This was he that entertained the ark with reverence and
cheerfulness; and see how he was rewarded for it. 1. He had eight sons
(v. 5), for God blessed him. The increase and building up of families
are owing to the divine blessing; and a great blessing it is to a
family to have many children, when like these they are able for, and
eminent in, the service of God. 2. His sons were preferred to places of
trust in the sanctuary. They had faithfully attended the ark in their
own house, and now were called to attend it in God's house. He that is
trusty in little shall be trusted with more. He that keeps God's
ordinances in his own tent is fit to have the custody of them in God's
tabernacle, 1 Tim. iii. 4, 5. I have kept thy law, says David, and this
I had because I kept thy precepts, Ps. cxix. 55, 56.
IV. It is said of one here that though he was not the first-born his
father made him the chief (v. 10), either because he was very
excellent, or because the elder son was very weak. He was made chief,
perhaps not in inheriting the estate (for that was forbidden by the
law, Deut. xxi. 16, 17), but in this service, which required personal
qualifications.
V. The porters, as the singers, had their post assigned them by lot, so
many at such a gate, and so many at such a one, that every one might
know his post and make it good, v. 13. It is not said that they were
cast into twenty-four courses, as before; but here are the names of
about twenty-four (v. 1-11), and the posts assigned are twenty-four, v.
17, 18. We have therefore reason to think they were distributed into as
many companies. Happy are those who dwell in God's house: for, as they
are well fed, well taught, and well employed, so they are well guarded.
Men attended at the gates of the temple, but angels attend at the gates
of the New Jerusalem, Rev. xxi. 12.
20 And of the Levites, Ahijah was over the treasures of the house of
God, and over the treasures of the dedicated things. 21 As concerning
the sons of Laadan; the sons of the Gershonite Laadan, chief fathers,
even of Laadan the Gershonite, were Jehieli. 22 The sons of Jehieli;
Zetham, and Joel his brother, which were over the treasures of the
house of the Lord. 23 Of the Amramites, and the Izharites, the
Hebronites, and the Uzzielites: 24 And Shebuel the son of Gershom,
the son of Moses, was ruler of the treasures. 25 And his brethren by
Eliezer; Rehabiah his son, and Jeshaiah his son, and Joram his son, and
Zichri his son, and Shelomith his son. 26 Which Shelomith and his
brethren were over all the treasures of the dedicated things, which
David the king, and the chief fathers, the captains over thousands and
hundreds, and the captains of the host, had dedicated. 27 Out of the
spoils won in battles did they dedicate to maintain the house of the
Lord. 28 And all that Samuel the seer, and Saul the son of Kish, and
Abner the son of Ner, and Joab the son of Zeruiah, had dedicated; and
whosoever had dedicated any thing, it was under the hand of Shelomith,
and of his brethren.
Observe, 1. There were treasures of the house of God. A great house
cannot be well kept without stores of all manner of provisions. Much
was expended daily upon the altar-flour, wine, oil, salt, fuel, besides
the lamps; quantities of these were to be kept beforehand, besides the
sacred vestments and utensils. These were the treasures of the house of
God. And, because money answers all things, doubtless they had an
abundance of it, which was received from the people's offerings,
wherewith they bought in what they had occasion for. And perhaps much
was laid up for an exigence. These treasures typified the plenty there
is in our heavenly Father's house, enough and to spare. In Christ, the
true temple, are hid treasures of wisdom and knowledge, and
unsearchable riches. 2. There were treasures of dedicated things,
dedicated mostly out of the spoils won in battle (v. 27), as a grateful
acknowledgment of the divine protection. Abraham gave Melchisedec the
tenth of the spoils Heb. vii. 4. In Moses's time the officers of the
army, when they returned victorious, brought of their spoils an
oblation to the Lord, Num. xxxi. 50. Of late this pious custom had been
revived; and not only Samuel and David, but Saul, and Abner, and Joab,
had dedicated of their spoils to the honour and support of the house of
God, v. 28. Note, The more God bestows upon us the more he expects from
us in works of piety and charity. Great successes call for
proportionable returns. When we look over our estates we should
consider, "Here are convenient things, rich things, it may be, and fine
things; but where are the dedicated things?" Men of war must honour God
with their spoils. 3. These treasures had treasurers, those that were
over them (v. 20, 26), whose business it was to keep them, that neither
moth nor rust might corrupt them, nor thieves break through and steal,
to give out as there was occasion and to see that they were not wasted,
embezzled, or alienated to the common use; and it is probable that they
kept accounts of all that was brought in and how it was laid out.
29 Of the Izharites, Chenaniah and his sons were for the outward
business over Israel, for officers and judges. 30 And of the
Hebronites, Hashabiah and his brethren, men of valour, a thousand and
seven hundred, were officers among them of Israel on this side Jordan
westward in all the business of the Lord, and in the service of the
king. 31 Among the Hebronites was Jerijah the chief, even among the
Hebronites, according to the generations of his fathers. In the
fortieth year of the reign of David they were sought for, and there
were found among them mighty men of valour at Jazer of Gilead. 32 And
his brethren, men of valour, were two thousand and seven hundred chief
fathers, whom king David made rulers over the Reubenites, the Gadites,
and the half tribe of Manasseh, for every matter pertaining to God, and
affairs of the king.
All the offices of the house of God being well provided with Levites,
we have here an account of those that were employed as officers and
judges in the outward business, which must not be neglected, no, not
for the temple itself. The magistracy is an ordinance of God for the
good of the church as truly as the ministry is. And here we are told,
1. That the Levites were employed in the administration of justice in
concurrence with the princes and elders of the several tribes, who
could not be supposed to understand the law so well as the Levites, who
made it their business to study it. None of those Levites who were
employed in the service of the sanctuary, none of the singers or
porters, were concerned in this outward business; either one was enough
to engage the whole man or it was presumption to undertake both. 2.
Their charge was both in all business of the Lord, and in the service
of the kings, v. 30 and again v. 32. They managed the affairs of the
country, as well ecclesiastical as civil, took care both of God's
tithes and the king's taxes, punished offences committed immediately
against God and his honour and those against the government and the
public peace, guarded both against idolatry and against injustice, and
took care to put the laws in execution against both. Some, it is
likely, applied themselves to the affairs of religion, others to
secular affairs; and so, between both, God and the king were well
served. It is happy with a kingdom when its civil and sacred interests
are thus interwoven and jointly minded and advanced. 3. There were more
Levites employed as judges with the two tribes and a half on the other
side of Jordan than with all the rest of the tribes; there were 2700;
whereas as the west side of Jordan there were 1700, v. 30, 32. Either
those remote tribes were not so well furnished as the rest with judges
of their own, or because they, lying furthest from Jerusalem and on the
borders of the neighbouring nations, were most in danger of being
infected with idolatry, and most needed the help of Levites to prevent
it. The frontiers must be well guarded. 4. This is said to be done (as
were all the foregoing settlements) in the fortieth year of the reign
of David (v. 31), that is, the last year of his reign. We should be so
much the more industrious to do good as we can see the day approaching.
If we live to enjoy the fruit of our labours, grudge it not to those
that shall come after us.
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F I R S T C H R O N I C L E S
CHAP. XXVII.
In this chapter we have the civil list, including the military, I. The
twelve captains for every separate month of the year, ver. 1-15. II.
The princes of the several tribes, ver. 16-24. III. The officers of the
court, ver. 25-34.
The Officers of the Army. (b. c. 1015.)
1 Now the children of Israel after their number, to wit, the chief
fathers and captains of thousands and hundreds, and their officers that
served the king in any matter of the courses, which came in and went
out month by month throughout all the months of the year, of every
course were twenty and four thousand. 2 Over the first course for the
first month was Jashobeam the son of Zabdiel: and in his course were
twenty and four thousand. 3 Of the children of Perez was the chief of
all the captains of the host for the first month. 4 And over the
course of the second month was Dodai an Ahohite, and of his course was
Mikloth also the ruler: in his course likewise were twenty and four
thousand. 5 The third captain of the host for the third month was
Benaiah the son of Jehoiada, a chief priest: and in his course were
twenty and four thousand. 6 This is that Benaiah, who was mighty
among the thirty, and above the thirty: and in his course was Ammizabad
his son. 7 The fourth captain for the fourth month was Asahel the
brother of Joab, and Zebadiah his son after him: and in his course were
twenty and four thousand. 8 The fifth captain for the fifth month was
Shamhuth the Izrahite: and in his course were twenty and four thousand.
9 The sixth captain for the sixth month was Ira the son of Ikkesh the
Tekoite: and in his course were twenty and four thousand. 10 The
seventh captain for the seventh month was Helez the Pelonite, of the
children of Ephraim: and in his course were twenty and four thousand.
11 The eighth captain for the eighth month was Sibbecai the Hushathite,
of the Zarhites: and in his course were twenty and four thousand. 12
The ninth captain for the ninth month was Abiezer the Anetothite, of
the Benjamites: and in his course were twenty and four thousand. 13
The tenth captain for the tenth month was Maharai the Netophathite, of
the Zarhites: and in his course were twenty and four thousand. 14 The
eleventh captain for the eleventh month was Benaiah the Pirathonite, of
the children of Ephraim: and in his course were twenty and four
thousand. 15 The twelfth captain for the twelfth month was Heldai the
Netophathite, of Othniel: and in his course were twenty and four
thousand.
We have here an account of the regulation of the militia of the
kingdom. David was himself a man of war, and had done great things with
the sword; he had brought into the field great armies. Now here we are
told how he marshalled them when God had given him rest from all his
enemies. He did not keep them all together, for that would have been a
hardship on them and the country; yet he did not disband and disperse
them all, for then he would have left his kingdom naked, and his people
would have forgotten the arts of war, wherein they had been instructed.
He therefore contrived to keep up a constant force, and yet not a
standing army. The model is very prudent. 1. He kept up 24,000
constantly in arms, I suppose in a body, and disciplined, in one part
or other of the kingdom, the freeholders carrying their own arms and
bearing their own charges while they were up. This was a sufficient
strength for the securing of the public peace and safety. Those that
are Israelites indeed must learn war; for we have enemies to grapple
with, whom we are concerned constantly to stand upon our guard against.
2. He changed them every month; so that the whole number of the militia
amounted to 288,000, perhaps about a fifth part of the able men of the
kingdom. By being thus distributed into twelve courses, they were all
instructed in, and accustomed to, military exercises; and yet none were
compelled to be in service, and at expenses, above one month in the
year (which they might very well afford), unless upon extraordinary
occasions, and then they might all be got together quickly. It is the
wisdom of governors, and much their praise, while they provide for the
public safety, to contrive how to make it effectual and yet easy, and
as little as possible burdensome to the people. 3. Every course had a
commander in chief over it. Besides the subaltern officers that were
rulers over thousands, and hundreds, and fifties, there was one general
officer to each course or legion. All these twelve great commanders are
mentioned among David's worthies and champions, 2 Sam. xxiii. and 1
Chron. xi. They had first signalized themselves by their great actions
and then they were advanced to those great preferments. It is well with
a kingdom when honour thus attends merit. Benaiah is here called a
chief priest, v. 5. But, cohen signifying both a priest and a prince,
it might better be translated here a chief ruler, or (as in the margin)
a principal officer. Dodai had Mikloth (v. 4) either for his substitute
when he was absent or infirm, or for his successor when he was dead.
Benaiah had his son under him, v. 6. Asahel had his son after him (v.
7), and by this it seems that this plan of the militia was laid in the
beginning of David's reign; for Asahel was killed by Abner while David
reigned in Hebron. When his wars were over he revived this method, and
left the military affairs in this posture, for the peaceable reign of
his son Solomon. When we think ourselves most safe, yet, while we are
here in the body, we must keep in a readiness for spiritual conflicts.
Let not him that girdeth on the harness boast as he that puts it off.
The Military Force. (b. c. 1015.)
16 Furthermore over the tribes of Israel: the ruler of the Reubenites
was Eliezer the son of Zichri: of the Simeonites, Shephatiah the son of
Maachah: 17 Of the Levites, Hashabiah the son of Kemuel: of the
Aaronites, Zadok: 18 Of Judah, Elihu, one of the brethren of David:
of Issachar, Omri the son of Michael: 19 Of Zebulun, Ishmaiah the son
of Obadiah: of Naphtali, Jerimoth the son of Azriel: 20 Of the
children of Ephraim, Hoshea the son of Azaziah: of the half tribe of
Manasseh, Joel the son of Pedaiah: 21 Of the half tribe of Manasseh
in Gilead, Iddo the son of Zechariah: of Benjamin, Jaasiel the son of
Abner: 22 Of Dan, Azareel the son of Jeroham. These were the princes
of the tribes of Israel. 23 But David took not the number of them
from twenty years old and under: because the Lord had said he would
increase Israel like to the stars of the heavens. 24 Joab the son of
Zeruiah began to number, but he finished not, because there fell wrath
for it against Israel; neither was the number put in the account of the
chronicles of king David. 25 And over the king's treasures was
Azmaveth the son of Adiel: and over the storehouses in the fields, in
the cities, and in the villages, and in the castles, was Jehonathan the
son of Uzziah: 26 And over them that did the work of the field for
tillage of the ground was Ezri the son of Chelub: 27 And over the
vineyards was Shimei the Ramathite: over the increase of the vineyards
for the wine cellars was Zabdi the Shiphmite: 28 And over the olive
trees and the sycamore trees that were in the low plains was Baal-hanan
the Gederite: and over the cellars of oil was Joash: 29 And over the
herds that fed in Sharon was Shitrai the Sharonite: and over the herds
that were in the valleys was Shaphat the son of Adlai: 30 Over the
camels also was Obil the Ishmaelite: and over the asses was Jehdeiah
the Meronothite: 31 And over the flocks was Jaziz the Hagerite. All
these were the rulers of the substance which was king David's. 32
Also Jonathan David's uncle was a counsellor, a wise man, and a scribe:
and Jehiel the son of Hachmoni was with the king's sons: 33 And
Ahithophel was the king's counsellor: and Hushai the Archite was the
king's companion: 34 And after Ahithophel was Jehoiada the son of
Benaiah, and Abiathar: and the general of the king's army was Joab.
We have here an account,
I. Of the princes of the tribes. Something of the ancient order
instituted by Moses in the wilderness was still kept up, that every
tribe should have its prince or chief. It is probable that it was kept
up all along, either by election or by succession, in the same family;
and those are here named who were found in that office when this
account was taken. Elihu, or Eliab, who was prince of Judah, was the
eldest son of Jesse, and descended in a right line from Nahshon and
Salmon, the princes of this tribe in Moses's time. Whether these
princes were of the nature of lord-lieutenants that guided them in
their military affairs, or chief-justices that presided in their courts
of judgment, does not appear. Their power, we may suppose, was much
less now that all the tribes were united under one king than it had
been when, for the most part, they acted separately. Our religion
obliges us to be subject, not only to the king as supreme, but unto
governors under him (1 Pet. ii. 13, 14), the princes that decree
justice. Of Benjamin was Jaaziel the son of Abner, v. 21. Though Abner
was David's enemy, and opposed his coming to the throne, yet David
would not oppose the preferment of his son, but perhaps nominated him
to this post of honour, which teaches us to render good for evil.
II. Of the numbering of the people, v. 23, 24. It is here said, 1. That
when David ordered the people to be numbered he forbade the numbering
of those under twenty years old, thinking thereby to save the
reflection which what he did might otherwise cast upon the promise that
they should be innumerable; yet it was but a poor salvo, for it had
never been customary to number those under twenty, and the promise of
their numbers chiefly respected the effective men. 2. That the account
which David took of the people, in the pride of his heart, turned to no
good account; for it was never perfected, nor done with exactness, nor
was it ever recorded as an authentic account. Joab was disgusted with
it, and did it by halves; David was ashamed of it, and willing it
should be forgotten, because there fell wrath for it against Israel. A
good man cannot, in the reflection, please himself with that which he
knows God is displeased with, cannot make use of that, nor take comfort
in that, which is obtained by sin.
III. Of the officers of the court. 1. The rulers of the king's
substance (as they are called, v. 31), such as had the oversight and
charge of the king's tillage, his vineyards, his olive-yards, his
herds, his camels, his asses, his flocks. Here are no officers for
state, none for sport, no master of the wardrobe, no master of the
ceremonies, no master of the horse, no master of the hounds, but all
for service, agreeable to the simplicity and plainness of those times.
David was a great soldier, a great scholar, and a great prince, and yet
a great husband of his estate, kept a great deal of ground in his own
hand, and stocked it, not for pleasure, but for profit; for the king
himself is served of the field, Eccles. v. 9. Those magistrates that
would have their subjects industrious must themselves be examples of
industry and application to business. We find, however, that afterwards
the poor of the land were thought good enough to be vine-dressers and
husbandmen, 2 Kings xxv. 12. Now David put his great men to preside in
these employments. 2. The attendants on the king's person. They were
such as were eminent for wisdom, being designed for conversation. His
uncle, who was a wise man and a scribe, not only well skilled in
politics, but well read in the scriptures, was his counsellor, v. 32.
Another, who no doubt excelled in learning and prudence, was tutor to
his children. Ahithophel, a very cunning man, was his counsellor: but
Hushai, an honest man, was his companion and confidant. It does not
appear that he had many counsellors; but those he had were men of great
abilities. Much of the wisdom of princes is seen in the choice of their
ministry. But David, though he had all these trusty and well-beloved
cousins and counsellors about him, preferred his Bible before them all.
Ps. cxix. 24, Thy testimonies are my delight and my counsellors.
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F I R S T C H R O N I C L E S
CHAP. XXVIII.
The account we have of David's exit, in the beginning of the first book
of Kings, does not make his sun nearly so bright as that given in this
and the following chapter, where we have his solemn farewell both to
his son and his subjects, and must own that he finished well. In this
chapter we have, I. A general convention of the states summoned to
meet, ver. 1. II. A solemn declaration of the divine entail both of the
crown and of the honour of building the temple upon Solomon, ver. 2-7.
III. An exhortation both to the people and to Solomon to make religion
their business, ver. 8-10. IV. The model and materials delivered to
Solomon for the building of the temple, ver. 11-19. V. Encouragement
given him to undertake it and proceed in it, ver. 20, 21.
David's Charge to the People. (b. c. 1015.)
1 And David assembled all the princes of Israel, the princes of the
tribes, and the captains of the companies that ministered to the king
by course, and the captains over the thousands, and captains over the
hundreds, and the stewards over all the substance and possession of the
king, and of his sons, with the officers, and with the mighty men, and
with all the valiant men, unto Jerusalem. 2 Then David the king stood
up upon his feet, and said, Hear me, my brethren, and my people: As for
me, I had in mine heart to build a house of rest for the ark of the
covenant of the Lord, and for the footstool of our God, and had made
ready for the building: 3 But God said unto me, Thou shalt not build
a house for my name, because thou hast been a man of war, and hast shed
blood. 4 Howbeit the Lord God of Israel chose me before all the house
of my father to be king over Israel for ever: for he hath chosen Judah
to be the ruler; and of the house of Judah, the house of my father; and
among the sons of my father he liked me to make me king over all
Israel: 5 And of all my sons, (for the Lord hath given me many sons,)
he hath chosen Solomon my son to sit upon the throne of the kingdom of
the Lord over Israel. 6 And he said unto me, Solomon thy son, he
shall build my house and my courts: for I have chosen him to be my son,
and I will be his father. 7 Moreover I will establish his kingdom for
ever, if he be constant to do my commandments and my judgments, as at
this day. 8 Now therefore in the sight of all Israel the congregation
of the Lord, and in the audience of our God, keep and seek for all the
commandments of the Lord your God: that ye may possess this good land,
and leave it for an inheritance for your children after you for ever.
9 And thou, Solomon my son, know thou the God of thy father, and serve
him with a perfect heart and with a willing mind: for the Lord
searcheth all hearts, and understandeth all the imaginations of the
thoughts: if thou seek him, he will be found of thee; but if thou
forsake him, he will cast thee off for ever. 10 Take heed now; for
the Lord hath chosen thee to build an house for the sanctuary: be
strong, and do it.
A great deal of service David had done in his day, had served his
generation according to the will of God, Acts xiii. 36. But now the
time draws night that he must die, and, as a type of the Son of David,
the nearer he comes to his end the more busy he is, and does his work
with all his might. He is now a little recovered from the indisposition
mentioned 1 Kings i. 1, when they covered him with clothes, and he got
no heat: but was cure is there for old age? He therefore improves his
recovery, as giving him an opportunity of doing God and his country a
little more service.
I. He summoned all the great men to attend him, that he might take
leave of them all together, v. 1. Thus Moses did (Deut. xxxi. 28), and
Joshua, ch. xxiii. 2; xxiv. 1. David would not declare the settlement
of the crown but in the presence, and to the satisfaction, of those
that were the representatives of the people.
II. He addressed them with a great deal of respect and tenderness. He
not only exerted himself to rise from his bed, to give them the meeting
(the occasion putting new spirits into him), but he rose out of his
chair, and stood up upon his feet (v. 2), in reverence to God whose
will he was to declare, and in reverence to this solemn assembly of the
Israel of God, as if he looked upon himself, though major
singulis--greater than any individual among them, yet minor
universis--less than the whole of them together. His age and
infirmities, as well as his dignity, might well have allowed him to
keep his seat; but he would show that he was indeed humbled for the
pride of his heart both in the numbers of his people and his dominion
over them. It had been too much his pleasure that they were all his
servants (ch. xxi. 3), but now he calls them his brethren, whom he
loved, his people, whom he took care of, not his servants, whom he had
command of: Hear me, my brethren, and my people. It becomes superiors
thus to speak with affection and condescension even to their inferiors;
they will not be the less honoured for it, but the more beloved. Thus
he engages their attention to what he was about to say.
III. He declared the purpose he had formed to build a temple for God,
and God's disallowing that purpose, v. 2, 3. This he had signified to
Solomon before, ch. xxii. 7, 8. A house of rest for the ark is here
said to be a house of rest for the footstool of our God; for heaven is
his throne of glory; the earth, and the most magnificent temples that
can be built upon it, are but his footstool: so much difference is
there between the manifestations of the divine glory in the upper and
lower world. Angels surround his throne, Isa. vi. 1. We poor worms do
but worship at his footstool Ps. xcix. 5; cxxxii. 7. As an evidence of
the sincerity of his purpose to build the temple, he tells them that he
had made ready for it, but that God would not suffer him to proceed
because he had appointed other work for him to do, which was enough for
one man, namely, the managing of the wars of Israel. He must serve the
public with the sword; another must do it with the line and plummet.
Times of rest are building times, Acts ix. 31.
IV. He produced his own title first, and then Solomon's, to the crown;
both were undoubtedly jure divino--divine. They could make out such a
title as no monarch on earth can; the Lord God of Israel chose them
both immediately, by prophecy, not providence, v. 4, 5. No right of
primogeniture is pretended. Detur digniori, non seniori--It went by
worth, not by age. 1. Judah was not the eldest son of Jacob, yet God
chose that tribe to be the ruling tribe; Jacob entailed the sceptre
upon it, Gen. xlix. 10. 2. It does not appear that the family of Jesse
was the senior house of that tribe; from Judah it is certain that it
was not, for Shelah was before Pharez; whether from Nahshon and Salmon
is not certain. Ram, the father of Nahshon, had a elder brother, 1
Chron. ii. 9. Perhaps so had Boaz, Obed, and Jesse. Yet "God chose the
house of my father." 3. David was the youngest son of Jesse, yet God
liked him to make him king; so it seemed good unto him. God takes whom
he likes, and likes whom he makes like himself, as he did David, a man
after his own heart. 4. Solomon was one of the youngest sons of David,
and yet God chose him to sit upon the throne, because he was the
likeliest of them all to build the temple, the wisest and best
inclined.
V. He opened to them God's gracious purposes concerning Solomon (v. 6,
7): I have chosen him to be my son. Thus he declares the decree, that
the Lord had said to Solomon, as a type of Christ, Thou art my son (Ps.
ii. 7), the son of my love; for he was called Jedidiah, because the
Lord loved him, and Christ is his beloved Son. Of him God said, as a
figure of him that was to come, 1. He shall build my house. Christ is
both the founder and the foundation of the gospel temple. 2. I will
establish his kingdom for ever. This must have its accomplishment in
the kingdom of the Messiah, which shall continue in his hands through
all the ages of time (Isa. ix. 7; Luke i. 33) and shall then be
delivered up to God, even the Father, yet perhaps to be delivered back
to the Redeemer for ever. As to Solomon, this promise of the
establishment of his kingdom is here made conditional: If he be
constant to do my commandments, as at this day. Solomon was now very
towardly and good: "If he continue so, his kingdom shall continue,
otherwise not." Note, If we be constant to our duty, then, and not
otherwise, we may expect the continuance of God's favour. Let those
that are well taught, and begin well, take notice of this--if they be
constant, they are happy; perseverance wears the crown, though it wins
it not.
VI. He charged them to adhere stedfastly to God and their duty, v. 8.
Observe, 1. The matter for this charge: Keep, and seek for all the
commandments of the Lord your God. The Lord was their God; his
commandments must be their rule; they must have respect to them all,
must make conscience of keeping them, and, in order thereunto, must
seek for them, that is, must be inquisitive concerning their duty,
search the scriptures, take advice, seek the law at the mouth of those
whose lips were to keep this knowledge, and pray to God to teach and
direct them. God's commandments will not be kept without great care. 2.
The solemnity of it. He charged them in the sight of all Israel, who
would all have notice of this public charge, and in the audience of
their God. "God is witness, and this congregation is witness, that they
have good counsel given them, and fair warning; if they do not take it,
it is their fault, and God and man will be witnesses against them." See
1 Tim. v. 21; 2 Tim. iv. 1. Those that profess religion, as they tender
the favour of God and their reputation with men, must be faithful to
their profession. 3. The motive to observe this charge. It was the way
to be happy, to have the peaceable possession of this good land
themselves and to preserve the entail of it upon their children.
VII. He concluded with a charge to Solomon himself, v. 9, 10. He was
much concerned that Solomon should be religious. He was to be a great
man, but he must not think religion below him--a wise man, and this
would be his wisdom. Observe,
1. The charge he gives him. He must look upon God and the God of his
father, his good father, who had devoted him to God and educated him
for God. He was born in God's house and therefore bound in duty to be
his, brought up in his house and therefore bound in gratitude. Thy own
friend, and thy father's friend, forsake not. He must know God and
serve him. We cannot serve God aright if we do not know him; and in
vain do we know him if we do not serve him, serve him with heart and
mind. We make nothing of religion if we do not mind it, and make
heart-work of it. Serve him with a perfect, that is, an upright heart
(for sincerity is our gospel perfection), and with a willing mind, from
a principle of love, and as a willing people, cheerfully and with
pleasure.
2. The arguments to enforce this charge.
(1.) Two arguments of general inducement:-- [1.] That the secrets of
our souls are open before God; he searches all hearts, even the hearts
of kings, which to men are unsearchable, Prov. xxv. 3. We must
therefore be sincere, because, if we deal deceitfully, God sees it, and
cannot be imposed upon; we must therefore employ our thoughts, and
engage them in God's service, because he fully understands all the
imaginations of them, both good and bad. [2.] That we are happy or
miserable here, and for ever, according as we do, or do not, serve God.
If we seek him diligently, he will be found of us, and that is enough
to make us happy, Heb. xi. 6. If we forsake him, desert his service and
turn from following him, he will cast us off for ever, and that is
enough to make us miserable. Note, God never casts any off till they
have first cast him off. Here is,
(2.) One argument peculiar to Solomon (v. 10): "Thou art to build a
house for the sanctuary; therefore seek and serve God, that that work
may be done from a good principle, in a right manner, and may be
accepted."
3. The means prescribed in order hereunto, and they are prescribed to
us all. (1.) Caution: Take heed; beware of every thing that looks like,
or leads to, that which is evil. (2.) Courage: Be strong, and do it. We
cannot do our work as we should unless we put on resolution, and fetch
in strength from divine grace.
David's Charge to Solomon. (b. c. 1015.)
11 Then David gave to Solomon his son the pattern of the porch, and of
the houses thereof, and of the treasuries thereof, and of the upper
chambers thereof, and of the inner parlours thereof, and of the place
of the mercy seat, 12 And the pattern of all that he had by the
spirit, of the courts of the house of the Lord, and of all the chambers
round about, of the treasuries of the house of God, and of the
treasuries of the dedicated things: 13 Also for the courses of the
priests and the Levites, and for all the work of the service of the
house of the Lord, and for all the vessels of service in the house of
the Lord. 14 He gave of gold by weight for things of gold, for all
instruments of all manner of service; silver also for all instruments
of silver by weight, for all instruments of every kind of service: 15
Even the weight for the candlesticks of gold, and for their lamps of
gold, by weight for every candlestick, and for the lamps thereof: and
for the candlesticks of silver by weight, both for the candlestick, and
also for the lamps thereof, according to the use of every candlestick.
16 And by weight he gave gold for the tables of showbread, for every
table; and likewise silver for the tables of silver: 17 Also pure
gold for the fleshhooks, and the bowls, and the cups: and for the
golden basons he gave gold by weight for every bason; and likewise
silver by weight for every bason of silver: 18 And for the altar of
incense refined gold by weight; and gold for the pattern of the chariot
of the cherubims, that spread out their wings, and covered the ark of
the covenant of the Lord. 19 All this, said David, the Lord made me
understand in writing by his hand upon me, even all the works of this
pattern. 20 And David said to Solomon his son, Be strong and of good
courage, and do it: fear not, nor be dismayed: for the Lord God, even
my God, will be with thee; he will not fail thee, nor forsake thee,
until thou hast finished all the work for the service of the house of
the Lord. 21 And, behold, the courses of the priests and the Levites,
even they shall be with thee for all the service of the house of God:
and there shall be with thee for all manner of workmanship every
willing skilful man, for any manner of service: also the princes and
all the people will be wholly at thy commandment.
As for the general charge that David gave his son to seek God and serve
him, the book of the law was, in that, his only rule, and there needed
no other; but, in building the temple, David was now to give him three
things:--1. A model of the building, because it was to be such a
building as neither he nor his architects ever saw. Moses had a pattern
of the tabernacle shown him in the mount (Heb. viii. 5), so had David
of the temple, by the immediate hand of God upon him, v. 19. It was
given him in writing, probably by the ministry of an angel, or as
clearly and exactly represented to his mind as if it had been in
writing. But it is said (v. 12), He had this pattern by the Spirit. The
contrivance either of David's devotion or of Solomon's wisdom must not
be trusted to in an affair of this nature. The temple must be a sacred
thing and a type of Christ; there must be in it not only convenience
and decency, but significancy: it was a kind of sacrament, and
therefore it must not be left to man's art or invention to contrive it,
but must be framed by divine institution. Christ the true temple, the
church the gospel temple, and heaven the everlasting temple, are all
framed according to the divine councils, and the plan laid in the
divine wisdom, ordained before the world for God's glory and ours. This
pattern David gave to Solomon, that he might know what to provide and
might go by a certain rule. When Christ left with his disciples a
charge to build his gospel church he gave them an exact model of it,
ordering them to observe that, and that only, which he commanded. The
particular models are here mentioned, of the porch, which was higher
than the rest, like a steeple,--then the houses, both the holy place
and the most holy, with the rooms adjoining, which were for treasuries,
chambers, and parlours,--especially the place of the mercy-seat (v.
11),--of the courts likewise, and the chambers about them, in which the
dedicated things were laid up. Bishop Patrick supposes that, among
other things, the tabernacle which Moses reared and all the utensils of
it, which there was now no further occasion for, were laid up here,
signifying that in the fulness of time all the Mosaic economy, all the
rites and ceremonies of that dispensation, should be respectfully laid
aside, and something better come in their room. He gave him a table of
the courses of the priests, patterns of the vessels of service (v. 13),
and a pattern of the chariot of the cherubim, v. 18. Besides the two
cherubim over the mercy-seat, there were two much larger, whose wings
reached from wall to wall (1 Kings vi. 23, &c.), and of these David
here gave Solomon the pattern, called a chariot; for the angels are the
chariots of God, Ps. lxviii. 17. 2. Materials for the most costly of
the utensils of the temple. That they might not be made any less than
the patterns, he weighed out the exact quantity for each vessel both of
gold and silver, v. 14. In the tabernacle there was but one golden
candlestick; in the temple there were ten (1 Kings vii. 49), besides
silver ones, which, it is supposed, were hand-candlesticks, v. 15. In
the tabernacle there was but one table; but in the temple, besides that
on which the show-bread was set, there were ten others for other uses
(2 Chron. iv. 8), besides silver tables; for, this house being much
larger than that, it would look bare if it had not furniture
proportionable. The gold for the altar of incense is particularly said
to be refined gold (v. 18), purer than any of the rest; for that was
typical of the intercession of Christ, than which nothing is more pure
and perfect. 3. Directions which way to look for help in this great
undertaking. "Fear not opposition; fear not the charge, care, and
trouble; fear not miscarrying in it, as in the case of Uzza; fear not
the reproach of the foolish builder, that began to build and was not
able to finish. Be not dismayed. (1.) God will help thee, and thou must
look up to him in the first place (v. 20): The Lord God, even my God,
whom I have chosen and served, who has all along been present with me
and prospered me, and to whom, from my own experience of his power and
goodness, I recommend thee, he will be with thee, to direct,
strengthen, and prosper thee; he will not fail thee nor forsake thee."
Note, We may be sure that God, who owned our fathers and carried them
through the services of their day, will, in like manner, if we be
faithful to him, go along with us in our day, and will never leave us,
while he has any work to do in us or by us. The same that was Joshua's
encouragement (Josh. i. 5), and Solomon's, is given to all believers,
Heb. xiii. 5. He will never leave thee, nor forsake thee. God never
leaves any unless they first leave him. (2.) "Good men will help thee,
v. 21. The priests and Levites will advise thee, and thou mayest
consult them. Thou hast good workmen, who are both willing and
skilful;" and these are two very good properties in a workman,
especially in those that work at the temple. And, lastly, "The princes
and the people will be so far from opposing or retarding the work that
they will be wholly at thy command, every one in his place ready to
further it." Then good work is likely to go on when all parties
concerned are hearty in it, and none secretly clog it, but all drive on
heartily in it.
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F I R S T C H R O N I C L E S
CHAP. XXIX.
David has said what he had to say to Solomon. But he had something more
to say to the congregation before he parted with them. I. He pressed
them to contribute, according to their ability, towards the building
and furnishing of the temple, ver. 1-5. II. They made their presents
accordingly with great generosity, ver. 6-9. III. David offered up
solemn prayers and praises to God upon that occasion (ver. 10-20), with
sacrifices, ver. 21, 22. IV. Solomon was hereupon enthroned, with great
joy and magnificence, ver. 23-25. V. David, soon after this finished
his course, ver. 26-30. And it is hard to say which shines brighter
here, the setting sun or the rising sun.
Presents for the Temple. (b. c. 1015.)
1 Furthermore David the king said unto all the congregation, Solomon my
son, whom alone God hath chosen, is yet young and tender, and the work
is great: for the palace is not for man, but for the Lord God. 2 Now
I have prepared with all my might for the house of my God the gold for
things to be made of gold, and the silver for things of silver, and the
brass for things of brass, the iron for things of iron, and wood for
things of wood; onyx stones, and stones to be set, glistering stones,
and of divers colours, and all manner of precious stones, and marble
stones in abundance. 3 Moreover, because I have set my affection to
the house of my God, I have of mine own proper good, of gold and
silver, which I have given to the house of my God, over and above all
that I have prepared for the holy house, 4 Even three thousand
talents of gold, of the gold of Ophir, and seven thousand talents of
refined silver, to overlay the walls of the houses withal: 5 The gold
for things of gold, and the silver for things of silver, and for all
manner of work to be made by the hands of artificers. And who then is
willing to consecrate his service this day unto the Lord? 6 Then the
chief of the fathers and princes of the tribes of Israel, and the
captains of thousands and of hundreds, with the rulers of the king's
work, offered willingly, 7 And gave for the service of the house of
God of gold five thousand talents and ten thousand drams, and of silver
ten thousand talents, and of brass eighteen thousand talents, and one
hundred thousand talents of iron. 8 And they with whom precious
stones were found gave them to the treasure of the house of the Lord,
by the hand of Jehiel the Gershonite. 9 Then the people rejoiced, for
that they offered willingly, because with perfect heart they offered
willingly to the Lord: and David the king also rejoiced with great joy.
We may here observe,
I. How handsomely David spoke to the great men of Israel, to engage
them to contribute towards the building of the temple. It is our duty
to provoke one another to love and to good works, not only to do good
ourselves, but to draw in others to do good too as much as we can.
There were many very rich men in Israel; they were all to share in the
benefit of the temple, and of those peaceable days which were to
befriend the building of it; and therefore, though David would not
impose on them, as a tax, what they should give towards it, he would
recommend the present as a fair occasion for a free-will offering,
because what is done in works of piety and charity should be done
willingly and not by constraint; for God loves a cheerful giver. 1. He
would have them consider that Solomon was young and tender, and needed
help; but that he was the person whom God had chosen to do this work,
and therefore was well worthy their assistance. It is good service to
encourage those in the work of God that are as yet young and tender. 2.
That the world was great, and all hands should contribute to the
carrying of it on. The palace to be built was not for man, but for the
Lord God; and the more was contributed towards the building the more
magnificent it would be, and therefore the better would it answer the
intention. 3. He tells them what great preparations had been made for
this work. He did not intend to throw all the burden upon them, nor
that it should be built wholly by contributions, but that they should
show their good will, by adding to what was done (v. 2): I have
prepared with all my might, that is, "I have made it my business." Work
for God must be done with all our might, or we shall bring nothing to
pass in it. 4. He sets them a good example. Besides what was dedicated
to this service out of the spoils and presents of the neighbouring
nations, which was for the building of the house (of which before, ch.
xxii. 14), he had, out of his own share, offered largely for the
beautifying and enriching of it, 3000 talents of gold and 7000 talents
of silver (v. 4, 5), and this because he had set his affection on the
house of his God. He gave all this, not as Papists build churches, in
commutation of penance, or to make atonement for sin, nor as Pharisees
give alms, to be seen of men; but purely because he loved the
habitation of God's house; so he professed (Ps. xxvi. 8) and here he
proved it. Those who set their affection upon the service of God will
think no pains nor cost too much to bestow upon it; and then our
offerings are pleasing to God when they come from love. Those that set
their affection on things above will set their affection on the house
of God, through which our way to heaven lies. Now this he gives them an
account of, to stir them up to do likewise. Note, Those who would draw
others to do that which is good must themselves lead. Those especially
who are advanced above others in place and dignity should particularly
contrive how to make their light shine before men, because the
influence of their example is more powerful and extensive than that of
other people. 5. He stirs them up to do as he had done (v. 5): And who
then is willing to concecrate his service this day unto the Lord? (1.)
We must each of us, in our several places, serve the Lord, and
consecrate our service to him, separate it from other things that are
foreign and interfere with it, and direct and design it for the honour
and glory of God. (2.) We must make the service of God our business,
must fill our hands to the Lord, so the Hebrew phrase is. Those who
engage themselves in the service of God will have their hands full;
there is work enough for the whole man in that service. The filling of
our hands with the service of God intimates that we must serve him
only, serve him liberally, and serve him in the strength of grace
derived from him. (3.) We must be free herein, do it willingly and
speedily, do it this day, when we are in a good mind. Who is willing?
Now let him show it.
II. How handsomely they all contributed towards the building of the
temple when they were thus stirred up to it. Though they were persuaded
to it, yet it is said, They offered willingly, v. 6. So he said who
knew their hearts. Nay, they offered with a perfect heart, from a good
principle and with a sincere respect to the glory of God, v. 9. How
generous they were appears by the sum total of the contributions, v. 7,
8. They gave like themselves, like princes, like princes of Israel. And
a pleasant day's work it was; for, 1. The people rejoiced, which may be
meant of the people themselves that offered: they were glad of the
opportunity of honouring God thus with their substance, and glad of the
prospect of bringing this good work to perfection. Or the common people
rejoiced in the generosity of their princes, that they had such rulers
over them as were forward to this good work. Every Israelite is glad to
see temple work carried on with vigour. 2. David rejoiced with great
joy to see the good effects of his psalms and the other helps of
devotion he had furnished them with, rejoiced that his son and
successor would have those about him that were so well affected to the
house of God, and that this work, upon which his heart was so much set,
was likely to go on. Note, It is a great reviving to good men, when
they are leaving the world, to see those they leave behind zealous for
religion and likely to keep it up. Lord, now let thou thy servant
depart in peace.
David's Prayer to God; Sacrifices Offered. (b. c. 1015.)
10 Wherefore David blessed the Lord before all the congregation: and
David said, Blessed be thou, Lord God of Israel our father, for ever
and ever. 11 Thine, O Lord, is the greatness, and the power, and the
glory, and the victory, and the majesty: for all that is in the heaven
and in the earth is thine; thine is the kingdom, O Lord, and thou art
exalted as head above all. 12 Both riches and honour come of thee,
and thou reignest over all; and in thine hand is power and might; and
in thine hand it is to make great, and to give strength unto all. 13
Now therefore, our God, we thank thee, and praise thy glorious name.
14 But who am I, and what is my people, that we should be able to offer
so willingly after this sort? for all things come of thee, and of thine
own have we given thee. 15 For we are strangers before thee, and
sojourners, as were all our fathers: our days on the earth are as a
shadow, and there is none abiding. 16 O Lord our God, all this store
that we have prepared to build thee a house for thine holy name cometh
of thine hand, and is all thine own. 17 I know also, my God, that
thou triest the heart, and hast pleasure in uprightness. As for me, in
the uprightness of mine heart I have willingly offered all these
things: and now have I seen with joy thy people, which are present
here, to offer willingly unto thee. 18 O Lord God of Abraham, Isaac,
and of Israel, our fathers, keep this for ever in the imagination of
the thoughts of the heart of thy people, and prepare their heart unto
thee: 19 And give unto Solomon my son a perfect heart, to keep thy
commandments, thy testimonies, and thy statutes, and to do all these
things, and to build the palace, for the which I have made provision.
20 And David said to all the congregation, Now bless the Lord your God.
And all the congregation blessed the Lord God of their fathers, and
bowed down their heads, and worshipped the Lord, and the king. 21 And
they sacrificed sacrifices unto the Lord, and offered burnt offerings
unto the Lord, on the morrow after that day, even a thousand bullocks,
a thousand rams, and a thousand lambs, with their drink offerings, and
sacrifices in abundance for all Israel: 22 And did eat and drink
before the Lord on that day with great gladness. And they made Solomon
the son of David king the second time, and anointed him unto the Lord
to be the chief governor, and Zadok to be priest.
We have here,
I. The solemn address which David made to God upon occasion of the
noble subscriptions of the princes towards the building of the temple
(v. 10): Wherefore David blessed the Lord, not only alone in his
closet, but before all the congregation. This I expected when we read
(v. 9) that David rejoiced with great joy; for such a devout man as he
would no doubt make that the matter of his thanksgiving which was so
much the matter of his rejoicing. He that looked round with comfort
would certainly look up with praise. David was now old and looked upon
himself as near his end; and it well becomes aged saints, and dying
saints, to have their hearts much enlarged in praise and thanksgiving.
This will silence their complaints of their bodily infirmities, and
help to make the prospect of death itself less gloomy. David's psalms,
toward the latter end of the book, are most of them psalms of praise.
The nearer we come to the world of everlasting praise the more we
should speak the language and do the work of that world. In this
address,
1. He adores God, and ascribes glory to him as the God of Israel,
blessed for ever and ever. Our Lord's prayer ends with a doxology much
like this which David here begins with--for thine is the kingdom, the
power, and the glory. This is properly praising God--with holy awe and
reverence, and agreeable affection, acknowledging, (1.) His infinite
perfections; not only that he is great, powerful, glorious, &c., but
that his is the greatness, power, and glory, that is, he has them in
and of himself, v. 11. He is the fountain and centre of every thing
that is bright and blessed. All that we can, in our most exalted
praises, attribute to him he has an unquestionable title to. His is the
greatness; his greatness is immense and incomprehensible; and all
others are little, are nothing, in comparison of him. His is the power,
and it is almighty and irresistible; power belongs to him, and all the
power of all the creatures is derived from him and depends upon him.
His is the glory; for his glory is his own end and the end of the whole
creation. All the glory we can give him with our hearts, lips, and
lives, comes infinitely short of what is his due. His is the victory;
he transcends and surpasses all, and is able to conquer and subdue all
things to himself; and his victories are incontestable and
uncontrollable. And his is the majesty, real and personal; with him is
terrible majesty, inexpressible and inconceivable. (2.) His sovereign
dominion, as rightful owner and possessor of all: "All that is in the
heaven, and in the earth, is thine, and at thy disposal, by the
indisputable right of creation, and as supreme ruler and commander of
all: thine is the kingdom, and all kings are thy subjects; for thou art
head, and art to be exalted and worshipped as head above all." (3.) His
universal influence and agency. All that are rich and honourable among
the children of men have their riches and honours from God. This
acknowledgment he would have the princes take notice of and join in,
that they might not think they had merited any thing of God by their
generosity; for from God they had their riches and honour, and what
they had returned to him was but a small part of what they had received
from him. Whoever are great among men, it is God's hand that makes them
so; and, whatever strength we have, it is God that gives it to us, as
the God of Israel our father, v. 10. Ps. lxviii. 35.
2. He acknowledges with thankfulness the grace of God enabling them to
contribute so cheerfully towards the building of the temple (v. 13,
14): Now therefore, our God, we thank thee. Note, The more we do for
God the more we are indebted to him for the honour of being employed in
his service, and for grace enabling us, in any measure, to serve him.
Does he therefore thank that servant? Luke xvii. 9. No: but that
servant has a great deal of reason to thank him. He thanks God that
they were able to offer so willingly. Note, (1.) It is a great instance
of the power of God's grace in us to be able to do the work of God
willingly. He works both to will and to do; and it is in the day of his
power that his people are made willing, Ps. cx. 3. (2.) We must give
God all the glory of all the good that is at any time done by ourselves
or others. Our own good works must not be the matter of our pride, nor
the good works of others the matter of our flattery, but both the
matter of our praise; for certainly it is the greatest honour and
pleasure in the world faithfully to serve God.
3. He speaks very humbly of himself, and his people, and the offerings
they had now presented to God. (1.) For himself, and those that joined
with him, though they were princes, he wondered that God should take
such notice of them and do so much for them (v. 14): Who am I, and what
is my people? David was the most honourable person, and Israel the most
honourable person, then in the world; yet thus does he speak of himself
and them, as unworthy the divine cognizance and favour. David now looks
very great, presiding in an august assembly, appointing his successor,
and making a noble present to the honour of God; and yet he is little
and low in his own eyes: Who am I, O Lord? for (v. 15) we are strangers
before thee, and sojourners, poor despicable creatures. Angels in
heaven are at home there; saints on earth are but strangers here: Our
days on the earth are as a shadow. David's days had as much of
substance in them as most men's; for he was a great man, a good man, a
useful man, and now an old man, one that lived long and lived to good
purpose: and yet he puts himself not only into the number, but in the
front, of those who must acknowledge that their days on the earth are
as a shadow, which intimates that our life is a vain life, a dark life,
a transient life, and a life that will have its periods either in
perfect light or perfect darkness. The next words explain it: There is
no abiding, Heb. no expectation. We cannot expect any great matters
from it, nor can we expect any long continuance of it. This is
mentioned here as that which forbids us to boast of the service we do
to God. Alas! it is confined to a scantling of time, it is the service
of a frail and short life, and therefore what can we pretend to merit
by it? (2.) As to their offerings, Lord, says he, of thy own have we
given thee (v. 14), and again (v. 16), It cometh of thy hand, and is
all thy own. "We have it from thee as a free gift, and therefore are
bound to use it for thee; and what we present to thee is but rent or
interest from thy own." "In like manner" (says bishop Patrick) "we
ought to acknowledge God in all spiritual things, referring every good
thought, good purpose, good work, to his grace, from whom we receive
it." Let him that glories therefore glory in the Lord.
4. He appeals to God concerning his own sincerity in what he did, v.
17. It is a great satisfaction to a good man to think that God tries
the heart and has pleasure in uprightness, that, whoever may
misinterpret or contemn it, he is acquainted with and approves of the
way of the righteous. It was David's comfort that God knew with what
pleasure he both offered his own and saw the people's offering. He was
neither proud of his own good work nor envious of the good works of
others.
5. He prays to God both for the people and for Solomon, that both might
hold on as they began. In this prayer he addresses God as the God of
Abraham, Isaac, and Jacob, a God in covenant with them and with us for
their sakes. Lord, give us grace to make good our part of the covenant,
that we may not forfeit the benefit of it. Or thus: they were kept in
their integrity by the grace of God establishing their way; let the
same grace that was sufficient for them be so for us. (1.) For the
people he prays (v. 18) that what good God had put into their minds he
would always keep there, that they might never be worse than they were
now, might never lose the convictions they were now under, nor cool in
their affections to the house of God, but always have the same thoughts
of things as they now seemed to have. Great consequences depend upon
what is innermost, and what uppermost, in the imagination of the
thoughts of our heart, what we aim at and what we love to think of. If
any good have got possession of our hearts, or the hearts of our
friends, it is good by prayer to commit the custody of it to the grace
of God: "Lord, keep it there, keep it for ever there. David has
prepared materials for the temple; but, Lord, do thou prepare their
hearts for such a privilege;" establish their hearts, so the margin.
"Confirm their resolutions. They are in a good mind; keep them so when
I am gone, them and theirs for ever." (2.) For Solomon he prays (v.
19), Give him a perfect heart. He had charged him (ch. xxviii. 9) to
serve God with a perfect heart; now here he prays to God to give him
such a heart. He does not pray, "Lord, make him a rich man, a great
man, a learned man;" but, "Lord, make him an honest man;" for that is
better than all. "Lord, give him a perfect heart, not only in general
to keep thy commandments, but in particular to build the palace, that
he may do that service with a single eye." Yet his building the house
would not prove him to have a perfect heart unless he made conscience
of keeping God's commandments. It is not helping to build churches that
will save us if we live in disobedience to God's law.
II. The cheerful concurrence of this great assembly in this great
solemnity. 1. They joined with David in the adoration of God. When he
had done his prayer he called to them to testify their concurrence (Now
bless the Lord your God, v. 20), which accordingly they did, by bowing
down their heads, a gesture of adoration. Whoever is the mouth of the
congregation, those only have the benefit who join with him, not by
bowing down the head so much as by lifting up the soul. 2. They paid
their respects to the king, looking upon him as an instrument in God's
hand of much good to them; and, in honouring him, they honoured God. 3.
The next day they offered abundance of sacrifices to God (v. 21), both
burnt-offerings, which were wholly consumed, and peace-offerings, which
the offerer had the greatest part of to himself. Hereby they testified
a generous gratitude to God for the good posture their public affairs
were in, though David was going the way of all the earth. 4. They
feasted and rejoiced before God, v. 22. In token of their joy in God,
and communion with him, they feasted upon their peace-offerings in a
religious manner before the Lord. What had been offered to God they
feasted upon, by which was intimated to them that they should be never
the poorer for their late liberal contributions to the service of the
temple; they themselves should feast upon the comfort of it. 5. They
made Solomon king the second time. He having been before anointed in
haste, upon occasion of Adonijah's rebellion, it was thought fit to
repeat the ceremony, for the greater satisfaction of the people. They
anointed him to the Lord. Magistrates must look upon themselves as set
apart for God, to be his ministers, and must rule accordingly in the
fear of God. Zadok also was anointed to be priest in the room of
Abiathar, who had lately forfeited his honour. Happy art thou, O
Israel! under such a prince and such a pontiff.
Solomon Magnified. (b. c. 1015.)
23 Then Solomon sat on the throne of the Lord as king instead of David
his father, and prospered; and all Israel obeyed him. 24 And all the
princes, and the mighty men, and all the sons likewise of king David,
submitted themselves unto Solomon the king. 25 And the Lord magnified
Solomon exceedingly in the sight of all Israel, and bestowed upon him
such royal majesty as had not been on any king before him in Israel.
26 Thus David the son of Jesse reigned over all Israel. 27 And the
time that he reigned over Israel was forty years; seven years reigned
he in Hebron, and thirty and three years reigned he in Jerusalem. 28
And he died in a good old age, full of days, riches, and honour: and
Solomon his son reigned in his stead. 29 Now the acts of David the
king, first and last, behold, they are written in the book of Samuel
the seer, and in the book of Nathan the prophet, and in the book of Gad
the seer, 30 With all his reign and his might, and the times that
went over him, and over Israel, and over all the kingdoms of the
countries.
These verses bring king Solomon to his throne and king David to his
grave. Thus the rising generation thrusts out that which went before,
and says, "Make room for us." Every one has his day.
I. Here is Solomon rising (v. 23): Solomon sat on the throne of the
Lord. Not his throne which he prepared in the heavens, but the throne
of Israel is called the throne of the Lord because not only is he King
of all nations, and all kings rule under him, but he was in a peculiar
manner King of Israel, 1 Sam. xii. 12. He had the founding, he had the
filling, of their throne, by immediate direction. The municipal laws of
their kingdom were divine. Urim and prophets were the privy counsellors
of their princes; therefore is their throne called the throne of the
Lord. Solomon's kingdom typified the kingdom of the Messiah, and his is
indeed the throne of the Lord; for the Father judgeth no man, but hath
committed all judgment to him; hence he calls him his King, Ps. ii. 6.
Being set on the throne of the Lord, the throne to which God called
him, he prospered. Those that follow the divine guidance may expect
success by the divine blessing. Solomon prospered; for, 1. His people
paid honour to him, as one to whom honour is due: All Israel obeyed
him, that is, were ready to swear allegiance to him (v. 23), the
princes and mighty men, and even the sons of David, though by seniority
their title to the crown was prior to his, and they might think
themselves wronged by his advancement. God thought fit to make him
king, and made him fit to be so, and therefore they all submitted
themselves to him. God inclined their hearts to do so, that his reign
might, from the first, be peaceable. His father was a better man than
he, and yet came to the crown with much difficulty, after long delay,
and by many and slow steps. David had more faith, and therefore had it
more tried. They submitted themselves (Heb. They gave the hand under
Solomon), that is, bound themselves by oath to be true to him (putting
the hand under the thigh was a ceremony anciently used in swearing); or
they were so entirely devoted that they would put their hand under his
feet to serve him. 2. God put honour upon him; for those that honour
him he will honour: The Lord magnified Solomon exceedingly, v. 25. His
very countenance and presence, I am apt to think, had something in them
very great and awful. All he said and all he did commanded respect.
None of all the judges or kings of Israel, his predecessors, made such
a figure as he did nor lived in such splendour.
II. Here is David's setting, that great man going off the stage. The
historian here brings him to the end of his day, leaves him asleep, and
draws the curtains about him.
1. He gives a summary account of the years of his reign, v. 26, 27. He
reigned forty years, as did Moses, Othniel, Deborah, Gideon, Eli,
Samuel, and Saul, who were before him, and Solomon after him.
2. He gives a short account of his death (v. 28), that he died full of
days, riches, and honour; that is, (1.) Loaded with them. He was very
old, and very rich, and very much honoured both of God and man. He had
been a man of war from his youth, and, as such, had his soul
continually in his hand; yet he was not cut off in the midst of his
days, but was preserved through all dangers of a military life, lived
to a good old age, and died in peace, died in his bed, and yet in the
bed of honour. (2.) Satiated with them. He was full of days, riches,
and honour; that is, he had enough of this world and of the riches and
honours of it, and knew when he had enough, for he was very willing to
die and leave it, having said (Ps. xlix. 15), God shall receive me, and
(Ps. xxiii. 4), Thou art with me. A good man will soon be full of days,
riches, and honour, but will never be satisfied with them; no
satisfaction but in God's loving kindness.
3. For a fuller account of David's life and reign he refers to the
histories or records of those times, which were written by Samuel while
he lived, and continued, after his death, by Nathan and Gad, v. 29.
There was related what was observable in his government at home and his
wars abroad, the times, that is, the events of the times, that went
over him, v. 29, 30. These registers were then in being, but are now
lost. Note, Good use may be made of those histories of the church which
are authentic though not sacred or of divine inspiration.
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Second Chronicles
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AN
EXPOSITION,
W I T H P R A C T I C A L O B S E R V A T I O N S,
OF THE SECOND BOOK OF
C H R O N I C L E S.
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This book begins with the reign of Solomon and the building of the
temple, and continues the history of the kings of Judah thenceforward
to the captivity and so concludes with the fall of that illustrious
monarchy and the destruction of the temple. That monarchy of the house
of David, as it was prior in time, so it was superior in worth and
dignity to all those four celebrated ones of which Nebuchadnezzar
dreamed. The Babylonian monarchy I reckon to begin in Nebuchadnezzar
himself--Thou art that head of gold, and that lasted but about seventy
years; The Persian monarchy, in several families, about 130; the
Grecian, in their several branches, about 300; and 300 more went far
with the Roman. But as I reckon David a greater hero than any of the
founders of those monarchies, and Solomon a more magnificent prince
than any of those that were the glories of them, so the succession was
kept up in a lineal descent throughout the whole monarchy, which
continued considerable between 400 and 500 years, and, after a long
eclipse, shone forth again in the kingdom of the Messiah, of the
increase of whose government and peace there shall be no end. This
history of the Jewish monarchy, as it is more authentic, so it is more
entertaining and more instructive, than the histories of any of those
monarchies. We had the story of the house of David before, in the first
and second books of Kings, intermixed with that of the kings of Israel,
which there took more room than that of Judah; but here we have it
entire. Much is repeated here which we had before, yet many of the
passages of the story are enlarged upon, and divers added, which we had
not before, especially relating to the affairs of religion; for it is a
church-history, and it is written for our learning, to let nations and
families know that then, and then only, they can expect to prosper,
when they keep in the way of their duty to God: for all along the good
kings prospered and the wicked kings suffered. The peaceable reign of
Solomon we have (ch. i.-ix.), the blemished reign of Rehoboam (ch.
x.-xii.), the short but busy reign of Abijah (ch. xiii.), the long and
happy reign of Asa (ch. xiv.-xvi.), the pious and prosperous reign of
Jehoshaphat (ch. xvii.-xx.), the impious and infamous reigns of Jehoram
and Ahaziah (ch. xxi.-xxii.), the unsteady reigns of Joash and Amaziah
(ch. xxiv., xxv.), the long and prosperous reign of Uzziah (ch. xxvi.),
the regular reign of Jotham (ch. xxvii.), the profane and wicked reign
of Ahaz (ch. xxviii.), the gracious glorious reign of Hezekiah (ch.
xxix.-xxxii.), the wicked reigns of Manasseh and Amon (ch. xxxiii.),
the reforming reign of Josiah (ch. xxxiv., xxxv.), the ruining reigns
of his sons, ch. xxxvi. Put all these together, and the truth of that
word of God will appear, Those that honour me I will honour, but those
that despise me shall be lightly esteemed. The learned Mr. Whiston, in
his chronology, suggests that the historical books which were written
after the captivity (namely, the two books of Chronicles, Ezra, and
Nehemiah) have more mistakes in names and numbers than all the books of
the Old Testament besides, through the carelessness of transcribers:
but, though that should be allowed, the things are so very minute that
we may be confident the foundation of God stands sure notwithstanding.
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S E C O N D C H R O N I C L E S
CHAP. I.
In the close of the foregoing book we read how God magnified Solomon
and Israel obeyed him; God and Israel concurred to honour him. Now here
we have an account, I. How he honoured God by sacrifice (ver. 1-6) and
by prayer, ver. 7-12. II. How he honoured Israel by increasing their
strength, wealth, and trade, ver. 13-17.
God's Goodness to Solomon. (b. c. 1015.)
1 And Solomon the son of David was strengthened in his kingdom, and the
Lord his God was with him, and magnified him exceedingly. 2 Then
Solomon spake unto all Israel, to the captains of thousands and of
hundreds, and to the judges, and to every governor in all Israel, the
chief of the fathers. 3 So Solomon, and all the congregation with
him, went to the high place that was at Gibeon; for there was the
tabernacle of the congregation of God, which Moses the servant of the
Lord had made in the wilderness. 4 But the ark of God had David
brought up from Kirjath-jearim to the place which David had prepared
for it: for he had pitched a tent for it at Jerusalem. 5 Moreover the
brasen altar, that Bezaleel the son of Uri, the son of Hur, had made,
he put before the tabernacle of the Lord: and Solomon and the
congregation sought unto it. 6 And Solomon went up thither to the
brasen altar before the Lord, which was at the tabernacle of the
congregation, and offered a thousand burnt offerings upon it. 7 In
that night did God appear unto Solomon, and said unto him, Ask what I
shall give thee. 8 And Solomon said unto God, Thou hast shewed great
mercy unto David my father, and hast made me to reign in his stead. 9
Now, O Lord God, let thy promise unto David my father be established:
for thou hast made me king over a people like the dust of the earth in
multitude. 10 Give me now wisdom and knowledge, that I may go out and
come in before this people: for who can judge this thy people, that is
so great? 11 And God said to Solomon, Because this was in thine
heart, and thou hast not asked riches, wealth, or honour, nor the life
of thine enemies, neither yet hast asked long life; but hast asked
wisdom and knowledge for thyself, that thou mayest judge my people,
over whom I have made thee king: 12 Wisdom and knowledge is granted
unto thee; and I will give thee riches, and wealth, and honour, such as
none of the kings have had that have been before thee, neither shall
there any after thee have the like.
Here is, I. Solomon's great prosperity, v. 1. Though he had a contested
title, yet, God being with him, he was strengthened in his kingdom; his
heart and hands were strengthened, and his interest in the people.
God's presence will be our strength.
II. His great piety and devotion. His father was a prophet, a psalmist,
and kept mostly to the ark; but Solomon, having read much in his Bible
concerning the tabernacle which Moses built and the altars there, paid
more respect to them than, it should seem, David had done. Both did
well, and let neither be censured. If the zeal of one be carried out
most to one instance of religion, and of another to some other
instance, let them not judge nor despise each other.
1. All his great men must thus far be good men that they must join with
him in worshipping God. He spoke to the captains and judges, the
governors and chief of the fathers, to go with him to Gibeon, v. 2, 3.
Authority and interest are well bestowed on those that will thus use
them for the glory of God, and the promoting of religion. It is our
duty to engage all with whom we have influence in the solemnities of
religion, and it is very desirable to have many join with us in those
solemnities--the more the better; it is the more like heaven. Solomon
began his reign with this public pious visit to God's altar, and it was
a very good omen. Magistrates are then likely to do well for themselves
and their people when they thus take God along with them at their
setting out.
2. He offered abundance of sacrifices to God there (v. 6): 1000
burnt-offerings, and perhaps a greater number of peace-offerings, on
which he and his company feasted before the Lord. Where God sows
plentifully he expects to reap accordingly. His father David had left
him flocks and herds in abundance (1 Chron. xxvii. 29, 31), and thus he
gave God his dues out of them. The ark was at Jerusalem (v. 4), but the
altar was at Gibeon (v. 5), and thither he brought his sacrifices; for
it is the altar that sanctifieth every gift.
3. He prayed a good prayer to God: this, with the answer to it, we had
before, 1 Kings iii. 5, &c. (1.) God bade him ask what he would; not
only that he might put him in the right way of obtaining the favours
that were intended him (Ask, and you shall receive, that your joy may
be full), but that he might try him, how he stood affected, and might
discover what was in his heart. Men's characters appear in their
choices and desires. What wouldst thou have? tries a man as much as,
What wouldst thou do? Thus God tried whether Solomon was one of the
children of this world, that say, Who will show us any good, or of the
children of light, that say, Lord, lift up the light of thy countenance
upon us. As we choose we shall have, and that is likely to be our
portion to which we give the preference, whether the wealth and
pleasure of this world or spiritual riches or delights. (2.) Like a
genuine son of David, he chose spiritual blessings rather than
temporal. His petition here is, Give me wisdom and knowledge. He owns
those to be desirable gifts, and God to be the giver of them, Prov. ii.
6. God gave the faculty of understanding, and to him we must apply for
the furniture of it. Two things are here pleaded which we had not in
Kings:--[1.] Thou hast made me reign in my father's stead, v. 8. "Lord,
thou hast put me into this place, and therefore I can in faith ask of
thee grace to enable me to do the duty of it." What service we have
reason to believe God calls us to we have reason to hope he will
qualify us for. But that is not all. "Lord, thou hast put me into this
place in the stead of David, the great and good man that filled it up
so well; therefore give me wisdom, that Israel may not suffer damage by
the change. Must I reign in my father's stead? Lord, give me my
father's spirit." Note, The eminency of those that went before us, and
the obligation that lies upon us to keep up and carry on the good work
they were engaged in, should provoke us to a gracious emulation, and
quicken our prayers to God for wisdom and grace, that we may do the
work of God in our day as faithfully and well as they did in theirs.
[2.] Let thy promise to David my father be established, v. 9. He means
the promise of concerning his successor. "In performance of that
promise, Lord, give me wisdom." We do not find that wisdom was any of
the things promised, but it was necessary in order to the
accomplishment of what was promised, 2 Sam. vii. 13-15. The promise
was, He shall build a house for my name, I will establish his throne,
he shall be my son, and my mercy shall not depart from him. "Now, Lord,
unless thou give me wisdom, thy house will not be built, nor my throne
established; I shall behave in a manner unbecoming my relation to thee
as a Father, shall forfeit thy mercy, and fool it away; therefore,
Lord, give me wisdom." Note, First, God's promises are our best pleas
in prayer. Remember thy word unto thy servant. Secondly, Children may
take the comfort of the promises of that covenant which their parents,
in their baptism, laid claim to, and took hold of, for them. Thirdly,
The best way to obtain the benefit of the promises and privileges of
the covenant is to be earnest in prayer with God for wisdom and grace
to do the duties of it.
4. He received a gracious answer to this prayer, v. 11, 12. (1.) God
gave him the wisdom that he asked for because he asked for it. Wisdom
is a gift that God gives as freely and liberally as any gift to those
that value it, and wrestle for it; and will resolve to make use of it;
and he upbraids not the poor petitioners with their folly, James i. 5.
God's grace shall never be wanting to those who sincerely desire to
know and do their duty. (2.) God gave him the wealth and honour which
he did not ask for because he asked not for them. Those that pursue
present things most earnestly are most likely to miss of them; while
those that refer themselves to the providence of God, if they have not
the most of those things, have the most comfort in them. Those that
make this world their end come short of the other and are disappointed
in this too; but those that make the other world their end shall not
only obtain that, and full satisfaction in it, but shall enjoy as much
as is convenient of this world in their way.
13 Then Solomon came from his journey to the high place that was at
Gibeon to Jerusalem, from before the tabernacle of the congregation,
and reigned over Israel. 14 And Solomon gathered chariots and
horsemen: and he had a thousand and four hundred chariots, and twelve
thousand horsemen, which he placed in the chariot cities, and with the
king at Jerusalem. 15 And the king made silver and gold at Jerusalem
as plenteous as stones, and cedar trees made he as the sycamore trees
that are in the vale for abundance. 16 And Solomon had horses brought
out of Egypt, and linen yarn: the king's merchants received the linen
yarn at a price. 17 And they fetched up, and brought forth out of
Egypt a chariot for six hundred shekels of silver, and a horse for an
hundred and fifty: and so brought they out horses for all the kings of
the Hittites, and for the kings of Syria, by their means.
Here is, 1. Solomon's entrance upon the government (v. 13): He came
from before the tabernacle, and reigned over Israel. He would not do
any acts of government till he had done his acts of devotion, would not
take honour to himself till he had given honour to God--first the
tabernacle, and then the throne. But, when he had obtained wisdom from
God, he did not bury his talent, but as he received the gift ministered
the same, did not give up himself to ease and pleasure, but minded
business: he reigned over Israel. 2. The magnificence of his court (v.
14): He gathered chariots and horsemen. Shall we praise him for this?
We praise him not; for the king was forbidden to multiply horses, Deut.
xvii. 16. I do not remember that ever we find his good father in a
chariot or on horseback; a mule was the highest he mounted. We should
endeavor to excel those that went before us in goodness rather than in
grandeur. 3. The wealth and trade of his kingdom. He made silver and
gold very cheap and common, v. 15. The increase of gold lowers the
value of it; but the increase of grace advances its price; the more men
have of that the more they value it. How much better therefore is it to
get wisdom than gold! He opened also a trade with Egypt, whence he
imported horses and linen-yarn, which he exported again to the kings of
Syria, with great advantage no doubt, v. 16, 17. This we had before, 1
Kings x. 28, 29. It is the wisdom of princes to promote industry and
encourage trade in their dominions. Perhaps Solomon took the hint of
setting up the linen-manufacture, bringing linen-yarn out of Egypt,
working it into cloth, and then sending that to other nations, from
what his mother taught when she specified this as one of the
characteristics of the virtuous woman, She maketh fine linen, and
selleth it, and delivereth girdles of it to the merchant, Prov. xxxi.
24. In all labour there is profit.
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S E C O N D C H R O N I C L E S
CHAP. II.
Solomon's trading, which we read of in the close of the foregoing
chapter, and the encouragement he gave both to merchandise and
manufacturers, were very commendable. But building was the work he was
designed for, and to that business he is here applying himself. Here
is, I. Solomon's determination to build the temple and a royal palace,
and his appointing labourers to be employed herein, ver. 1, 2, 17, 18.
II. His request to Huram king of Tyre to furnish him both with artists
and materials, ver. 3-10. III. Huram's obliging answer to, and
compliance with, his request, ver. 11-16.
Preparations to Build the Temple. (b. c. 1015.)
1 And Solomon determined to build a house for the name of the Lord, and
a house for his kingdom. 2 And Solomon told out threescore and ten
thousand men to bear burdens, and fourscore thousand to hew in the
mountain, and three thousand and six hundred to oversee them. 3 And
Solomon sent to Huram the king of Tyre, saying, As thou didst deal with
David my father, and didst send him cedars to build him a house to
dwell therein, even so deal with me. 4 Behold, I build a house to the
name of the Lord my God, to dedicate it to him, and to burn before him
sweet incense, and for the continual showbread, and for the burnt
offerings morning and evening, on the sabbaths, and on the new moons,
and on the solemn feasts of the Lord our God. This is an ordinance for
ever to Israel. 5 And the house which I build is great: for great is
our God above all gods. 6 But who is able to build him a house,
seeing the heaven and heaven of heavens cannot contain him? who am I
then, that I should build him a house, save only to burn sacrifice
before him? 7 Send me now therefore a man cunning to work in gold,
and in silver, and in brass, and in iron, and in purple, and crimson,
and blue, and that can skill to grave with the cunning men that are
with me in Judah and in Jerusalem, whom David my father did provide.
8 Send me also cedar trees, fir trees, and algum trees, out of Lebanon:
for I know that thy servants can skill to cut timber in Lebanon; and,
behold, my servants shall be with thy servants, 9 Even to prepare me
timber in abundance: for the house which I am about to build shall be
wonderful great. 10 And, behold, I will give to thy servants, the
hewers that cut timber, twenty thousand measures of beaten wheat, and
twenty thousand measures of barley, and twenty thousand baths of wine,
and twenty thousand baths of oil.
Solomon's wisdom was given him, not merely for speculation, to
entertain himself (though it is indeed a princely entertainment), nor
merely for conversation, to entertain his friends, but for action; and
therefore to action he immediately applies himself. Observe,
I. His resolution within himself concerning his business (v. 1): He
determined to build, in the first place, a house for the name of the
Lord. It is fit that he who is the first should be served--first a
temple and then a palace, a house not so much for himself, or his own
convenience and magnitude, as for the kingdom, for the honour of it
among its neighbours and for the decent reception of the people
whenever they had occasion to apply to their prince; so that in both he
aimed at the public good. Those are the wisest men that lay out
themselves most for the honour of the name of the Lord and the welfare
of communities. We are not born for ourselves, but for God and our
country.
II. His embassy to Huram, king of Tyre, to engage his assistance in the
prosecution of his designs. The purport of his errand to him is much
the same here as we had it 1 Kings v. 2, &c., only here it is more
largely set forth.
1. The reasons why he makes this application to Huram are here more
fully represented, for information to Huram as well as for inducement.
(1.) He pleads his father's interest in Huram, and the kindness he had
received from him (v. 3): As thou didst deal with David, so deal with
me. As we must show kindness to, so we may expect kindness from, our
fathers' friends, and with them should cultivate a correspondence. (2.)
He represents his design in building the temple: he intended it for a
place of religious worship (v. 4), that all the offerings which God had
appointed for the honour of his name might be offered up there. The
house was built that it might be dedicated to God and used in his
service. This we should aim at in all our business, that our havings
and doings may be all to the glory of God. He mentions various
particular services that were there to be performed, for the
instruction of Huram. The mysteries of the true religion, unlike those
of the Gentile superstition, coveted not concealment. (3.) He endeavors
to inspire Huram with very great and high thoughts of the God of
Israel, by expressing the mighty veneration he had for his holy name:
Great is our God above all gods, above all idols, above all princes.
Idols are nothing, princes are little, and both under the control of
the God of Israel; and therefore, [1.] "The house must be great; not in
proportion to the greatness of that God to whom it is to be dedicated
(for between finite and infinite there can be no proportion), but in
some proportion to the great value and esteem we have for this God."
[2.] "Yet, be it ever so great, it cannot be a habitation for the great
God. Let not Huram think that the God of Israel, like the gods of the
nations, dwells in temples made with hands, Acts xvii. 24. No, the
heaven of heavens cannot contain him. It is intended only for the
convenience of his priests and worshippers, that they may have a fit
place wherein to burn sacrifice before him." [3.] He looked upon
himself, though a mighty prince, as unworthy the honour of being
employed in this great work: Who am I that I should build him a house?
It becomes us to go about every work for God with a due sense of our
utter insufficiency for it and our incapacity to do any thing adequate
to the divine perfections. It is part of the wisdom wherein we ought to
walk towards those that are without carefully to guard against all
misapprehension which any thing we say or do may occasion concerning
God; so Solomon does here in his treaty with Huram.
2. The requests he makes to him are more particularly set down here.
(1.) He desired Huram would furnish him with a good hand to work (v.
7): Send me a man. He had cunning men with him in Jerusalem and Judah,
whom David provided, 1 Chron. xxii. 15. Let them not think but that
Jews had some among them that were artists. But "send me a man to
direct them. There are ingenious men in Jerusalem, but not such
engravers as are in Tyre; and therefore, since temple-work must be the
best in its kind, let me have the best workmen that can be got." (2.)
With good materials to work on (v. 8), cedar and other timber in
abundance (v. 8, 9); for the house must be wonderfully great, that is,
very stately and magnificent, no cost must be spared, nor any
contrivance wanting in it.
3. Here is Solomon's engagement to maintain the workmen (v. 10), to
give them so much wheat and barley, so much wine and oil. He did not
feed his workmen with bread and water, but with plenty, and every thing
of the best. Those that employ labourers ought to take care they be not
only well paid, but well provided for with sufficient of that which is
wholesome and fit for them. Let the rich masters do for their poor
workmen as they would be done by if the tables were turned.
Solomon's Treaty with Hiram. (b. c. 1015.)
11 Then Huram the king of Tyre answered in writing, which he sent to
Solomon, Because the Lord hath loved his people, he hath made thee king
over them. 12 Huram said moreover, Blessed be the Lord God of Israel,
that made heaven and earth, who hath given to David the king a wise
son, endued with prudence and understanding, that might build a house
for the Lord, and a house for his kingdom. 13 And now I have sent a
cunning man, endued with understanding, of Huram my father's, 14 The
son of a woman of the daughters of Dan, and his father was a man of
Tyre, skilful to work in gold, and in silver, in brass, in iron, in
stone, and in timber, in purple, in blue, and in fine linen, and in
crimson; also to grave any manner of graving, and to find out every
device which shall be put to him, with thy cunning men, and with the
cunning men of my lord David thy father. 15 Now therefore the wheat,
and the barley, the oil, and the wine, which my lord hath spoken of,
let him send unto his servants: 16 And we will cut wood out of
Lebanon, as much as thou shalt need: and we will bring it to thee in
floats by sea to Joppa; and thou shalt carry it up to Jerusalem. 17
And Solomon numbered all the strangers that were in the land of Israel,
after the numbering wherewith David his father had numbered them; and
they were found a hundred and fifty thousand and three thousand and six
hundred. 18 And he set threescore and ten thousand of them to be
bearers of burdens, and fourscore thousand to be hewers in the
mountain, and three thousand and six hundred overseers to set the
people a work.
Here we have, I. The return which Huram made to Solomon's embassy, in
which he shows a great respect for Solomon and a readiness to serve
him. Meaner people may learn of these great ones to be neighbourly and
complaisant. 1. He congratulates Israel on having such a king as
Solomon was (v. 11): Because the Lord loved his people, he has made
thee king. Note, A wise and good government is a great blessing to a
people, and may well be accounted a singular token of God's favour. He
does not say, Because he loved thee (though that was true, 2 Sam. xii.
24) he made thee king, but because he loved his people. Princes must
look upon themselves as preferred for the public good, not for their
own personal satisfaction, and should rule so as to prove that they
were given in love and not in anger. 2. He blesses God for raising up
such a successor to David, v. 12. It should seem that Huram was not
only very well affected to the Jewish nation, and well pleased with
their prosperity, but that he was proselyted to the Jewish religion,
and worshipped Jehovah, the God of Israel (who was now known by that
name to the neighbouring nations), as the God that made heaven and
earth, and as the fountain of power as well as being; for he sets up
kings. Now that the people of Israel kept close to the law and worship
of God, and so preserved their honour, the neighbouring nations were as
willing to be instructed by them in the true religion as Israel had
been, in the days of their apostasy, to be infected with the idolatries
and superstitions of their neighbours. This made them high, that they
lent to many nations and did not borrow, lent truth to them, and did
not borrow error from them; as when they did the contrary it was their
shame. 3. He sent him a very ingenious curious workman, that would not
fail to answer his expectations in every thing, one that had both
Jewish and Gentile blood meeting in him; for his mother was an
Israelite (Huram thought she was of the tribe of Dan, and therefore
says so here, v. 14, but it seems she was of the tribe of Naphtali, 1
Kings vii. 14), but his father was a Tyrian--a good omen of uniting Jew
and Gentile in the gospel temple, as it was afterwards when the
building of the second temple was greatly furthered by Darius (Ezra
vi.), who is supposed to have been the son of Esther--an Israelite by
the mother's side. 4. He engaged for the timber, as much as he would
have occasion for, and undertook to deliver it at Joppa, and withal
signified his dependence upon Solomon for the maintenance of the
workmen as he had promised, v. 15, 16. This agreement we had, 1 Kings
v. 8, 9.
II. The orders which Solomon gave about the workmen. He would not
employ the free-born Israelites in the drudgery work of the temple
itself, not so much as to be overseers of it. In this he employed the
strangers who were proselyted to the Jewish religion, who had not lands
of inheritance in Canaan as the Israelites had, and therefore applied
to trades, and got their living by their ingenuity and industry. There
were, at this time, vast numbers of them in the land (v. 17), who, if
they were of any of the devoted nations, perhaps fell within the case,
and therefore fell under the law, of the Gibeonites, to be hewers of
wood for the congregation: if not, yet being in many respects well
provided for by the law of Moses, and put upon an equal footing with
the native Israelites, they were bound in gratitude to do what they
could for the service of the temple. Yet, no doubt, they were well paid
in money or money's worth: the law was, Thou shalt not oppress a
stranger. The distribution of them we have here (v. 2, and again v.
18), in all 150,000. Canaan was a fruitful land, that found meat for so
many mouths more than the numerous natives; and the temple was a vast
building, that found work for so many hands. Mr. Fuller suggests that
the expedient peculiar to this structure, of framing all beforehand,
must needs increase the work. I think it rather left so much the more
room for this vast multitude of hands to be employed in it; for in the
forest of Lebanon they might all be at work together, without crowding
one another, which they could not have been upon Mount Sion. And, if
there had not been such vast numbers employed, so large and curious a
fabric, which was begun and ended in seven years, might, for aught I
know, have been as long in building as St. Paul's.
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S E C O N D C H R O N I C L E S
CHAP. III.
It was a much larger and more particular account of the building of the
temple which we had in the book of Kings than is here in this book of
Chronicles. In this chapter we have, I. The place and time of building
the temple, ver. 1, 2. II. The dimensions and rich ornaments of it,
ver. 3-9. III. The cherubim in the most holy place, ver. 10-13. IV. The
veil, ver. 14. V. The two pillars, ver. 15-17. Of all this we have
already and an account, 1 Kings vi., vii.
The Temple Built. (b. c. 1012.)
1 Then Solomon began to build the house of the Lord at Jerusalem in
mount Moriah, where the Lord appeared unto David his father, in the
place that David had prepared in the threshingfloor of Ornan the
Jebusite. 2 And he began to build in the second day of the second
month, in the fourth year of his reign. 3 Now these are the things
wherein Solomon was instructed for the building of the house of God.
The length by cubits after the first measure was threescore cubits, and
the breadth twenty cubits. 4 And the porch that was in the front of
the house, the length of it was according to the breadth of the house,
twenty cubits, and the height was a hundred and twenty: and he overlaid
it within with pure gold. 5 And the greater house he cieled with fir
tree, which he overlaid with fine gold, and set thereon palm trees and
chains. 6 And he garnished the house with precious stones for beauty:
and the gold was gold of Parvaim. 7 He overlaid also the house, the
beams, the posts, and the walls thereof, and the doors thereof, with
gold; and graved cherubims on the walls. 8 And he made the most holy
house, the length whereof was according to the breadth of the house,
twenty cubits, and the breadth thereof twenty cubits: and he overlaid
it with fine gold, amounting to six hundred talents. 9 And the weight
of the nails was fifty shekels of gold. And he overlaid the upper
chambers with gold.
Here is, I. The place where the temple was built. Solomon was neither
at liberty to choose nor at a loss to fix the place. It was before
determined (1 Chron. xxii. 1), which was an ease to his mind. 1. It
must be at Jerusalem; for that was the place where God had chosen to
put his name there. The royal city must be the holy city. There must be
the testimony of Israel; for there are set the thrones of judgment, Ps.
cxxii. 4, 5. 2. It must be on Mount Moriah, which, some think, was that
very place in the land of Moriah where Abraham offered Isaac, Gen.
xxii. 2. So the Targum says expressly, adding, But he was delivered by
the word of the Lord, and a ram provided in his place. That was typical
of Christ's sacrifice of himself; therefore fitly was the temple, which
was likewise a type of him, built there. 3. It must be where the Lord
appeared to David, and answered him by fire, 1 Chron. xxi. 18, 26.
There atonement was made once; and therefore, in remembrance of that,
there atonement must still be made. Where God has met with me it is to
be hoped that he will still manifest himself. 4. It must be in the
place which David has prepared, not only which he had purchased with
his money, but which he had pitched upon divine direction. It was
Solomon's wisdom not to enquire out a more convenient place, but to
acquiesce in the appointment of God, whatever might be objected against
it. 5. It must be in the threshold floor of Ornan, which, if (as a
Jebusite) it gives encouragement to the Gentiles, obliges us to look
upon temple-work as that which requires the labour of the mind, no less
than threshing-work does that of the body.
II. The time when it was begun; not till the fourth year of Solomon's
reign, v. 2. Not that the first three years were trifled away, or spent
in deliberating whether they should build the temple or no; but they
were employed in the necessary preparations for it, wherein three years
would be soon gone, considering how many hands were to be got together
and set to work. Some conjecture that this was a sabbatical year, or
year of release and rest to the land, when the people, being discharged
from their husbandry, might more easily lend a hand to the beginning of
this work; and then the year in which it was finished would fall out to
be another sabbatical year, when they would likewise have leisure to
attend the solemnity of the dedication of it.
III. The dimensions of it, in which Solomon was instructed (v. 3), as
he was in other things, by his father. This was the foundation (so it
may be read) which Solomon laid for the building of the house. This was
the rule he went by, so many cubits the length and breadth, after the
first measure, that is, according to the measure first fixed, which
there was no reason to make any alteration of when the work came to be
done; for the dimensions were given by divine wisdom, and what God does
shall be for ever; nothing can be put to it, or taken from it, Eccl.
iii. 14. His first measure will be the last.
IV. The ornaments of the temple. The timber-work was very fine, and
yet, within, it was overlaid with pure gold (v. 4), with fine gold (v.
5), and that embossed with palm-trees and chains. It was gold of
Parvaim (v. 6), the best gold. The beams and posts, the walls and
doors, were overlaid with gold, v. 7. The most holy place, which was
ten yards square, was all overlaid with fine gold (v. 8), even the
upper chambers, or rather the upper floor or roof--top, bottom, and
sides, were all overlaid with gold. Every nail, or screw, or pin, with
which the golden plates were fastened to the walls that were overlaid
with them, weighed fifty shekels, or was worth so much, workmanship and
all. A great many precious stones were dedicated to God (1 Chron. xxix.
2, 8), and these were set here and there, where they would show to the
best advantage. The finest houses now pretend to no better garnishing
than good paint on the roof and walls; but the ornaments of the temple
were most substantially rich. It was set with precious stones, because
it was a type of the new Jerusalem, which has no temple in it because
it is all temple, and the walls, gates, and foundations of which are
said to be of precious stones and pearls, Rev. xxi. 18, 19, 21.
The Furniture of the Temple. (b. c. 1012.)
10 And in the most holy house he made two cherubims of image work, and
overlaid them with gold. 11 And the wings of the cherubims were
twenty cubits long: one wing of the one cherub was five cubits,
reaching to the wall of the house: and the other wing was likewise five
cubits, reaching to the wing of the other cherub. 12 And one wing of
the other cherub was five cubits, reaching to the wall of the house:
and the other wing was five cubits also, joining to the wing of the
other cherub. 13 The wings of these cherubims spread themselves forth
twenty cubits: and they stood on their feet, and their faces were
inward. 14 And he made the vail of blue, and purple, and crimson, and
fine linen, and wrought cherubims thereon. 15 Also he made before the
house two pillars of thirty and five cubits high, and the chapiter that
was on the top of each of them was five cubits. 16 And he made
chains, as in the oracle, and put them on the heads of the pillars; and
made a hundred pomegranates, and put them on the chains. 17 And he
reared up the pillars before the temple, one on the right hand, and the
other on the left; and called the name of that on the right hand
Jachin, and the name of that on the left Boaz.
Here is an account of 1. The two cherubim, which were set up in the
holy of holies. There were two already over the ark, which covered the
mercy-seat with their wings; these were small ones. Now that the most
holy place was enlarged, though these were continued (being
appurtenances to the ark, which was not to be made new, as all the
other utensils of the tabernacle were), yet those two large ones were
added, doubtless by divine appointment, to fill up the holy place,
which otherwise would have looked bare, like a room unfurnished. These
cherubim are said to be of image-work (v. 10), designed, it is likely,
to represent the angels who attend the divine Majesty. Each wing
extended five cubits, so that the whole was twenty cubits (v. 12, 13),
which was just the breadth of the most holy place, v. 8. They stood on
their feet, as servants, their faces inward toward the ark (v. 13),
that it might appear they were not set there to be adored (for then
they would have been made sitting, as on a throne, and their faces
towards their worshippers), but rather as themselves attendants on the
invisible God. We must not worship angels, but we must worship with
angels; for we have come into communion with them (Heb. xii. 22), and
must do the will of God as the angels do it. The thought that we are
worshipping him before whom the angels cover their faces will help to
inspire us with reverence in all our approaches to God. Compare 1 Cor.
xi. 10 with Isa. vi. 2. 2. The veil that parted between the temple and
the most holy place, v. 14. This denoted the darkness of that
dispensation, and the distance which the worshippers were kept at; but,
at the death of Christ, this veil was rent; for through him we are made
nigh, and have boldness not only to look, but to enter, into the
holiest. On this he was wrought cherubim. Heb. he caused them to
ascend, that is, they were made in raised work, embossed. Or he made
them on the wing in an ascending posture, as the other two that stood
on their feet in an attending posture, to remind the worshippers to
lift up their hearts, and to soar upwards in their devotions. 3. The
two pillars which were set up before the temple. Both together were
somewhat above thirty-five cubits in length (v. 15), about eighteen
cubits high a-piece. See 1 Kings vii. 15, &c., where we took a view of
those pillars, Jachin and Boaz, establishment and strength in
temple-work and by it.
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S E C O N D C H R O N I C L E S
CHAP. IV.
We have here a further account of the furniture of God's house. I.
Those things that were of brass. The altar for burnt-offerings (ver.
1), the sea and lavers to hold water (ver. 2-6), the plates with which
the doors of the court were overlaid (ver. 9), the vessels of the
altar, and other things, ver. 10-18. II. Those that were of gold. The
candlesticks and tables (ver. 7, 8), the altar of incense (ver. 19),
and the appurtenances of each of these, ver. 20-22. All these, except
the brazen altar (ver. 1), were accounted for more largely, 1 Kings
vii. 23, &c.
The Furniture of the Temple. (b. c. 1012.)
1 Moreover he made an altar of brass, twenty cubits the length thereof,
and twenty cubits the breadth thereof, and ten cubits the height
thereof. 2 Also he made a molten sea of ten cubits from brim to brim,
round in compass, and five cubits the height thereof; and a line of
thirty cubits did compass it round about. 3 And under it was the
similitude of oxen, which did compass it round about: ten in a cubit,
compassing the sea round about. Two rows of oxen were cast, when it was
cast. 4 It stood upon twelve oxen, three looking toward the north,
and three looking toward the west, and three looking toward the south,
and three looking toward the east: and the sea was set above upon them,
and all their hinder parts were inward. 5 And the thickness of it was
a handbreadth, and the brim of it like the work of the brim of a cup,
with flowers of lilies; and it received and held three thousand baths.
6 He made also ten lavers, and put five on the right hand, and five
on the left, to wash in them: such things as they offered for the burnt
offering they washed in them; but the sea was for the priests to wash
in. 7 And he made ten candlesticks of gold according to their form,
and set them in the temple, five on the right hand, and five on the
left. 8 He made also ten tables, and placed them in the temple, five
on the right side, and five on the left. And he made an hundred basons
of gold. 9 Furthermore he made the court of the priests, and the
great court, and doors for the court, and overlaid the doors of them
with brass. 10 And he set the sea on the right side of the east end,
over against the south.
David often speaks with much affection both of the house of the Lord
and of the courts of our God. Both without doors and within there was
that which typified the grace of the gospel and shadowed out good
things to come, of which the substance is Christ.
I. There were those things in the open court, in the view of all the
people, which were very significant.
1. There was the brazen altar, v. 1. The making of this was not
mentioned in the Kings. On this all the sacrifices were offered, and it
sanctified the gift. This altar was much larger than that which Moses
made in the tabernacle; that was five cubits square, this was twenty
cubits square. Now that Israel had become both numerous and more rich,
and it was to be hoped more devout (for every age should aim to be
wiser and better than that which went before it), it was expected that
there would be a greater abundance of offerings brought to God's altar
than had been. It was therefore made such a capacious scaffold that it
might hold them all, and none might excuse themselves from bringing
those temptations of their devotion by alleging that there was not room
to receive them. God had greatly enlarged their borders; it was
therefore fit that they should enlarge his altars. Our returns should
bear some proportion to our receivings. It was ten cubits high, so that
the people who worshipped in the courts might see the sacrifice burnt,
and their eye might affect their heart with sorrow for sin: "It is of
the Lord's mercies that I am not thus consumed, and that this is
accepted as an expiation of my guilt." They might thus be led to
consider the great sacrifice which should be offered in the fulness of
time to take away sin and abolish death, which the blood of bulls and
goats could not possibly do. And with the smoke of the sacrifices their
hearts might ascend to heaven in holy desires towards God and his
favour. In all our devotions we must keep the eye of faith fixed upon
Christ, the great propitiation. How they went up to this altar, and
carried the sacrifices up to it, we are not told; some think by a plain
ascent like a hill: if by steps, doubtless they were so contrived as
that the end of the law (mentioned Exod. xx. 26) might be answered.
2. There was the molten sea, a very large brass pan, in which they put
water for the priests to wash in, v. 2, 6. It was put just at the
entrance into the court of the priests, like the font at the church
door. If it were filled to the brim, it would hold 3000 baths (as here,
v. 5), but ordinarily there were only 2000 baths in it, 1 Kings vii.
26. The Holy Ghost by this signified, (1.) Our great gospel privilege,
that the blood of Christ cleanseth from all sin, 1 John i. 7. To us
there is a fountain opened for all believers (who are spiritual
priests, Rev. i. 5, 6), nay, for all the inhabitants of Jerusalem to
wash in, from sin, which is uncleanness. There is a fulness of merit in
Jesus Christ for all those that by faith apply to him for the purifying
of their consciences, that they might serve the living God, Heb. ix.
14. (2.) Our great gospel duty, which is to cleanse ourselves by true
repentance from all the pollutions of the flesh and the corruption that
is in the world. Our hearts must be sanctified, or we cannot sanctify
the name of God. Those that draw nigh to God must cleanse their hands,
and purify their hearts, Jam. iv. 8. If I was thee not, thou hast no
part with me; and he that is washed still needs to wash his feet, to
renew his repentance, whenever he goes in to minister, John xiii. 10.
3. There were ten lavers of brass, in which they washed such things as
they offered for the burnt-offerings, v. 6. As the priests must be
washed, so must the sacrifices. We must not only purify ourselves in
preparation for our religious performances, but carefully put away all
those vain thoughts and corrupt aims which cleave to our performances
themselves and pollute them.
4. The doors of the court were overlaid with brass (v. 9), both for
strength and beauty, and that they might not be rotted with the
weather, to which they were exposed. Gates of brass we read of, Ps.
cvii. 16.
II. There were those things in the house of the Lord (into which the
priests alone went to minister) that were very significant. All was
gold there. The nearer we come to God the purer we must be, the purer
we shall be. 1. There were ten golden candlesticks, according to the
form of that one which was in the tabernacle, v. 7. The written word is
a lamp and a light, shining in a dark place. In Moses's time they had
but one candlestick, the Pentateuch; but the additions which, in
process of time, were to be made of other books of scripture might be
signified by this increase of the number of the candlesticks. Light was
growing. The candlesticks are the churches, Rev. i. 20. Moses set up
but one, the church of the Jews; but, in the gospel temple, not only
believers, but churches, are multiplied. 2. There were ten golden
tables (v. 8), tables whereon the show-bread was set, v. 19. Perhaps
every one of the tables had twelve loaves of show-bread on it. As the
house was enlarged, the house-keeping was. In my father's house there
is bread enough for the whole family. To those tables belonged 100
golden basins, or dishes; for God's table is well furnished. 3. There
was a golden altar (v. 19), on which they burnt incense. It is probable
that this was enlarged in proportion to the brazen altar. Christ, who
once for all made atonement for sin, ever lives, making intercession,
in virtue of that atonement.
11 And Huram made the pots, and the shovels, and the basons. And Huram
finished the work that he was to make for king Solomon for the house of
God; 12 To wit, the two pillars, and the pommels, and the chapiters
which were on the top of the two pillars, and the two wreaths to cover
the two pommels of the chapiters which were on the top of the pillars;
13 And four hundred pomegranates on the two wreaths; two rows of
pomegranates on each wreath, to cover the two pommels of the chapiters
which were upon the pillars. 14 He made also bases, and lavers made
he upon the bases; 15 One sea, and twelve oxen under it. 16 The
pots also, and the shovels, and the fleshhooks, and all their
instruments, did Huram his father make to king Solomon for the house of
the Lord of bright brass. 17 In the plain of Jordan did the king cast
them, in the clay ground between Succoth and Zeredathah. 18 Thus
Solomon made all these vessels in great abundance: for the weight of
the brass could not be found out. 19 And Solomon made all the vessels
that were for the house of God, the golden altar also, and the tables
whereon the showbread was set; 20 Moreover the candlesticks with
their lamps, that they should burn after the manner before the oracle,
of pure gold; 21 And the flowers, and the lamps, and the tongs, made
he of gold, and that perfect gold; 22 And the snuffers, and the
basons, and the spoons, and the censers, of pure gold: and the entry of
the house, the inner doors thereof for the most holy place, and the
doors of the house of the temple, were of gold.
We have here such a summary both of the brass-work and the gold-work of
the temple as we had before (1 Kings vii. 13, &c.), in which we have
nothing more to observe than, 1. That Huram the workman was very
punctual: He finished all that he was to make (v. 11), and left no part
of his work undone. Huram, his father, he is called, v. 16. Probably it
was a sort of nickname by which he was commonly known, Father Huram;
for the king of Tyre called him Huram Abi, my father, in compliance
with whom Solomon called him his, he being a great artist and father of
the artificers in brass and iron. He acquitted himself well both for
ingenuity and industry. 2. Solomon was very generous. He made all the
vessels in great abundance (v. 18), many of a sort, that many hands
might be employed, and so the work might go on with expedition, or that
some might be laid up for use when others were worn out. Freely he has
received, and he will freely give. When he had made vessels enough for
the present he could not convert the remainder of the brass to his own
use; it is devoted to God, and it shall be used for him.
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S E C O N D C H R O N I C L E S
CHAP. V.
The temple being built and furnished for God, we have here, I.
Possession given to him, by bringing in the dedicated things (ver. 1),
but especially the ark, the token of his presence, ver. 2-10. II.
Possession taken by him, in a cloud, ver. 11-14. For if any man open
the door of his heart to God he will come in, Rev. iii. 20.
The Ark Placed in the Temple. (b. c. 1004.)
1 Thus all the work that Solomon made for the house of the Lord was
finished: and Solomon brought in all the things that David his father
had dedicated; and the silver, and the gold, and all the instruments,
put he among the treasures of the house of God. 2 Then Solomon
assembled the elders of Israel, and all the heads of the tribes, the
chief of the fathers of the children of Israel, unto Jerusalem, to
bring up the ark of the covenant of the Lord out of the city of David,
which is Zion. 3 Wherefore all the men of Israel assembled themselves
unto the king in the feast which was in the seventh month. 4 And all
the elders of Israel came; and the Levites took up the ark. 5 And
they brought up the ark, and the tabernacle of the congregation, and
all the holy vessels that were in the tabernacle, these did the priests
and the Levites bring up. 6 Also king Solomon, and all the
congregation of Israel that were assembled unto him before the ark,
sacrificed sheep and oxen, which could not be told nor numbered for
multitude. 7 And the priests brought in the ark of the covenant of
the Lord unto his place, to the oracle of the house, into the most holy
place, even under the wings of the cherubims: 8 For the cherubims
spread forth their wings over the place of the ark, and the cherubims
covered the ark and the staves thereof above. 9 And they drew out the
staves of the ark, that the ends of the staves were seen from the ark
before the oracle; but they were not seen without. And there it is unto
this day. 10 There was nothing in the ark save the two tables which
Moses put therein at Horeb, when the Lord made a covenant with the
children of Israel, when they came out of Egypt.
This agrees with what we had 1 Kings viii. 2, &c., where an account was
given of the solemn introduction of the ark into the new-erected
temple. 1. There needed no great solemnity for the bringing in of the
dedicated things, v. 1. They added to the wealth, and perhaps were so
disposed as to add to the beauty of it; but they could not add to the
holiness, for it was the temple that sanctified the gold, Matt. xxiii.
17. See how just Solomon was both to God and to his father. Whatever
David had dedicated to God, however much he might have liked it
himself, he would by no means alienate it, but put it among the
treasures of the temple. Those children that would inherit their godly
parents' blessing must religiously pursue their pious intentions and
not defeat them. When Solomon had made all the vessels of the temple in
abundance (ch. iv. 18), many of the materials were left, which he would
not convert to any other use, but laid up in the treasury for a time of
need. Dedicated things must not be alienated. It is sacrilege to do it.
2. But it was fit that the ark should be brought in with great
solemnity; and so it was. All the other vessels were made new, and
larger, in proportion to the house, than they had been in the
tabernacle. But the ark, with the mercy-seat and the cherubim, was the
same; for the presence and the grace of God are the same in little
assemblies that they are in large ones, in the poor condition of the
church that they are in its prosperous estate. Wherever two or three
are gathered together in Christ's name there is he as truly present
with them as if there were 2000 or 3000. The ark was brought in
attended by a very great assembly of the elders of Israel, who came to
grace and solemnity; and a very sumptuous appearance no doubt they
made, v. 2-4. It was carried by the priests (v. 7), brought into the
most holy place, and put under the wings of the great cherubim which
Solomon had set up there, v. 7, 8. There they are unto this day (v. 9),
not the day when this book was written after the captivity, but when
that was written out of which this story was transcribed. Or they were
there (so it might be read) unto this day, the day of Jerusalem's
desolations, that fatal day, Ps. cxxxvii. 7. The ark was a type of
Christ, and, as such, a token of the presence of God. That gracious
promise, Lo, I am with you always, even unto the end of the world, does
in effect bring the ark into our religious assemblies if we by faith
and prayer put that promise in suit; and this we should be most
solicitous and earnest for. Lord, if thy presence go not up with us,
wherefore should we go up? The temple itself, if Christ leave it, is a
desolate place, Matt. xxiii. 38. 3. With the ark they brought up the
tabernacle and all the holy vessels that were in the tabernacle, v. 5.
Those were not alienated, because they had been dedicated to God, were
not altered or melted down for the new work, though there was no need
of them; but they were carefully laid up as monuments of antiquity, and
probably as many of the vessels as were fit for use were still used. 4.
This was done with great joy. They kept a holy feast upon the occasion
(v. 3), and sacrificed sheep and oxen without number, v. 6. Note, (1.)
The establishment of the public worship of God according to his
institution, and with the tokens of his presence, is, and ought to be,
matter of great joy to any people. (2.) When Christ is formed in a
soul, the law written in the heart, the ark of the covenant settled
there, so that it becomes the temple of the Holy Ghost, there is true
satisfaction in that soul. (3.) Whatever we have the comfort of we
must, by the sacrifice of praise, give God the glory of, and not be
straitened therein; for with such sacrifices God is well pleased. If
God favour us with his presence, we must honour him with our services,
the best we have.
The Temple Filled with Glory. (b. c. 1004.)
11 And it came to pass, when the priests were come out of the holy
place: (for all the priests that were present were sanctified, and did
not then wait by course: 12 Also the Levites which were the singers,
all of them of Asaph, of Heman, of Jeduthun, with their sons and their
brethren, being arrayed in white linen, having cymbals and psalteries
and harps, stood at the east end of the altar, and with them an hundred
and twenty priests sounding with trumpets:) 13 It came even to pass,
as the trumpeters and singers were as one, to make one sound to be
heard in praising and thanking the Lord; and when they lifted up their
voice with the trumpets and cymbals and instruments of music, and
praised the Lord, saying, For he is good; for his mercy endureth for
ever: that then the house was filled with a cloud, even the house of
the Lord; 14 So that the priests could not stand to minister by
reason of the cloud: for the glory of the Lord had filled the house of
God.
Solomon, and the elders of Israel, had done what they could to grace
the solemnity of the introduction of the ark; but God, by testifying
his acceptance of what they did, put the greatest honour upon it. The
cloud of glory that filled the house beautified it more than all the
gold with which it was overlaid or the precious stones with which it
was garnished; and yet that was no glory in comparison with the glory
of the gospel dispensation, 2 Cor. iii. 8-10. Observe,
I. How God took possession of the temple: He filled it with a cloud, v.
13. 1. Thus he signified his acceptance of this temple to be the same
to him that the tabernacle of Moses was, and assured them that he would
be the same in it; for it was by a cloud that he made his public entry
into that, Exod. xl. 34. 2. Thus he considered the weakness and
infirmity of those to whom he manifested himself, who could not bear
the dazzling lustre of the divine light: it would have overpowered
them; he therefore spread his cloud upon it, Job xxvi. 9. Christ
revealed things unto his disciples as they were able to bear them, and
in parables, which wrapped up divine things as in a cloud. 3. Thus he
would affect all that worshipped in his courts with holy reverence and
fear. Christ's disciples were afraid when they entered into a cloud,
Luke ix. 34. 4. Thus he would intimate the darkness of that
dispensation, by reason of which they could not stedfastly look to the
end of those things which were now abolished, 2 Cor. iii. 13.
II. When he took possession of it. 1. When the priests had come out of
the holy place, v. 11. This is the way of giving possession. All must
come out, that the rightful owner may come in. Would we have God dwell
in our hearts? We must leave room for him; let every thing else give
way. We are here told that upon this occasion the whole family of the
priests attended, and not any one particular course: All the priests
that were present were sanctified (v. 11), because there was work
enough for them all, when such a multitude of sacrifices were to be
offered, and because it was fit that they should all be eye-witnesses
of this solemnity and receive the impressions of it. 2. When the
singers and musicians praised God, then the house was filled with a
cloud. This is very observable; it was not when they offered
sacrifices, but when they sang the praises of God, that God gave them
this token of his favour; for the sacrifice of praise pleaseth the Lord
better than that of an ox or bullock, Ps. lxix. 31. All the singers and
musicians were employed, those of all the three families; and, to
complete the concert, 120 priests, with their trumpets, joined with
them, all standing at the east end of the altar, on that side of the
court which lay outmost towards the people, v. 12. And, when this part
of the service began, the glory of God appeared. Observe, (1.) It was
when they were unanimous, when they were as one, to make one sound. The
Holy God descended on the apostles when they met with one accord, Acts
ii. 1-4. Where unity is the Lord commands the blessing. (2.) It was
when they were lively and hearty, and lifted up their voice to praise
the Lord. Then we serve God acceptably when we are fervent in spirit
serving him. (3.) It was when they were, in their praises, celebrating
the everlasting mercy and goodness of God. As there is one saying
oftener repeated in scripture than this, his mercy endureth for ever
(twenty-six times in one psalm, Ps. cxxxvi., and often elsewhere), so
there is none more signally owned from heaven; for it was not the
expression of some rapturous flights that the priests were singing when
the glory of God appeared, but this plain song, He is good, and his
mercy endureth for ever. God's goodness is his glory, and he is pleased
when we give him the glory of it.
III. What was the effect of it. The priests themselves could not stand
to minister, by reason of the cloud (v. 14), which, as it was an
evidence that the law made men priests that had infirmity, so (as
bishop Patrick observes) it was a plain intimation that the Levitical
priesthood should cease, and stand no longer to minister, when the
Messiah should come, in whom the fulness of the godhead should dwell
bodily. In him the glory of God dwelt among us, but covered with a
cloud. The Word was made flesh; and when he comes to his temple, like a
refiner's fire, who may abide the day of his coming? And who shall
stand when he appeareth? Mal. iii. 1, 2.
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S E C O N D C H R O N I C L E S
CHAP. VI.
The glory of the Lord, in the vehicle of a thick cloud, having filled
the house which Solomon built, by which God manifested his presence
there, he immediately improves the opportunity, and addresses God, as a
God now, in a peculiar manner, nigh at hand. I. He makes a solemn
declaration of his intention in building this house, to the
satisfaction of the people and the honour of God, both of whom he
blessed, ver. 1-11. II. He makes a solemn prayer to God that he would
please graciously to accept and answer all the prayers that should be
made in, or towards, that house, ver. 12-42. This whole chapter we had
before, with very little variation (1 Kings viii. 12-53), to which it
may not be amiss here to look back.
Solomon's Prayer to God. (b. c. 1004.)
1 Then said Solomon, The Lord hath said that he would dwell in the
thick darkness. 2 But I have built a house of habitation for thee,
and a place for thy dwelling for ever. 3 And the king turned his
face, and blessed the whole congregation of Israel: and all the
congregation of Israel stood. 4 And he said, Blessed be the Lord God
of Israel, who hath with his hands fulfilled that which he spake with
his mouth to my father David, saying, 5 Since the day that I brought
forth my people out of the land of Egypt I chose no city among all the
tribes of Israel to build a house in, that my name might be there;
neither chose I any man to be a ruler over my people Israel: 6 But I
have chosen Jerusalem, that my name might be there; and have chosen
David to be over my people Israel. 7 Now it was in the heart of David
my father to build a house for the name of the Lord God of Israel. 8
But the Lord said to David my father, Forasmuch as it was in thine
heart to build a house for my name, thou didst well in that it was in
thine heart: 9 Notwithstanding thou shalt not build the house; but
thy son which shall come forth out of thy loins, he shall build the
house for my name. 10 The Lord therefore hath performed his word that
he hath spoken: for I am risen up in the room of David my father, and
am set on the throne of Israel, as the Lord promised, and have built
the house for the name of the Lord God of Israel. 11 And in it have I
put the ark, wherein is the covenant of the Lord, that he made with the
children of Israel.
It is of great consequence, in all our religious actions, that we
design well, and that our eye be single. If Solomon had built this
temple in the pride of his heart, as Ahasuerus made his feast, only to
show the riches of his kingdom and the honour of his majesty, it would
not have turned at all to his account. But here he declares upon what
inducements he undertook it, and they are such as not only justify, but
magnify, the undertaking. 1. He did it for the glory and honour of God;
this was his highest and ultimate end in it. It was for the name of the
Lord God of Israel (v. 10), to be a house of habitation for him, v. 2.
He has indeed, as to us, made darkness his pavilion (v. 1), but let
this house be the residence of that darkness; for it is in the upper
world that he dwells in light, such as no eye can approach. 2. He did
it in compliance with the choice God had been pleased to make of
Jerusalem, to be the city in which he would record his name (v. 6): I
have chosen Jerusalem. A great many stately buildings there were in
Jerusalem for the king, his princes, and the royal family. If God
chooses that place, it is fit that there be a building for him which
may excel all the rest. If men were thus honoured there, let God be
thus honoured. 3. He did it in pursuance of his father's good
intentions, which he never had an opportunity to put into execution:
"It was in the heart of David my father to build a house for God;" the
project was his, be it known, to his honour (v. 7), and God approved of
it, though he permitted him not to put it in execution (v. 8), Thou
didst well that it was in thy heart. Temple-work is often thus done;
one sows and another reaps (John iv. 37, 38), one age begins that which
the next brings to perfection. And let not the wisest of men think it
any disparagement to them to pursue the good designs which those that
went before them have laid, and to build upon their foundation. Every
good piece is not an original. 4. He did it in performance of the word
which God had spoken. God had said, Thy son shall build the house for
my name; and now he had done it, v. 9, 10. The service was appointed
him, and the honour of it designed him, by the divine promise; so that
he did not do it of his own head, but was called of God to do it. It is
fit that he who appoints the work should have the appointing of the
workmen; and those may go on in their work with great satisfaction who
see their call to it clear.
12 And he stood before the altar of the Lord in the presence of all the
congregation of Israel, and spread forth his hands: 13 For Solomon
had made a brasen scaffold, of five cubits long, and five cubits broad,
and three cubits high, and had set it in the midst of the court: and
upon it he stood, and kneeled down upon his knees before all the
congregation of Israel, and spread forth his hands toward heaven, 14
And said, O Lord God of Israel, there is no God like thee in the
heaven, nor in the earth; which keepest covenant, and showest mercy
unto thy servants, that walk before thee with all their hearts: 15
Thou which hast kept with thy servant David my father that which thou
hast promised him; and spakest with thy mouth, and hast fulfilled it
with thine hand, as it is this day. 16 Now therefore, O Lord God of
Israel, keep with thy servant David my father that which thou hast
promised him, saying, There shall not fail thee a man in my sight to
sit upon the throne of Israel; yet so that thy children take heed to
their way to walk in my law, as thou hast walked before me. 17 Now
then, O Lord God of Israel, let thy word be verified, which thou hast
spoken unto thy servant David. 18 But will God in very deed dwell
with men on the earth? behold, heaven and the heaven of heavens cannot
contain thee; how much less this house which I have built! 19 Have
respect therefore to the prayer of thy servant, and to his
supplication, O Lord my God, to hearken unto the cry and the prayer
which thy servant prayeth before thee: 20 That thine eyes may be open
upon this house day and night, upon the place whereof thou hast said
that thou wouldest put thy name there; to hearken unto the prayer which
thy servant prayeth toward this place. 21 Hearken therefore unto the
supplications of thy servant, and of thy people Israel, which they
shall make toward this place: hear thou from thy dwelling place, even
from heaven; and when thou hearest, forgive. 22 If a man sin against
his neighbour, and an oath be laid upon him to make him swear, and the
oath come before thine altar in this house; 23 Then hear thou from
heaven, and do, and judge thy servants, by requiting the wicked, by
recompensing his way upon his own head; and by justifying the
righteous, by giving him according to his righteousness. 24 And if
thy people Israel be put to the worse before the enemy, because they
have sinned against thee; and shall return and confess thy name, and
pray and make supplication before thee in this house; 25 Then hear
thou from the heavens, and forgive the sin of thy people Israel, and
bring them again unto the land which thou gavest to them and to their
fathers. 26 When the heaven is shut up, and there is no rain, because
they have sinned against thee; yet if they pray toward this place, and
confess thy name, and turn from their sin, when thou dost afflict them;
27 Then hear thou from heaven, and forgive the sin of thy servants,
and of thy people Israel, when thou hast taught them the good way,
wherein they should walk; and send rain upon thy land, which thou hast
given unto thy people for an inheritance. 28 If there be dearth in
the land, if there be pestilence, if there be blasting, or mildew,
locusts, or caterpillars; if their enemies besiege them in the cities
of their land; whatsoever sore or whatsoever sickness there be: 29
Then what prayer or what supplication soever shall be made of any man,
or of all thy people Israel, when every one shall know his own sore and
his own grief, and shall spread forth his hands in this house: 30
Then hear thou from heaven thy dwelling place, and forgive, and render
unto every man according unto all his ways, whose heart thou knowest;
(for thou only knowest the hearts of the children of men:) 31 That
they may fear thee, to walk in thy ways, so long as they live in the
land which thou gavest unto our fathers. 32 Moreover concerning the
stranger, which is not of thy people Israel, but is come from a far
country for thy great name's sake, and thy mighty hand, and thy
stretched out arm; if they come and pray in this house; 33 Then hear
thou from the heavens, even from thy dwelling place, and do according
to all that the stranger calleth to thee for; that all people of the
earth may know thy name, and fear thee, as doth thy people Israel, and
may know that this house which I have built is called by thy name. 34
If thy people go out to war against their enemies by the way that thou
shalt send them, and they pray unto thee toward this city which thou
hast chosen, and the house which I have built for thy name; 35 Then
hear thou from the heavens their prayer and their supplication, and
maintain their cause. 36 If they sin against thee, (for there is no
man which sinneth not,) and thou be angry with them, and deliver them
over before their enemies, and they carry them away captives unto a
land far off or near; 37 Yet if they bethink themselves in the land
whither they are carried captive, and turn and pray unto thee in the
land of their captivity, saying, We have sinned, we have done amiss,
and have dealt wickedly; 38 If they return to thee with all their
heart and with all their soul in the land of their captivity, whither
they have carried them captives, and pray toward their land, which thou
gavest unto their fathers, and toward the city which thou hast chosen,
and toward the house which I have built for thy name: 39 Then hear
thou from the heavens, even from thy dwelling place, their prayer and
their supplications, and maintain their cause, and forgive thy people
which have sinned against thee. 40 Now, my God, let, I beseech thee,
thine eyes be open, and let thine ears be attent unto the prayer that
is made in this place. 41 Now therefore arise, O Lord God, into thy
resting place, thou, and the ark of thy strength: let thy priests, O
Lord God, be clothed with salvation, and let thy saints rejoice in
goodness. 42 O Lord God, turn not away the face of thine anointed:
remember the mercies of David thy servant.
Solomon had, in the foregoing verses, signed and sealed, as it were,
the deed of dedication, by which the temple was appropriated to the
honour and service of God. Now here he prays the consecration-prayer,
by which it was made a figure of Christ, the great Mediator, through
whom we are to offer all our prayers, and to expect all God's favours,
and to whom we are to have an eye in every thing where we have to do
with God. We have opened the particulars of this prayer (1 Kings viii.)
and therefore shall now only glean up some few passages in it which may
be the proper subjects of our meditation.
I. Here are some doctrinal truths occasionally laid down. As, 1. That
the God of Israel is a being of incomparable perfection. We cannot
describe him; but this we know, there is none like him in heaven or in
earth, v. 14. All the creatures have their fellow-creatures, but the
Creator has not his peer. He is infinitely above all, and over all, God
blessed for ever. 2. That he is, and will be, true to every word that
he has spoken; and all that serve him in sincerity shall certainly find
him both faithful and kind. Those that set God always before them, and
walk before him with all their hearts, shall find him as good as his
word and better; he will both keep covenant with them and show mercy to
them, v. 14. 3. That he is a being infinite and immense, whom the
heaven, and heaven of heavens, cannot contain, and to whose felicity
nothing is added by the utmost we can do in his service, v. 18. He is
infinitely beyond the bounds of the creation and infinitely above the
praises of all intelligent creatures. 4. That he, and he only, knows
the hearts of the children of men, v. 30. All men's thoughts, aims, and
affections, are naked and open before him; and, however the
imaginations and intents of our hearts may be concealed from men,
angels, and devils, they cannot be hidden from God, who knows not only
what is in the heart, but the heart itself and all the beatings of it.
5. That there is no such thing as a sinless perfection to be found in
this life (v. 36): There is no man who sinneth not; nay, who doeth good
and sinneth not; so he writes, agreeable to what he here says, Eccl.
vii. 20.
II. Here are some suppositions or cases put which are to be taken
notice of. 1. He supposed that if doubts and controversies arose
between man and man both sides would agree to appeal to God, and lay an
oath upon the person whose testimony must decide the matter, v. 22. The
religious reverence of an oath, as it was ancient, so, it may be
presumed, it will continue as long as there are any remains of
conscience and right reason among men. 2. He supposed that, though
Israel enjoyed a profound peace and tranquillity, yet troublesome times
would come. He did not think the mountain of their prosperity stood so
strong but that it might be moved; nay, he expected sin would move it.
3. He supposed that those who had not called upon God at other times,
yet, in their affliction, would seek him early and earnestly. "When
they are in distress they will confess their sins, and confess thy
name, and make supplication to thee." Trouble will drive those to God
who have said to him, Depart, v. 24, 26, 28. 4. He supposed that
strangers would come from afar to worship the God of Israel and to pay
homage to him; and this also might reasonably be expected, considering
what worthless things the gods of the nations were, and what proofs the
God of Israel had given of his being Lord of the whole earth.
III. Here are petitions very pertinent. 1. That God would own this
house, and have an eye to it, as the place of which he had said that he
would put his name there, v. 20. He could not, in faith, have asked God
to show such peculiar favour to this house above any other if he
himself had not said that it should be his rest for ever. The prayer
that will speed must be warranted by the word. We may with humble
confidence pray to God to be well pleased with us in Jesus Christ,
because he had declared himself well pleased in him--This is my beloved
Son; but he says not now of any house, "This is my beloved place." 2.
That God would hear and accept the prayers which should be made in or
towards that place, v. 21. He asked not that God should help them
whether they prayed for themselves or no, but that God would help them
in answer to their prayers. Even Christ's intercessions do not
supersede but encourage our supplications. He prayed that God would
hear from his dwelling-place, even from heaven. Heaven in his
dwelling-place still, not this temple; and thence help must come. When
thou hearest forgive. Note, The forgiveness of our sins is that which
makes way for all the other answers to our prayers, Removendo
prohibens--The evil which it drives away it keeps away. 3. That God
would give judgment according to equity upon all the appeals that
should be made to him, v. 23, 30. This we may, in faith, pray for, for
we are sure it shall be done. God sitteth on the throne judging right.
4. That God would return in mercy to his people when they repented, and
reformed, and sought unto him, v. 25, 27, 38, 39. This we also may, in
faith, pray for, building upon the repeated declarations God has made
of his readiness to accepts penitents. 5. That God would bid the
strangers welcome to this house, and answer their prayers (v. 33); for,
if there be in duty, why should there not be in privilege one law for
the stranger and for one born in the land? Lev. xxiv. 22. 6. That God
would, upon all occasions, own and plead the cause of his people
Israel, against all the opposers of it (v. 35): Maintain their cause;
and again, v. 39. If they be the Israel of God, their cause is the
cause of God, and he would espouse it. 7. He concludes this prayer with
some expressions which he had learned of his good father, and borrowed
from one of his psalms. We had then not in the Kings, but here we have
them, v. 41, 42. The whole word of God is of use to direct us in
prayer; and how can we express ourselves in better language to God than
that of his own Spirit? But these words were of use, in a special
manner, to direct Solomon, because they had reference to this very work
that he was now doing. We have them, Ps. cxxxii. 8-10. He prayed (v.
41), (1.) That God would take possession of the temple, and keep
possession, that he would make it his resting-place: Thou and the ark;
what will the ark do without the God of the ark-ordinances without the
God of the ordinances? (2.) That he would make the ministers of the
temple public blessings: Clothe them with salvation, that is, not only
save them, but make them instrumental to save others, by offering the
sacrifices of righteousness. (3.) That the service of the temple might
turn abundantly to the joy and satisfaction of all the Lord's people:
Let thy saints rejoice in goodness, that is, in the goodness of thy
house, Ps. lxv. 4. "Let all that come hither to worship, like the
eunuch, go away rejoicing." He pleads two things, v. 42. [1.] His own
relation to God: "Turn not away the face of thy anointed. Lord, thou
hast appointed me to be king, and wilt not thou own me?" [2.] God's
covenant with his father: Remember thy mercies of David thy
servant--the piety of David towards God (so some understand it and so
the word sometimes signifies), his pious care of the ark, and concern
for it (see Ps. cxxxii. 1, 2, &c.), or the promises of God to David,
which were mercies to him, his great support and comforts in all his
troubles. We may plead, as Solomon does here, with an eye to
Christ:--"We deserve that God should turn away our face, that he should
reject us and our prayers; but we come in the name of the Lord Jesus,
thy anointed, thy Messiah (so the word is), thy Christ, so the LXX. Him
thou hearest always, and wilt never turn away his face. We have no
righteousness of our own to plead, but, Lord, remember the mercies of
David thy servant." Christ is God's servant (Isa. xlii. 1), and is
called David, Hos. iii. 5. "Lord, remember his mercies, and accept us
on the account of them. Remember his tender concern for his Father's
honour and man's salvation, and what he did and suffered from that
principle. Remember the promises of the everlasting covenant, which
free grace has made to us in Christ, and which are called the sure
mercies of David," Isa. lv. 3 and Acts xiii. 34. This must be all our
desire and all our hope, all our prayer and all our plea; for it is all
our salvation.
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S E C O N D C H R O N I C L E S
CHAP. VII.
In this chapter we have God's answer to Solomon's prayer. I. His public
answer by fire from heaven, which consumed the sacrifices (ver. 1),
with which the priests and people were much affected, ver. 2, 3. By
that token of God's acceptance they were encouraged to continue the
solemnities of the feast for fourteen days, and Solomon was encouraged
to pursue all his designs for the honour of God, ver. 4-11. II. His
private answer by word of mouth, in a dream or vision of the night,
ver. 12-22. Most of these things we had before, 1 Kings viii. and ix.
God's Gracious Answer to Solomon. (b. c. 1004.)
1 Now when Solomon had made an end of praying, the fire came down from
heaven, and consumed the burnt offering and the sacrifices; and the
glory of the Lord filled the house. 2 And the priests could not enter
into the house of the Lord, because the glory of the Lord had filled
the Lord's house. 3 And when all the children of Israel saw how the
fire came down, and the glory of the Lord upon the house, they bowed
themselves with their faces to the ground upon the pavement, and
worshipped, and praised the Lord, saying, For he is good; for his mercy
endureth for ever. 4 Then the king and all the people offered
sacrifices before the Lord. 5 And king Solomon offered a sacrifice of
twenty and two thousand oxen, and a hundred and twenty thousand sheep:
so the king and all the people dedicated the house of God. 6 And the
priests waited on their offices: the Levites also with instruments of
music of the Lord, which David the king had made to praise the Lord,
because his mercy endureth for ever, when David praised by their
ministry; and the priests sounded trumpets before them, and all Israel
stood. 7 Moreover Solomon hallowed the middle of the court that was
before the house of the Lord: for there he offered burnt offerings, and
the fat of the peace offerings, because the brasen altar which Solomon
had made was not able to receive the burnt offerings, and the meat
offerings, and the fat. 8 Also at the same time Solomon kept the
feast seven days, and all Israel with him, a very great congregation,
from the entering in of Hamath unto the river of Egypt. 9 And in the
eighth day they made a solemn assembly: for they kept the dedication of
the altar seven days, and the feast seven days. 10 And on the three
and twentieth day of the seventh month he sent the people away into
their tents, glad and merry in heart for the goodness that the Lord had
showed unto David, and to Solomon, and to Israel his people. 11 Thus
Solomon finished the house of the Lord, and the king's house: and all
that came into Solomon's heart to make in the house of the Lord, and in
his own house, he prosperously effected.
Here is, I. The gracious answer which God immediately made to Solomon's
prayer: The fire came down from heaven and consumed the sacrifice, v.
1. In this way God testified his acceptance of Moses (Lev. ix. 24), of
Gideon (Judg. vi. 21), of David (1 Chron. xxi. 26), of Elijah (1 Kings
xviii. 38); and, in general, to accept the burnt-sacrifice is, in the
Hebrew phrase, to turn it to ashes, Ps. xx. 3. The fire came down here,
not upon the killing of the sacrifices, but the praying of the prayer.
1. This fire intimated that God was, (1.) Glorious in himself; for our
God is a consuming fire, terrible even in his holy places. This fire,
breaking forth (as it is probable) out of the thick darkness, made it
the more terrible, as on Mount Sinai, Exod. xxiv. 16, 17. The sinners
in Sion had reason to be afraid at that sight, and to say, Who among us
shall dwell near this devouring fire? Isa. xxxiii. 14. And yet, (2.)
Gracious to Israel; for this fire, which might justly have consumed
them, fastened upon the sacrifice which was offered in their stead, and
consumed that, by which God signified to them that he accepted their
offerings and that his anger was turned away from them.
2. Let us apply this, (1.) To the suffering of Christ. When it pleased
the Lord to bruise him, and put him to grief, in that he showed his
good-will to men, having laid on him the iniquity of us all. His death
was our life, and he was made sin and a curse that we might inherit
righteousness and a blessing. That sacrifice was consumed that we might
escape. Here am I, let these go their way. (2.) To the sanctification
of the Spirit, who descends like fire, burning up our lusts and
corruptions, those beasts that must be sacrificed or we are undone, and
kindling in our souls a holy fire of pious and devout affections,
always to be kept burning on the altar of the heart. The surest
evidence of God's acceptance of our prayers is the descent of the holy
fire upon us. Did not our hearts burn within us? Luke xxiv. 32. As a
further evidence that God accepted Solomon's prayer, still the glory of
the Lord filled the house. The heart that is thus filled with a holy
awe and reverence of the divine glory, the heart to which God manifests
himself in his greatness, and (which is no less his glory) in his
goodness, is thereby owned as a living temple.
II. The grateful return made to God for this gracious token of his
favour.
1. The people worshipped and praised God, v. 3. When they saw the fire
of God come down from heaven thus they did not run away affrighted, but
kept their ground in the courts of the Lord, and took occasion from it,
(1.) With reverence to adore the glory of God: They bowed their faces
to the ground and worshipped, thus expressing their awful dread of the
divine majesty, their cheerful submission to the divine authority, and
the sense they had of their unworthiness to come into God's presence
and their inability to stand before the power of his wrath. (2.) With
thankfulness to acknowledge the goodness of God; even when the fire of
the Lord came down they praised him, saying, He is good, for his mercy
endureth for ever. This is a song never out of season, and for which
our hearts and tongues should be never out of tune. However it be, yet
God is good. When he manifests himself as a consuming fire to sinners,
his people can rejoice in him as their light. Nay, they had reason to
say that in this God was good. "It is of the Lord's mercies that we are
not consumed, but the sacrifice in our stead, for which we are bound to
be very thankful."
2. The king and all the people offered sacrifices in abundance, v. 4,
5. With these they feasted this holy fire, and bade it welcome to the
altar. They had offered sacrifices before, but now they increased them.
Note, The tokens of God's favour to us should enlarge our hearts in his
service, and make us to abound therein more and more. The king's
example stirred up the people. Good work is then likely to go on when
the leaders of a people lead in it. The sacrifices were so numerous
that the altar could not contain them all; but, rather than any of them
should be turned back (though we may suppose the blood of them all was
sprinkled upon the altar), the flesh of the burnt-offerings and the fat
of the peace-offerings were burnt in the midst of the court (v. 7),
which Solomon either hallowed for that service or hallowed by it. In
case of necessity the pavement might be an altar.
3. The priests did their part; they waited on their offices, and the
singers and musicians on theirs (v. 6), with the instruments that David
made, and the hymn that David had put into their hand, as some think it
may be read (meaning that 1 Chron. xvi. 7), or, as we read it, when
David praised by their ministry. He employed, directed, and encouraged
them in this work of praising God; and therefore their performances
were accepted as his act, and he is said to praise by their ministry.
4. The whole congregation expressed the greatest joy and satisfaction
imaginable. They kept the feast of the dedication of the altar seven
days, from the second to the ninth; the tenth day was the day of
atonement, when they were to afflict their souls for sin, and that was
not unseasonable in the midst of their rejoicings; on the fifteenth day
began the feast of tabernacles, which continued to the twenty-second,
and they did not separate till the twenty-third. We must never grudge
the time that we spend in the worship of God and communion with him,
nor think it long, or grow weary of it.
5. Solomon went on in his work, and prosperously effected all he
designed for the adorning both of God's house and his own, v. 11. Those
that begin with the service of God are likely to go on successfully in
their own affairs. It was Solomon's praise that what he undertook he
went through with, and it was by the grace of God that he prospered in
it.
God's Promises to Solomon. (b. c. 1004.)
12 And the Lord appeared to Solomon by night, and said unto him, I have
heard thy prayer, and have chosen this place to myself for a house of
sacrifice. 13 If I shut up heaven that there be no rain, or if I
command the locusts to devour the land, or if I send pestilence among
my people; 14 If my people, which are called by my name, shall humble
themselves, and pray, and seek my face, and turn from their wicked
ways; then will I hear from heaven, and will forgive their sin, and
will heal their land. 15 Now mine eyes shall be open, and mine ears
attent unto the prayer that is made in this place. 16 For now have I
chosen and sanctified this house, that my name may be there for ever:
and mine eyes and mine heart shall be there perpetually. 17 And as
for thee, if thou wilt walk before me, as David thy father walked, and
do according to all that I have commanded thee, and shalt observe my
statutes and my judgments; 18 Then will I stablish the throne of thy
kingdom, according as I have covenanted with David thy father, saying,
There shall not fail thee a man to be ruler in Israel. 19 But if ye
turn away, and forsake my statutes and my commandments, which I have
set before you, and shall go and serve other gods, and worship them;
20 Then will I pluck them up by the roots out of my land which I have
given them; and this house, which I have sanctified for my name, will I
cast out of my sight, and will make it to be a proverb and a byword
among all nations. 21 And this house, which is high, shall be an
astonishment to every one that passeth by it; so that he shall say, Why
hath the Lord done thus unto this land, and unto this house? 22 And
it shall be answered, Because they forsook the Lord God of their
fathers, which brought them forth out of the land of Egypt, and laid
hold on other gods, and worshipped them, and served them: therefore
hath he brought all this evil upon them.
That God accepted Solomon's prayer appeared by the fire from heaven.
But a prayer may be accepted and yet not answered in the letter of it;
and therefore God appeared to him in the night, as he did once before
(ch. i. 7), and after a day of sacrifice too, as then, and gave him a
peculiar answer to his prayer. We had the substance of it before, 1
Kings ix. 2-9.
I. He promised to own this house for a house of sacrifice to Israel and
a house of prayer for all people (Isa. lvi. 7): My name shall be there
for ever (v. 12, 16), that is, "There will I make myself known, and
there will I be called upon."
II. He promised to answer the prayers of his people that should at any
time be made in that place, v. 13-15. National judgments are here
supposed (v. 13), famine, and pestilence, and perhaps war, for by the
locusts devouring the land meant enemies as greedy as locusts, and
laying all waste. 2. National repentance, prayer, and reformation, are
required, v. 14. God expects that his people who are called by his
name, if they have dishonoured his name by their iniquity, should
honour it by accepting the punishment of their iniquity. They must
humble themselves under his hand, must pray for the removal of the
judgment, must seek the face and favour of God; and yet all this will
not do unless they turn from their wicked ways, and return to the God
from whom they have revolted. 3. National mercy is then promised, that
God will forgive their sin, which brought the judgment upon them, and
then heal their land, redress all their grievances. Pardoning mercy
makes ways for healing mercy, Ps. ciii. 3; Matt. ix. 2.
III. He promised to perpetuate Solomon's kingdom, upon condition that
he persevered in his duty, v. 17, 18. If he hoped for the benefit of
God's covenant with David, he must imitate the example of David. But he
set before him death as well as life, the curse as well as the
blessing. 1. He supposed it possible that though they had this temple
built to the honour of God, yet they might be drawn aside to worship
other gods, v. 19. He knew their proneness to backslide into that sin.
2. He threatened it as certain that, if they did so, it would certainly
be the ruin of both church and state. (1.) It would be the ruin of
their state, v. 20. "Though they have taken deep root, and taken root
long, in this good land, yet I will pluck them up by the roots,
extirpate the whole nation, pluck them up as men pluck up weeds out of
their garden, which are thrown to the dunghill." (2.) It would be the
ruin of their church. This sanctuary would be no sanctuary to them, to
protect them from the judgment of God, as they imagined, saying, The
temple of the Lord are we, Jer. vii. 4. "This house which is high, not
only for the magnificence of its structure, but for the designed ends
and uses of it, shall be an astonishment, it shall come down
wonderfully (Lam. i. 9), to the amazement of all the neighbours."
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S E C O N D C H R O N I C L E S
CHAP. VIII.
In this chapter we are told, I. What cities Solomon built, ver. 1-6.
II. What workmen Solomon employed, ver. 7-10. III. What care he took
about a proper settlement for his wife, ver. 11. IV. What a good method
he put the temple-service into, ver. 12-16. V. What trading he had with
foreign countries, ver. 17, 18.
Solomon's Buildings. (b. c. 992.)
1 And it came to pass at the end of twenty years, wherein Solomon had
built the house of the Lord, and his own house, 2 That the cities
which Huram had restored to Solomon, Solomon built them, and caused the
children of Israel to dwell there. 3 And Solomon went to
Hamath-zobah, and prevailed against it. 4 And he built Tadmor in the
wilderness, and all the store cities, which he built in Hamath. 5
Also he built Beth-horon the upper, and Beth-horon the nether, fenced
cities, with walls, gates, and bars; 6 And Baalath, and all the store
cities that Solomon had, and all the chariot cities, and the cities of
the horsemen, and all that Solomon desired to build in Jerusalem, and
in Lebanon, and throughout all the land of his dominion. 7 As for all
the people that were left of the Hittites, and the Amorites, and the
Perizzites, and the Hivites, and the Jebusites, which were not of
Israel, 8 But of their children, who were left after them in the
land, whom the children of Israel consumed not, them did Solomon make
to pay tribute until this day. 9 But of the children of Israel did
Solomon make no servants for his work; but they were men of war, and
chief of his captains, and captains of his chariots and horsemen. 10
And these were the chief of king Solomon's officers, even two hundred
and fifty, that bare rule over the people. 11 And Solomon brought up
the daughter of Pharaoh out of the city of David unto the house that he
had built for her: for he said, My wife shall not dwell in the house of
David king of Israel, because the places are holy, whereunto the ark of
the Lord hath come.
This we had 1 Kings ix. 10-24, and therefore shall only observe here,
I. Though Solomon was a man of great learning and knowledge, yet he
spent his days, not in contemplation, but in action, not in his study,
but in his country, in building cities and fortifying them, in a time
of peace preparing for a time of war, which is as much a man's business
as it is in summer to provide food for winter.
II. As he was a man of business himself, and did not consult his own
ease, so he employed a great many hands, kept abundance of people to
work. It is the interest of a state by all means possible to promote
and encourage industry, and to keep its subjects from idleness. A great
many strangers there were in Israel, many that remained of the
Canaanites; and they were welcome to live there, but not to live and do
nothing. The men of Laish, who had no business, were an easy prey to
the invaders, Judg. xviii. 7.
III. When Solomon had begun with building the house of God, and made
good work and quick work of that, he prospered in all his undertakings,
so that he built all that he desired to build, v. 6. Those who have a
genius for building find that one project draws on another, and the
latter must amend and improve the former. Now observe, 1. How the
divine providence gratified even Solomon's humour, and gave him
success, not only in all that he needed to build and that it was for
his advantage to build, but in all that he had a mind to build. So
indulgent a Father God is sometimes to the innocent desires of his
children that serve him. Thus he pleased Jacob with that promise,
Joseph shall put his hand on thy eyes. 2. Solomon knew how to set
bounds to his desires. He was not one of those that enlarge them
endlessly, and can never be satisfied, but knew when to draw in; for he
finished all he desired, and then he desired no more. He did not sit
down and fret that he had not more cities to build, as Alexander did
that he had not more worlds to conquer, Hab. ii. 5.
IV. That one reason why Solomon built a palace on purpose for the
queen, and removed her and her court to it, was because he thought it
by no means proper that she should dwell in the house of David (v. 11),
considering that that had been a place of great piety, and perhaps her
house was a place of great vanity. She was proselyted, it is likely, to
the Jewish religion; but it is a question whether all her servants
were. Perhaps they had among them the idols of Egypt, and a great deal
of profaneness and debauchery. Now, though Solomon had not zeal and
courage enough to suppress and punish what was amiss there, yet he so
far consulted the honour of his father's memory that he would not
suffer that place to be thus profaned where the ark of God had been and
where holy David had prayed many a good prayer and sung many a sweet
psalm. Not that all the places where the ark had been were so holy as
never to be put to a common use; for then the houses of Abinadab and
Obed-edom must have been so. But the place where it had been so long,
and had been so publicly attended on, was so venerable that it was not
fit to be the place of so much gaiety, not to say iniquity, as was to
be found, I fear, in the court that Pharaoh's daughter kept. Note,
Between things sacred and things common the ancient landmarks ought to
be kept up. It was an outer-court of the temple that was the court of
the women.
Solomon's Devotion. (b. c. 992.)
12 Then Solomon offered burnt offerings unto the Lord on the altar of
the Lord, which he had built before the porch, 13 Even after a
certain rate every day, offering according to the commandment of Moses,
on the sabbaths, and on the new moons, and on the solemn feasts, three
times in the year, even in the feast of unleavened bread, and in the
feast of weeks, and in the feast of tabernacles. 14 And he appointed,
according to the order of David his father, the courses of the priests
to their service, and the Levites to their charges, to praise and
minister before the priests, as the duty of every day required: the
porters also by their courses at every gate: for so had David the man
of God commanded. 15 And they departed not from the commandment of
the king unto the priests and Levites concerning any matter, or
concerning the treasures. 16 Now all the work of Solomon was prepared
unto the day of the foundation of the house of the Lord, and until it
was finished. So the house of the Lord was perfected. 17 Then went
Solomon to Ezion-geber, and to Eloth, at the sea side in the land of
Edom. 18 And Huram sent him by the hands of his servants ships, and
servants that had knowledge of the sea; and they went with the servants
of Solomon to Ophir, and took thence four hundred and fifty talents of
gold, and brought them to king Solomon.
Here is, I. Solomon's devotion. The building of the temple was in order
to the service of the temple. Whatever cost he was at in rearing the
structure, if he had neglected the worship that was to be performed
there, it would all have been to no purpose. Assisting the devotion of
others will not atone for our own neglects. When Solomon had built the
temple, 1. He kept up the holy sacrifices there, according to the law
of Moses, v. 12, 13. In vain had the altar been built, and in vain had
fire come down from heaven, if sacrifices had not been constantly
brought as the food of the altar and the fuel of that fire. There were
daily sacrifices, a certain rate every day, as duly as the day came,
weekly sacrifices on the sabbath, double to what was offered on other
days, monthly sacrifices on the new moons, and yearly sacrifices at the
three solemn feasts. Those are spiritual sacrifices that are now
required of us, which we are to bring daily and weekly; and it is good
to be in a settled method of devotion. 2. He kept up the holy songs
there, according to the law of David, who is here called the man of
God, as Moses was, because he was both instructed and authorised of God
to make these establishments; and Solomon took care to see them
observed as the duty of every day required, v. 14. Solomon, though a
wise and great man and the builder of the temple, did not attempt to
amend, alter, or add to what the man of God had, in God's name,
commanded, but closely adhered to that, and used his authority to have
that duly observed; and then none departed from the commandment of the
king concerning any matter, v. 15. He observed God's laws, and then all
obeyed his orders. When the service of the temple was put into this
good order, then it is said, The house of the Lord was perfected, v.
16. The work was the main matter, not the place; the temple was
unfinished till all this was done.
II. Solomon's merchandise. He did himself in person visit the sea-port
towns of Eloth and Ezion-geber; for those that deal much in the world
will find it their interest, as far as they can, to inspect their
affairs themselves and to see with their own eyes, v. 17. Canaan was a
rich country, and yet must send to Ophir for gold; the Israelites were
a wise and understanding people, and yet must be beholden to the king
of Tyre for men that had knowledge of the seas, v. 18. Yet Canaan was
God's peculiar land, and Israel God's peculiar people. This teaches us
that grace, and not gold, is the best riches, and acquaintance with God
and his law, not with arts and sciences, the best knowledge.
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S E C O N D C H R O N I C L E S
CHAP. IX.
Solomon here continues to appear great both at home and abroad. We had
this account of his grandeur, 1 Kings x. Nothing is here added; but his
defection towards his latter end, which we have there (ch. xi.), is
here omitted, and the close of this chapter brings him to the grave
with an unstained reputation. Perhaps none of the chapters in the
Chronicles agree so much with a chapter in the Kings as this does with
1 Kings x. verse for verse, only that the first two verses there are
put into one here, and verse 25 here is taken from 1 Kings iv. 26, and
the last three verses here from 1 Kings xi. 41-43. Here is, I. The
honour which the queen of Sheba did to Solomon, in the visit she made
him to hear his wisdom, ver. 1-12. II. Many instances given of the
riches and splendour of Solomon's court, ver. 13-28. III. The
conclusion of his reign, ver. 29-31.
The Queen of Sheba Visit Solomon. (b. c. 992.)
1 And when the queen of Sheba heard of the fame of Solomon, she came to
prove Solomon with hard questions at Jerusalem, with a very great
company, and camels that bare spices, and gold in abundance, and
precious stones: and when she was come to Solomon, she communed with
him of all that was in her heart. 2 And Solomon told her all her
questions: and there was nothing hid from Solomon which he told her
not. 3 And when the queen of Sheba had seen the wisdom of Solomon,
and the house that he had built, 4 And the meat of his table, and the
sitting of his servants, and the attendance of his ministers, and their
apparel; his cupbearers also, and their apparel; and his ascent by
which he went up into the house of the Lord; there was no more spirit
in her. 5 And she said to the king, It was a true report which I
heard in mine own land of thine acts, and of thy wisdom: 6 Howbeit I
believed not their words, until I came, and mine eyes had seen it: and,
behold, the one half of the greatness of thy wisdom was not told me:
for thou exceedest the fame that I heard. 7 Happy are thy men, and
happy are these thy servants, which stand continually before thee, and
hear thy wisdom. 8 Blessed be the Lord thy God, which delighted in
thee to set thee on his throne, to be king for the Lord thy God:
because thy God loved Israel, to establish them for ever, therefore
made he thee king over them, to do judgment and justice. 9 And she
gave the king a hundred and twenty talents of gold, and of spices great
abundance, and precious stones: neither was there any such spice as the
queen of Sheba gave king Solomon. 10 And the servants also of Huram,
and the servants of Solomon, which brought gold from Ophir, brought
algum trees and precious stones. 11 And the king made of the algum
trees terraces to the house of the Lord, and to the king's palace, and
harps and psalteries for singers: and there were none such seen before
in the land of Judah. 12 And king Solomon gave to the queen of Sheba
all her desire, whatsoever she asked, beside that which she had brought
unto the king. So she turned, and went away to her own land, she and
her servants.
This passage of story had been largely considered in the Kings; yet,
because our Saviour has proposed it as an example to us in our
enquiries after him (Matt. xii. 42), we must not pass it over without
observing briefly, 1. Those who honour God he will honour, 1 Sam. ii.
30. Solomon had greatly honoured God, in building, beautifying, and
dedicating the temple; all his wisdom and all his wealth were employed
for the making of that a consummate piece: and now God made his wisdom
and wealth to redound greatly to his reputation. The way to have both
the credit and comfort of all our endowments and all our enjoyments is
to consecrate them to God and use them for him. 2. Those who know the
worth of true wisdom will grudge no pains nor cost to obtain it. The
queen of Sheba put herself to a great deal of trouble and expense to
hear the wisdom of Solomon; and yet, learning from him to serve God and
do her duty, she thought herself well paid for her pains. Heavenly
wisdom is that pearl of great price which is a good bargain to purchase
by parting with all that we have. 3. As every man has received the gift
so he ought to minister the same for the edification of others, as he
has opportunity. Solomon was communicative of his wisdom and willing to
teach others what he knew himself. Being taught of God, freely he had
received, and freely he gave. Let those that are rich in wisdom, as
well as wealth, learn to do good and be ready to distribute. Give to
every one that asketh. 4. Good order in a family, a great family,
especially in the things of God, and a regular discharge of the duties
of religious worship, are highly expedient, and to be much admired
wherever found. The queen of Sheba was exceedingly affected to see the
propriety with which Solomon's servants attended him and with which
both he and they attended in the house of God. David's ascent to the
house of the Lord was also pleasant and interesting, Ps. xlii. 4. 5.
Those are happy who have the opportunity of a constant converse with
such as are knowing, wise, and good. The queen of Sheba thought
Solomon's servants happy who continually heard his wisdom; for, it
seems, even to them he was communicative. And it is observable that the
posterity of those who had places in his court were willing to have the
names of their ancestors forgotten, and thought themselves sufficiently
distinguished and dignified when they were called the children of
Solomon's servants (Ezra ii. 55; Neh. vii. 57); so eminent were they
that it was honour enough to be named from them. 6. We ought to rejoice
and give God thanks for the gifts, graces, and usefulness, of others.
The queen of Sheba blessed God for the honour he put upon Solomon, and
the favour he did to Israel, in advancing him to the throne, v. 8. By
giving God the praise of the prosperity of others, we share in the
comfort of it; whereas, by envying the prosperity of others, we lose
the comfort even of our own. The happiness of both king and kingdom she
traces up to the fountain of all bliss, the divine favour: it was
because thy God delighted in thee and because he loved Israel. Those
mercies are doubly sweet in which we can taste the kindness and good
will of God as our God. 7. It becomes those that are wise and good to
be generous according to their place and power. The queen of Sheba was
so to Solomon, Solomon was so to her, v. 9, 12. They both knew how to
value wisdom, and therefore were neither of them covetous of their
money, but cultivated the acquaintance and confirmed the friendship
they had contracted by mutual presents. Our Lord Jesus has promised to
give us all our desire: Ask, and it shall be given you. Let us study
what we shall render to him, and not think any thing too much to do, or
suffer, or part with, for him.
The Magnificence of Solomon; the Death of Solomon. (b. c. 975.)
13 Now the weight of gold that came to Solomon in one year was six
hundred and threescore and six talents of gold; 14 Beside that which
chapmen and merchants brought. And all the kings of Arabia and
governors of the country brought gold and silver to Solomon. 15 And
king Solomon made two hundred targets of beaten gold: six hundred
shekels of beaten gold went to one target. 16 And three hundred
shields made he of beaten gold: three hundred shekels of gold went to
one shield. And the king put them in the house of the forest of
Lebanon. 17 Moreover the king made a great throne of ivory, and
overlaid it with pure gold. 18 And there were six steps to the
throne, with a footstool of gold, which were fastened to the throne,
and stays on each side of the sitting place, and two lions standing by
the stays: 19 And twelve lions stood there on the one side and on the
other upon the six steps. There was not the like made in any kingdom.
20 And all the drinking vessels of king Solomon were of gold, and all
the vessels of the house of the forest of Lebanon were of pure gold:
none were of silver; it was not any thing accounted of in the days of
Solomon. 21 For the king's ships went to Tarshish with the servants
of Huram: every three years once came the ships of Tarshish bringing
gold, and silver, ivory, and apes, and peacocks. 22 And king Solomon
passed all the kings of the earth in riches and wisdom. 23 And all
the kings of the earth sought the presence of Solomon, to hear his
wisdom, that God had put in his heart. 24 And they brought every man
his present, vessels of silver, and vessels of gold, and raiment,
harness, and spices, horses, and mules, a rate year by year. 25 And
Solomon had four thousand stalls for horses and chariots, and twelve
thousand horsemen; whom he bestowed in the chariot cities, and with the
king at Jerusalem. 26 And he reigned over all the kings from the
river even unto the land of the Philistines, and to the border of
Egypt. 27 And the king made silver in Jerusalem as stones, and cedar
trees made he as the sycamore trees that are in the low plains in
abundance. 28 And they brought unto Solomon horses out of Egypt, and
out of all lands. 29 Now the rest of the acts of Solomon, first and
last, are they not written in the book of Nathan the prophet, and in
the prophecy of Ahijah the Shilonite, and in the visions of Iddo the
seer against Jeroboam the son of Nebat? 30 And Solomon reigned in
Jerusalem over all Israel forty years. 31 And Solomon slept with his
fathers, and he was buried in the city of David his father: and
Rehoboam his son reigned in his stead.
We have here Solomon in his throne, and Solomon in his grave; for the
throne would not secure him from the grave. Mors sceptra ligonibus
aequat--Death wrenches from the hand the sceptre as well as the spade.
I. Here is Solomon reigning in wealth and power, in ease and fulness,
such as, for aught I know, could never since be paralleled by any king
whatsoever. I cannot pretend to be critical in comparing the grandeur
of Solomon with that of some of the great princes of the earth. But I
may observe that the most illustrious of them were famed for their
wars, whereas Solomon reigned forty years in profound peace. Some of
those that might be thought to vie with Solomon affected retirement,
kept people in awe by keeping them at a great distance; nobody must see
them, or come near him, upon pain of death: but Solomon went much
abroad, and appeared in public business. So that, all things
considered, the promise was fulfilled, that God would give him riches,
and wealth, and honour, such as no kings have had, or shall have, ch.
i. 12. 1. Never any prince appeared in public with great splendour than
Solomon did, which to those that judge by the sight of the eye, as most
people do, would very much recommend him. He had 200 targets and 300
shields, all of beaten gold, carried before him (v. 15, 16), and sat
upon a most stately throne, v. 17-19. There was not the like in any
kingdom. The lustre wherein he appeared was typical of the spiritual
glory of the kingdom of the Messiah and but a faint representation of
his throne, which is above every throne. Solomon's pomp was all
artificial; and therefore our Saviour prefers the natural beauty of the
lilies of the field before it. Matt. vi. 29, Solomon, in all his glory,
was not arrayed like one of these. 2. Never any prince had greater
plenty of gold and silver, though there were no gold or silver mines in
his own kingdom. Either he made himself master of the mines in other
countries, and, having a populous country, sent hands to dig out those
rich metals, or, having a fruitful country, he exported the commodities
of it and with them fetched home all this gold that is here spoken of,
v. 13, 14-21. 3. Never any prince had such presents brought him by all
his neighbours as Solomon had: All the kings of Arabia, and governors
of the country, brought him gold and silver (v. 14), not as tribute
which he extorted from them, but as freewill offerings to procure his
favour, or in a way of exchange for some of the productions of his
husbandry, corn or cattle. All the kings of the earth brought him
presents, that is, all in those parts of the world (v. 24, 28), because
they coveted his acquaintance and friendship. Herein he was a type of
Christ, to whom, as soon as he was born, the wise men of the east
brought presents, gold, frankincense, and myrrh (Matt. ii. 11), and to
whom all that are about him must bring presents, Ps. lxxvi. 11; Rom.
xii. 1. 4. Never any prince was so renowned for wisdom, so courted, so
consulted, so admired (v. 23): The kings of the earth (for it was too
great a favour for common persons to pretend to) sought to hear his
wisdom--his natural philosophy, or his skill in physic, or his state
policy, or his rules of prudence for the conduct of human life, or
perhaps the principles of his religion, and the reasons of it. The
application which they then made to Solomon to hear his wisdom will
aggravate, shame, and condemn, men's general contempt of Christ and his
gospel. Though in them are hidden all the treasures of wisdom and
knowledge, yet none of the princes of this world desire to know them,
for they are foolishness to them, 1 Cor. ii. 8, 14.
II. Here is Solomon dying, stripped of his pomp, and leaving all his
wealth and power, not to one concerning whom he knew not whether he
would be a wise man or a fool (Eccles. ii. 19), but who he knew would
be a fool. This was not only vanity but vexation of spirit, v. 29-31.
It is very observable that no mention is here made of Solomon's
departure from God in his latter days, not the least hint given of it,
1. Because the Holy Ghost would teach us not to take delight in
repeating the faults and follies of others. If those that have been in
reputation for wisdom and honour misbehave, though it may be of use to
take notice of their misconduct for warning to ourselves and others,
yet we must not be forward to mention it, once the speaking of it is
enough; why should that unpleasing string be again struck upon? Why can
we not do as the sacred historian here does, speak largely of that in
others which is praise-worthy, without saying any thing of their
blemishes, yea, though they have been gross and obvious? This is but
doing as we would be done by. 2. Because, though he fell, yet he was
not utterly cast down. His sin is not again recorded, because it was
repented of, and pardoned, and became as if it had never been.
Scripture-silence sometimes speaks. I am willing to believe that its
silence here concerning the sin of Solomon is an intimation that none
of the sins he committed were mentioned against him, Ezek. xxxiii. 16.
When God pardons sin he casts it behind his back and remembers it no
more.
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S E C O N D C H R O N I C L E S
CHAP. X.
This chapter is copied almost verbatim from 1 Kings xii. 1-19, where it
was opened at large. Solomon's defection from God was not repeated, but
the defection of the ten tribes from his family is, in this chapter,
where we find, I. How foolish Rehoboam was in his treating with them,
ver. 1, 5-14. II. How wicked the people were in complaining of Solomon
(ver. 2-4) and forsaking Rehoboam, ver. 16-19. III. How just and
righteous God was in all this, ver. 15. His counsel was thereby
fulfilled. With him are strength and wisdom; both the deceived and the
deceiver (the fool and the knave) are his (Job xii. 16), that is, are
made use of by him to suit his purposes.
Rehoboam Succeeds Solomon. (b. c. 975.)
1 And Rehoboam went to Shechem: for to Shechem were all Israel come to
make him king. 2 And it came to pass, when Jeroboam the son of Nebat,
who was in Egypt, whither he had fled from the presence of Solomon the
king, heard it, that Jeroboam returned out of Egypt. 3 And they sent
and called him. So Jeroboam and all Israel came and spake to Rehoboam,
saying, 4 Thy father made our yoke grievous: now therefore ease thou
somewhat the grievous servitude of thy father, and his heavy yoke that
he put upon us, and we will serve thee. 5 And he said unto them, Come
again unto me after three days. And the people departed. 6 And king
Rehoboam took counsel with the old men that had stood before Solomon
his father while he yet lived, saying, What counsel give ye me to
return answer to this people? 7 And they spake unto him, saying, If
thou be kind to this people, and please them, and speak good words to
them, they will be thy servants for ever. 8 But he forsook the
counsel which the old men gave him, and took counsel with the young men
that were brought up with him, that stood before him. 9 And he said
unto them, What advice give ye that we may return answer to this
people, which have spoken to me, saying, Ease somewhat the yoke that
thy father did put upon us? 10 And the young men that were brought up
with him spake unto him, saying, Thus shalt thou answer the people that
spake unto thee, saying, Thy father made our yoke heavy, but make thou
it somewhat lighter for us; thus shalt thou say unto them, My little
finger shall be thicker than my father's loins. 11 For whereas my
father put a heavy yoke upon you, I will put more to your yoke: my
father chastised you with whips, but I will chastise you with
scorpions.
We may observe here, 1. The wisest and best cannot give every body
content. Solomon enriched and advanced his kingdom, did all (one would
think) that could be done to make then happy and easy; and yet either
he was indiscreet in burdening them with the imposition of taxes and
services, or at least there was some colour of reason to think him so.
No man is perfectly wise. It is probable that it was when Solomon had
declined from God and his duty that his wisdom failed him, and God left
him to himself to act in this impolitic manner. Even Solomon's
treasures were exhausted by his love of women; and probably it was to
maintain them, and their pride, luxury, and idolatry, that he burdened
his subjects. 2. Turbulent and ungrateful spirits will find fault with
the government, and complain of grievances, when they have very little
reason to do so. Had they not peace in Solomon's time? They were never
plundered by invaders, as formerly, never put in fear by the alarms of
war, nor obliged to hazard their lives in the high places of the field.
Had they not plenty--meat enough, and money enough? What would they
more? O fortunatos nimium, sua si bona norint!--O happy, if they knew
their happy state! And yet they complain that Solomon made their yoke
grievous. If any complain thus of the yoke of Christ, that they might
have a pretence to break his bands in sunder and cast away his cords
from them, we are sure that he never gave them any cause at all for the
complaint, whatever Solomon did. His yoke is easy, and his burden is
light. He never made us serve with an offering, nor wearied us with
incense. 3. Many ruin themselves and their interests by trampling upon
and provoking their inferiors. Rehoboam thought that because he was
king he might assume as much authority as his father had done, might
have what he would, and do what he would, and carry all before him.
But, though he wore his father's crown, he wanted his father's brains,
and ought to have considered that, being quite a different man from
what his father was, he ought to take other measures. Such a wise man
as Solomon may do as we will, but such a fool as Rehoboam must do as he
can. The high-mettled horse may be kicked and spurred by him that has
the art of managing him; but, if an unskilful horseman do it, it is at
his peril. Rehoboam paid dearly for threatening, and talking big, and
thinking to carry matters with a high hand. It was Job's wisdom, as
well as his virtue, that he despised not the cause of his man-servant
or maid-servant, when they argued with him (Job xxxi. 13), but heard
them patiently, considered their reasons, and gave them a soft answer.
And a similar tender consideration of those in subjection, and a
forwardness to make them easy, will be the comfort and praise of all in
authority, in the church, in the state, and in families. 4. Moderate
counsels are generally wisest and best. Gentleness will do what
violence will not do. Most people love to be accosted mildly.
Rehoboam's old experienced counsellors directed him to this method (v.
7): "Be kind to this people, and please them, and speak good words to
them, and thou art sure of them for ever." Good words cost nothing but
a little self-denial, and yet they purchase good things. 5. God often
fulfils the counsels of his own wisdom by infatuating men, and giving
them up to the counsels of their own folly. No more needs to be done to
ruin men than to leave them to themselves, and their own pride and
passion.
Rehoboam's Folly. (b. c. 975.)
12 So Jeroboam and all the people came to Rehoboam on the third day, as
the king bade, saying, Come again to me on the third day. 13 And the
king answered them roughly; and king Rehoboam forsook the counsel of
the old men, 14 And answered them after the advice of the young men,
saying, My father made your yoke heavy, but I will add thereto: my
father chastised you with whips, but I will chastise you with
scorpions. 15 So the king hearkened not unto the people: for the
cause was of God, that the Lord might perform his word, which he spake
by the hand of Ahijah the Shilonite to Jeroboam the son of Nebat. 16
And when all Israel saw that the king would not hearken unto them, the
people answered the king, saying, What portion have we in David? and we
have none inheritance in the son of Jesse: every man to your tents, O
Israel: and now, David, see to thine own house. So all Israel went to
their tents. 17 But as for the children of Israel that dwelt in the
cities of Judah, Rehoboam reigned over them. 18 Then king Rehoboam
sent Hadoram that was over the tribute; and the children of Israel
stoned him with stones, that he died. But king Rehoboam made speed to
get him up to his chariot, to flee to Jerusalem. 19 And Israel
rebelled against the house of David unto this day.
We may learn here, 1. That when public affairs are in a ferment violent
proceedings do but make bad worse. Rough answers (such as Rehoboam here
gave) do but stir up anger and bring oil to the flames. The pilot has
need to steer steadily in a storm. Many have been driven to the
mischief they did not intend by being too severely dealt with for what
they did intend. 2. That, whatever the devices and designs of men are,
God is, by all, doing his own work, and fulfilling the word which he
has spoken, no iota or tittle of which shall fall to the ground. The
cause of the king's obstinacy and thoughtlessness was of God, that he
might perform the word which he spoke by Ahijah, v. 15. This does not
at all excuse Rehoboam's folly, nor lessen the guilt of his haughtiness
and passion, that God was pleased to serve his own ends by them. 3.
That worldly wealth, honour, and dominion, are very uncertain things.
Solomon reigned over all Israel, and, one would think, had done enough
to secure the monarchy entire to his family for many ages; and yet he
is scarcely cold in his grave before ten of the twelve tribes finally
revolt from his son. All the good services he had done for Israel were
now forgotten: What portion have we in David? Thus is the government of
Christ cast off by many, notwithstanding all he has done to bind the
children of men for ever to himself; they say, We will not have this
man to reign over us. But this rebellion will certainly be their ruin.
4. That God often visits the iniquities of the fathers upon the
children. Solomon forsakes God, and therefore not he, but his son after
him, is forsaken by the greatest part of his people. Thus God, by
making the penal consequences of sin to last long and visibly to
continue after the sinner's death, would give an indication of its
malignity, and perhaps some intimation of the perpetuity of its
punishment. He that sins against God not only wrongs his soul, but
perhaps wrongs his seed more than he thinks of. 5. That, when God is
fulfilling his threatenings, he will take care of that, at the same
time, promises do not fall to the ground. When Solomon's iniquity is
remembered, and for it his son loses ten tribes, David's piety is not
forgotten, nor the promise made to him; but for the sake of that his
grandson had two tribes preserved to him. The failings of the saints
shall not frustrate any promise made to Christ their Head. They shall
be chastised, but the covenant not broken, Ps. lxxxix. 31-34.
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S E C O N D C H R O N I C L E S
CHAP. XI.
We are here going on with the history of Rehoboam. I. His attempt to
recover the ten tribes he has lost, and the letting fall of that
attempt in obedience to the divine command, ver. 1-4. II. His
successful endeavours to preserve the two tribes that remained, ver.
5-12. III. The resort of the priests and Levites to him, ver. 13-17.
IV. An account of his wives and children, ver. 18-23.
Rehoboam Forbidden to Make War. (b. c. 975.)
1 And when Rehoboam was come to Jerusalem, he gathered of the house of
Judah and Benjamin a hundred and fourscore thousand chosen men, which
were warriors, to fight against Israel, that he might bring the kingdom
again to Rehoboam. 2 But the word of the Lord came to Shemaiah the
man of God, saying, 3 Speak unto Rehoboam the son of Solomon, king of
Judah, and to all Israel in Judah and Benjamin, saying, 4 Thus saith
the Lord, Ye shall not go up, nor fight against your brethren: return
every man to his house: for this thing is done of me. And they obeyed
the words of the Lord, and returned from going against Jeroboam. 5
And Rehoboam dwelt in Jerusalem, and built cities for defence in Judah.
6 He built even Beth-lehem, and Etam, and Tekoa, 7 And Beth-zur,
and Shoco, and Adullam, 8 And Gath, and Mareshah, and Ziph, 9 And
Adoraim, and Lachish, and Azekah, 10 And Zorah, and Aijalon, and
Hebron, which are in Judah and in Benjamin fenced cities. 11 And he
fortified the strong holds, and put captains in them, and store of
victual, and of oil and wine. 12 And in every several city he put
shields and spears, and made them exceeding strong, having Judah and
Benjamin on his side.
How the ten tribes deserted the house of David we read in the foregoing
chapter. They had formerly sat loose to that family (2 Sam. xx. 1, 2),
and now they quite threw it off, not considering how much it would
weaken the common interest and take Israel down from that pitch of
glory at which it had arrived in the last reign. But thus the kingdom
must be corrected as well as the house of David. 1. Rehoboam at length,
like a bold man, raises an army, with a design to reduce the revolters,
v. 1. Judah and Benjamin were not only resolved to continue their
allegiance to him, but ready to give him the best assistance they could
for the recovery of his right. Judah was his own tribe, that owned him
some years before the rest did; Benjamin was the tribe in which
Jerusalem, or the greatest part of it, stood, which perhaps was one
reason why that tribe clave to him. 2. Yet, like a conscientious man,
when God forbade him to prosecute this design, in obedience to him he
let it fall, either because he reverenced the divine authority or
because he knew that he should not prosper if he should go contrary to
God's command, but instead of retrieving what was lost would be in
danger of losing what he had. It is dangerous undertaking any thing,
but especially undertaking a war, contrary to the will of God. God
calls him (v. 3), Rehoboam the son of Solomon, to intimate that this
was determined for the sin of Solomon, and it would be to no purpose to
oppose a decree that had gone forth. They obeyed the words of the Lord;
and though it looked mean, and would turn to their reproach among their
neighbours, yet, because God would have it so, they laid down their
arms. 3. Like a discreet man, he fortified his own country. He saw it
was to no purpose to think of reducing those that had revolted. A few
good words might have prevented their defection, but now all the forces
of his kingdom cannot bring them back. The thing is done, and so it
must rest; it is his wisdom to make the best of it. Perhaps the same
young counsellors that had advised him to answer them roughly urged him
to fight them, notwithstanding the divine inhibition; but he had paid
dearly enough for being advised by them, and therefore now, we may
suppose, his aged and experienced counsellors were hearkened to, and
they advised him to submit to the will of God concerning what was lost,
and to make it his business to keep what he had. It was probably by
their advice that, (1.) He fortified his frontiers, and many of the
principal cities of his kingdom, which, in Solomon's peaceable reign,
no care had been taken for the defence of. (2.) He furnished them with
good stores of victuals and arms, v. 11, 12. Because God forbade him to
fight, he did not therefore sit down sullenly, and say that he would do
nothing for the public safety if he might not do that, but prudently
provided against an attack. Those that may not be conquerors, yet may
be builders.
The Priests Adhere to Rehoboam. (b. c. 974.)
13 And the priests and the Levites that were in all Israel resorted to
him out of all their coasts. 14 For the Levites left their suburbs
and their possession, and came to Judah and Jerusalem: for Jeroboam and
his sons had cast them off from executing the priest's office unto the
Lord: 15 And he ordained him priests for the high places, and for the
devils, and for the calves which he had made. 16 And after them out
of all the tribes of Israel such as set their hearts to seek the Lord
God of Israel came to Jerusalem, to sacrifice unto the Lord God of
their fathers. 17 So they strengthened the kingdom of Judah, and made
Rehoboam the son of Solomon strong, three years: for three years they
walked in the way of David and Solomon. 18 And Rehoboam took him
Mahalath the daughter of Jerimoth the son of David to wife, and Abihail
the daughter of Eliab the son of Jesse; 19 Which bare him children;
Jeush, and Shamariah, and Zaham. 20 And after her he took Maachah the
daughter of Absalom; which bare him Abijah, and Attai, and Ziza, and
Shelomith. 21 And Rehoboam loved Maachah the daughter of Absalom
above all his wives and his concubines: (for he took eighteen wives,
and threescore concubines; and begat twenty and eight sons, and
threescore daughters.) 22 And Rehoboam made Abijah the son of Maachah
the chief, to be ruler among his brethren: for he thought to make him
king. 23 And he dealt wisely, and dispersed of all his children
throughout all the countries of Judah and Benjamin, unto every fenced
city: and he gave them victual in abundance. And he desired many wives.
See here,
I. How Rehoboam was strengthened by the accession of the priests and
Levites, and all the devout and pious Israelites, to him, even all that
were true to their God and their religion.
1. Jeroboam cast them off, that is, he set up such a way of worship as
he knew they could not in conscience comply with, which obliged them to
withdraw from his altar, and at the same time he would not allow them
to go up to Jerusalem to worship at the altar there; so that he totally
cast them off from executing the priest's office, v. 14. And very
willing he was that they should turn themselves out of their places,
that room might be made for those mean and scandalous persons whom he
ordained priests for the high places, v. 15. Compare 1 Kings xii. 31.
No marvel if he that cast off God cast off his ministers; they were not
for his purpose, would not do whatever he might bid them do, would not
serve his gods, nor worship the golden image which he had set up.
2. They thereupon left their suburbs and possessions, v. 14. Out of the
lot of each tribe the Levites had cities allowed them, where they were
comfortable provided for and had opportunity of doing much good. But
now they were driven out of all their cities except those in Judah and
Benjamin. One would think their maintenance well settled, and yet they
lost it. It was a comfort to them that the law so often reminded them
that the Lord was their inheritance, and so they should find him when
they were turned out of their house and possessions. But why did they
leave their possessions? (1.) Because they saw they could do no good
among their neighbours, in whom (now that Jeroboam set up his calves)
the old proneness to idolatry revived. (2.) Because they themselves
would be in continual temptation to some base compliances, and in
danger of being drawn insensibly to that which was evil. If we pray, in
sincerity, not to be led into temptation, we shall get and keep as far
as we can out of the way of it. (3.) Because, if they retained their
integrity, they had reason to expect persecution from Jeroboam and his
sons. The priests they made for the devils would not let the Lord's
priests be long among them. No secular advantages whatsoever should
draw us thither, or detain us there, where we are in danger of making
shipwreck of faith and a good conscience.
3. They came to Judah and Jerusalem (v. 14) and presented themselves to
Rehoboam, v. 13, margin. Where should God's priests and Levites be, but
where his altar was? Thither they came because it was their business to
attend at the times appointed. (1.) It was a mercy to them that they
had a place of refuge to flee to, and that when Jeroboam cast them off
there were those so near that would entertain them, and bid them
welcome, and they were not forced into the lands of the heathen. (2.)
It was an evidence that they loved their work better than their
maintenance, in that they left their suburbs and possessions in the
country (where they might have lived at ease upon their own), because
they were restrained from serving God there, and cast themselves upon
God's providence and the charity of their brethren in coming to a place
where they might have the free enjoyment of God's ordinances, according
to his institution. Poverty in the way of duty is to be chosen rather
than plenty in the way of sin. Better live upon alms, or die in a
prison, with a good conscience, than roll in wealth and pleasure with a
prostituted one. (3.) It was the wisdom and praise of Rehoboam and his
people that they bade them welcome, though they crowded themselves
perhaps to make room for them. Conscientious refugees will bring a
blessing along with them to the countries that entertain them, as they
leave a curse behind them with those that expel them. Open the gates,
that the righteous nation, which keepeth truth, may enter in; it will
be good policy. See Isa. xxvi. 1, 2.
4. When the priests and Levites came to Jerusalem all the devout pious
Israelites of every tribe followed them. Such as set their hearts to
seek the Lord God of Israel, that made conscience of their duty to God
and were sincere and resolute in it, left the inheritance of their
fathers and went and took houses in Jerusalem, that they might have
free access to the altar of God and be out of the temptation to worship
the calves, v. 16. Note, (1.) That is best for us which is best for our
souls; and, in all our choices, advantages for religion must take place
of all outward conveniences. (2.) Where God's faithful priests are his
faithful people should be. If Jeroboam cast off God's ministers, every
true-born Israelite will think himself obliged to own them and stand by
them. Forsake not the Levite, the out-cast Levite, as long as thou
livest. When the ark removes do you remove and go after it, Josh. iii.
3.
5. They strengthened the kingdom of Judah (v. 17), not only by the
addition of so many persons to it, who, it is likely, brought what they
could of their effects with them, but by their piety and their prayers
they procured a blessing upon the kingdom which was a sanctuary to
them. See Zech. xii. 5. It is the interest of a nation to protect and
encourage religion and religious people, and adds more than any thing
to its strength. They made him and his people strong three years; for
so long they walked in the way of David and Solomon, their good way.
But when they forsook that, and so threw themselves out of God's favour
and protection, the best friends they had could no longer help to
strengthen them. We retain our strength while we cleave to God and our
duty, and no longer.
II. How Rehoboam was weakened by indulging himself in his pleasures. He
desired many wives, as his father did (v. 23), yet, 1. In this he was
more wise than his father, that he does not appear to have married
strange wives. The wives mentioned here were not only daughters of
Israel, but of the family of David; one was a descendant from Eliab,
David's brother (v. 18), another from Absalom, probably that Absalom
who was David's son (v. 20), another from Jerimoth, David's son. 2. In
this he was more happy than his father, that he had many sons and
daughters; whereas we read not of more than one son that his father
had. One can scarcely imagine that he had no more; but, if he had, they
were not worth mentioning; whereas several of Rehoboam's sons are here
named (v. 19, 20) as men of note, and such active men that he thought
it his wisdom to disperse them throughout the countries of Judah and
Benjamin (v. 23), either, (1.) That they might not be rivals with his
son Abijah, whom he designed for his successor, or rather, (2.) Because
he could repose a confidence in them for the preserving of the public
peace and safety, could trust them with fenced cities, which he took
care to have well victualled, that they might stand him in stead in
case of an invasion. After-wisdom is better than none at all; nay, they
say, "Wit is never good till it is bought;" though he was dearly bought
with the loss of a kingdom.
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S E C O N D C H R O N I C L E S
CHAP. XII.
This chapter gives us a more full account of the reign of Rehoboam than
we had before in Kings and it is a very melancholy account. Methinks we
are in the book of Judges again; for, I. Rehoboam and his people did
evil in the sight of the Lord, ver. 1. II. God thereupon sold them into
the hands of Shishak, king of Egypt, who greatly oppressed them, ver.
2-4. III. God sent a prophet to them, to expound to them the judgment
and to call them to repentance, ver. 5. IV. They thereupon humbled
themselves, ver. 6. V. God, upon their repentance, turned from his
anger (ver. 7, 12) and yet left them under the marks of his
displeasure, ver. 8-11. Lastly, Here is a general character of Rehoboam
and his reign, with the conclusion of it, ver. 13-16.
Abijah's Reign over Judah. (b. c. 970.)
1 And it came to pass, when Rehoboam had established the kingdom, and
had strengthened himself, he forsook the law of the Lord, and all
Israel with him. 2 And it came to pass, that in the fifth year of
king Rehoboam Shishak king of Egypt came up against Jerusalem, because
they had transgressed against the Lord, 3 With twelve hundred
chariots, and threescore thousand horsemen: and the people were without
number that came with him out of Egypt; the Lubims, the Sukkiims, and
the Ethiopians. 4 And he took the fenced cities which pertained to
Judah, and came to Jerusalem. 5 Then came Shemaiah the prophet to
Rehoboam, and to the princes of Judah, that were gathered together to
Jerusalem because of Shishak, and said unto them, Thus saith the Lord,
Ye have forsaken me, and therefore have I also left you in the hand of
Shishak. 6 Whereupon the princes of Israel and the king humbled
themselves; and they said, The Lord is righteous. 7 And when the Lord
saw that they humbled themselves, the word of the Lord came to
Shemaiah, saying, They have humbled themselves; therefore I will not
destroy them, but I will grant them some deliverance; and my wrath
shall not be poured out upon Jerusalem by the hand of Shishak. 8
Nevertheless they shall be his servants; that they may know my service,
and the service of the kingdoms of the countries. 9 So Shishak king
of Egypt came up against Jerusalem, and took away the treasures of the
house of the Lord, and the treasures of the king's house; he took all:
he carried away also the shields of gold which Solomon had made. 10
Instead of which king Rehoboam made shields of brass, and committed
them to the hands of the chief of the guard, that kept the entrance of
the king's house. 11 And when the king entered into the house of the
Lord, the guard came and fetched them, and brought them again into the
guard chamber. 12 And when he humbled himself, the wrath of the Lord
turned from him, that he would not destroy him altogether: and also in
Judah things went well.
Israel was very much disgraced and weakened by being divided into two
kingdoms; yet the kingdom of Judah, having both the temple and the
royal city, both the house of David and the house of Aaron, might have
done very well if they had continued in the way of their duty; but here
we have all out of order there.
I. Rehoboam and his people left God: He forsook the law of the Lord,
and so in effect forsook God, and all Israel with him, v. 1. He had his
happy triennium, when he walked in the way of David and Solomon (ch.
xi. 17), but it expired, and he grew remiss in the worship of God; in
what instances we are not told, but he fell off, and Judah with him,
here called Israel, because they walked in the evil ways into which
Jeroboam had drawn the kingdom of Israel. Thus he did when he had
established the kingdom and strengthened himself. As long as he thought
his throne tottered he kept to his duty, that he might make God his
friend; but, when he found it stood pretty firmly, he thought he had no
more occasion for religion; he was safe enough without it. Thus the
prosperity of fools destroys them. Jeshurun waxed fat and kicked. When
men prosper, and are in no apprehension of troubles, they are ready to
say to God, Depart from us.
II. God quickly brought troubles upon them, to awaken them, and recover
them to repentance, before their hearts were hardened. It was but in
the fourth year of Rehoboam that they began to corrupt themselves, and
in the fifth year the king of Egypt came up against them with a vast
army, took the fenced cities of Judah, and came against Jerusalem, v.
2, 3, 4. This great calamity coming upon them so soon after they began
to desert the worship of God, by a hand they had little reason to
suspect (having had a great deal of friendly correspondence with Egypt
in the last reign), and coming with so much violence that all the
fenced cities of Judah, which Rehoboam had lately fortified and
garrisoned and on which he relied much for the safety of his kingdom,
fell immediately into the hands of the enemy, without making any
resistance, plainly showed that it was from the Lord, because they had
transgressed against him.
III. Lest they should not readily or not rightly understand the meaning
of this providence, God by the word explains the rod, v. 5. When the
princes of Judah had all met at Jerusalem, probably in a great council
of war, to concert measures for their own safety in this critical
juncture, he sent a prophet to them, the same that had brought them an
injunction from God not to fight against the ten tribes (ch. xi. 2),
Shemaiah by name; he told them plainly that the reason why Shishak
prevailed against them was not because they had been impolitic in the
management of their affairs (which perhaps the princes in this congress
were at this time scrutinizing), but because they had forsaken God. God
never leaves any till they first leave him.
IV. The rebukes both of the word and of the rod being thus joined, the
king and princes humbled themselves before God for their iniquity,
penitently acknowledged the sin, and patiently accepted the punishment
of it, saying, The Lord is righteous, v. 6. "We have none to blame but
ourselves; let God be clear when he judgeth." Thus it becomes us, when
we are under the rebukes of Providence, to justify God and judge
ourselves. Even kings and princes must either bend or break before God,
either be humbled or be ruined.
V. Upon the profession they made of repentance God showed them some
favour, saved them from ruin, and yet left them under some remaining
fears of the judgment, to prevent their revolt again.
1. God, in mercy, prevented the destruction they were now upon the
brink of. Such a vast and now victorious army as Shishak had, having
made themselves masters of all the fenced cities, what could be
expected but that the whole country, and even Jerusalem itself, would
in a little time be theirs? But when God saith, Here shall the proud
waves be stayed, the most threatening force strangely dwindles and
becomes impotent. Here again the destroying angel, when he comes to
Jerusalem, is forbidden to destroy it: "My wrath shall not be poured
out upon Jerusalem; not at this time, not by this hand, not utterly to
destroy it," v. 7, 12. Note, Those that acknowledge God righteous in
afflicting them shall find him gracious. Those that humble themselves
before him shall find favour with him. So ready is the God of mercy to
take the first occasion to show mercy. If we have humbled hearts under
humbling providences, the affliction has done its work, and it shall
either be removed or the property of it altered.
2. He granted them some deliverance, not complete, but in part; he gave
them some advantages against the enemy, so that they recruited a
little; he gave them deliverance for a little while, so some. They
reformed but partially, and for a little while, soon relapsing again;
and, as their reformation was, so was their deliverance. Yet it is said
(v. 12), in Judah things went well, and began to look with a better
face. (1.) In respect of piety. There were good things in Judah (so it
is in the margin), good ministers, good people, good families, who were
made better by the calamities of their country. Note, In times of great
corruption and degeneracy it is some comfort if there be a remnant
among whom good things are found; this is a ground of hope in Israel.
(2.) In respect of prosperity. In Judah things went ill when all the
fenced cities were taken (v. 4), but when they repented the posture of
their affairs altered, and things went well. Note, If things do not go
so well as we could wish, yet we have reason to take notice of it with
thankfulness if they go better than was to have been expected, better
than formerly, and better than we deserved. We should own God's
goodness if he do but grant us some deliverance.
3. Yet he left them to smart sorely by the hand of Shishak, both in
their liberty and in their wealth.
(1.) In their liberty (v. 8): They shall be his servants (that is, they
shall lie much at his mercy and be put under contribution by him, and
some of them perhaps be taken prisoners and held in captivity by him),
that they may know my service, and the service of the kingdoms of the
countries. They complained, it may be, of the strictness of their
religion, and forsook the law of the Lord (v. 1) because they thought
it a yoke to hard, too heavy, upon them. "Well," saith God, "let them
better themselves if they can; let the neighbouring princes rule them
awhile, since they are not willing that I should rule them, and let
them try how they like that. They might have served God with joyfulness
and gladness of heart, and would not; let them serve their enemies then
in hunger and thirst (Deut. xxviii. 47, 48), till they think of
returning to their first Master, for then it was better with them,"
Hos. ii. 7. This, some think, is the meaning of Ezek. xx. 24, 25.
Because they despised my statutes, I gave them statutes that were not
good. Note, [1.] The more God's service is compared with other services
the more reasonable and easy it will appear. [2.] Whatever difficulties
or hardships we may imagine there are in the way of obedience, it is
better a thousand times to go through them than to expose ourselves to
the punishment of disobedience. Are the laws of temperance thought
hard? The effects of intemperance will be much harder. The service of
virtue is perfect liberty; the service of lust is perfect slavery.
(2.) In their wealth. The king of Egypt plundered both the temple and
the exchequer, the treasuries of both which Solomon left very full; but
he took them away; yea, he took all, all he could lay his hands on, v.
9. This was what he came for. David and Solomon, who walked in the way
of God, filled the treasuries, one by war and the other by merchandise;
but Rehoboam, who forsook the law of God, emptied them. The taking away
of the golden shields, and the substituting of brazen ones in their
place (v. 9-11), we had an account of before, 1 Kings xiv. 25-28.
Jeroboam Defeated by Abijah. (b. c. 965.)
13 So king Rehoboam strengthened himself in Jerusalem, and reigned: for
Rehoboam was one and forty years old when he began to reign, and he
reigned seventeen years in Jerusalem, the city which the Lord had
chosen out of all the tribes of Israel, to put his name there. And his
mother's name was Naamah an Ammonitess. 14 And he did evil, because
he prepared not his heart to seek the Lord. 15 Now the acts of
Rehoboam, first and last, are they not written in the book of Shemaiah
the prophet, and of Iddo the seer concerning genealogies? And there
were wars between Rehoboam and Jeroboam continually. 16 And Rehoboam
slept with his fathers, and was buried in the city of David: and Abijah
his son reigned in his stead.
The story of Rehoboam's reign is here concluded, much as the story of
the other reigns concludes. Two things especially are observable
here:--1. That he was at length pretty well fixed in his kingdom, v.
13. His fenced cities in Judah did not answer his expectation, so he
now strengthened himself in Jerusalem, which he made it his business to
fortify, and there he reigned seventeen years, in the city which the
Lord had chosen to put his name there. This intimates his honour and
privilege, that he had his royal seat in the holy city, which yet was
but an aggravation of his impiety--near the temple, but far from God.
Frequent skirmishes there were between his subjects and Jeroboam's,
such as amounted to continual wars, (v. 15), but he held his own, and
reigned, and, as it should seem, did not so grossly forsake the law of
God as he had done (v. 1) in his fourth year. 2. That he was never
rightly fixed in his religion, v. 14. He never quite cast off God; and
yet in this he did evil, that he prepared not, he engaged not, his
heart to seek the Lord. See what the fault is laid upon. (1.) He did
not serve the Lord because he did not seek the Lord. He did not pray,
as Solomon did, for wisdom and grace. If we prayed better, we should be
every way better. Or he did not consult the word of God, did not seek
to that as his oracle, nor take directions from it. (2.) He made
nothing of his religion because he did not set his heart to it, never
minded it with any closeness of application, and never any hearty
disposition to it, nor ever came up to a steady resolution in it. What
little goodness he had was transient and passed away like the morning
cloud. He did evil because he was never determined for that which is
good. Those are easily drawn by Satan to any evil who are wavering and
inconstant in that which is good and are never persuaded to make
religion their business.
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S E C O N D C H R O N I C L E S
CHAP. XIII.
We have here a much fuller account of the reign of Abijah, the son of
Rehoboam, than we had in the Kings. There we found that his character
was no better than his father's--he "walked in the sins of his father,
and his heart was not right with God," 1 Kings xv. 2, 3. But here we
find him more brave and successful in war than his father was. He
reigned but three years, and was chiefly famous for a glorious victory
he obtained over the forces of Jeroboam. Here we have, I. The armies
brought into the field on both sides, ver. 3. The remonstrance which
Abijah made before the battle, setting forth the justice of his cause,
ver. 4-12. III. The distress which Judah was brought into by the policy
of Jeroboam, ver. 13, 14. IV. The victory they obtained
notwithstanding, by the power of God, ver. 15-20. V. The conclusion of
Abijah's reign, ver. 21, 22.
Abijah's Reign over Judah. (b. c. 957.)
1 Now in the eighteenth year of king Jeroboam began Abijah to reign
over Judah. 2 He reigned three years in Jerusalem. His mother's name
also was Michaiah the daughter of Uriel of Gibeah. And there was war
between Abijah and Jeroboam. 3 And Abijah set the battle in array
with an army of valiant men of war, even four hundred thousand chosen
men: Jeroboam also set the battle in array against him with eight
hundred thousand chosen men, being mighty men of valour. 4 And Abijah
stood up upon mount Zemaraim, which is in mount Ephraim, and said, Hear
me, thou Jeroboam, and all Israel; 5 Ought ye not to know that the
Lord God of Israel gave the kingdom over Israel to David for ever, even
to him and to his sons by a covenant of salt? 6 Yet Jeroboam the son
of Nebat, the servant of Solomon the son of David, is risen up, and
hath rebelled against his lord. 7 And there are gathered unto him
vain men, the children of Belial, and have strengthened themselves
against Rehoboam the son of Solomon, when Rehoboam was young and
tenderhearted, and could not withstand them. 8 And now ye think to
withstand the kingdom of the Lord in the hand of the sons of David; and
ye be a great multitude, and there are with you golden calves, which
Jeroboam made you for gods. 9 Have ye not cast out the priests of the
Lord, the sons of Aaron, and the Levites, and have made you priests
after the manner of the nations of other lands? so that whosoever
cometh to consecrate himself with a young bullock and seven rams, the
same may be a priest of them that are no gods. 10 But as for us, the
Lord is our God, and we have not forsaken him; and the priests, which
minister unto the Lord, are the sons of Aaron, and the Levites wait
upon their business: 11 And they burn unto the Lord every morning and
every evening burnt sacrifices and sweet incense: the showbread also
set they in order upon the pure table; and the candlestick of gold with
the lamps thereof, to burn every evening: for we keep the charge of the
Lord our God; but ye have forsaken him. 12 And, behold, God himself
is with us for our captain, and his priests with sounding trumpets to
cry alarm against you. O children of Israel, fight ye not against the
Lord God of your fathers; for ye shall not prosper.
Abijah's mother was called Maachah, the daughter of Absalom, ch. xi.
20; here she is called Michaiah, the daughter of Uriel. It is most
probable that she was a grand-daughter of Absalom, by his daughter
Tamar (2 Sam. xiv. 27), and that her immediate father was this Uriel.
But we are here to attend Abijah into the field of battle with Jeroboam
king of Israel.
I. God gave him leave to engage with Jeroboam, and owned him in the
conflict, though he would not permit Rehoboam to do it, ch. xi. 4. 1.
Jeroboam, it is probable, was now the aggressor, and what Abijah did
was in his own necessary defence. Jeroboam, it may be, happening to
survive Rehoboam, claimed the crown of Judah be survivorship, at least
hoped to get it from this young king, upon his accession to the throne.
Against these impudent pretensions it was brave in Abijah to take up
arms, and God stood by him. 2. When Rehoboam attempted to recover his
ten tribes Jeroboam was upon his good behaviour, and there must be some
trial of him; but now that he had discovered what manner of man he was,
by setting up the calves and casting off the priests, Abijah is allowed
to chastise him, and it does not appear that he intended any more;
whereas Rehoboam aimed at no less than the utter reduction of the ten
tribes, which was contrary to the counsel of God.
II. Jeroboam's army was double in number to that of Abijah (v. 3), for
he had ten tribes to raise an army out of, while Abijah had but two. Of
the army on both sides it is said, they were mighty men, chosen men,
and valiant; but the army of Judah consisted only of 400,000, while
Jeroboam's army amounted to 800,000. The inferior number however proved
victorious; for the battle is not always to the strong nor the cause to
the majority.
III. Abijah, before he fought them, reasoned with them, to persuade
them, though not to return to the house of David (that matter was
settled by the divine determination and he acquiesced), yet to desist
from fighting against the house of David. He would not have them
withstand the kingdom of the Lord in the hands of the sons of David (v.
8), but at least to be content with what they had. Note, It is good to
try reason before we use force. If the point may be gained by dint of
argument, better so than by dint of sword. We must never fly to violent
methods till all the arts of persuasion have been tried in vain. War
must be the ultima ratio regum--the last resort of kings. Fair
reasoning may do a great deal of good and prevent a good deal of
mischief. How forcible are right words! Abijah had got with his army
into the heart of their country; for he made this speech upon a hill in
Mount Ephraim, where he might be heard by Jeroboam and the principal
officers, with whom it is probable he desired to have a treaty, to
which they consented. It has been usual for great generals to make
speeches to their soldiers to animate them, and this speech of Abijah
had some tendency to do this, but was directed to Jeroboam and all
Israel. Two things Abijah undertakes to make out, for the satisfaction
of his own men and the conviction of the enemy:--
1. That he had right on his side, a jus divinum--a divine right: "You
know, or ought to know, that God gave the kingdom to David and his sons
for ever" (v. 5), not by common providence, his usual way of disposing
of kingdoms, but by a covenant of salt, a lasting covenant, a covenant
made by sacrifice, which was always salted; so bishop Patrick. All
Israel had owned that David was a king of God's making, and that God
had entailed the crown upon his family; so that Jeroboam's taking the
crown of Israel at first was not justifiable: yet it is not certain
that Abijah referred chiefly to that, for he knew that Jeroboam had a
grant from God of the ten tribes. His attempt, however, to disturb the
peace and possession of the king of Judah was by no means excusable;
for when the ten tribes were given to him two were reserved for the
house of David. Abijah shows, (1.) That there was a great deal of
dishonesty and disingenuousness in Jeroboam's first setting himself up:
He rebelled against his lord (v. 6) who had preferred him (1 Kings xi.
28), and basely took advantage of Rehoboam's weakness in a critical
juncture, when, in gratitude to his old master and in justice to his
title, he ought rather to have stood by him, and helped to secure the
people in their allegiance to him, than to head a party against him and
make a prey of him, which was unworthily done and what he could not
expect to prosper in. Those that supported him are here called vain men
(a character perhaps borrowed from Judg. xi. 3), men that did not act
from any steady principle, but were given to change, and men of Belial,
that were for shaking off the yoke of government and setting those over
them that would do just as they would have them do. (2.) That there was
a great deal of impiety in his present attempt; for, in fighting
against the house of David, he fought against the kingdom of the Lord.
Those who oppose right oppose the righteous God who sits in the throne
judging right, and cannot promise themselves success in so doing. Right
may indeed go by the worst for a time, but it will prevail at last.
2. That he had God on his side. This he insisted much upon, that the
religion of Jeroboam and his army was false and idolatrous, but that he
and his people, the men of Judah, had the pure worship of the true and
living God among them. It appears from the character given of Abijah (1
Kings xv. 3) that he was not himself in this war chiefly from the
religion of his kingdom. For, (1.) Whatever he was otherwise, it should
seem that he was no idolator, or, if he connived at the high places and
images (ch. xiv. 3, 5), yet he constantly kept up the temple-service.
(2.) Whatever corruptions there were in the kingdom of Judah, the state
of religion among them was better than in the kingdom of Israel, with
which they were now contending. (3.) It is common for those that deny
the power of godliness to boast of the form of it. (4.) It was the
cause of his kingdom that he was pleading; and, though he was not
himself so good as he should have been, yet he hoped that, for the sake
of the good men and good things that were in Judah, God would now
appear for them. Many that have little religion themselves yet have so
much sense and grace as to value it in others. See how he describes,
[1.] The apostasy of Israel from God. "You are a great multitude," said
he, "far superior to us in number; but we need not fear you, for you
have that among yourselves which is enough to ruin you. For," First,
"You have calves for your gods (v. 8), that are unable to protect and
help you and will certainly cause the true and living God to oppose
you. Those will be Achans, troublers of your camp." Secondly, "You have
base men for your priests, v. 9. You have cast off the tribes of Levi,
and the house of Aaron, whom God appointed to minister in holy things;
and, in conformity to the custom of the idolatrous nations, make any
man a priest that has a mind to the office and will be at the charge of
the consecration, though ever so much a scandal to the office." Yet
such, though very unfit to be priests, were fittest of all to be their
priests; for what more agreeable to gods that were no gods than priests
that were no priests? Like to like, both pretenders and usurpers. [2.]
The adherence of Judah to God: "But as for us (v. 10) we have not
forsaken God. Jehovah is our God, the God of our fathers, the God of
Israel, who is able to protect us, and give us success. He is with us,
for we are with him." First, "At home in his temple: We keep his
charge, v. 10, 11. We worship no images, have no priests but what he
has ordained, no rites of worship but what he has prescribed. Both the
temple service and the temple furniture are of his appointing. His
appointment we abide by, and neither add nor diminish. These we have
the comfort of, these we now stand up in the defence of: so that upon a
religious as well as a civil account we have the better cause.
Secondly, Here in the camp; he is our captain, and we may therefore be
sure that he is with us, because we are with him, v. 12. And, as a
token of his presence, we have here with us his priests, sounding his
trumpets according to the law, as a testimony against you, and an
assurance to us that in the day of battle we shall be remembered before
the Lord our God and saved from our enemies;" for so this sacred signal
is explained, Num. x. 9. Nothing is more effectual to embolden men, and
put spirit into them, than to be sure that God is with them and fights
for them. He concludes with fair warning to his enemies. "Fight not
against the God of your fathers. It is folly to fight against the God
of almighty power; but it is treachery and base ingratitude to fight
against your fathers' God, and you cannot expect to prosper."
Jeroboam Defeated by Abijah. (b. c. 957.)
13 But Jeroboam caused an ambushment to come about behind them: so they
were before Judah, and the ambushment was behind them. 14 And when
Judah looked back, behold, the battle was before and behind: and they
cried unto the Lord, and the priests sounded with the trumpets. 15
Then the men of Judah gave a shout: and as the men of Judah shouted, it
came to pass, that God smote Jeroboam and all Israel before Abijah and
Judah. 16 And the children of Israel fled before Judah: and God
delivered them into their hand. 17 And Abijah and his people slew
them with a great slaughter: so there fell down slain of Israel five
hundred thousand chosen men. 18 Thus the children of Israel were
brought under at that time, and the children of Judah prevailed,
because they relied upon the Lord God of their fathers. 19 And Abijah
pursued after Jeroboam, and took cities from him, Beth-el with the
towns thereof, and Jeshanah with the towns thereof, and Ephrain with
the towns thereof. 20 Neither did Jeroboam recover strength again in
the days of Abijah: and the Lord struck him, and he died. 21 But
Abijah waxed mighty, and married fourteen wives, and begat twenty and
two sons, and sixteen daughters. 22 And the rest of the acts of
Abijah, and his ways, and his sayings, are written in the story of the
prophet Iddo.
We do not find that Jeroboam offered to make any answer at all to
Abijah's speech. Though it was much to the purpose, he resolved not to
heed it, and therefore he heard it as though he heard it not. He came
to fight, not to dispute. The longest sword, he thought, would
determine the matter, not the better cause. Let us therefore see the
issue, whether right and religion carried the day or no.
I. Jeroboam, who trusted to his politics, was beaten. He was so far
from fair reasoning that he was not for fair fighting. We may suppose
that he felt a sovereign contempt for Abijah's harangue. "One
stratagem," thinks he, "is worth twenty such speeches; we will soon
give him an answer to all his arguments; he shall soon find himself
overpowered with numbers, surrounded on every side with the instruments
of death, and then let him boast of his religion and his title to the
crown." A parley, it is probable, was agreed on, yet Jeroboam basely
takes the advantage of it, and, while he was treating, laid his
ambushment behind Judah, against all the laws of arms. What honour
could be expected in a servant when he reigned? Abijah was for peace,
but, when he spoke, they were for war, Ps. cxx. 7.
II. Abijah and his people, who trusted in their God, came off
conquerors, notwithstanding the disproportion of their strength and
numbers.
1. They were brought into a great strait, put into a great fright, for
the battle was before and behind. A good cause, and one which is
designed to be victorious, may for a season be involved in
embarrassment and distress. It was David's case. They compassed me
about like bees, Ps. cxviii. 10-12.
2. In their distress, when danger was on every side, which way should
they look but upwards for deliverance? It is an unspeakable comfort
that no enemy (not the most powerful or politic), no stratagem or
ambushment, can cut off our communication with heaven; our way
thitherward is always open. (1.) They cried unto the Lord, v. 14. We
hope they did this before they engaged in this war, but the distress
they were in made them renew their prayers and quickened them to be
importunate. God brings his people into straits, that he may teach them
to cry unto him. Earnest praying is crying. (2.) They relied on the God
of their fathers, depended upon his power to help them and committed
themselves to him, v. 18. The prayer of faith is the prevailing prayer,
and this is that by which we overcome the world, even our faith, 1 John
v. 4. (3.) The priests sounded the trumpets to animate them by giving
them an assurance of God's presence with them. It was not only a
martial but a sacred sound, and put life into their faith. (4.) They
shouted in confidence of victory: "The day is our own, for God is with
us." To the cry of the prayer they added the shout of faith, and so
became more than conquerors.
3. Thus they obtained a complete victory: As the men of Judah shouted
for joy in God's salvation, God smote Jeroboam and his army with such
terror and amazement that they could not strike a stroke, but fled with
the greatest precipitation imaginable, and the conquerors gave no
quarter, so that they put to the sword 500,000 chosen men (v. 17),
more, it is said, than ever we read of in any history to have been
killed in one battle; but the battle was the Lord's, who would thus
chastise the idolatry of Israel and own the house of David. But see the
sad effect of division: it was the blood of Israelites that was thus
shed like water by Israelites, while the heathen, their neighbours, to
whom the name of Israel had formerly been a terror, cried, Aha! so
would we have it.
4. The consequence of this was that the children of Israel, though they
were not brought back to the house of David (which by so great a blow
surely they would have been had not the determinate counsel of God been
otherwise), yet, for that time, were brought under, v. 18. Many cities
were taken, and remained in the possession of the kings of Judah; as
Bethel particularly, v. 19. What became of the golden calf there, when
it came into the hands of the king of Judah, we are not told; perhaps
it was removed to some place of greater safety, and at length to
Samaria (Hos. viii. 5); yet in Jehu's time we find it at Bethel, 2
Kings x. 29. Perhaps Abijah, when it was in his power to demolish it,
suffered it to stand, for his heart was not perfect with God; and, not
improving what he had got for the honour of God, he soon lost it all
again.
Lastly, The death of both of the conquered and of the conqueror, not
long after. 1. Jeroboam never looked up after this defeat, though he
survived it two or three years. He could not recover strength again, v.
20. The Lord struck him either with some bodily disease, of which he
languished, or with melancholy and trouble of mind; his heart was
broken, and vexation at his loss brought his head, probably by this
time a hoary head, with sorrow to the grave. He escaped the sword of
Abijah, but God struck him: and there is no escaping his sword. 2.
Abijah waxed mighty upon it. What number of wives and children he had
before does not appear; but now he multiplied his wives to fourteen in
all, by whom he had thirty-eight children, v. 21. Happy is the man that
hath his quiver full of those arrows. It seems, he had ways peculiar to
himself, and sayings of his own, which were recorded with his acts in
the history of those times, v. 22. But the number of his months was cut
off in the midst, and, soon after his triumphs, death conquered the
conqueror. Perhaps he was too much lifted up with his victories, and
therefore God would not let him live long to enjoy the honour of them.
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S E C O N D C H R O N I C L E S
CHAP. XIV.
In this and the two following chapters we have the history of the reign
of Asa, a good reign and a long one. In this chapter we have, I. His
piety, ver. 1-5. II. His policy, ver. 6-8. III. His prosperity, and
particularly a glorious victory he obtained over a great army of
Ethiopians that came out against him, ver. 9-15.
Asa King of Judah. (b. c. 955.)
1 So Abijah slept with his fathers, and they buried him in the city of
David: and Asa his son reigned in his stead. In his days the land was
quiet ten years. 2 And Asa did that which was good and right in the
eyes of the Lord his God: 3 For he took away the altars of the
strange gods, and the high places, and brake down the images, and cut
down the groves: 4 And commanded Judah to seek the Lord God of their
fathers, and to do the law and the commandment. 5 Also he took away
out of all the cities of Judah the high places and the images: and the
kingdom was quiet before him. 6 And he built fenced cities in Judah:
for the land had rest, and he had no war in those years; because the
Lord had given him rest. 7 Therefore he said unto Judah, Let us build
these cities, and make about them walls, and towers, gates, and bars,
while the land is yet before us; because we have sought the Lord our
God, we have sought him, and he hath given us rest on every side. So
they built and prospered. 8 And Asa had an army of men that bare
targets and spears, out of Judah three hundred thousand; and out of
Benjamin, that bare shields and drew bows, two hundred and fourscore
thousand: all these were mighty men of valour.
Here is, I. Asa's general character (v. 2): He did that which was good
and right in the eyes of the Lord his God. 1. He aimed at pleasing God,
studied to approve himself to him. Happy are those that walk by this
rule, to do that which is right, not in their own eyes, or in the eye
of the world, but in the eyes of God. 2. He saw God's eye always upon
him, and that helped much to keep him to what was good and right. 3.
God graciously accepted him in what he did, and approved his conduct as
good and right.
II. A blessed work of reformation which he set on foot immediately upon
his accession to the crown. 1. He removed and abolished idolatry. Since
Solomon admitted idolatry, in the latter end of his reign, nothing had
been done to suppress it, and so, we presume, it had got ground.
Strange gods were worshipped and had their altars, images, and groves;
and the temple service, though kept up by the priests (ch. xiii. 10),
was neglected by many of the people. Asa, as soon as he had power in
his hands, made it his business to destroy all those idolatrous altars
and images (v. 3, 5), they being a great provocation to a jealous God
and a great temptation to a careless unthinking people. He hoped by
destroying the idols to reform the idolaters, which he aimed at, rather
than to ruin them. 2. He revived and established the pure worship of
God; and, since the priests did their part in attending God's altars,
he obliged the people to do theirs (v. 4): He commanded Judah to seek
the Lord God of their fathers, and not the gods of the heathen, and to
do the law and the commandments, that is, to observe all divine
institutions, which many had utterly neglected. In doing this, the land
was quiet before him, v. 5. Though they were much in love with their
idols, and very loth to leave them, yet the convictions of their
consciences sided with the commands of Asa, and they could not, for
shame, refuse to comply with them. Note, Those that have power in their
hands, and will use it vigorously for the suppression of profaneness
and the reformation of manners, will not meet with so much difficulty
and opposition therein as perhaps they feared. Vice is a sneaking
thing, and virtue has reason enough on its side to make all iniquity
stop her mouth, Ps. cvii. 42.
III. The tranquillity of his kingdom, after constant alarms of war
during the last two reigns: In his days the land was quiet ten years
(v. 1), no war with the kingdom of Israel, who did not recover the blow
given them in the last reign for a great while. Abijah's victory, which
was owing, under God, to his courage and bravery, laid a foundation for
Asa's peace, which was the reward of his piety and reformation. Though
Abijah had little religion himself, he was instrumental to prepare the
way for one that had much. If Abijah had not done what he did to quiet
the land, Asa could not have done what he did to reform it; for inter
arma silent leges--amidst the din of arms the voice of law is unheard.
IV. The prudent improvement he made of that tranquillity: The land had
rest, for the Lord had given him rest. Note, If God give quietness, who
then can make trouble? Job xxxiv. 29. Those have rest indeed to whom
God gives rest, peace indeed to whom Christ gives peace, not as the
world giveth, John xiv. 27. Now, 1. Asa takes notice of the rest they
had as the gift of God (He hath given us rest on every side. Note, God
must be acknowledged with thankfulness in the rest we are blessed with,
of body and mind, family and country), and as the reward of the
reformation begun: Because we have sought the Lord our God, he has
given us rest. Note, As the frowns and rebukes of Providence should be
observed for a check to us in an evil way, so the smiles of Providence
should be taken notice of for our encouragement in that which is good.
See Hag. ii. 18, 19; Mal. iii. 10. We find by experience that it is
good to seek the Lord; it gives us rest. While we pursue the world we
meet with nothing but vexation. 2. He consults with his people, by
their representatives, how to make a good use of the present gleams of
peace they enjoyed, and concludes with them, (1.) That they must not be
idle, but busy. Times of rest from war should be employed in work, for
we must always find ourselves something to do. In the years when he had
no war he said, "Let us build; still let us be doing." When the
churches had rest they were built up, Acts ix. 31. When the sword is
sheathed take up the trowel. (2.) That they must not be secure, but
prepare for wars. In times of peace we must be getting ready for
trouble, expect it and lay up in store for it. [1.] He fortified his
principle cities with walls, towers, gates, and bars, v. 7. "This let
us do," says he, "while the land is yet before us," that is, "while we
have opportunity and advantage for it and have nothing to hinder us."
He speaks as if he expected that, some way or other, trouble would
arise, when it would be too late to fortify, and when they would wish
they had done it. So they built and prospered. [2.] He had a good army
ready to bring into the field (v. 8), not a standing army, but the
militia or trained-bands of the country. Judah and Benjamin were
mustered severally; and Benjamin (which not long ago was called little
Benjamin, Ps. lxviii. 27) had almost as many soldiers as Judah, came as
near as 28 to 30, so strangely had that tribe increased of late. The
blessing of God can make a little one to become a thousand. It should
seem, these two tribes were differently armed, both offensively and
defensively. The men of Judah guarded themselves with targets, the men
of Benjamin with shields, the former of which were much larger than the
latter, 1 Kings x. 16, 17. The men of Judah fought with spears when
they closed in with the enemy; the men of Benjamin drew bows, to reach
the enemy at a distance. Both did good service, and neither could say
to the other, I have no need of thee. Different gifts and employments
are for the common good.
Asa Defeats the Ethiopians. (b. c. 945.)
9 And there came out against them Zerah the Ethiopian with an host of a
thousand thousand, and three hundred chariots; and came unto Mareshah.
10 Then Asa went out against him, and they set the battle in array in
the valley of Zephathah at Mareshah. 11 And Asa cried unto the Lord
his God, and said, Lord, it is nothing with thee to help, whether with
many, or with them that have no power: help us, O Lord our God; for we
rest on thee, and in thy name we go against this multitude. O Lord,
thou art our God; let not man prevail against thee. 12 So the Lord
smote the Ethiopians before Asa, and before Judah; and the Ethiopians
fled. 13 And Asa and the people that were with him pursued them unto
Gerar: and the Ethiopians were overthrown, that they could not recover
themselves; for they were destroyed before the Lord, and before his
host; and they carried away very much spoil. 14 And they smote all
the cities round about Gerar; for the fear of the Lord came upon them:
and they spoiled all the cities; for there was exceeding much spoil in
them. 15 They smote also the tents of cattle, and carried away sheep
and camels in abundance, and returned to Jerusalem.
Here is, I. Disturbance given to the peace of Asa's kingdom by a
formidable army of Ethiopians that invaded them, v. 9, 10. Though still
they sought God, yet this fear came upon them, that their faith in God
might be tried, and that God might have an opportunity of doing great
things for them. It was a vast number that the Ethiopians brought
against him: 1,000,000 men; and now he found the benefit of having an
army ready raised against such a time of need. That provision which we
thought needless may soon appear to be of great advantage.
II. The application Asa made to God on occasion of the threatening
cloud which now hung over his head, v. 11. He that sought God in the
day of his peace and prosperity could with holy boldness cry to God in
the day of his trouble, and call him his God. His prayer is short, but
has much in it. 1. He gives to God the glory of his infinite power and
sovereignty: It is nothing with thee to help and save by many or few,
by those that are mighty or by those that have no power. See 1 Sam.
xiv. 6. God works in his own strength, not in the strength of
instruments (Ps. xxi. 13), nay, it is his glory to help the weakest and
to perfect strength out of the mouth of babes and sucklings. "We do not
say, Lord, take our part, for we have a good army for thee to work by;
but, take our part, for without thee we have no power." 2. He takes
hold of their covenant-relation to God as theirs. O Lord, our God! and
again, "Thou art our God, whom we have chosen and cleave to as ours,
and who hast promised to be ours." 3. He pleads their dependence upon
God, and the eye they had to him in this expedition. He was well
prepared for it, yet trusted not to his preparations; but, "Lord, we
rest on thee, and in thy name we go against this multitude, by warrant
from thee, aiming at thy glory, and trusting to thy strength." 4. He
interests God in their cause: "Let not man" (mortal man, so the word
is) "prevail against thee. If he prevail against us, it will be said
that he prevails against thee, because thou art our God, and we rest on
thee and go forth in thy name, which thou hast encouraged us to do. The
enemy is a mortal man; make it to appear what an unequal match he is
for an immortal God. Lord, maintain thy own honour; hallowed by thy
name."
III. The glorious victory God gave him over his enemies. 1. God
defeated the enemy, and put their forces into disorder (v. 12): The
Lord smote the Ethiopians, smote them with terror, and an unaccountable
consternation, so that they fled, and knew neither why nor whither. 2.
Asa and his soldiers took the advantage God gave them against the
enemy. (1.) They destroyed them. They fell before the Lord (for who can
stand before him?) and before his host, either an invisible host of
angels that were employed to destroy them or the host of Israel, called
God's host because owned by him. (2.) They took the plunder of their
camp, carried away very much spoil from the slain and from the baggage.
(3.) They smote the cities that were in league with them, to which they
fled for shelter, and carried off the spoil of them (v. 14); and they
were not able to make any resistance, for the fear of the Lord came
upon them, that is, a fear which God struck them with to such a degree
that they had no heart to withstand the conquerors. (4.) They fetched
away the cattle out of the enemy's country, in vast numbers, v. 15.
Thus the wealth of the sinner is laid up for the just.
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S E C O N D C H R O N I C L E S
CHAP. XV.
Asa and his army were now returning in triumph from the battle, laden
with spoils and adorned with the trophies of victory, the pious prince,
we may now suppose, studying what he should render to God for this
great favour. He knew that the work of reformation, which he had begun
in his kingdom, was not perfected; his enemies abroad were subdued, but
there were more dangerous enemies at home that were yet
unconquered--idols in Judah and Benjamin: his victory over the former
emboldened him vigorously to renew his attack upon the latter. Now here
we have, I. The message which God sent to him, by a prophet, to engage
him to, and encourage him in, the prosecution of his reformation, ver.
1-7. II. The life which this message put into that good cause, and
their proceedings in pursuance of it. Idols removed, ver. 8. The spoil
dedicated to God, ver. 9-11. A covenant made with God, and a law for
the punishing of idolaters, ver. 12-15. A reformation at court, ver.
16. Dedicated things brought into the house of God, ver. 18. All well,
but that the high places were permitted, ver. 17. And the effect of
this was great peace, ver. 19.
God's Message to Asa. (b. c. 945.)
1 And the Spirit of God came upon Azariah the son of Oded: 2 And he
went out to meet Asa, and said unto him, Hear ye me, Asa, and all Judah
and Benjamin; The Lord is with you, while ye be with him; and if ye
seek him, he will be found of you; but if ye forsake him, he will
forsake you. 3 Now for a long season Israel hath been without the
true God, and without a teaching priest, and without law. 4 But when
they in their trouble did turn unto the Lord God of Israel, and sought
him, he was found of them. 5 And in those times there was no peace to
him that went out, nor to him that came in, but great vexations were
upon all the inhabitants of the countries. 6 And nation was destroyed
of nation, and city of city: for God did vex them with all adversity.
7 Be ye strong therefore, and let not your hands be weak: for your work
shall be rewarded.
It was a great happiness to Israel that they had prophets among them;
yet, while they were thus blessed, they were strangely addicted to
idolatry, whereas, when the spirit of prophecy had ceased under the
second temple, and the canon of the Old Temple was completed (which was
constantly read in their synagogues), they were pure from idolatry; for
the scriptures are of all other the most sure word of prophecy, and
most effectual, and the church could not be so easily imposed upon by a
counterfeit Bible as by a counterfeit prophet. Here was a prophet sent
to Asa and his army, when they returned victorious from the war with
the Ethiopians, not to compliment them and congratulate them on their
success, but to quicken them to their duty; this is the proper business
of God's ministers, even with princes and the greatest men. The Spirit
of God came upon the prophet (v. 1), both to instruct him what he
should say and to enable him to say it with clearness and boldness.
I. He told them plainly upon what terms they stood with God. Let them
not think that, having obtained this victory, all was their own for
ever; no, he must let them know they were upon their good behaviour.
Let them do well, and it will be well with them, otherwise not. 1. The
Lord is with you while you are with him. This is both a word of
comfort, that those who keep close to God shall always have his
presence with them, and also a word of caution: "He is with you, while
you are with him, but no longer; you have now a signal token of his
favourable presence with you, but the continuance of it depends upon
your perseverance in the way of your duty." 2. "If you seek him, he
will be found of you. Sincerely desire his favour, and aim at it, and
you shall obtain it. Pray, and you shall prevail. He never said, nor
ever will, Seek you me in vain." See Heb. xi. 6. But, 3. "If you
forsake him and his ordinances, he is not tied to you, but will
certainly forsake you, and then you are undone, your present triumphs
will be no security to you; woe to you when God departs."
II. He set before them the dangerous consequence of forsaking God and
his ordinances, and that there was no way of having grievances
redressed, but by repenting, and returning unto God. When Israel
forsook their duty they were over-run with a deluge of atheism,
impiety, irreligion, and all irregularity (v. 3), and were continually
embarrassed with vexatious and destroying wars, foreign and domestic,
v. 5, 6. But when their troubles drove them to God they found it not in
vain to seek him, v. 4. But the question is, What time does this refer
to? 1. Some think it looks as far back as the days of the Judges. A
long season ago Israel was without the true God, for they worshipped
false gods; it was a time of ignorance, for, though they had priests,
they had no teaching priests, though they had elders, yet no law to any
purpose, v. 3. These were sad times, when they were frequently
oppressed by one enemy or other and grievously harassed by Moabites,
Midianites, Ammonites, and other nations. They were vexed with all
adversity (v. 6), yet when, in their perplexity, they turned to God by
repentance, prayer, and reformation, he raised up deliverers for them.
Then was that maxim often verified, that God is with us while we are
with him. Whatsoever things of this kind were written aforetime were
written for our admonition. 2. Others think it describes the state of
the ten tribes (who were now properly called Israel) in the days of
Asa. "Now, since Jeroboam set up the calves, though he pretended to
honour the God that brought them out of Egypt, yet his idolatry has
brought them to downright infidelity; they are without the true God,"
and no marvel when they were without teaching priests. Jeroboam's
priests were not teachers, and thus they came to be without law. It is
next to impossible that any thing of religion should be kept up without
a preaching ministry. In those times there was no peace, v. 5. Their
war with Judah gave them frequent alarms; so did the late insurrection
of Baasha and other occasions not mentioned. They provoked God with all
iniquity, and then he vexed them with all adversity; yet, when they
turned to God, he was entreated for them. Let Judah take notice of
this; let their neighbours' harms be their warnings. Give no
countenance to graven images for you see what mischiefs they produce.
3. Others think the whole passage may be read in the future tense, and
that it looks forward: Hereafter Israel will be without the true God
and a teaching priest, and they will be destroyed by one judgment after
another till they return to God and seek him. See Hos. iii. 4.
III. Upon this he grounded his exhortation to prosecute the work of
reformation with vigour (v. 7): Be strong, for your work shall be
rewarded. Note, 1. God's work should be done with diligence and
cheerfulness, but will not be done without resolution. 2. This should
quicken us to the work of religion, that we shall be sure not to lose
by it ultimately. It will not go unrewarded. How should it, when the
work is its own reward?
Asa Reforms His Kingdom. (b. c. 940.)
8 And when Asa heard these words, and the prophecy of Oded the prophet,
he took courage, and put away the abominable idols out of all the land
of Judah and Benjamin, and out of the cities which he had taken from
mount Ephraim, and renewed the altar of the Lord, that was before the
porch of the Lord. 9 And he gathered all Judah and Benjamin, and the
strangers with them out of Ephraim and Manasseh, and out of Simeon: for
they fell to him out of Israel in abundance, when they saw that the
Lord his God was with him. 10 So they gathered themselves together at
Jerusalem in the third month, in the fifteenth year of the reign of
Asa. 11 And they offered unto the Lord the same time, of the spoil
which they had brought, seven hundred oxen and seven thousand sheep.
12 And they entered into a covenant to seek the Lord God of their
fathers with all their heart and with all their soul; 13 That
whosoever would not seek the Lord God of Israel should be put to death,
whether small or great, whether man or woman. 14 And they sware unto
the Lord with a loud voice, and with shouting, and with trumpets, and
with cornets. 15 And all Judah rejoiced at the oath: for they had
sworn with all their heart, and sought him with their whole desire; and
he was found of them: and the Lord gave them rest round about. 16 And
also concerning Maachah the mother of Asa the king, he removed her from
being queen, because she had made an idol in a grove: and Asa cut down
her idol, and stamped it, and burnt it at the brook Kidron. 17 But
the high places were not taken away out of Israel: nevertheless the
heart of Asa was perfect all his days. 18 And he brought into the
house of God the things that his father had dedicated, and that he
himself had dedicated, silver, and gold, and vessels. 19 And there
was no more war unto the five and thirtieth year of the reign of Asa.
We are here told what good effect the foregoing sermon had upon Asa.
I. He grew more bold for God than he had been. His victory would
inspire him with some new degrees of resolution, but this message from
God with much more. Now he took courage. He saw how necessary a further
reformation was, and what assurance he had of God's presence with him
in it; and this made him daring, and helped him over the difficulties
which had before deterred him and driven him off from the undertaking.
Now he ventured to destroy all the abominable idols (and all idolatries
are abominable, 1 Pet. iv. 3) as far as ever his power went. Away with
them all. He also renewed the altar of the Lord, which, it seems, had
gone out of repair, though it was not above thirty-five years since
Solomon's head was laid, who erected it. So soon did these ceremonial
institutions begin to wax old, as things which, in the fulness of time,
must vanish away, Heb. viii. 13.
II. He extended his influence further than before, v. 9. He summoned a
solemn assembly, and particularly brought the strangers to it, who had
come over to him from the ten tribes. 1. Their coming was a great
encouragement to him; for the reason of their coming was because they
saw that the Lord his God was with him. It is good to be with those
that have God with them, to come into relation to, and contract
acquaintance and friendship with, those that live in the fear and
favour of God. We will go with you, for we have heard that God is with
you, Zech. viii. 23. 2. The cognizance he took of them, and the
invitation he gave them to the general assembly, were a great
encouragement to them. All strangers are to be helped, but those that
cast themselves upon God's good providence, purely to keep a good
conscience, are worthy of double honour. Asa gave orders for the
gathering of them together (v. 9), yet it is said (v. 10) that they
gathered themselves together, made it their own act, so forward were
they to obey the king's orders. This meeting was held in the third
month, probably at the feast of Pentecost, which was in that month.
III. He and his people offered sacrifices to God, as his share of the
spoil they had got, v. 11. Their offering here was nothing to Solomon's
(ch. vii. 5), which was owing to the diminution either of their zeal or
of their wealth, or of both. These sacrifices were intended by way of
thanksgiving for the favours they had received, and supplication for
further favours. Prayers and praises are now our spiritual sacrifices.
And, as he took care that the altar should have its gift, so he took
care that the temple should have its gold: He brought into the house of
God all the dedicated things, v. 18. It is honesty to render to God the
things that are his. What has been long designed for him, and long laid
by for him, as it should seem these dedicated things had been, should
at length be laid out for him. Will a man rob God, or make slow payment
to him, who is always ready to do us good?
IV. They entered into covenant with God, repenting that they had
violated their engagements to him and resolving to do better for the
future. It is proper for penitents, for converts, to renew their
covenants. It should seem, the motion came not from Asa, but from the
people themselves. Let every man be a volunteer that covenants with
God. Thy people shall be willing, Ps. cx. 3. Observe,
1. What was the matter of this covenant. Nothing but what they were
before obliged to; and, though no vow or promise of theirs could lay
any higher obligation upon them than they were already under from the
divine precept, yet it would help to increase their sense of the
obligation, to arm them against temptations, and would be a testimony
to the equity and goodness of the precept. And, by joining all together
in this covenant, they strengthened the hands one of another. Two
things they engaged themselves to:--(1.) That they would diligently
seek God themselves, seek his precepts, seek his favour. What is
religion but seeking God, enquiring after him, applying to him, upon
all occasions? We shall not enjoy him till we come to heaven; while we
are here we must continue seeking. They would seek God as the God of
their fathers, in the way that their fathers sought him and in
dependence upon the promise made to their fathers; and they would do it
with all their heart and with all their soul, for those only seek God
acceptably and successfully that are inward with him, intent upon him,
and entire for him, in their seeking him. We make nothing of our
religion if we do not make heart-work of it. God will have all the
heart or none; and, when a jewel of such inestimable value as the
divine favour is to be found, it is worth while to seek it with all our
soul. (2.) That they would, to the utmost of their power, oblige others
to seek him, v. 13. They agreed that whosoever would not seek the Lord
God of Israel (that is, would either worship other gods or refuse to
join with them in the worship of the true God, that was either an
obstinate idolater or an obstinate atheist) he should be put to death.
This was no new law of their own making, but an order to put in
execution that law of God to this purport, Deut. xvii. 2, &c. If this
law had been duly executed, there would not have been so many
abominable idols found in Judah and Benjamin, v. 8. Whether men may
now, under the gospel, be compelled by such methods as these to seek
the Lord is justly questioned; for the weapons of our warfare are not
carnal, and yet mighty.
2. In what manner they made this covenant. (1.) With great
cheerfulness, and all possible expressions of joy: The swore unto the
Lord; not secretly, as if they were either ashamed of what they did or
afraid of binding themselves too fast to him, but with a loud voice, to
express their own zeal and to animate one another; and they all
rejoiced at the oath, v. 14, 15. They did not swear to God with
reluctancy (as the poor debtor confesses a judgment to his creditor),
but with all the pleasure and satisfaction imaginable, as the
bridegroom plights his troth to the bride in the marriage covenant.
Every honest Israelite was pleased with his own engagements to God, and
they were all pleased with one another's. They rejoiced in it as a
hopeful expedient to prevent their apostasy from God and a happy
indication of God's presence with them. Note, The times of renewing our
covenant with God should be times of rejoicing, and national
reformation cannot but give general satisfaction to all that are good.
It is an honour and happiness to be in bonds to God. (2.) They did it
with great sincerity, zeal and resolution: They swore to God with all
their hearts, and sought him with their whole desire. The Israelites
were now in an extraordinarily good frame. O that there had always been
such a heart in them! This comes in as the reason why they rejoiced so
much in what they did: it was because they were hearty in it. Note,
Those only experience the pleasure and comfort of religion that are
sincere and upright in it. What is done in hypocrisy is a mere
drudgery. But, if God has the heart, we have the joy.
V. We are told what was the effect of this their solemn covenanting
with God. 1. God did well for them: He was found of them, and gave them
rest round about (v. 15), so that there was no war for a long time
after (v. 19), no open general war, though there were constant
bickerings between Judah and Israel upon the frontiers, 1 Kings xv. 16.
National piety procures national blessings. 2. They did, on the whole,
well for him. They carried on the reformation so far that Maachah the
queen-mother was deposed for idolatry and her idol destroyed, v. 16.
This was bravely done of Asa, that he would not connive at idolatry in
those that were nearest to him, like Levi, that said to his father and
mother, I have not seen him, Deut. xxxiii. 9. Asa knows he must honour
God more than his grandmother, and dares not leave an idol in an
apartment of his palace while he is destroying idols in the cities of
his kingdom. We may suppose this Maachah was so far convinced of her
sin that she was willing to subscribe the association mentioned (v. 12,
13), binding herself to seek the Lord, and therefore was not put to
death as those were that refused to sign it, great as well as small,
women as well as men: probably it was with an eye to her that women
were specified. But because she had been an idolater Asa thought fit to
divest her of the dignity and authority she had, and probably he
banished her the court and confined her to privacy, lest she should
influence and infect others. But the reformation was not complete; the
high places were not all taken away, though many of them were, ch. xiv.
3, 5. Those in the cities were removed, but not those in the cities of
Judah, but not those in the cities of Israel which were reduced to the
house of David; or those that were used in the service of false gods,
but not those that were used in the service of the God of Israel. These
he connived at, and yet his heart was perfect. There may be defects in
some particular duties where yet the heart, in the man, is upright with
God. Sincerity is something less than sinless perfection.
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S E C O N D C H R O N I C L E S
CHAP. XVI.
This chapter concludes the history of the reign of Asa, but does not
furnish so pleasing an account of his latter end as we had of his
beginning. I. Here is a foolish treaty with Benhadad king of Syria,
ver. 1-6. II. The reproof which God sent him for it by a prophet, ver.
7-9. III. Asa's displeasure against the prophet for his faithfulness,
ver. 10. IV. The sickness, death, and burial of Asa, ver. 11-14.
Asa's League with Benhadad. (b. c. 929.)
1 In the six and thirtieth year of the reign of Asa Baasha king of
Israel came up against Judah, and built Ramah, to the intent that he
might let none go out or come in to Asa king of Judah. 2 Then Asa
brought out silver and gold out of the treasures of the house of the
Lord and of the king's house, and sent to Ben-hadad king of Syria, that
dwelt at Damascus, saying, 3 There is a league between me and thee,
as there was between my father and thy father: behold, I have sent thee
silver and gold; go, break thy league with Baasha king of Israel, that
he may depart from me. 4 And Ben-hadad hearkened unto king Asa, and
sent the captains of his armies against the cities of Israel; and they
smote Ijon, and Dan, and Abel-maim, and all the store cities of
Naphtali. 5 And it came to pass, when Baasha heard it, that he left
off building of Ramah, and let his work cease. 6 Then Asa the king
took all Judah; and they carried away the stones of Ramah, and the
timber thereof, wherewith Baasha was building; and he built therewith
Geba and Mizpah.
How to reconcile the date of this event with the history of the kings I
am quite at a loss. Baasha died in the twenty-sixth year of Asa, 1
Kings xvi. 8. How then could this be done in his thirty-sixth year,
when Baasha's family was quite cut off, and Omri was upon the throne?
It is generally said to be meant of the thirty-sixth year of the
kingdom of Asa, namely, that of Judah, beginning from the first of
Rehoboam, and so it coincides with the sixteenth of Asa's reign; but
then (ch. xv. 19 must be so understood; and how could it be spoken of
as a great thing that there was no more war till the fifteenth year of
Asa, when that passage immediately before was in his fifteenth year?
(ch. xv. 10), and after this miscarriage of his, here recorded, he had
wars, v. 9. Josephus places it in his twenty-sixth year, and then we
must suppose a mistake in the transcriber here and (ch. xv. 19, the
admission of which renders the computation easy. This passage we had
before (1 Kings xv. 17, &c.) and Asa was in several ways faulty in it.
1. He did not do well to make a league with Benhadad, a heathen king,
and to value himself so much upon it as he seems to have done, v. 3.
Had he relied more upon his covenant, and his father's, with God, he
would not have boasted so much of his league, and his father's, with
the royal family of Syria. 2. If he had had a due regard to the honour
of Israel in general, he would have found some other expedient to give
Baasha a diversion than by calling in a foreign force, and inviting
into the country a common enemy, who, in process of time, might be a
plague to Judah too. 3. It was doubtless a sin in Benhadad to break his
league with Baasha upon no provocation, but merely through the
influence of a bribe; and, if so, certainly it was a sin in Asa to move
him to it, especially to hire him to do it. The public faith of kings
and kingdoms must not be made so cheap a thing. 4. To take silver and
gold out of the house of the Lord for this purpose was a great
aggravation of the sin, v. 2. Must the temple be plundered to serve his
carnal politics? He had better have brought gifts and offerings with
prayers and supplications, to the house of the Lord, that he might have
engaged God on his side and made him his friend; then he would not have
needed to be at this expense to make Benhadad his friend. 5. It was
well if Asa had not to answer for all the mischief that the army of
Benhadad did unjustly to the cities of Israel, all the blood they shed
and all the spoil they made, v. 4. Perhaps Asa intended not that they
should carry the matter so far. But those that draw others to sin know
not what they do, nor where it will end. The beginning of sin is as the
letting forth of water. However the project succeeded. Benhadad gave
Baasha a powerful diversion, obliged him to leave off building Ramah
and betake himself to the defence of his own country northward, which
gave Asa an opportunity, not only to demolish his fortifications, but
to seize the materials and convert them to his own use.
Asa's Death and Burial. (b. c. 914.)
7 And at that time Hanani the seer came to Asa king of Judah, and said
unto him, Because thou hast relied on the king of Syria, and not relied
on the Lord thy God, therefore is the host of the king of Syria escaped
out of thine hand. 8 Were not the Ethiopians and the Lubims a huge
host, with very many chariots and horsemen? yet, because thou didst
rely on the Lord, he delivered them into thine hand. 9 For the eyes
of the Lord run to and fro throughout the whole earth, to show himself
strong in the behalf of them whose heart is perfect toward him. Herein
thou hast done foolishly: therefore from henceforth thou shalt have
wars. 10 Then Asa was wroth with the seer, and put him in a prison
house; for he was in a rage with him because of this thing. And Asa
oppressed some of the people the same time. 11 And, behold, the acts
of Asa, first and last, lo, they are written in the book of the kings
of Judah and Israel. 12 And Asa in the thirty and ninth year of his
reign was diseased in his feet, until his disease was exceeding great:
yet in his disease he sought not to the Lord, but to the physicians.
13 And Asa slept with his fathers, and died in the one and fortieth
year of his reign. 14 And they buried him in his own sepulchres,
which he had made for himself in the city of David, and laid him in the
bed which was filled with sweet odours and divers kinds of spices
prepared by the apothecaries' art: and they made a very great burning
for him.
Here is, I. A plain and faithful reproof given to Asa by a prophet of
the Lord, for making this league with Baasha. The reprover was Hanani
the seer, the father of Jehu, another prophet, whom we read of 1 Kings
xvi. 1; 2 Chron. xix. 2. We observed several things amiss in Asa's
treaty with Benhadad. But that which the prophet here charges upon him
as the greatest fault he was guilty of in that matter is his relying on
the king of Syria and not on the Lord his God, v. 7. He thought that,
though God was on his side, this would not stand him in stead unless he
had Benhadad on his side, that God either could not or would not help
him, but he must take this indirect course to help himself. Note, God
is much displeased when he is distrusted and when an arm of flesh is
relied on more than his power and goodness. By putting our confidence
in God we give honour to him, and therefore he thinks himself affronted
if we give that honour to another. He plainly tells the king that
herein he had done foolishly, v. 9. It is a foolish thing to lean on a
broken reed, when we have the rock of ages to rely upon. To convince
him of his folly he shows him,
1. That he acted against his experience, v. 8. He, of all men, had no
reason to distrust God, who had found him such a present powerful
helper, by whom he had been made to triumph over a threatening enemy,
as his father before him, because he relied upon the Lord his God, (ch.
xiii. 18; xiv. 11. "What!" said the prophet, "Were not the Ethiopians
and the Lubim a huge host, enough to swallow up a kingdom? And yet,
because thou didst rely on the Lord, he delivered them into thy hand;
and was not he sufficient to help thee against Baasha?" Note, The many
experiences we have had of the goodness of God to us aggravate our
distrust of him. Has he not helped us in six troubles? And have we any
reason to suspect him in the seventh? But see how deceitful our hearts
are! We trust in God when we have nothing else to trust to, when need
drives us to him; but, when we have other things to stay on, we are apt
to stay too much on them and to lean on our own understanding as long
as that has any thing to offer; but a believing confidence will be in
God only, when a smiling world courts it most.
2. That he acted against his knowledge of God and his providence, v. 9.
Asa could not be ignorant that the eyes of the Lord run to and fro
through the earth, strongly to hold with those (so it may be read)
whose heart is perfect towards him; that is, (1.) That God governs the
world in infinite wisdom, and the creatures, and all their actions, are
continually under his eye. The eye of Providence is quick-sighted--it
runs; it is intent--it runs to and fro; it reaches far--through the
whole earth, no corner of which is from under it, not the most dark or
distant; and his eye directs his hand, and the arm of his power; for he
shows himself strong. Does Satan walk to and fro in the earth?
Providence runs to and fro, is never out of the way, never to seek,
never at a loss. (2.) That God governs the world for the good of his
people, does all in pursuance of the counsels of his love concerning
their salvation, all for Jacob his servant's sake, and Israel his
elect, Isa. xlv. 4. Christ is head over all things to his church, Eph.
i. 22. (3.) That those whose hearts are upright with him may be sure of
his protection and have all the reason in the world to depend upon it.
He is able to protect them in the way of their duty (for wisdom and
might are his), and he actually intends their protection. A practical
disbelief of this is at the bottom of all our departures from God and
double-dealing with him. Asa could not trust God and therefore made
court to Benhadad.
3. That he acted against his interest. (1.) He had lost an opportunity
of checking the growing greatness of the king of Syria, (v. 7): His
host has escaped out of thy hand, which otherwise would have joined
with Baasha's and fallen with it. (2.) He had incurred God's
displeasure and henceforth must expect no peace, but the constant
alarms of war, v. 9. Those that cannot find in their hearts to trust
God forfeit his protection and throw themselves out of it.
II. Asa's displeasure at this reproof. Though it came from God by one
that was known to be his messenger, though the reproof was just and the
reasoning fair, and all intended for his good, yet he was wroth with
the seer for telling him of his folly; nay, he was in a rage with him,
v. 10. Is this Asa? Is this he whose heart was perfect with the Lord
all his days? Well, let him that thinks he stands take heed lest he
fall. A wise man, and yet in a rage! An Israelite, and yet in a rage
with a prophet! A good man, and yet impatient of reproof, and that
cannot bear to be told of his faults! Lord, what is man, when God
leaves him to himself? Those that idolize their own conduct cannot bear
contradiction; and those that indulge a peevish passionate temper may
be transported by it into impieties as well as into indecencies, and
will, some time or other, fly in the face of God himself. See what gall
and wormwood this root of bitterness bore. 1. In his rage he committed
the prophet to the jail, put him in a prison-house, as a malefactor, in
the stocks (so some read it,) or into little-ease. God's prophets meet
with many that cannot bear reproof, but take it much amiss, yet they
must do their duty. 2. Having proceeded thus far, he oppressed some of
the people, probably such as owned the prophet in his sufferings, or
were known to be his particular friends. He that abused his power for
the persecuting of God's prophet was left to himself further to abuse
it for the crushing of his own subjects, whereby he weakened himself
and lost his interest. Most persecutors have been tyrants.
III. His sickness. Two years before he died he was diseased in his feet
(v. 12), afflicted with the gout in a high degree. He had put the
prophet in the stocks, and now God put him in the stocks; so his
punishment answered his sin. His disease was exceedingly great; it came
to the height (so some); it flew up to his head (so others), and then
it was mortal. This was his affliction; but his sin was that in his
disease, instead of seeking to the Lord for relief, he sought to the
physicians. His making use of physicians was his duty; but trusting to
them, and expecting that from them which was to be had from God only,
were his sin and folly. The help of creatures must always be used with
an eye to the Creator, and in dependence upon him, who makes every
creature that to us which it is, and without whom the most skilful and
faithful are physicians of no value. Some think that these physicians
were strangers to the commonwealth of Israel, and were a sort of
conjurers, to whom he applied as if there were not a God in Israel.
IV. His death and burial. His funeral had something of extraordinary
solemnity in it, v. 14. They made a very magnificent burying for him. I
am loth to think (as some do) that he himself ordered this funeral
pomp, and that it was an instance of his vanity, that he would be
buried like the Gentiles, and not after the way of the Jews. It is said
indeed, He digged the sepulchre for himself, as one mindful of his
grave; but I am willing to believe that this funeral pomp was rather an
expression of the great respect his people retained for him,
notwithstanding the failings and infirmities of his latter days. It was
agreed to do him honour at his death. Note, The eminent piety and
usefulness of good men ought to be remembered to their praise, though
they have had their blemishes. Let their faults be buried in their
graves, while their services are remembered over their graves. He that
said, There is not a just man that doeth good and sinneth not, yet said
also, The memory of the just is blessed; and let it be so.
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S E C O N D C H R O N I C L E S
CHAP. XVII.
Here begin the life and reign of Jehoshaphat, who was one of the first
three among the royal worthies, one of the best that ever swayed the
sceptre of Judah since David's head was laid. He was the good son of a
good father, so that, as this time, grace ran in the blood, even in the
blood-royal. Happy the son that had such a father, to lay a good
foundation in him and for him. Happy the father that had such a son, to
build so wall upon the foundation he had laid! Happy the kingdom that
was blessed with two such kings, two such reigns, together! In this
chapter we have, I. His accession to and establishment in the throne,
ver. 1, 2, 5. II. His personal piety, ver. 3, 4, 6. III. The course he
took to promote religion in his kingdom, ver. 7-9. IV. The mighty sway
he bore among the neighbours, ver. 10, 11. V. The great strength of his
kingdom, both in garrisons and standing forces, ver. 12-19. Thus was
his prosperity the reward of his piety and his piety the brightest
grace and ornament of his prosperity.
Jehoshaphat Succeeds Asa. (b. c. 914.)
1 And Jehoshaphat his son reigned in his stead, and strengthened
himself against Israel. 2 And he placed forces in all the fenced
cities of Judah, and set garrisons in the land of Judah, and in the
cities of Ephraim, which Asa his father had taken. 3 And the Lord was
with Jehoshaphat, because he walked in the first ways of his father
David, and sought not unto Baalim; 4 But sought to the Lord God of
his father, and walked in his commandments, and not after the doings of
Israel. 5 Therefore the Lord stablished the kingdom in his hand; and
all Judah brought to Jehoshaphat presents; and he had riches and honour
in abundance. 6 And his heart was lifted up in the ways of the Lord:
moreover he took away the high places and groves out of Judah. 7 Also
in the third year of his reign he sent to his princes, even to
Ben-hail, and to Obadiah, and to Zechariah, and to Nethaneel, and to
Michaiah, to teach in the cities of Judah. 8 And with them he sent
Levites, even Shemaiah, and Nethaniah, and Zebadiah, and Asahel, and
Shemiramoth, and Jehonathan, and Adonijah, and Tobijah, and
Tob-adonijah, Levites; and with them Elishama and Jehoram, priests. 9
And they taught in Judah, and had the book of the law of the Lord with
them, and went about throughout all the cities of Judah, and taught the
people.
Here we find concerning Jehoshaphat,
I. What a wise man he was. As soon as he came to the crown he
strengthened himself against Israel, v. 1. Ahab, an active warlike
prince, had now been three years upon the throne of Israel, the vigour
of his beginning falling in with the decay of Asa's conclusion. It is
probable that the kingdom of Israel had, of late, got ground of the
kingdom of Judah and began to grow formidable to it; so that the first
thing Jehoshaphat had to do was to make his part good on that side, and
to check the growing greatness of the king of Israel, which he did so
effectually, and without bloodshed, that Ahab soon courted his
alliance, so far was he from giving him any disturbance, and proved
more dangerous as a friend than he could have been as an enemy.
Jehoshaphat strengthened himself not to act offensively against Israel
or invade them, but only to maintain his own, which he did by
fortifying the cities that were on his frontiers, and putting
garrisons, stronger than had been, in the cities of Ephraim, which he
was master of, v. 2. He did not strengthen himself, as his father did,
by a league with the king of Syria, but by fair and regular methods, on
which he might expect the blessing of God and in which he trusted God.
II. What a good man he was. It is an excellent character that is here
given him. 1. He walked in the ways of his father David. In the
characters of the kings, David's ways are often made the standard, as 1
Kings xv. 3, 11; 2 Kings xiv. 3; xvi. 2; xviii. 3. But the distinction
is nowhere so strongly marked as here between his first ways and his
last ways; for the last were not so good as the first. His ways, before
he fell so foully in the matter of Uriah (which is mentioned long
afterwards as the bar in his escutcheon, 1 Kings xv. 5), were good
ways, and, though he happily recovered from that fall, yet perhaps he
never, while he lived, fully retrieved the spiritual strength and
comfort he lost by it. Jehoshaphat followed David as far as he followed
God and no further. Paul himself thus limits our imitation of him (1
Cor. xi. 1): Follow me, as I follow Christ, and not otherwise. Many
good people have had their first ways, which were their best ways,
their first love, which was their strongest love; and in every copy we
propose to write after, as we must single out that only which is good,
so that chiefly which is best. The words here will admit another
reading; they run thus: He walked in the ways of David his father
(Hareshonim), those first ways, or those ancient ways. He proposed to
himself, for his example, the primitive times of the royal family,
those purest times, before the corruptions of the late reigns came in.
See Jer. vi. 16. The LXX. leaves out David, and so refers it to Asa: He
walked in the first ways of his father, and did not imitate him in what
was amiss in him, towards the latter end of his time. It is good to be
cautious in following the best men, lest we step aside after them. 2.
He sought not to Baalim, but sought to the Lord God of his father, v.
3, 4. The neighbouring nations had their Baalim, one had one Baal and
another had another; but he abhorred them all, had nothing to do with
them. He worshipped the Lord God of his father and him only, prayed to
him only and enquired of him only; both are included in seeking him. 3.
That he walked in God's commandments, not only worshipped the true God,
but worshipped him according to his own institution, and not after the
doings of Israel, v. 4. Though the king of Israel was his neighbour and
ally, yet he did not learn his way. Whatever dealings he had with him
in civil matters, he would not have communion with him, nor comply with
him in his religion. In this he kept close to the rule. 4. His heart
was lifted up in the ways of the Lord (v. 6), or he lifted up his
heart. He brought his heart to his work, and lifted up his heart in it;
that is, he had a sincere regard to God in it. Unto thee, O Lord! do I
lift up my soul. His heart was enlarged in that which is good, Ps.
cxix. 32. He never thought he could do enough for God. He was lively
and affectionate in his religion, fervent in spirit, serving the Lord,
cheerful and pleasant in it; he went on in his work with alacrity, as
Jacob, who, after his vision of God at Bethel, lifted up his feet, Gen.
xxix. 1, margin. He was bold and resolute in the ways of God and went
on with courage. His heart was lifted up above the consideration of the
difficulties that were in the way of his duty; he easily got over them
all, and was not frightened with winds and clouds from sowing and
reaping, Eccl. xi. 4. Let us walk in the same spirit.
III. What a useful man he was, not only a good man, but a good king. He
not only was good himself, but did good in his generation, did a great
deal of good. 1. He took away the teachers of lies, so images are
called (Hab. ii. 18), the high places and the groves, v. 6. It is meant
of those in which idols were worshipped; for those that were dedicated
to the true God only were not taken away, ch. xx. 33. It was only
idolatry that he abolished. Nothing debauched the nation more than
those idolatrous groves or images which he took away. 2. He sent forth
teachers of truth. When he enquired into the state of religion in his
kingdom he found his people generally very ignorant: they knew not that
they did evil. Even in the last good reign there had been little care
taken to instruct them in their duty; and therefore Jehoshaphat
resolves to begin his work at the right end, deals with them as
reasonable creatures, will not lead them blindfold, no, not into a
reformation, but endeavours to have them well taught, knowing that that
was the way to have them well cured. In this good work he employed,
(1.) His princes. Those about him he sent forth; those in the country
he sent to teach in the cities of Judah, v. 7. He ordered them, in the
administration of justice, not only to correct the people when they did
ill, but to teach them how to do better, and to give a reason for what
they did, that the people might be informed of the difference between
good and evil. The princes or judges upon the bench have a great
opportunity of teaching people their duty to God and man, and it is not
out of their province, for the laws of God are to be looked upon as
laws of the land. (2.) The Levites and priests went with the princes,
and taught in Judah, having the book of the law with them, v. 8, 9.
They were teachers by office, Deut. xxxiii. 10. Teaching was part of
the work for which they had their maintenance. The priests and the
Levites had little else to do. But, it seems, they had neglected it,
pretending perhaps that they could not get the people to hear them.
"Well," says Jehoshaphat, "you shall go along with the princes, and
they with their authority shall oblige the people to come and hear you;
and then, if they be not well instructed, it is your fault." What an
abundance of good may be done when Moses and Aaron thus go hand in hand
in the doing of it, when princes with their power, and priests and
Levites with their scripture learning, agree to teach the people the
good knowledge of God and their duty! These itinerant judges and
itinerant preachers together were instrumental to diffuse a blessed
light throughout the cities of Judah. But it is said, They had the book
of the law of the Lord with them. [1.] For their own direction, that
thence they might fetch all the instructions they gave to the people,
and not teach for doctrines the commandments of men. [2.] For the
conviction of the people, that they might see that they had a divine
warrant for what they said and delivered to them that only which they
received from the Lord. Note, Ministers, when they go to teach the
people, should have their Bibles with them.
IV. What a happy man he was. 1. How happy he was in the favour of his
God, who signally owned and blessed him: The Lord was with him (v. 3);
the word of the Lord was his helper (so the Chaldee paraphrase); the
Lord established the kingdom in his hand, v. 5. Those stand firmly that
have the presence of God with them. If the beauty of the Lord our God
be upon us, that will establish the work of our hands and establish us
in our integrity. 2. How happy he was in the affections of his people
(v. 5): All Judah brought him presents, in acknowledgment of his
kindness in sending preachers among them. The more there is of true
religion among a people the more there will be of conscientious
loyalty. A government that answers the end of government will be
supported. The effect of the favour both of God and his kingdom was
that he had riches and honour in abundance. It is undoubtedly true,
though few will believe it, that religion and piety are the best
friends to outward prosperity. And, observe, it follows immediately,
His heart was lifted up in the ways of the Lord. Riches and honour in
abundance prove to many a clog and a hindrance in the ways of the Lord,
an occasion of pride, security, and sensuality; but they had a quite
contrary effect upon Jehoshaphat: his abundance was oil to the wheels
of his obedience, and the more he had of the wealth of this world the
more was his heart lifted up in the ways of the Lord.
Jehoshaphat's Prosperity. (b. c. 911.)
10 And the fear of the Lord fell upon all the kingdoms of the lands
that were round about Judah, so that they made no war against
Jehoshaphat. 11 Also some of the Philistines brought Jehoshaphat
presents, and tribute silver; and the Arabians brought him flocks,
seven thousand and seven hundred rams, and seven thousand and seven
hundred he goats. 12 And Jehoshaphat waxed great exceedingly; and he
built in Judah castles, and cities of store. 13 And he had much
business in the cities of Judah: and the men of war, mighty men of
valour, were in Jerusalem. 14 And these are the numbers of them
according to the house of their fathers: Of Judah, the captains of
thousands; Adnah the chief, and with him mighty men of valour three
hundred thousand. 15 And next to him was Jehohanan the captain, and
with him two hundred and fourscore thousand. 16 And next him was
Amasiah the son of Zichri, who willingly offered himself unto the Lord;
and with him two hundred thousand mighty men of valour. 17 And of
Benjamin; Eliada a mighty man of valour, and with him armed men with
bow and shield two hundred thousand. 18 And next him was Jehozabad,
and with him a hundred and fourscore thousand ready prepared for the
war. 19 These waited on the king, beside those whom the king put in
the fenced cities throughout all Judah.
We have here a further account of Jehoshaphat's great prosperity and
the flourishing state of his kingdom.
I. He had good interest in the neighbouring princes and nations. Though
he was not perhaps so great a soldier as David (which might have made
him their terror), nor so great a scholar as Solomon (which might have
made him their oracle), yet the fear of the Lord fell so upon them
(that is, God so influenced and governed their spirits) that they had
all a reverence for him, v. 10. And, 1. None of them made war against
him. God's good providence so ordered it that, while the princes and
priests were instructing and reforming the country, none of his
neighbours gave him any molestations, to take him off from that good
work. Thus when Jacob and his sons were going to worship at Bethel the
terror of God was upon the neighbouring cities, that they did not
pursue after them, Gen. xxxv. 5, and see Exod. xxxiv. 24. 2. Many of
them brought presents to him (v. 11), to secure his friendship. Perhaps
these were a tribute imposed upon them by Asa, who made himself master
of the cities of the Philistines, and the tents of the Arabians, ch.
xiv. 14, 15. With the 7700 rams, and the same number of he-goats, which
the Arabians brought, there was probably a proportionable number of
ewes and lambs, she-goats and kids.
II. He had a very considerable stores laid up in the cities of Judah.
He pulled down his barns, and built larger (v. 12), castles and cities
of store, for arms and victuals. He was a man of business, and aimed at
the public good in all his undertakings, either to preserve the peace
or prepare for war.
III. He had the militia in good order. It was never in better since
David modelled it. Five lord-lieutenants (if I may so call them) are
here named, with the numbers of those under their command (the
serviceable men, that were fit for war in their respective districts),
three in Judah, and two in Benjamin. It is said of one of these great
commanders, Amasiah, that he willingly offered himself unto the Lord
(v. 16), not only to the king, to serve him in this post, but to the
Lord, to glorify him in it. He was the most eminent among them for
religion, he accepted the place, not for the honour, or power, or
profit of it, but for conscience' sake towards God, that he might serve
his country,. It was usual for great generals then to offer of their
spoils to the Lord, 1 Chron. xxvi. 26. But this good man offered
himself first to the Lord, and then his dedicated things. The number of
the soldiers under these five generals amounts to 1,160,000 men, a vast
number for so small a compass of ground as Judah's and Benjamin's lot
to furnish out and maintain. Abijah could bring into the field but
400,000 (ch. xiii. 3), Asa not 600,000 (ch. xiv. 8), yet Jehoshaphat
has at command almost 1,200,000. But it must be considered, 1. That God
had promised to make the seed of Abraham like the sand of the sea for
number. 2. There had now been a long peace. 3. We may suppose that the
city of Jerusalem was very much enlarged. 4. Many had come over to them
from the kingdom of Israel (ch. xv. 19), which would increase the
numbers of the people. 5. Jehoshaphat was under a special blessing of
God, which made his affairs to prosper greatly. The armies, we may
suppose, were dispersed all the country over, and each man resided for
the most part on his own estate; but they appeared often, to be
mustered and trained, and were ready at call whenever there was
occasion. The commanders waited on the king (v. 19) as officers of his
court, privy-counsellors, and ministers of state.
But, lastly, observe, It was not this formidable army that struck a
terror upon the neighbouring nations, that restrained them from
attempting any thing against Israel, or obliged them to pay tribute,
but the fear of God which fell upon them when Jehoshaphat reformed his
country and set up a preaching ministry in it, v. 10. The ordinances of
God are more the strength and safety of a kingdom than its military
force--its men of God more than its men of war.
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S E C O N D C H R O N I C L E S
CHAP. XVIII.
The story of this chapter we had just as it is here related in the
story of the reign of Ahab king of Israel, 1 Kings xxii. There it looks
more creditable to Ahab than any thing else recorded of him that he was
in league with so good a man as Jehoshaphat; here it is a great blemish
in the reign of Jehoshaphat that he thus connected himself with so bad
a man as Ahab. Here is, I. The alliance he contracted himself with
Ahab, ver. 1. II. His consent to join with him in his expedition for
the recovery of Ramoth-Gilead out of the hands of the Syrians, ver. 2,
3. III. Their consulting with the prophets, false and true, before they
went, ver. 4-27. IV. The success of their expedition. Jehoshaphat
hardly escaped (ver. 28-32) and Ahab received his death's wound, ver.
33, 34.
Jehoshaphat's Alliance with Ahab. (b. c. 897.)
1 Now Jehoshaphat had riches and honour in abundance, and joined
affinity with Ahab. 2 And after certain years he went down to Ahab to
Samaria. And Ahab killed sheep and oxen for him in abundance, and for
the people that he had with him, and persuaded him to go up with him to
Ramoth-gilead. 3 And Ahab king of Israel said unto Jehoshaphat king
of Judah, Wilt thou go with me to Ramoth-gilead? And he answered him, I
am as thou art, and my people as thy people; and we will be with thee
in the war.
Here is, I. Jehoshaphat growing greater. It was said before (ch. xvii.
5) that he had riches and honour in abundance; and here it is said
again that his wealth and honour increased upon him by piety and good
management.
II. Not growing wiser, else he would not have joined with Ahab, that
degenerate Israelite, who had sold himself to work wickedness. What
good could he get by a man that was so bad? What good could he do to a
man that was so obstinately wicked--an idolater, a persecutor? With him
he joined in affinity, that is, married his son Jehoram to Ahab's
daughter Athaliah.
1. This was the worst match that ever was made by any of the house of
David. I wonder what Jehoshaphat could promise himself by it. (1.)
Perhaps pride made the match, as it does many a one, which speeds
accordingly. His religion forbade him to marry his son to a daughter of
any of the heathen princes that were about him--Thou shalt not take
their daughters to thy sons; and, having riches and honour in
abundance, he thought it a disparagement to marry him to a subject. A
king's daughter it must be, and therefore Ahab's, little considering
that Jezebel was her mother. (2.) Some think he did it in policy,
hoping by this expedient to unite the kingdoms in his son, Ahab perhaps
flattering him with hopes that he would make him his heir, when he
intended no such thing.
2. This match drew Jehoshaphat, (1.) Into an intimate familiarity with
Ahab. He paid him a visit at Samaria, and Ahab, proud of the honour
which Jehoshaphat did him, gave him a very splendid entertainment,
according to the splendour of those times: He killed sheep and oxen for
him, plain meat, in abundance, v. 2. In this Jehoshaphat did not walk
so closely as he should have done in the ways of his father David, who
hated the congregation of evil-doers and would not sit with the wicked
(Ps. xxvi. 5), nor desired to eat of their dainties, Ps. cxli. 4. (2.)
Into a league with Ahab against the Syrians. Ahab persuaded him to join
forces with him in an expedition for the recovery of Ramoth-Gilead, a
city in the tribe of Gad, on the other side Jordan. Did not Ahab know
that that, and all the other cities of Israel, did of right belong to
Jehoshaphat, as heir of the house of David? With what face then could
he ask Jehoshaphat to assist him in recovering it for himself, whose
title to the crown was usurped and precarious? Yet Jehoshaphat, an easy
man, yields to go with him: I am as thou art, v. 3. Some men's
kindnesses are dangerous, as well as their society infectious. The
feast Ahab made for Jehoshaphat was designed only to wheedle him into
the expedition. The kisses of an enemy are deceitful.
The Prophets Are Consulted. (b. c. 897.)
4 And Jehoshaphat said unto the king of Israel, Enquire, I pray thee,
at the word of the Lord to day. 5 Therefore the king of Israel
gathered together of prophets four hundred men, and said unto them,
Shall we go to Ramoth-gilead to battle, or shall I forbear? And they
said, Go up; for God will deliver it into the king's hand. 6 But
Jehoshaphat said, Is there not here a prophet of the Lord besides, that
we might enquire of him? 7 And the king of Israel said unto
Jehoshaphat, There is yet one man, by whom we may enquire of the Lord:
but I hate him; for he never prophesied good unto me, but always evil:
the same is Micaiah the son of Imla. And Jehoshaphat said, Let not the
king say so. 8 And the king of Israel called for one of his officers,
and said, Fetch quickly Micaiah the son of Imla. 9 And the king of
Israel and Jehoshaphat king of Judah sat either of them on his throne,
clothed in their robes, and they sat in a void place at the entering in
of the gate of Samaria; and all the prophets prophesied before them.
10 And Zedekiah the son of Chenaanah had made him horns of iron, and
said, Thus saith the Lord, With these thou shalt push Syria until they
be consumed. 11 And all the prophets prophesied so, saying, Go up to
Ramoth-gilead, and prosper: for the Lord shall deliver it into the hand
of the king. 12 And the messenger that went to call Micaiah spake to
him, saying, Behold, the words of the prophets declare good to the king
with one assent; let thy word therefore, I pray thee, be like one of
theirs, and speak thou good. 13 And Micaiah said, As the Lord liveth,
even what my God saith, that will I speak. 14 And when he was come to
the king, the king said unto him, Micaiah, shall we go to Ramoth-gilead
to battle, or shall I forbear? And he said, Go ye up, and prosper, and
they shall be delivered into your hand. 15 And the king said to him,
How many times shall I adjure thee that thou say nothing but the truth
to me in the name of the Lord? 16 Then he said, I did see all Israel
scattered upon the mountains, as sheep that have no shepherd: and the
Lord said, These have no master; let them return therefore every man to
his house in peace. 17 And the king of Israel said to Jehoshaphat,
Did I not tell thee that he would not prophesy good unto me, but evil?
18 Again he said, Therefore hear the word of the Lord; I saw the Lord
sitting upon his throne, and all the host of heaven standing on his
right hand and on his left. 19 And the Lord said, Who shall entice
Ahab king of Israel, that he may go up and fall at Ramoth-gilead? And
one spake saying after this manner, and another saying after that
manner. 20 Then there came out a spirit, and stood before the Lord,
and said, I will entice him. And the Lord said unto him, Wherewith?
21 And he said, I will go out, and be a lying spirit in the mouth of
all his prophets. And the Lord said, Thou shalt entice him, and thou
shalt also prevail: go out, and do even so. 22 Now therefore, behold,
the Lord hath put a lying spirit in the mouth of these thy prophets,
and the Lord hath spoken evil against thee. 23 Then Zedekiah the son
of Chenaanah came near, and smote Micaiah upon the cheek, and said,
Which way went the Spirit of the Lord from me to speak unto thee? 24
And Micaiah said, Behold, thou shalt see on that day when thou shalt go
into an inner chamber to hide thyself. 25 Then the king of Israel
said, Take ye Micaiah, and carry him back to Amon the governor of the
city, and to Joash the king's son; 26 And say, Thus saith the king,
Put this fellow in the prison, and feed him with bread of affliction
and with water of affliction, until I return in peace. 27 And Micaiah
said, If thou certainly return in peace, then hath not the Lord spoken
by me. And he said, Hearken, all ye people.
This is almost word for word the same with what we had, 1 Kings xxii.
We will not repeat what was there said, nor have we much to add, but
may take occasion to think, 1. Of the great duty of acknowledging God
in all our ways and enquiring at his word, whatever we undertake.
Jehoshaphat was not willing to proceed till he had done this, v. 4. By
particular believing prayer, by an unbiased consultation of the
scripture and our own consciences, and by an observant regard to the
hints of providence, we may make such enquiries and very much to our
satisfaction. 2. Of the great danger of bad company even to good men.
Those that have more wisdom, grace, and resolution, cannot be sure that
they can converse familiarly with wicked people and get no hurt by
them. Jehoshaphat here, in complaisance to Ahab, sits in his robes,
patiently hearing the false prophets speaking lies in the name of the
Lord (v. 9), can scarcely find in his heart to give him a too mild and
gentle reproof for hating a prophet of the Lord (v. 7), and dares not
rebuke that false prophet who basely abused the faithful seer nor
oppose Ahab who committed him to prison. Those who venture among the
seats of the scornful cannot come off without a great deal of the guilt
attaching to at least the omission of their duty, unless they have such
measures of wisdom and courage as few can pretend to. 3. Of the
unhappiness of those who are surrounded with flatterers, especially
flattering prophets, who cry peace to them and prophesy nothing but
smooth things. Thus was Ahab cheated into his ruin, and justly; for he
hearkened to such, and preferred those that humoured him before a good
prophet that gave him fair warning of his danger. Those do best for
themselves that give their friends leave, and particularly their
ministers, to deal plainly and faithfully with them, and take their
reproofs not only patiently, but kindly. That counsel is not always
best for us that is most pleasing to us. 4. Of the power of Satan, by
the divine permission, in the children of disobedience. One lying
spirit can make 400 lying prophets and make use of them to deceive
Ahab, v. 21. The devil becomes a murderer by being a liar and destroys
men by deceiving them. 5. Of the justice of God in giving those up to
strong delusions, to believe a lie, who will not receive the love of
the truth, but rebel against it, v. 21. Let the lying spirit prevail to
entice those to their ruin that will not be persuaded to their duty and
happiness. 6. Of the hard case of faithful ministers, whose lot it has
often been to be hated, and persecuted, and ill-treated, for being true
to their God and just and kind to the souls of men. Micaiah, for
discharging a good conscience, was buffeted, imprisoned, and condemned
to the bread and water of affliction. But he could with assurance
appeal to the issue, as all those may do who are persecuted for their
faithfulness, v. 27. The day will declare who is in the right and who
in the wrong, when Christ will appear, to the unspeakable consolation
of his persecuted people and the everlasting confusion of their
persecutors, who will be made to see in that day (v. 24) what they will
not now believe.
Ahab Slain in Battle. (b. c. 897.)
28 So the king of Israel and Jehoshaphat the king of Judah went up to
Ramoth-gilead. 29 And the king of Israel said unto Jehoshaphat, I
will disguise myself, and will go to the battle; but put thou on thy
robes. So the king of Israel disguised himself; and they went to the
battle. 30 Now the king of Syria had commanded the captains of the
chariots that were with him, saying, Fight ye not with small or great,
save only with the king of Israel. 31 And it came to pass, when the
captains of the chariots saw Jehoshaphat, that they said, It is the
king of Israel. Therefore they compassed about him to fight: but
Jehoshaphat cried out, and the Lord helped him; and God moved them to
depart from him. 32 For it came to pass, that, when the captains of
the chariots perceived that it was not the king of Israel, they turned
back again from pursuing him. 33 And a certain man drew a bow at a
venture, and smote the king of Israel between the joints of the
harness: therefore he said to his chariot man, Turn thine hand, that
thou mayest carry me out of the host; for I am wounded. 34 And the
battle increased that day: howbeit the king of Israel stayed himself up
in his chariot against the Syrians until the even: and about the time
of the sun going down he died.
We have here, 1. Good Jehoshaphat exposing himself in his robes,
thereby endangered, and yet delivered. We have reason to think that
Ahab, while he pretended friendship, really aimed at Jehoshaphat's
life, to take him off, that he might have the management of his
successor, who was his son-in-law, else he would never have advised him
to enter into the battle with his robes on, which was but to make
himself an easy mark to the enemy: and, if really he intended that, it
was as unprincipled a piece of treachery as ever man was guilty of, and
justly was he himself taken in the pit he digged for his friend. The
enemy had soon an eye upon the robes, and vigorously attacked the
unwary prince who now, when it was too late, wished himself in the
habit of the poorest soldier, rather than in his princely raiment. He
cried out, either to his friends to relieve him (but Ahab took no care
of that), or to his enemies, to rectify their mistake, and let them
know that he was not the king of Israel. Or perhaps he cried to God for
succour and deliverance (to whom else should he cry?) and he found it
was not in vain: The Lord helped him out of his distress, by moving the
captains to depart from him, v. 31. God has all men's hearts in his
hand, and turns them as he pleases, contrary to their own first
intentions, to serve his purposes. Many are moved unaccountably both to
themselves and others, but an invisible power moves them. 2. Wicked
Ahab disguising himself, arming himself thereby as he thought securing
himself, and yet slain, v. 33. No art, no arms, can save those whom God
has appointed to ruin. What can hurt those whom God will protect? And
what can shelter those whom God will destroy? Jehoshaphat is safe in
his robes, Ahab killed in his armour; for the race is not to the swift
nor the battle to the strong.
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S E C O N D C H R O N I C L E S
CHAP. XIX.
We have here a further account of the good reign of Jehoshaphat, I. His
return in peace to Jerusalem, ver. 1. II. The reproof given him for his
league with Ahab, and his acting in conjunction with him, ver. 2, 3.
III. The great care he took thereupon to reform his kingdom, ver. 4.
IV. The instructions he gave to his judges, both those in the country
towns that kept the inferior courts (ver. 5-7), and those in Jerusalem
that sat in the supreme judicature of the kingdom, ver. 8-11.
Jehoshaphat's Piety. (b. c. 897.)
1 And Jehoshaphat the king of Judah returned to his house in peace to
Jerusalem. 2 And Jehu the son of Hanani the seer went out to meet
him, and said to king Jehoshaphat, Shouldest thou help the ungodly, and
love them that hate the Lord? therefore is wrath upon thee from before
the Lord. 3 Nevertheless there are good things found in thee, in that
thou hast taken away the groves out of the land, and hast prepared
thine heart to seek God. 4 And Jehoshaphat dwelt at Jerusalem: and he
went out again through the people from Beer-sheba to mount Ephraim, and
brought them back unto the Lord God of their fathers.
Here is, I. The great favour God showed to Jehoshaphat,
1. In bringing him back in safety from his dangerous expedition with
Ahab, which had like to have cost him dearly (v. 1): He returned to his
house in peace. Notice is taken of this to intimate, (1.) That he fared
better than he had expected. He had been in imminent peril, and yet
came home in peace. Whenever we return in peace to our houses we ought
to acknowledge God's providence in preserving our going out and our
coming in. But, if we have been kept through more than ordinary
dangers, we are in a special manner bound to be thankful. There was but
a step perhaps between us and death, and yet we are alive. (2.) That he
fared better than he deserved. He was out of the way of his duty, had
been out upon an expedition which he could not well account for to God
and his conscience, and yet he returned in peace; for God is not
extreme to mark what we do amiss, nor does he withdraw his protection
every time we forfeit it. (3.) That he fared better than Ahab king of
Israel did, who was brought home slain. Though Jehoshaphat had said to
Ahab, I am as thou art, God distinguished him; for he knows and owns
the way of the righteous, but the way of the ungodly shall perish.
Distinguishing mercies are very obliging. Here were two kings in the
field together, one taken and the other left, one brought home in
blood, the other in peace.
2. In sending him a reproof for his affinity with Ahab. It is a great
mercy to be made sensible of our faults, and to be told in time wherein
we have erred, that we may repent and amend the error before it be too
late. The prophet by whom the reproof is sent is Jehu the son of
Hanani. The father was an eminent prophet in the last reign, as
appeared by Asa's putting him in the stocks for his plain dealing; yet
the son was not afraid to reprove another king. Paul would have his son
Timothy not only discouraged, but animated by his sufferings, 2 Tim.
iii. 11, 14. (1.) The prophet told him plainly that he had done very
ill in joining with Ahab: "Shouldst thou, a godly man, help the
ungodly, give them a hand of fellowship, and lend them a hand of
assistance?" Or, "Shouldst thou love those that hate the Lord; wilt
thou lay those in thy bosom whom God beholds afar off?" It is the black
character of wicked people that they are haters of God, Rom. i. 30.
Idolaters are so reputed in the second commandment; and therefore it is
not for those that love God to take delight in them or contract an
intimacy with them. Do I not hate those, says David, that hate thee?
Ps. cxxxix. 21, 11. Those whom the grace of God has dignified ought not
to debase themselves. Let God's people be of God's mind. (2.) That God
was displeased with him for doing this: "There is wrath upon thee from
before the Lord, and thou must, by repentance, make thy peace with him,
or it will be the worse for thee." He did so, and God's anger was
turned away. Yet his trouble, as recorded in the next chapter, was a
rebuke to him for meddling with strife that belonged not to him. If he
be so fond of war, he shall have enough of it. And the great mischief
which his seed after him fell into by the house of Ahab was the just
punishment of his affinity with that house. (3.) Yet he took notice of
that which was praiseworthy, as it is proper for us to do when we give
a reproof (v. 3): "There are good things found in thee; and therefore,
though God be displeased with thee, he does not, he will not, cast thee
off." His abolishing idolatry with a heart fixed for God and engaged to
seek him was a good thing, which God accepted and would have him go on
with, notwithstanding the displeasure he had now incurred.
II. The return of duty which Jehoshaphat made to God for this favour.
He took the reproof well, was not wroth with the seer as his father
was, but submitted. Let the righteous smite me, it shall be a kindness.
See what effect the reproof had upon him. 1. He dwelt at Jerusalem (v.
4), minded his own business at home, and would not expose himself by
paying any more such visits to Ahab. Rebuke a wise man, and he will be
yet wiser, and will take warning, Prov. ix. 8, 9. 2. To atone (as I may
say) for the visit he had paid to Ahab, he made a pious profitable
visitation of his own kingdom: He went out through the people in his
own person from Beersheba in the south to Mount Ephraim in the north,
and brought them back to the Lord God of their fathers, that is, did
all he could towards recovering them. (1.) By what the prophet said he
perceived that his former attempts for reformation were well pleasing
to God, and therefore he revived them, and did what was then left
undone. It is good when commendations thus quicken us to our duty, and
when the more we are praised for doing well the more vigorous we are in
well-doing. (2.) Perhaps he found that his late affinity with the
idolatrous house of Ahab and kingdom of Israel had had a bad influence
upon his own kingdom. Many, we may suppose, were emboldened to revolt
to idolatry when they saw even their reforming king so intimate with
idolaters; and therefore he thought himself doubly obliged to do all he
could to restore them. If we truly repent of our sin, we shall do our
utmost to repair the damage we have any way done by it to religion or
the souls of others. We are particularly concerned to recover those
that have fallen into sin, or been hardened in it, by our example.
5 And he set judges in the land throughout all the fenced cities of
Judah, city by city, 6 And said to the judges, Take heed what ye do:
for ye judge not for man, but for the Lord, who is with you in the
judgment. 7 Wherefore now let the fear of the Lord be upon you; take
heed and do it: for there is no iniquity with the Lord our God, nor
respect of persons, nor taking of gifts. 8 Moreover in Jerusalem did
Jehoshaphat set of the Levites, and of the priests, and of the chief of
the fathers of Israel, for the judgment of the Lord, and for
controversies, when they returned to Jerusalem. 9 And he charged
them, saying, Thus shall ye do in the fear of the Lord, faithfully, and
with a perfect heart. 10 And what cause soever shall come to you of
your brethren that dwell in their cities, between blood and blood,
between law and commandment, statutes and judgments, ye shall even warn
them that they trespass not against the Lord, and so wrath come upon
you, and upon your brethren: this do, and ye shall not trespass. 11
And, behold, Amariah the chief priest is over you in all matters of the
Lord; and Zebadiah the son of Ishmael, the ruler of the house of Judah,
for all the king's matters: also the Levites shall be officers before
you. Deal courageously, and the Lord shall be with the good.
Jehoshaphat, having done what he could to make his people good, is here
providing, if possible, to keep them so by the influence of a settled
magistracy. He had sent preachers among them, to instruct them (ch.
xvii. 7-9), and that provision did well; but now he saw it further
requisite to send judges among them, to see the laws put in execution,
and to be a terror to evil-doers. It is probable that there were judges
up and down the country before, but either they neglected their
business or the people slighted them, so that the end of the
institution was not answered; and therefore it was necessary it should
be new-modelled, new men employed, and a new charge given them. That is
it which is here done.
I. He erected inferior courts of justice in the several cities of the
kingdom, v. 5. The judges of these courts were to keep the people in
the worship of God, to punish the violations of the law, and to decide
controversies between man and man. Here is the charge he gave them (v.
6), in which we have,
1. The means he prescribes to them for the keeping of them closely to
their duty; and these are two:--(1.) Great caution and circumspection:
Take heed what you do, v. 6. And again, "Take heed and do it, v. 7.
Mind your business; take heed of making any mistakes; be afraid of
misunderstanding any point of law, or the matter of fact." Judges, of
all men, have need to be cautious, because so much depends upon the
correctness of their judgment. (2.) Great piety and religion: "Let the
fear of God be upon you, and that will be a restraint upon you to keep
you from doing wrong (Neh. v. 15; Gen. xlii. 18) and an engagement to
you to be active in doing the duty of your place." Let destruction from
God be a terror to them, as Job speaks (Job xxxi. 23), and then they
will be a terror to none but evil-doers.
2. The motives he would have them consider, to engage them to
faithfulness. These are three, all taken from God:--(1.) That from him
they had their commission; his ministers they were. The powers that be
are ordained by him and for him: "You judge not for man, but for the
Lord; your business is to glorify him, and serve the interests of his
kingdom among men." (2.) That his eye was upon them: "He is with you in
the judgment, to take notice what you do and call you to an account if
you do amiss." (3.) That he is the great example of justice to all
magistrates: There is no iniquity with him, no bribery, nor respect of
persons. Magistrates are called gods, and therefore must endeavour to
resemble him.
II. He erected a supreme court at Jerusalem, which was advised with,
and appealed to, in all the difficult causes that occurred in the
inferior courts, and which gave judgment upon demurrers (to speak in
the language of our own law), special verdicts, and writs of error.
This court sat in Jerusalem; for there were set the thrones of
judgment: there they would be under the inspection of the king himself.
Observe,
1. The causes cognizable in this court; and they were of two kinds, as
with us:--(1.) Pleas of the crown, called here the judgment of the
Lord, because the law of God was the law of the realm. All criminals
were charged with the breach of some part of his law and were said to
offend against his peace, his crown and dignity. (2.) Common pleas,
between party and party, called here controversies (v. 8) and causes of
their brethren (v. 10), differences between blood and blood (this
refers to Deut. xvii. 8), between the blood of the person slain and the
blood of the man-slayer. Since the revolt of the ten tribes all the
cities of refuge, except Hebron, belonged to the kingdom of Israel; and
therefore, we may suppose, the courts of the temple, or the horns of
the altar, were chiefly used as sanctuaries in that case, and hence the
trial of homicides was reserved for the court at Jerusalem. If the
inferior judges did not agree about the sense of any law or
commandment, any statute or judgment, this court must determine the
controversy.
2. The judges of this court were some of the Levites and priests that
were most learned in the law, eminent for wisdom, and of approved
integrity, and some of the chief of the fathers of Israel, peers of the
realm, as I may call them, or persons of age and experience, that had
been men of business, who would be the most competent judges of matters
of fact, as the priests and Levites were of the sense of the law.
3. The two chiefs, or presidents, of this court. Amariah, the high
priest, was to preside in ecclesiastical causes, to direct the court
and be the mouth of it, or perhaps to be last consulted in cases which
the judges themselves doubted of. Zebadiah, the prime-minister of that
state, was to preside in all civil causes, v. 11. Thus there are
diversities of gifts and operations, but all from the same Spirit, and
for the good of the body. Some best understand the matters of the Lord,
others the king's matters; neither can say to the other, I have no need
of thee, for God's Israel has need of both; and, as every one has
received the gift, so let him minister the same. Blessed be God both
for magistrates and ministers, scribes and statesmen, men of books and
men of business.
4. The inferior officers of the court. "Some of the Levites (such as
had not abilities to qualify them for judges) shall be officers before
you," v. 11. They were to bring causes into the court, and to see the
sentence of the judges executed. And these hands and feet were as
necessary in their places as the eyes and heads (the judges) in theirs.
5. The charge which the king gave them. (1.) They must see to it that
they acted from a good principle; they must do all in the fear of the
Lord, setting him always before them, and then they would act
faithfully, conscientiously, and with a perfect upright heart, v. 9.
(2.) They must make it their great and constant care to prevent sin, to
warn the people that they trespass not against the Lord, inspire them
with a dread of sin, not only as hurtful to themselves and the public
peace, but as an offence to God, and that which would bring wrath upon
the people if they committed it and upon the magistrates if they did
not punish it. "This do, and you shall not trespass;" this implies that
those who have power in their hands contract the guilt of sin
themselves if they do not use their power for the preventing and
restraining of sin in others. "You trespass if you do not keep them
from trespassing." (3.) They must act with resolution. "Deal
courageously, and fear not the face of man; be bold and daring in the
discharge of your duty, and, whoever is against you, God will protect
you: The Lord shall be with the good." Wherever he finds a good man, a
good magistrate, he will be found a good God.
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S E C O N D C H R O N I C L E S
CHAP. XX.
We have here, I. The great danger and distress that Jehoshaphat and his
kingdom were in from a foreign invasion, ver. 1, 2. II. The pious
course he took for their safety, by fasting, and praying, and seeking
God, ver. 3-13. III. The assurance which God, by a prophet, immediately
gave them of victory, ver. 14-17. IV. Their thankful believing
reception of those assurances, ver. 18-21. V. The defeat which God gave
to their enemies thereupon, ver. 22-25. VI. A solemn thanksgiving which
they kept for their victory, and for a happy consequences of it, ver.
26-30. VII. The conclusion of the reign of Jehoshaphat, not without
some blemishes, ver. 31-37.
Jehoshaphat's Prayer to God. (b. c. 892.)
1 It came to pass after this also, that the children of Moab, and the
children of Ammon, and with them other beside the Ammonites, came
against Jehoshaphat to battle. 2 Then there came some that told
Jehoshaphat, saying, There cometh a great multitude against thee from
beyond the sea on this side Syria; and, behold, they be in
Hazazon-tamar, which is En-gedi. 3 And Jehoshaphat feared, and set
himself to seek the Lord, and proclaimed a fast throughout all Judah.
4 And Judah gathered themselves together, to ask help of the Lord: even
out of all the cities of Judah they came to seek the Lord. 5 And
Jehoshaphat stood in the congregation of Judah and Jerusalem, in the
house of the Lord, before the new court, 6 And said, O Lord God of
our fathers, art not thou God in heaven? and rulest not thou over all
the kingdoms of the heathen? and in thine hand is there not power and
might, so that none is able to withstand thee? 7 Art not thou our
God, who didst drive out the inhabitants of this land before thy people
Israel, and gavest it to the seed of Abraham thy friend for ever? 8
And they dwelt therein, and have built thee a sanctuary therein for thy
name, saying, 9 If, when evil cometh upon us, as the sword, judgment,
or pestilence, or famine, we stand before this house, and in thy
presence, (for thy name is in this house,) and cry unto thee in our
affliction, then thou wilt hear and help. 10 And now, behold, the
children of Ammon and Moab and mount Seir, whom thou wouldest not let
Israel invade, when they came out of the land of Egypt, but they turned
from them, and destroyed them not; 11 Behold, I say, how they reward
us, to come to cast us out of thy possession, which thou hast given us
to inherit. 12 O our God, wilt thou not judge them? for we have no
might against this great company that cometh against us; neither know
we what to do: but our eyes are upon thee. 13 And all Judah stood
before the Lord, with their little ones, their wives, and their
children.
We left Jehoshaphat, in the foregoing chapter, well employed in
reforming his kingdom and providing for the due administration of
justice and support of religion in it, and expected nothing but to hear
of the peace and prosperity of his reign; but here we have him in
distress, which distress, however, was followed by such a glorious
deliverance as was an abundant recompence for his piety. If we meet
with trouble in the way of duty, we may believe it is that God may have
an opportunity of showing us so much the more of his marvellous
loving-kindness. We have here,
I. A formidable invasion of Jehoshaphat's kingdom by the Moabites, and
Ammonites, and their auxiliaries, v. 1. Jehoshaphat was surprised with
the intelligence of it when the enemy had already entered his country,
v. 2. What pretence they had to quarrel with Jehoshaphat does not
appear; they are said to come from beyond the sea, meaning the Dead
Sea, where Sodom had stood. It should seem, they marched through those
of the ten tribes that lay beyond Jordan, and they gave them passage
through their borders; so ungrateful were they to Jehoshaphat, who had
lately put his hand to help them in recovering Ramoth-Gilead. Several
nations joined in this confederacy, but especially the children of Lot,
whom the rest helped, Ps. lxxxiii. 6-8. The neighbouring nations had
feared Jehoshaphat (ch. xvii. 10), but perhaps his affinity with Ahab
had lessened him in their esteem, and they had some intimation that his
God was displeased with him for it, which they fancied would give them
an opportunity to make a prey of his kingdom.
II. The preparation Jehoshaphat made against the invaders. No mention
is made of his mustering his forces, which yet it is most probable he
did, for God must be trusted in the use of means. But his great care
was to obtain the favour of God, and secure him on his side, which
perhaps he was the more solicitous about because he had been lately
told that there was wrath upon him from before the Lord, ch. xix. 2.
But he is of the mind of his father David. If we must be corrected, yet
let us not fall into the hands of man. 1. He feared. Consciousness of
guilt made him fear. Those that have least sin are the most sensible of
it. The surprise added to the fright. Holy fear is a spur to prayer and
preparation, Heb. xi. 7. 2. He set himself to seek the Lord, and, in
the first place, to make him his friend. Those that would seek the Lord
so as to find him, and to find favour with him, must set themselves to
seek him, must do it with fixedness of thought, with sincerity of
intention, and with the utmost vigour and resolution to continue
seeking him. 3. He proclaimed a fast throughout all Judah, appointed a
day of humiliation and prayer, that they might join together in
confessing their sins and asking help of the Lord. Fasting from bodily
refreshments, upon such extraordinary occasions, is a token of
self-judging for the sins we have committed (we own ourselves unworthy
of the bread we eat, and that God might justly withhold it from us),
and of self-denial for the future; fasting for sin implies a resolution
to fast from it, though it has been to us as a sweet morsel.
Magistrates are to call their people to the duty of fasting and prayer
upon such occasions, that it may be a national act, and so may obtain
national mercies. 4. The people readily assembled out of all the cities
of Judah in the court of the temple to join in prayer (v. 4), and they
stood before the Lord, as beggars at his door, with their wives and
children; they and their families were in danger, and therefore they
bring their families with them to seek the Lord. "Lord, we are indeed a
provoking people, that deserve to be abandoned to ruin; but here are
little ones that are innocent, let not them perish in the storm."
Nineveh was spared for the sake of the little ones, Jonah iv. 11. The
place they met in was the house of the Lord, before the new court,
which was perhaps lately added to the former courts (that, as some
think, which was called the court of the women); thus they came within
reach of that gracious promise which God had made, in answer to
Solomon's prayer, ch. vii. 15. My ears shall be attentive to the prayer
that is made in this place. 5. Jehoshaphat himself was the mouth of the
congregation to God, and did not devolve the work upon his chaplains.
Though the kings were forbidden to burn incense, they were allowed to
pray and preach; as Solomon and Jehoshaphat here. The prayer
Jehoshaphat prayed, upon this occasion, is here recorded, or part of
it; and an excellent prayer it is. (1.) He acknowledges the sovereign
dominion of the divine Providence, gives to God the glory of it and
takes to himself the comfort of it (v. 6): "Art not thou God in heaven?
No doubt thou art, which none of the gods of the heathen are; make it
to appear then. Is not thy dominion, supreme over kingdoms themselves,
and universal, over all kingdoms, even those of the heathen that know
thee not? Control these heathen then; set bounds to their daring
threatening insults. Is there not in thy hand the power and might which
none is able to withstand? Lord, exert it on our behalf. Glorify thy
own omnipotence." (2.) He lays hold on their covenant-relation to God
and interest in him. "Thou that art God in heaven art the God of our
fathers (v. 6) and our God, v. 7. Whom should we seek to, whom should
we trust to, for relief, but to the God we have chosen and served?"
(3.) He shows the title they had to this good land they were now in
possession of; an indisputable title it was: "Thou gavest it to the
seed of Abraham thy friend. He was thy friend (this is referred to,
James ii. 23, to show the honour of Abraham, that he was called the
friend of God); we are his seed, and hope to be beloved for the
father's sake," Rom. xi. 28; Deut. vii. 8, 9. "We hold this land by
grant from thee. Lord, maintain thy own grant, and warrant it against
all unjust claims. Suffer us not to be cast out of they possession. We
are tenants; thou art our landlord; wilt thou not hold thy own?" v. 11.
Those that use what they have for God may comfortably hope that he will
secure it to them. (4.) He makes mention of the sanctuary, the temple
they had built for God's name (v. 8), not as if that merited any thing
at God's hand, for of his own they gave him, but it was such a token of
God's favourable presence with them that they had promised themselves
he would hear and help them when, in their distress, they cried to him
before that house, v. 8, 9. "Lord, when it was built it was intended
for the encouragement of our faith at such a time as this. Here thy
name is; here we are. Lord, help us, for the glory of thy name." (5.)
He pleads the ingratitude and injustice of his enemies: "We are such as
it will be thy glory to appear for; they are such as it will be thy
glory to appear against; for, [1.] They ill requite our ancient
kindnesses. Thou wouldst not let Israel invade them, nor give them any
disturbance." Deut. ii. 5, 9, 19, Meddle not with the Edomites,
distress not the Moabites, come not nigh the children of Ammon, no not
though they provoke you. "Yet now see how they invade us." We may
comfortably appear to God against those that render us evil for good.
[2.] "They break in upon our ancient rights. They come to cast us out
of our possessions, and seize our land for themselves. O! our God, wilt
thou not judge them? v. 12. Wilt thou not give sentence against them,
and execute it upon them?" The justice of God is the refuge of those
that are wronged. (6.) He professes his entire dependence upon God for
deliverance. Though he had a great army on foot, and well disciplined;
yet he said, "We have no might against this great company, none without
thee, none that we can expect any thing from without thy special
presence and blessing, none to boast of, none to trust to; but our eyes
are upon thee. We rely upon thee, and from thee is all our expectation.
The disease seems desperate: we know not what to do, are quite at a
loss, in a great strait. But this is a sovereign remedy, our eyes are
upon thee, an eye of acknowledgment and humble submission, an eye of
faith and entire dependence, an eye of desire and hearty prayer, an eye
of hope and patient expectation. In thee, O God! do we put our trust;
our souls wait on thee."
God's Promise of Victory. (b. c. 892.)
14 Then upon Jahaziel the son of Zechariah, the son of Benaiah, the son
of Jeiel, the son of Mattaniah, a Levite of the sons of Asaph, came the
Spirit of the Lord in the midst of the congregation; 15 And he said,
Hearken ye, all Judah, and ye inhabitants of Jerusalem, and thou king
Jehoshaphat, Thus saith the Lord unto you, Be not afraid nor dismayed
by reason of this great multitude; for the battle is not yours, but
God's. 16 To morrow go ye down against them: behold, they come up by
the cliff of Ziz; and ye shall find them at the end of the brook,
before the wilderness of Jeruel. 17 Ye shall not need to fight in
this battle: set yourselves, stand ye still, and see the salvation of
the Lord with you, O Judah and Jerusalem: fear not, nor be dismayed; to
morrow go out against them: for the Lord will be with you. 18 And
Jehoshaphat bowed his head with his face to the ground: and all Judah
and the inhabitants of Jerusalem fell before the Lord, worshipping the
Lord. 19 And the Levites, of the children of the Kohathites, and of
the children of the Korhites, stood up to praise the Lord God of Israel
with a loud voice on high.
We have here God's gracious answer to Jehoshaphat's prayer; and it was
a speedy answer. While he was yet speaking God heard: before the
congregation was dismissed they had assurance given them that they
should be victorious; for it is never in vain to seek God. 1. The
spirit of prophecy came upon a Levite that was present, not in any
place of eminency, but in the midst of the congregation, v. 14. The
Spirit, like the wind, blows where and on whom he listeth. He was of
the sons of Asaph, and therefore one of the singers; on that office God
would put an honour. Whether he was a prophet before this or no is
uncertain, most probably he was, which would make him the more
regarded. There needed no sign, the thing itself was to be performed
the very next day, and that would be confirmation enough to his
prophecy. 2. He encouraged them to trust in God, though the danger was
very threatening (v. 15): "Be not afraid; you have admitted fear enough
to bring you to God, do not now admit that which will drive you to God,
do not now admit that which will drive you from him again. The battle
is not yours; it is not in your own strength, not for your own cause,
that you engage; the battle is God's: he does and will, as you have
desired, interest himself in the cause." 3. He gives them intelligence
of the motions of the enemy, and orders them to march towards them,
with particular directions where they should find them. To-morrow (the
day after the fast) go you down against them, v. 16, 17. It is fit that
he who commands the deliverance should command those for whom the
deliverance is to be wrought, and give the necessary orders, both for
time and place. 4. He assures them that they should be, not the
glorious instruments, but the joyful spectators, of the total defeat of
the enemy: "You shall not need to strike a stroke; the work shall be
done to your hands; only stand still and see it," v. 17. As Moses said
to Israel at the Red Sea (Exod. xiv. 13), "God is with you, who is able
to do his work himself, and will do it. If the battle be his, the
victory shall be his too." Let but the Christian soldier go out against
his spiritual enemies, and the God of peace will tread them under his
feet and make him more than a conqueror. 5. Jehoshaphat and his people
received these assurances with faith, reverence, and thankfulness. (1.)
They bowed their heads, Jehoshaphat first, and then all the people,
fell before the Lord, and worshipped, receiving with a holy awe and
fear of God this token of his favour, and saying with faith, Be it unto
us according to thy word. (2.) They lifted up their voices in praise to
God, v. 19. An active faith can give thanks for a promise though it be
not yet performed, knowing that God's bonds are as good as ready money.
God hath spoken in his holiness; I will rejoice, Ps. lx. 5.
Ammon or Moab Destroyed. (b. c. 892.)
20 And they rose early in the morning, and went forth into the
wilderness of Tekoa: and as they went forth, Jehoshaphat stood and
said, Hear me, O Judah, and ye inhabitants of Jerusalem; Believe in the
Lord your God, so shall ye be established; believe his prophets, so
shall ye prosper. 21 And when he had consulted with the people, he
appointed singers unto the Lord, and that should praise the beauty of
holiness, as they went out before the army, and to say, Praise the
Lord; for his mercy endureth for ever. 22 And when they began to sing
and to praise, the Lord set ambushments against the children of Ammon,
Moab, and mount Seir, which were come against Judah; and they were
smitten. 23 For the children of Ammon and Moab stood up against the
inhabitants of mount Seir, utterly to slay and destroy them: and when
they had made an end of the inhabitants of Seir, every one helped to
destroy another. 24 And when Judah came toward the watch tower in the
wilderness, they looked unto the multitude, and, behold, they were dead
bodies fallen to the earth, and none escaped. 25 And when Jehoshaphat
and his people came to take away the spoil of them, they found among
them in abundance both riches with the dead bodies, and precious
jewels, which they stripped off for themselves, more than they could
carry away: and they were three days in gathering of the spoil, it was
so much. 26 And on the fourth day they assembled themselves in the
valley of Berachah; for there they blessed the Lord: therefore the name
of the same place was called, The valley of Berachah, unto this day.
27 Then they returned, every man of Judah and Jerusalem, and
Jehoshaphat in the forefront of them, to go again to Jerusalem with
joy; for the Lord had made them to rejoice over their enemies. 28 And
they came to Jerusalem with psalteries and harps and trumpets unto the
house of the Lord. 29 And the fear of God was on all the kingdoms of
those countries, when they had heard that the Lord fought against the
enemies of Israel. 30 So the realm of Jehoshaphat was quiet: for his
God gave him rest round about.
We have here the foregoing prayer answered and the foregoing promise
performed, in the total overthrow of the enemies' forces and the
triumph (for so it was rather than a victory) of Jehoshaphat's forces
over them.
I. Never was army drawn out to the field of battle as Jehoshaphat's
was. He had soldiers ready prepared for war (ch. xvii. 18), but here is
no notice taken of their military equipment, their swords or spears,
their shields or bows. But Jehoshaphat took care, 1. That faith should
be their armour. As they went forth, instead of calling them to handle
their arms, and stand to them, to keep ranks, observe orders, and fight
valiantly, he bade them believe in the Lord God and give credit to his
word in the mouth of his prophets, and assured them that they should
prosper and be established, v. 20. That is true courage which faith
inspires a man with; nor will any thing contribute more to the
establishing of the heart in shaking times than a firm belief of the
power, and mercy, and promise of God. The heart is fixed that thus
trusteth in the Lord, and is kept in perfect peace. In our spiritual
conflicts, this is the victory, this is the prosperity, even our faith.
2. That praise and thanksgiving should be their vanguard, v. 21.
Jehoshaphat called a council of war, and it was resolved to appoint
singers to go out before the army, to charge in the front, who had
nothing else to do but to praise God, to praise his holiness, which is
his beauty, to praise him as they did in the temple (that beauty of
holiness) with that ancient and good doxology which eternity itself
will not wear thread-bare, Praise the Lord; for his mercy endureth for
ever. By this strange advance towards the field of battle, Jehoshaphat
intended to express his firm reliance upon the word of God (which
enabled him to triumph before the battle), to animate his own soldiers,
to confound the enemy, and to engage God on their side; for praise
pleases God better than all burnt offering and sacrifice.
II. Never was army so unaccountably destroyed as that of the enemy; not
by thunder, or hail, or the sword of an angel, not by dint of sword, or
strength of arm, or any surprising alarm, like that which Gideon gave
the Midianites; but the Lord set ambushments against them, either hosts
of angels, or, as bishop Patrick thinks, their own ambushments, whom
God struck with such confusion that they fell upon their own friends as
if they had been enemies, and every one helped to destroy another, so
that none escaped. This God did when his people began to sing and to
praise (v. 22), for he delights to furnish those with matter for praise
that have hearts for it. We read of his being angry at the prayers of
his people (Ps. lxxx. 4), but never at their praises. When they did but
begin the work of praise God perfected the work of their deliverance.
What ground there was for their jealousies one of another does not
appear, perhaps there was none; but so it was that the Ammonites and
the Moabites fell foul upon the Edomites and cut them off, and then
they fell out with one another and cut one another off, v. 23. Thus God
often makes wicked people instruments of destruction to one another;
and what alliances can be so firm as to keep those together whom God
designs to dash in pieces one against another? See the mischievous
consequences of divisions which neither of the contending parties can
give any good account of the reason of. Those are wretchedly
infatuated, to their ruin, that fall foul upon their friends as if they
were enemies.
III. Never was spoil so cheerfully divided, for Jehoshaphat's army had
nothing to do besides; the rest was done for them. When they came to
the view of this vast army, instead of finding living men to fight
with, they found them all dead men, and their carcases spread as dung
upon the face of the earth, v. 24. See how rich God is in mercy to
those that call upon him in truth, and how often he out-does him in
truth, and how often he out-does the prayers and expectations of his
people. Jehoshaphat and his people prayed to be delivered from being
spoiled by the enemy; and God not only delivered them, but enriched
them with the spoil of the enemy. The plunder of the field was very
great and very rich. They found precious jewels with the dead bodies,
which yet could not save them from being loathsome carcases. The spoil
was more than they could carry away at once, and they were three days
in gathering it, v. 25. Now it appeared what was God's end in bringing
this great army against Judah; it was to humble them and prove them,
that he might do them good in their latter end. It seemed at first a
disturbance to their reformation, but it proved a recompence of it.
IV. Never was victory celebrated with more solemn and enlarged
thanksgivings. 1. They kept a day of praise in the camp, before they
drew their forces out of the field. Many thanksgivings, no doubt, were
offered up to God immediately; but on the fourth day they assembled in
a valley, where they blessed God with so much zeal and fervency that
that day's work gave a name to the place, the valley of Berachah, that
is, of blessing, v. 26. The remembrance of this work of wonder was
hereby perpetuated, for the encouragement of succeeding generations to
trust in God. 2. Yet they did not think this enough, but came in solemn
procession, all in a body, and Jehoshaphat at the head of them, to
Jerusalem, that the country, as they passed along, might join with them
in their praises, and that they might give thanks for the mercy where
they had by prayer obtained it, in the house of the Lord, v. 27, 28.
Praising God must not be the work of a day only; but our praises, when
we have received mercy, must be often repeated, as our prayers were
when we were in the pursuit of it. Every day we must bless God; as long
as we live, and while we have any being, we must praise him, spending
our time in that work in which we hope to spend our eternity. Public
mercies call for public acknowledgments in the courts of the Lord's
house, Ps. cxvi. 19.
V. Never did victory turn to a better account than this; for, 1.
Jehoshaphat's kingdom was hereby made to look very great and
considerable abroad, v. 29. When they heard that God fought thus for
Israel, they could not but say, There is none like unto the God of
Jeshurun, and Happy art thou, O Israel! It begat in the neighbours a
reverence of God and a cautious fear of doing any injury to his people.
It is dangerous fighting against those who have God with them. 2. It
was made very easy and quiet at home, v. 30. (1.) They were quiet among
themselves. Those that were displeased at the destroying of the images
and groves were now satisfied, and obliged to own that since the God of
Israel could deliver after this sort he only is to be worshipped, in
that way only which he himself has appointed. (2.) They were quiet from
the fear of insults from their neighbours, God having given them rest
round about. And, if he give rest, who can give disturbance?
Jehoshaphat's Navy Wrecked. (b. c. 892.)
31 And Jehoshaphat reigned over Judah: he was thirty and five years old
when he began to reign, and he reigned twenty and five years in
Jerusalem. And his mother's name was Azubah the daughter of Shilhi.
32 And he walked in the way of Asa his father, and departed not from
it, doing that which was right in the sight of the Lord. 33 Howbeit
the high places were not taken away: for as yet the people had not
prepared their hearts unto the God of their fathers. 34 Now the rest
of the acts of Jehoshaphat, first and last, behold, they are written in
the book of Jehu the son of Hanani, who is mentioned in the book of the
kings of Israel. 35 And after this did Jehoshaphat king of Judah join
himself with Ahaziah king of Israel, who did very wickedly: 36 And he
joined himself with him to make ships to go to Tarshish: and they made
the ships in Ezion-geber. 37 Then Eliezer the son of Dodavah of
Mareshah prophesied against Jehoshaphat, saying, Because thou hast
joined thyself with Ahaziah, the Lord hath broken thy works. And the
ships were broken, that they were not able to go to Tarshish.
We are now drawing towards the close of the history of Jehoshaphat's
reign, for a further account of which those who lived when this book
was published were referred to an authentic history of it, written by
Jehu the prophet (ch. xix. 2), which was then extant, v. 34. This was
the general character of his reign, that he did that which was right in
the sight of the Lord, kept close to the worship of God himself and did
what he could to keep his people close to it. But two things are here
to be lamented:--1. The people still retained a partiality for the high
places, v. 33. Those that were erected to the honour of strange gods
were taken away (ch. xvii. 6); but those where the true God was
worshipped, being less culpable, were thought allowable, and
Jehoshaphat was loth to disoblige the people so far as to take them
away, for as yet they had not prepared their hearts to serve the God of
their fathers. They complied with Jehoshaphat's reformation because
they could not for shame do otherwise, but they were not hearty in it,
did not direct their hearts to God in it, did not act in it from any
good principle nor with any zeal or resolution: and the best
magistrates cannot bring to pass what they would, in reformation, when
the people are cool in it. 2. Jehoshaphat himself still retained a
partiality for the house of Ahab, because he had married his son to a
daughter of that family, though he had been plainly reproved for it and
had like to have smarted for it. He saw and knew that Ahaziah, the son
of Ahab, did very wickedly, and therefore could not expect to prosper;
yet he joined himself with him, not in war, as with his father, but in
trade, became his partner in an East India fleet bound for Ophir, v.
35, 36. There is an emphasis laid upon the time--after this, after God
had done such great things for him, without any such scandalous and
pernicious confederacies, given him not only victory, but wealth, yet
after this to go and join himself with a wicked king was very
ungrateful. After God had given him such a deliverance as this should
he again break God's commandments, and join in affinity with the people
of these abominations? What could he expect but that God should be
angry with him? Ezra ix. 13, 14. Yet he sends to him, to show him his
error and bring him to repentance, (1.) By a prophet, who foretold the
blasting of his project, v. 37. And, (2.) By a storm, which broke the
ships in the port before they set sail, by which he was warned to break
off his alliance with Ahaziah; and it seems he took the warning, for,
when Ahaziah afterwards pressed him to join with him, he would not, 1
Kings xxii. 49. See how pernicious a thing it is to join in friendship
and society with evil-doers. It is a hard matter to break off from it.
A man may much better keep himself from being taken in the snare than
recover himself out of it.
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S E C O N D C H R O N I C L E S
CHAP. XXI.
Never surely did any kingdom change its king so much for the worse as
Judah did, when Jehoram, one of the vilest, succeeded Jehoshaphat, one
of the best. Thus were they punished for not making a better use of
Jehoshaphat's good government, and their disaffectedness (or coldness
at least) to his reformation, ch. xx. 33. Those that knew not now to
value a good king are justly plagued with a bad one. Here is, I.
Jehoram's elevation to the throne, ver. 1-3. II. The wicked course he
took to establish himself in it, by the murder of his brethren, ver. 4.
III. The idolatries and other wickedness he was guilty of, ver. 5, 6,
11. IV. The prophecy of Elijah against him, ver. 12-15. V. The
judgments of God upon him, in the revolt of his subjects from him (ver.
8-10) and the success of his enemies against him, ver. 16, 17. VI. His
miserable sickness and inglorious exit, ver. 18-20. VII. The
preservation of the house of David notwithstanding, ver. 7.
Jehoram's Wicked Reign. (b. c. 889.)
1 Now Jehoshaphat slept with his fathers, and was buried with his
fathers in the city of David. And Jehoram his son reigned in his stead.
2 And he had brethren the sons of Jehoshaphat, Azariah, and Jehiel,
and Zechariah, and Azariah, and Michael, and Shephatiah: all these were
the sons of Jehoshaphat king of Israel. 3 And their father gave them
great gifts of silver, and of gold, and of precious things, with fenced
cities in Judah: but the kingdom gave he to Jehoram; because he was the
firstborn. 4 Now when Jehoram was risen up to the kingdom of his
father, he strengthened himself, and slew all his brethren with the
sword, and divers also of the princes of Israel. 5 Jehoram was thirty
and two years old when he began to reign, and he reigned eight years in
Jerusalem. 6 And he walked in the way of the kings of Israel, like as
did the house of Ahab: for he had the daughter of Ahab to wife: and he
wrought that which was evil in the eyes of the Lord. 7 Howbeit the
Lord would not destroy the house of David, because of the covenant that
he had made with David, and as he promised to give a light to him and
to his sons for ever. 8 In his days the Edomites revolted from under
the dominion of Judah, and made themselves a king. 9 Then Jehoram
went forth with his princes, and all his chariots with him: and he rose
up by night, and smote the Edomites which compassed him in, and the
captains of the chariots. 10 So the Edomites revolted from under the
hand of Judah unto this day. The same time also did Libnah revolt from
under his hand; because he had forsaken the Lord God of his fathers.
11 Moreover he made high places in the mountains of Judah, and caused
the inhabitants of Jerusalem to commit fornication, and compelled Judah
thereto.
We find here,
I. That Jehoshaphat was a very careful indulgent father to Jehoram. He
had many sons, who are here named (v. 2), and it is said (v. 13) that
they were better than Jehoram, had a great deal more wisdom and virtue,
and lived up to their education, which he went counter to. They were
very hopeful, and any of them more fit for the crown than he; and yet,
because he was the first-born (v. 3), his father secured the kingdom to
him, and portioned his brethren and disposed of them so as that they
would be easy and give him no disturbance; as Abraham, when he made
Isaac his heir, dismissed his other children with gifts. Herein
Jehoshaphat was very kind and fair to his son, which might have obliged
him to be respectful to him, and tread in the steps of so good a
father. But it is no new thing for the children that have been most
indulged by their parents to be least dutiful to them. Whether in doing
this he acted wisely and well for his people, and was just to them, I
cannot say. His birthright entitled him to a double portion of his
father's estate, Deut. xxi. 17. But if he appeared utterly unfit for
government (the end of which is the good of the people), and likely to
undo all that his father had done, it would have been better perhaps to
have set him aside, and taken the next that was hopeful, and not
inclined as he was to idolatry. Power is a sacred thing, with which men
may either do much good or much hurt; and therefore Detur digniori--Let
him that deserves it have it. Salus populi suprema lex--The security of
the people is the first consideration.
II. That Jehoram was a most barbarous brother to his father's sons. As
soon as he had settled himself in the throne he slew all his brethren
with the sword, either by false accusation, under colour of law, or
rather by assassination. By some wicked hand or other he got them all
murdered, pretending (it is likely) that he could not think himself
safe in the government till they were taken out of the way. Those that
mean ill themselves are commonly, without cause, jealous of those about
them. The wicked fear where no fear is, or pretend to do so, in order
to conceal their malice. Jehoram, it is likely, hated his brethren and
slew them for the same reason that Cain hated Abel and slew him,
because their piety condemned his impiety and won them that esteem with
the people which he had lost. With them he slew divers of the princes
of Israel, who adhered to them, or were likely to avenge their death.
The princes of Judah, those who had taught the good knowledge of the
Lord (ch. xvii. 7), are here called princes of Israel, as before
fathers of Israel (ch. xix. 8), because they were Israelites indeed,
men of integrity. The sword which the good father had put into their
hands this wicked son sheathed in their bowels. Woe unto him that thus
foundeth a kingdom in blood (Hab. ii. 12); it will prove a foundation
that will sink the superstructure.
III. That Jehoram was a most wicked king, who corrupted and debauched
his kingdom, and ruined the reformation that his good father and
grandfather had carried on: He walked in the way of the house of Ahab
(v. 6), made high places, which the people were of themselves too
forward to make, and did his utmost to set up idolatry again, v. 11. 1.
As for the inhabitants of Jerusalem, where he kept his court, he easily
drew them into his spiritual whoredom: He caused them to commit
fornication, seducing them to eat things sacrificed to idols, Rev. ii.
20. 2. The country people seem to have been brought to it with more
difficulty; but those that would not be corrupted by flatteries were
driven by force to partake in his abominable idolatries: He compelled
Judah thereto. He used that power for the destruction of the church
which was given him for the edification of it.
IV. That when he forsook God and his worship his subjects withdrew from
their allegiance to him. 1. Some of the provinces abroad that were
tributaries to him did so. The Edomites revolted (v. 8), and, though he
chastised them (v. 9), yet he could not reduce them, v. 10. 2. One of
the cities of his own kingdom did so. Libnah revolted (v. 10) and set
up for a free state, as of old it had a king of its own, Josh. xii. 15.
And the reason is here given, not only why God permitted it, but why
they did it; they shook off his government because he had forsaken the
Lord God of his fathers, had become an idolater and a worshipper of
false gods, and they could not continue subject to him without some
danger of being themselves also drawn away from God and their duty.
While he adhered to God they adhered to him; but, when he cast God off,
they cast him off. Whether this reason will justify them in their
revolt of no, it will justify God's providence which ordered it so.
V. That yet God was tender of his covenant with the house of David, and
therefore would not destroy the royal family, though it was so
wretchedly corrupted and degenerated, v. 7. These things we had before,
2 Kings viii. 19-22. The tenour of the covenant was that David's seed
should be visited for their transgressions, but the covenant should
never be broken, Ps. lxxxix. 30, &c.
Jehoram's Miserable End. (b. c. 884.)
12 And there came a writing to him from Elijah the prophet, saying,
Thus saith the Lord God of David thy father, Because thou hast not
walked in the ways of Jehoshaphat thy father, nor in the ways of Asa
king of Judah, 13 But hast walked in the way of the kings of Israel,
and hast made Judah and the inhabitants of Jerusalem to go a whoring,
like to the whoredoms of the house of Ahab, and also hast slain thy
brethren of thy father's house, which were better than thyself: 14
Behold, with a great plague will the Lord smite thy people, and thy
children, and thy wives, and all thy goods: 15 And thou shalt have
great sickness by disease of thy bowels, until thy bowels fall out by
reason of the sickness day by day. 16 Moreover the Lord stirred up
against Jehoram the spirit of the Philistines, and of the Arabians,
that were near the Ethiopians: 17 And they came up into Judah, and
brake into it, and carried away all the substance that was found in the
king's house, and his sons also, and his wives; so that there was never
a son left him, save Jehoahaz, the youngest of his sons. 18 And after
all this the Lord smote him in his bowels with an incurable disease.
19 And it came to pass, that in process of time, after the end of two
years, his bowels fell out by reason of his sickness: so he died of
sore diseases. And his people made no burning for him, like the burning
of his fathers. 20 Thirty and two years old was he when he began to
reign, and he reigned in Jerusalem eight years, and departed without
being desired. Howbeit they buried him in the city of David, but not in
the sepulchres of the kings.
Here we have, I. A warning from God sent to Jehoram by a writing from
Elijah the prophet. By this it appears that Jehoram came to the throne,
and showed himself what he was before Elijah's translation. It is true
we find Elisha attending Jehoshaphat, and described as pouring water on
the hands of Elijah, after the story of Elijah's translation (2 Kings
iii. 11); but that might be, and that description might be given of
him, while Elijah was yet on earth: and it is certain that that history
is put out of its proper place, for we read of Jehoshaphat's death, and
Jehoram's coming to the crown, before we read of Elijah's translation,
1 Kings xxii. 50. We will suppose that the time of his departure was at
hand, so that he could not go in person to Jehoram; but that, hearing
of his great wickedness in murdering his brethren, he left this writing
it is probable with Elisha, to be sent him by the first opportunity,
that it might either be a means to reclaim him or a witness against him
that he was fairly told what would be in the end hereof. The message is
sent him in the name of the Lord God of David his father (v. 12),
upbraiding him with his relation to David as that which, though it was
his honour, was an aggravation of his degeneracy. 1. His crimes are
plainly charged upon him--his departure from the good ways of God, in
which he had been educated, and which he had been directed and
encouraged to walk in by the example of his good father and
grandfather, who lived and died in peace and honour (v. 12)--his
conformity to the ways of the house of Ahab, that impious scandalous
family--his setting up and enforcing idolatry in his kingdom--and his
murdering his brethren because they were better than himself, v. 13.
These are the heads of the indictment against him. 2. Judgment is given
against him for these crimes; he is plainly told that his sin should
certainly be the ruin, (1.) Of his kingdom and family (v. 14): "With a
heavy stroke, even that of war and captivity, will the Lord smite thy
people and thy children," &c. Bad men bring God's judgments upon all
about them. His people justly suffer because they had complied with his
idolatry, and his wives because they had drawn him to it. (2.) Of his
health and life: "Thou shalt have great sickness, very painful and
tedious, and at last mortal," v. 15. This he is warned of before, that
his blood might be upon his own head, the watchman having delivered his
soul; and that when these things so particularly foretold, came to
pass, it might appear that they did not come by chance, but as the
punishment of his sins, and were so intended. And now if, as he had
learned of Ahab to do wickedly, he had but learned even of Ahab to
humble himself upon the receipt of this threatening message from
Elijah--if, like (1 Kings xxi. 27), he had rent his clothes, put on
sackcloth, and fasted--who knows but, like him, he might have obtained
at least a reprieve? But it does not appear that he took any notice of
it; he threw it by as waste-paper; Elijah seemed to him as one that
mocked. But those that will not believe shall feel.
II. The threatened judgments brought upon him because he slighted the
warning. No marvel that hardened sinners are not frightened from sin
and to repentance by the threatenings of misery in another world, which
is future and out of sight, when the certain prospect of misery in this
world, the sinking of their estates and the ruin of their healths, will
not restrain them from vicious courses.
1. See Jehoram here stripped of all his comforts. God stirred up the
spirit of his neighbours against him, who had loved and feared
Jehoshaphat, but hated and despised him, looking upon it as a
scandalous thing for a nation to change their gods. Some occasion or
other they took to quarrel with him, invaded his country, but, as it
should seem, fought neither against small nor great, but the king's
house only; they made directly to that, and carried away all the
substance that was found in it. No mention is made of their carrying
any away captive but the king's wives and his sons, v. 17. Thus God
made it evident that the controversy was with him and his house. Here
it is only said, They carried away his sons; but we find (ch. xxii. 1)
that they slew them all. Blood for blood. He had slain all his
brethren, to strengthen himself; and now all his sons are slain but
one, and so he is weakened. If he had not been of the house of David,
that one would not have escaped. When Jeroboam's house, and Baasha's,
and Ahab's, were destroyed, there was none left; but David's house must
not be wholly extirpated, though sometimes wretchedly degenerated,
because a blessing was in it, no less a blessing than that of the
Messiah.
2. See him tormented with sore diseases and of long continuance, such
as were threatened in the law against those that would not fear the
Lord their God, Deut. xxviii. 58, 59. His disease was very grievous. It
lay in his bowels, producing a continual griping, and with this there
was a complication of other sore diseases. The affliction was moreover
very tedious. Two years he continued ill, and could get no relief; for
the disease was incurable, though he was in the prime of life, not
forty years old. Asa, whose heart was perfect with God though in some
instances he stepped aside, was diseased only in his feet; but Jehoram,
whose heart was wicked, was struck in his inwards, and he that had no
bowels of compassion towards his brethren was so plagued in his bowels
that they fell out. Even good men, and those who are very dear to God,
may be afflicted with diseases of this kind; but to them they are
fatherly chastisements, and by the support of divine consolations the
soul may dwell at ease even then when the body lies in pain. These sore
diseases seized him just after his house was plundered and his wives
and children were carried away. (1.) Perhaps his grief and anguish of
mind for that calamity might occasion his sickness, or at least
contribute to the heightening of it. (2.) By this sickness he was
disabled to do any thing for the recovery of them or the revenge of the
injury done him. (3.) It added, no doubt, very much to his grief, in
his sickness, that he was deprived of the society of his wives and
children and that all the substance of his house was carried away. To
be sick and poor, sick and solitary, but especially to be sick and in
sin, sick and under the curse of God, sick and destitute of grace to
bear the affliction, and of comfort to counter-balance it--is a most
deplorable case.
3. See him buried in disgrace. He reigned but eight years, and then
departed without being desired, v. 20. Nobody valued him while he
lived, none lamented him when he died, but all wished that no greater
loss might ever come to Jerusalem. To show what little affection or
respect they had for him, they would not bury him in the sepulchres of
the kings, as thinking him unworthy to be numbered among them who had
governed so ill. The excluding of his body from the sepulchres of his
fathers might be ordered by Providence as an intimation of the
everlasting separation of the souls of the wicked after death, from the
spirits of just men. This further disgrace they put upon him, that they
made no burning for him, like the burning of his fathers, v. 19. His
memory was far from being sweet and precious to them, and therefore
they did not honour it with any sweet odours or precious spices, though
we may suppose that his dead body, after so long and loathsome a
disease, needed something to perfume it. The generality of the people,
though prone to idolatry, yet had no true kindness for their idolatrous
kings. Wickedness and profaneness make men despicable even in the eyes
of those who have but little religion themselves, while natural
conscience itself often gives honour to those who are truly pious.
Those that despise God shall be lightly esteemed, as Jehoram was.
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S E C O N D C H R O N I C L E S
CHAP. XXII.
We read, in the foregoing chapter, of the carrying away of Jehoram's
sons and his wives; but here we find one of his sons and one of his
wives left, his son Ahaziah and his wife Athaliah, both reserved to be
the shame and plague of his family. I. Ahaziah was the shame of it as a
partaker, 1. In the sin, and, 2. In the destruction, of the house of
Ahab, ver. 1-9. II. Athaliah was the plague of it, for she destroyed
all the seed-royal, and usurped the throne, ver. 10-12.
Ahaziah Slain by Jehu. (b. c. 884.)
1 And the inhabitants of Jerusalem made Ahaziah his youngest son king
in his stead: for the band of men that came with the Arabians to the
camp had slain all the eldest. So Ahaziah the son of Jehoram king of
Judah reigned. 2 Forty and two years old was Ahaziah when he began to
reign, and he reigned one year in Jerusalem. His mother's name also was
Athaliah the daughter of Omri. 3 He also walked in the ways of the
house of Ahab: for his mother was his counsellor to do wickedly. 4
Wherefore he did evil in the sight of the Lord like the house of Ahab:
for they were his counsellors after the death of his father to his
destruction. 5 He walked also after their counsel, and went with
Jehoram the son of Ahab king of Israel to war against Hazael king of
Syria at Ramoth-gilead: and the Syrians smote Joram. 6 And he
returned to be healed in Jezreel because of the wounds which were given
him at Ramah, when he fought with Hazael king of Syria. And Azariah the
son of Jehoram king of Judah went down to see Jehoram the son of Ahab
at Jezreel, because he was sick. 7 And the destruction of Ahaziah was
of God by coming to Joram: for when he was come, he went out with
Jehoram against Jehu the son of Nimshi, whom the Lord had anointed to
cut off the house of Ahab. 8 And it came to pass, that, when Jehu was
executing judgment upon the house of Ahab, and found the princes of
Judah, and the sons of the brethren of Ahaziah, that ministered to
Ahaziah, he slew them. 9 And he sought Ahaziah: and they caught him,
(for he was hid in Samaria,) and brought him to Jehu: and when they had
slain him, they buried him: Because, said they, he is the son of
Jehoshaphat, who sought the Lord with all his heart. So the house of
Ahaziah had no power to keep still the kingdom.
We have here an account of the reign of Ahaziah, a short reign (of one
year only), yet long enough, unless it had been better. He was called
Jeho-ahaz (ch. xxi. 17); here he is called Ahaz-iah, which is the same
name and of the same signification, only the words of which it is
compounded are transposed. He is here said to be forty-two years old
when he began to reign (v. 2), which could not be, for his father, his
immediate predecessor, was but forty when he died, and it is said (2
Kings viii. 26) that he was twenty-two years old when he began to
reign. Some make this forty-two to be the age of his mother Athaliah,
for in the original it is, he was the son of forty-two years, that is,
the son of a mother that was of that age; and justly is her age put for
his, in reproach to him, because she managed him, and did what she
would--she, in effect, reigned, and he had little more than the title
of king. Many good expositors are ready to allow that this, with some
few more such difficulties, arise from the mistake of some transcriber,
who put forty-two for twenty-two, and the copies by which the error
should have been corrected might be lost. Many ancient translations
read it here twenty-two. Few books are now printed without some errata,
yet the authors do not therefore disown them, nor are the errors of the
press imputed to the author, but the candid reader amends them by the
sense, or by comparing them with some other part of the work, as we may
easily do this.
The history of Ahaziah's reign is briefly summed up in two clauses, v.
3, 4. His mother and her relations were his counselors to do wickedly,
and it was to his destruction.
I. He did wickedly. Though by a special providence of God he was
preserved alive, when all his brethren were slain, and reserved for the
crown, notwithstanding he was the youngest of them--though the
inhabitants of Jerusalem, when they had buried his father ingloriously,
made him king, in hopes he would take warning by that not to tread in
his steps, but would do better for himself and his kingdom--yet he was
not influenced by the favours either of God or man, but walked in the
way of the house of Ahab, did evil in the sight of the Lord like them
(v. 3, 4), that is, he worshipped, Baalim and Ashtaroth, supposing (as
the learned bishop Patrick thinks) that by these demons, as mediators,
they might have easier access to the supreme Numen, the God of Israel,
or that these they might resort to at all times and for all matters, as
being nearer at hand, and not of so high a dignity, but of a middle
nature between the immortal God and mortal men--deified heroes; so they
worshipped them as the church of Rome does saints and angels. That was
sufficiently bad; but I wish there was no reason to suspect worse. I am
apprehensive that they looked upon Jehovah, the God of their fathers,
to be altogether such a one as these Baalim, and them to be as great
and as good as he, nay, upon one account, more eligible inasmuch as
these Baalim encouraged in their worshippers all manner of lewdness and
sensuality, which the God of Israel strictly forbade.
II. He was counselled by his mother and her relations to do so. She was
his counsellor (v. 3) and so were they, after the death of his father,
v. 4. While his father lived he took care to keep him to idolatry; but,
when he was dead, the house of Ahab feared lest his father's miserable
end should deter him from it, and therefore they were very industrious
to keep him closely to it, and to make him seven times more a child of
hell than themselves. The counsel of the ungodly is the ruin of many
young persons when they are setting out in the world. This young prince
might have had better advice if he had pleased from the princes and the
judges, the priests and the Levites, that had been famous in his good
grandfather's time for teaching in the knowledge of God; but the house
of Ahab humoured him, and he walked after their counsel, gave himself
up to be led by them, and did just as they would have him. Thus do
those debase and destroy themselves that forsake the divine guidance.
III. He was counselled by them to his destruction. So it proved. Those
that counsel us to do wickedly counsel us to our destruction; while
they fawn, and flatter, and pretend friendship, they are really our
worst enemies. Those that debauch young men destroy them. It was bad
enough that they exposed him to the sword of the Syrians, drawing him
in to join with Joram king of Israel in an expedition to Ramoth-Gilead,
where Joram was wounded, an expedition that was not for his honour.
Those that give us bad counsel in the affairs of religion, if regarded
by us, may justly be made of God our counsellors to do foolishly in our
own affairs. But that was not all: by engaging him in an intimacy with
Joram king of Israel, they involved him in the common ruin of the house
of Ahab. He came on a visit to Joram (v. 6) just at the time that Jehu
was executing the judgment of God upon that idolatrous family, and so
was cut off with them, v. 7-9. Here, 1. See and dread the mischief of
bad company--of joining in with sinners. If not the infection, yet let
the destruction be feared. Come out from Babylon, that falling house,
Rev. xviii. 4. 2. See and acknowledge the justice of God. His
providence brought Ahaziah, just at this fatal juncture, to see Joram,
that he might fall with him and be taken as in a snare. This we had an
account of before, 2 Kings ix. 27, 28. It is here added that he was
decently buried (not as Jehoram, whose dead body was cast into Naboth's
vineyard, 2 Kings ix. 26), and the reason given is because he was the
son (that is, the grandson) of good Jehoshaphat, who sought the Lord
with his heart. Thus is he remembered with honour long after his death,
and some respect shown even to his degenerate unworthy seed for his
sake. The memory of the just is blessed, but the name of the wicked
shall rot.
Athaliah Usurps the Throne. (b. c. 884.)
10 But when Athaliah the mother of Ahaziah saw that her son was dead,
she arose and destroyed all the seed royal of the house of Judah. 11
But Jehoshabeath, the daughter of the king, took Joash the son of
Ahaziah, and stole him from among the king's sons that were slain, and
put him and his nurse in a bedchamber. So Jehoshabeath, the daughter of
king Jehoram, the wife of Jehoiada the priest, (for she was the sister
of Ahaziah,) hid him from Athaliah, so that she slew him not. 12 And
he was with them hid in the house of God six years: and Athaliah
reigned over the land.
We have here what we had before, 2 Kings xi. 1, &c. 1. A wicked woman
endeavouring to destroy the house of David, that she might set up a
throne for herself upon the ruins of it. Athaliah barbarously cut off
all the seed-royal (v. 10), perhaps intending to transmit the crown of
Judah after herself to some of her own relations, that though her
family was cut off in Israel by Jehu it might be planted in Judah. 2. A
good woman effectually preserving it from being wholly extirpated. One
of the late king's sons, a child of a year old, was rescued from among
the dead, and saved alive by the care of Jehoiada's wife (v. 11, 12),
that a lamp might be ordained for God's anointed; for no word of God
shall fall to the ground.
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S E C O N D C H R O N I C L E S
CHAP. XXIII.
Six years bloody Athaliah had tyrannised; in this chapter we have her
deposed and slain, and Joash, the rightful heir, enthroned. We had the
story before nearly as it is here related, 2 Kings xi. 4, &c. I.
Jehoiada prepared the people for the king, acquainted them with his
design, armed them, and appointed them their posts, ver. 1-10. II. He
produced the king to the people, crowned him, and anointed him, ver.
11. III. He slew the usurper, ver. 12-15. IV. He reformed the kingdom,
re-established religion, and restored the civil government, ver. 16-21.
Preparations to Restore Judah. (b. c. 878.)
1 And in the seventh year Jehoiada strengthened himself, and took the
captains of hundreds, Azariah the son of Jeroham, and Ishmael the son
of Jehohanan, and Azariah the son of Obed, and Maaseiah the son of
Adaiah, and Elishaphat the son of Zichri, into covenant with him. 2
And they went about in Judah, and gathered the Levites out of all the
cities of Judah, and the chief of the fathers of Israel, and they came
to Jerusalem. 3 And all the congregation made a covenant with the
king in the house of God. And he said unto them, Behold, the king's son
shall reign, as the Lord hath said of the sons of David. 4 This is
the thing that ye shall do; A third part of you entering on the
sabbath, of the priests and of the Levites, shall be porters of the
doors; 5 And a third part shall be at the king's house; and a third
part at the gate of the foundation: and all the people shall be in the
courts of the house of the Lord. 6 But let none come into the house
of the Lord, save the priests, and they that minister of the Levites;
they shall go in, for they are holy: but all the people shall keep the
watch of the Lord. 7 And the Levites shall compass the king round
about, every man with his weapons in his hand; and whosoever else
cometh into the house, he shall be put to death: but be ye with the
king when he cometh in, and when he goeth out. 8 So the Levites and
all Judah did according to all things that Jehoiada the priest had
commanded, and took every man his men that were to come in on the
sabbath, with them that were to go out on the sabbath: for Jehoiada the
priest dismissed not the courses. 9 Moreover Jehoiada the priest
delivered to the captains of hundreds spears, and bucklers, and
shields, that had been king David's, which were in the house of God.
10 And he set all the people, every man having his weapon in his hand,
from the right side of the temple to the left side of the temple, along
by the altar and the temple, by the king round about. 11 Then they
brought out the king's son, and put upon him the crown, and gave him
the testimony, and made him king. And Jehoiada and his sons anointed
him, and said, God save the king.
We may well imagine the bad posture of affairs in Jerusalem during
Athaliah's six years' usurpation, and may wonder that God permitted it
and his people bore it so long; but after such a dark and tedious night
the returning day in this revolution was the brighter and the more
welcome. The continuance of David's seed and throne was what God had
sworn by his holiness (Ps. lxxxix. 35), and an interruption was no
defeasance; the stream of government here runs again in the right
channel. The instrument and chief manager of the restoration is
Jehoiada, who appears to have been, 1. A man of great prudence, who
reserved the young prince for so many years till he was fit to appear
in public, and till the nation had grown weary of the usurper, who
prepared his work beforehand, and then effected it with admirable
secresy and expedition. When God has work to do he will qualify and
animate men for it. 2. A man of great interest. The captains joined
with him, v. 1. The Levites and the chief of the fathers of Israel came
at his call to Jerusalem (v. 2) and were there ready to receive his
orders. See what a command wisdom and virtue will give men. The Levites
and all Judah did as Jehoiada commanded (v. 8), and, which is strange,
all that were entrusted with the secret kept their own counsel till it
was executed. Thus the words of the wise are heard in quiet, Eccl. ix.
17. 3. A man of great faith. It was not only common equity (much less
his wife's relation to the royal family) that put him upon this
undertaking, but a regard to the word of God, and the divine entail of
the crown (v. 3): The king's son shall reign, must reign, as the Lord
hath said. His eye to the promise, and dependence upon that, added a
great deal of glory to this undertaking. 4. A man of great religion.
This matter was to be done in the temple, which might occasion some
breach of rule, and the necessity of the case might be thought to
excuse it; but he gave special order that none of the people should
come into the house of the Lord, but the priests and Levites only, who
were holy, upon pain of death, v. 6, 7. Never let sacred things be
profaned, no, not for the support of civil rights. 5. A man of great
resolution. When he had undertaken this business he went through with
it, brought out the king, crowned him, and gave him the testimony, v.
11. He ventured his head, but it was in a good cause, and therefore he
went on boldly. It is here said that his sons joined with him in
anointing the young king. One of them, it is likely, was that Zechariah
whom Joash afterwards put to death for reproving him (ch. xxiv. 20),
which was so much the more ungrateful because he bore a willing part in
anointing him.
Joash Crowned and Athaliah Slain. (b. c. 878.)
12 Now when Athaliah heard the noise of the people running and praising
the king, she came to the people into the house of the Lord: 13 And
she looked, and, behold, the king stood at his pillar at the entering
in, and the princes and the trumpets by the king: and all the people of
the land rejoiced, and sounded with trumpets, also the singers with
instruments of music, and such as taught to sing praise. Then Athaliah
rent her clothes, and said, Treason, Treason. 14 Then Jehoiada the
priest brought out the captains of hundreds that were set over the
host, and said unto them, Have her forth of the ranges: and whoso
followeth her, let him be slain with the sword. For the priest said,
Slay her not in the house of the Lord. 15 So they laid hands on her;
and when she was come to the entering of the horse gate by the king's
house, they slew her there. 16 And Jehoiada made a covenant between
him, and between all the people, and between the king, that they should
be the Lord's people. 17 Then all the people went to the house of
Baal, and brake it down, and brake his altars and his images in pieces,
and slew Mattan the priest of Baal before the altars. 18 Also
Jehoiada appointed the offices of the house of the Lord by the hand of
the priests the Levites, whom David had distributed in the house of the
Lord, to offer the burnt offerings of the Lord, as it is written in the
law of Moses, with rejoicing and with singing, as it was ordained by
David. 19 And he set the porters at the gates of the house of the
Lord, that none which was unclean in any thing should enter in. 20
And he took the captains of hundreds, and the nobles, and the governors
of the people, and all the people of the land, and brought down the
king from the house of the Lord: and they came through the high gate
into the king's house, and set the king upon the throne of the kingdom.
21 And all the people of the land rejoiced: and the city was quiet,
after that they had slain Athaliah with the sword.
Here we have, I. The people pleased, v. 12, 13. When the king stood at
his pillar, whose right it was to stand there, all the people of the
land rejoiced to see a rod sprung out of the stem of Jesse, Isa. xi. 1.
When it seemed a withered root in a dry ground, to see what they
despaired of ever seeing--a king of the house of David, what a pleasing
surprise was it to them! They ran in transports of joy to see this
sight, praised the king, and praised God, for they had with them such
as taught to sing praise.
II. Athaliah slain. She ran upon the point of the sword of justice;
for, imagining her interest much better than it was, she ventured into
the house of the Lord at that time, and cried, Treason, treason! But
nobody seconded her, or sided with her. The pride of her heart deceived
her. She thought all her own, whereas none were cordially so. Jehoiada,
as protector in the king's minority, ordered her to be slain (v. 14),
which was done immediately (v. 15), only care was taken that she should
not be slain in the house of the Lord, that sacred place must not be so
far disgraced, nor that wicked woman so far honoured.
III. The original contract agreed to, v. 16. In the Kings it is said
that Jehoiada made a covenant between the Lord, the people, and the
king, 2 Kings xi. 17. Here it is said to be between himself, the
people, and the king; for he, as God's priest, was his representative
in this transaction, or a sort of mediator, as Moses was. The indenture
was tripartite, but the true intent and meaning of the whole was that
they should be the Lord's people. God covenanted by Jehoiada to take
them for his people; the king and people covenanted with him to be his;
and then the king covenanted with the people to govern them as the
people of God, and the people with the king to be subject to him as the
Lord's people, in his fear and for his sake. Let us look upon ourselves
and one another as the Lord's people, and this will have a powerful
influence upon us in the discharge of all our duty both to God and man.
IV. Baal destroyed, v. 17. They would not have done half their work if
they had only destroyed the usurper of the king's right, and not the
usurper of God's right--if they had asserted the honour of the throne,
and not that of the altar. The greatest grievance of Athaliah's reign
was the bringing in of the worship of Baal, and supporting of that;
therefore that must be abolished in the first place. Down with Baal's
house, his altars, his images; down with them all, and let the blood of
his priests be mingled with his sacrifices; for God had commanded that
seducers to idolatry should be put to death, Deut. xiii. 5, 6.
V. The temple service revived, v. 18, 19. This had been neglected in
the last reigns, the priest and people wanting either power or zeal to
keep it up when they had princes that were disaffected to it. But
Jehoiada restored the offices of the house of the Lord, which in the
late times had been disturbed and invaded, to the proper course and
proper hands. 1. He appointed the priests to their courses, for the due
offering of sacrifices, according to the law of Moses. 2. The singers
to theirs, according to the appointment of David. The sacrifices (it
should seem) were offered with rejoicing and singing, and with good
reason. We joy in God when we receive the atonement, Rom. v. 11. 3. The
porters were put in their respective posts as David ordered (v. 19),
and their office was to take care that none who were upon any account
ceremonially unclean should be admitted into the courts of the temple.
VI. The civil government re-established, v. 20. They brought the king
in state to his own palace, and set him upon the throne of the kingdom,
to give law, and give judgment, either in his own person or by Jehoiada
his tutor. Thus was this happy revolution perfected. The generality of
the people rejoiced in it, and the rest were quiet and made no
opposition, v. 21. When the Son of David is enthroned in the soul all
is quiet and springs of joy are opened.
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S E C O N D C H R O N I C L E S
CHAP. XXIV.
We have here the history of the reign of Joash, the progress of which,
and especially its termination, were not of a piece with its beginning,
nor shone with so much lustre. How wonderfully he was preserved for the
throne, and placed in it, we read before; now here we are told how he
began in the spirit, but ended in the flesh. I. In the beginning of his
time, while Jehoiada lived, he did well; particularly, he took care to
put the temple in good repair, ver. 1-14. II. In the latter end of his
time, after Jehoiada's death, he apostatized from God, and his apostasy
was his ruin. 1. He set up the worship of Baal again (ver. 15-18),
though warned to the contrary, ver. 19. 2. He put Zechariah the prophet
to death because he reproved him for what he had done, ver. 20-22. 3.
The judgments of God came upon him for it. The Syrians invaded him,
ver. 23, 24. He was struck with sore diseases; his own servants
conspired against him and slew him; and, as a mark of infamy upon him,
he was not buried in the burying-place of the kings, ver. 25-27.
The Temple Repaired. (b. c. 855.)
1 Joash was seven years old when he began to reign, and he reigned
forty years in Jerusalem. His mother's name also was Zibiah of
Beer-sheba. 2 And Joash did that which was right in the sight of the
Lord all the days of Jehoiada the priest. 3 And Jehoiada took for him
two wives; and he begat sons and daughters. 4 And it came to pass
after this, that Joash was minded to repair the house of the Lord. 5
And he gathered together the priests and the Levites, and said to them,
Go out unto the cities of Judah, and gather of all Israel money to
repair the house of your God from year to year, and see that ye hasten
the matter. Howbeit the Levites hastened it not. 6 And the king
called for Jehoiada the chief, and said unto him, Why hast thou not
required of the Levites to bring in out of Judah and out of Jerusalem
the collection, according to the commandment of Moses the servant of
the Lord, and of the congregation of Israel, for the tabernacle of
witness? 7 For the sons of Athaliah, that wicked woman, had broken up
the house of God; and also all the dedicated things of the house of the
Lord did they bestow upon Baalim. 8 And at the king's commandment
they made a chest, and set it without at the gate of the house of the
Lord. 9 And they made a proclamation through Judah and Jerusalem, to
bring in to the Lord the collection that Moses the servant of God laid
upon Israel in the wilderness. 10 And all the princes and all the
people rejoiced, and brought in, and cast into the chest, until they
had made an end. 11 Now it came to pass, that at what time the chest
was brought unto the king's office by the hand of the Levites, and when
they saw that there was much money, the king's scribe and the high
priest's officer came and emptied the chest, and took it, and carried
it to his place again. Thus they did day by day, and gathered money in
abundance. 12 And the king and Jehoiada gave it to such as did the
work of the service of the house of the Lord, and hired masons and
carpenters to repair the house of the Lord, and also such as wrought
iron and brass to mend the house of the Lord. 13 So the workmen
wrought, and the work was perfected by them, and they set the house of
God in his state, and strengthened it. 14 And when they had finished
it, they brought the rest of the money before the king and Jehoiada,
whereof were made vessels for the house of the Lord, even vessels to
minister, and to offer withal, and spoons, and vessels of gold and
silver. And they offered burnt offerings in the house of the Lord
continually all the days of Jehoiada.
This account of Joash's good beginnings we had as it stands here 2
Kings xii. 1, &c., though the latter part of this chapter, concerning
his apostasy, we had little of there. What is good in men we should
take all occasions to speak of and often repeat it; what is evil we
should make mention of but sparingly, and no more than is needful. We
shall here only observe, 1. That it is a happy thing for young people,
when they are setting out in the world, to be under the direction of
those that are wise and good and faithful to them, as Joash was under
the influence of Jehoiada, during whose time he did that which was
right. Let those that are young reckon it a blessing to them, and not a
burden and check upon them, to have those with them that will caution
them against that which is evil and advise and quicken them to that
which is good; and let them reckon it not a mark of weakness and
subjection, but of wisdom and discretion, to hearken to such. He that
will not be counselled cannot be helped. It is especially prudent for
young people to take advice in their marriages, as Joash did, who left
it to his guardian to choose him his wives, because Jezebel and
Athaliah had been such plagues, v. 3. This is a turn of life which
often proves either the making or marring of young people, and
therefore should be attended to with great care. 2. Men may go far in
the external performances of religion, and keep long to them, merely by
the power of their education and the influence of their friends, who
yet have no hearty affection for divine things nor any inward relish of
them. Foreign inducements may push men on to that which is good who are
not actuated by a living principle of grace in their hearts. 3. In the
outward expressions of devotion it is possible that those who have only
the form of godliness may out-strip those who have the power of it.
Joash is more solicitous and more zealous about the repair of the
temple than Jehoiada himself, whom he reproves for his remissness in
that matter, v. 6. It is easier to build temples than to be temples to
God. 4. The repairing of churches is a good work, which all in their
places should promote, for the decency and conveniency of religious
assemblies. The learned tell us that in the Christian church,
anciently, part of the tithes were applied that way. 5. Many a good
work would be done that now lies undone if there were but a few active
men to stir in it and to put it forward. When Joash found the money did
not come in as he expected in one way he tried another way, and that
answered the intention. Many have honesty enough to follow that have
not zeal enough to lead in that which is good. The throwing of money
into a chest, through a hole in the lid of it, was a way that had not
been used before, and perhaps the very novelty of the thing made it a
successful expedient for the raising of money; a great deal was thrown
in and with a great deal of cheerfulness: they all rejoiced, v. 10. An
invention to please people's humour may sometimes bring them to their
duty. Wisdom herein is profitable to direct. 6. Faithfulness is the
greatest praise and will be the greatest comfort of those that are
entrusted with public treasure or employed in public business. The king
and Jehoiada faithfully paid the money to the workmen, who faithfully
did the work, v. 12, 13.
Joash Slain by His Servants. (b. c. 845.)
15 But Jehoiada waxed old, and was full of days when he died; a hundred
and thirty years old was he when he died. 16 And they buried him in
the city of David among the kings, because he had done good in Israel,
both toward God, and toward his house. 17 Now after the death of
Jehoiada came the princes of Judah, and made obeisance to the king.
Then the king hearkened unto them. 18 And they left the house of the
Lord God of their fathers, and served groves and idols: and wrath came
upon Judah and Jerusalem for this their trespass. 19 Yet he sent
prophets to them, to bring them again unto the Lord; and they testified
against them: but they would not give ear. 20 And the Spirit of God
came upon Zechariah the son of Jehoiada the priest, which stood above
the people, and said unto them, Thus saith God, Why transgress ye the
commandments of the Lord, that ye cannot prosper? because ye have
forsaken the Lord, he hath also forsaken you. 21 And they conspired
against him, and stoned him with stones at the commandment of the king
in the court of the house of the Lord. 22 Thus Joash the king
remembered not the kindness which Jehoiada his father had done to him,
but slew his son. And when he died, he said, The Lord look upon it, and
require it. 23 And it came to pass at the end of the year, that the
host of Syria came up against him: and they came to Judah and
Jerusalem, and destroyed all the princes of the people from among the
people, and sent all the spoil of them unto the king of Damascus. 24
For the army of the Syrians came with a small company of men, and the
Lord delivered a very great host into their hand, because they had
forsaken the Lord God of their fathers. So they executed judgment
against Joash. 25 And when they were departed from him, (for they
left him in great diseases,) his own servants conspired against him for
the blood of the sons of Jehoiada the priest, and slew him on his bed,
and he died: and they buried him in the city of David, but they buried
him not in the sepulchres of the kings. 26 And these are they that
conspired against him; Zabad the son of Shimeath an Ammonitess, and
Jehozabad the son of Shimrith a Moabitess. 27 Now concerning his
sons, and the greatness of the burdens laid upon him, and the repairing
of the house of God, behold, they are written in the story of the book
of the kings. And Amaziah his son reigned in his stead.
We have here a sad account of the degeneracy and apostasy of Joash. God
had done great things for him; he had done something for God; but now
he proved ungrateful to his God and false to the engagements he had
laid himself under to him. How has the gold become dim, and the most
fine gold changed! Here we find,
I. The occasions of his apostasy. When he did that which was right it
was not with a perfect heart. He never was sincere, never acted from
principle, but in compliance to Jehoiada, who had helped him to the
crown, and because he had been protected in the temple and rose upon
the ruins of idolatry; and therefore, when the wind turned, he turned
with it. 1. His good counsellor left him, and was by death removed from
him. It was a mercy to him and his kingdom that Jehoiada lived so
long-130 years (v. 15), by which it appears that he was born in
Solomon's time, and had lived six entire reigns before this. It was an
encouragement to him to go on in that good way which Jehoiada had
trained him up in to see what honour was done to Jehoiada at his death:
They buried him among the kings, with this honourable encomium (perhaps
it was part of the inscription on his grave-stone), that he had done
good in Israel. Judah is called Israel, because, the other tribes
having revolted from God, they only were Israelites indeed. Note, It is
the greatest honour to do good in our generations, and those who do
that which is good shall have praise of the same. He had done good
towards God; not that any man's goodness can extend unto him, but he
had done good towards his house, in reviving the temple service, ch.
xxiii. 8. Note, Those do the greatest good to their country that lay
out themselves in their places to promote religion. Well, Jehoiada
finished his course with honour; but the little religion that Joash had
was all buried in his grave, and, after his death, both king and
kingdom miserably degenerated. See how much one head may sustain, and
what a great judgment to any prince or people the death of godly,
zealous, useful men is. See how necessary it is that, as our Saviour
speaks, we have salt in ourselves, that we act in religion from an
inward principle, which will carry us on through all changes. Then the
loss of a parent, a minister, a friend, will not involve the loss of
our religion. 2. Bad counsellors got about him, insinuated themselves
into his affections, wheedled him, flattered him, made obeisance to
him, and, instead of condoling, congratulated him upon the death of his
old tutor, as his release from the discipline he had been so long
under, unworthy a man, a king. They tell him he must be priest-ridden
no longer, he is now discharged from grave lessons and restraints, he
may do as he pleases: and (would you think it?) the princes of Judah
were the men that were so industrious to debauch him, v. 17. His father
and grandfather were corrupted by the house of Ahab, from whom no
better could be expected. But that the princes of Judah should be
seducers to their king was very sad. But those that incline to the
counsels of the ungodly will never want ungodly counsellors. They made
obeisance to the king, flattered him into an opinion of his absolute
power, promised to stand by him in making his royal will and pleasure
pass for a law, any divine precept or institution to the contrary in
any wise notwithstanding. And he hearkened to them: their discourse
pleased him, and was more agreeable than Jehoiada's dictates used to
be. Princes and inferior people have been many a time thus flattered
into their ruin by those who have promised them liberty and dignity,
but who have really brought them into the greatest servitude and
disgrace.
II. The apostasy itself: They left the house of God, and served groves
and idols, v. 18. The princes, it is likely, had a request to the king,
which they tell him they durst not offer while Jehoiada lived; but now
they hope it will give no offence: it is that they may set up the
groves and idols again which were thrown down in the beginning of his
reign, for they hate to be always confined to the dull old-fashioned
service of the temple. And he not only gave them leave to do it
themselves, but he joined with them. The king and princes, who, a
little while ago, were repairing the temple, now forsook the temple;
those who had pulled down groves and idols now themselves served them.
So inconstant a thing is man and so little confidence is to be put in
him!
III. The aggravations of this apostasy and the additions of guilt to
it. God sent prophets to them (v. 19) to reprove them for their
wickedness, and to tell them what would be in the end thereof, and so
to bring them again unto the Lord. It is the work of ministers to bring
people, not to themselves, but to God--to bring those again to him who
have gone a whoring from him. In the most degenerate times God left not
himself without witness; though they had dealt very disingenuously with
God, yet he sent prophets to them to convince and instruct them, and to
assure them that they should find favour with him if yet they would
return; for he would rather sinners should turn and live than go on and
die, and those that perish shall be left inexcusable. The prophets did
their part: they testified against them; but, few or none received
their testimony.
1. They slighted all the prophets; they would not give ear, were so
strangely wedded to their idols that no reproofs, warnings,
threatenings, nor any of the various methods which the prophets took to
convince them would reclaim them. Few would hear them, fewer would heed
them, but fewest of all would believe them or be governed by them.
2. They slew one of the most eminent, Zechariah the son of Jehoiada,
and perhaps others. Concerning him observe,
(1.) The message which he delivered to them in the name of God, v. 20.
The people were assembled in the court of the temple (for they had not
quite left it), probably on occasion of some solemn feast, when this
Zechariah, being filled with the spirit of prophecy, and known (it is
likely) to be a prophet, stood up in some of the desks that were in the
court of the priests, and very plainly, but without any provoking
language, told the people of their sin and what would be the
consequences of it. He did not impeach any particular persons, nor
predict any particular judgments, as sometimes the prophets did, but as
inoffensively as possible reminded them of what was written in the law.
Let them but look into their Bibles, and there they would find, [1.]
The precept they broke: "You transgress the commandments of the Lord,
you know you do so, in serving groves and idols: and why will you so
offend God and wrong yourselves?" [2.] The penalty they incurred: "You
know, if the word of God be true, you cannot prosper in this evil way;
never expect to do ill and fare well. Nay, you find already that
because you have forsaken the Lord he hath forsaken you, as he told you
he would," Deut. xxix. 25; xxxi. 16, 17. This is the work of ministers,
by the word of God, as a lamp and a light, to expose the sin of men and
expound the providences of God.
(2.) The barbarous treatment they gave him for his kindness and
faithfulness in delivering this message to them, v. 21. By the
conspiracy of the princes, or some of their party, and by the
commandment of the king, who thought himself affronted by this fair
warning, they stoned him to death immediately, not under colour of law,
accusing him as a blasphemer, a traitor, or a false prophet, but in a
popular tumult, in the court of the house of the Lord--as horrid a
piece of wickedness as perhaps any we read of in all the history of the
kings. The person was sacred--a priest, the place sacred--the court of
the temple (the inner court, between the porch and the altar), the
message yet more sacred, and we have reason to think that they knew it
came from the spirit of prophecy. The reproof was just, the warning
fair, both backed with scripture, and the delivery very gentle and
tender; and yet so impudently and daringly do they defy God himself
that nothing less than the blood of the prophet can satisfy their
indignation at the prophecy. Be astonished, O heavens! at this, and
tremble, O earth! that ever such villany should be committed by men, by
Israelites, in contempt and violation of every thing that is just,
honourable, and sacred--that a king, a king in covenant with God,
should command the murder of one whom it was his office to protect and
countenance! The Jews say there were seven transgressions in this; for
they killed a priest, a prophet, a judge, they shed innocent blood, and
polluted the court of the temple, the sabbath, and the day of
expiation: for on that day, their tradition says, this happened.
(3.) The aggravation of this sin, that this Zechariah, who suffered
martyrdom for his faithfulness to God and his country, was the son of
Jehoiada, who had done so much good in Israel, and particularly had
been as a father to Joash, v. 22. The affront done by it to God, and
the contempt put on religion, are not so particularly taken notice of
as the ingratitude there was in it to the memory of Jehoiada. He
remembered not the kindness of the father, but slew the son for doing
his duty, and what the father would have done if he had been there.
Call a man ungrateful, and you can call him no worse.
(4.) The dying martyr's prophetic imprecation of vengeance upon his
murderers: The Lord look upon it, and require it! This came not from a
spirit of revenge, but a spirit of prophecy: He will require it. This
would be the continual cry of the blood they shed, as Abel's blood
cried against Cain: "Let the God to whom vengeance belongs demand blood
for blood. He will do it, for he is righteous." This precious blood was
quickly reckoned for in the judgments that came upon this apostate
prince; it came into the account afterwards in the destruction of
Jerusalem by the Chaldeans--their misusing the prophets was that which
brought upon them ruin without remedy (ch. xxxvi. 16); nay, our Saviour
makes the persecutors of him and his gospel answerable for the blood of
this Zechariah; so loud, so long, does the blood of the martyrs cry.
See Matt. xxiii. 35. Such as this is the cry of the souls under the
altar (Rev. vi. 10), How long ere thou avenge our blood? For it shall
not always go unrevenged.
IV. The judgments of God which came upon Joash for this aggravated
wickedness of his. 1. A small army of Syrians made themselves masters
of Jerusalem, destroyed the princes, plundered the city, and sent the
spoil of it to Damascus, v. 23, 24. God's people, while they kept in
with God, had often been conquerors when the enemy had the advantage of
the greater number; but now, on the contrary, an inconsiderable handful
of Syrians routed a very great host of Israelites, because they had
forsaken the Lord God of their fathers, and then they were not only put
upon the level with their enemies, but opposed them with the utmost
disadvantage; for their God not only departed from them, but turned to
be their enemy and fought against them. The Syrians were employed as
instruments in God's hand to execute judgments against Joash, though
they little thought so, Isa. x. 6, 7, and see Deut. xxxii. 30. 2. God
smote him with great diseases, of body, or mind, or both, either like
his grandfather (ch. xxi. 18), or, like Saul, an evil spirit from God
troubling him. While he was plagued with the Syrians he thought that,
if he could but get clear of them, he should do well enough. But,
before they departed from him, God smote him with diseases. If
vengeance pursue men, the end of one trouble will but be the beginning
of another. 3. His own servants conspired against him. Perhaps he began
to hope his disease would be cured--he was but a middle-aged man and
might recover it; but he that cometh up out of the pit shall fall into
the snare. When he thought he should escape death by sickness he met it
by the sword. They slew him in his bed for the blood of the sons of
Jehoiada, by which it should seem that he did not only slay Zechariah,
but others of the sons of Jehoiada for his sake. Perhaps those that
slew him intended to take vengeance for that blood; but, whether they
did or not, this was what God intended in permitting them to slay him.
Those that drink the blood of the saints shall have their own blood
given them to drink, for they are worthy. The regicides are here named
(v. 26), and it is observable that the mothers of them both were
foreigners, one an Ammonitess and the other a Moabitess. The idolatrous
kings, it is likely, countenanced those marriages which the law
prohibited for the prevention of idolatry; and see how they resulted in
their own destruction. 4. His people would not bury him in the
sepulchres of the kings because he had stained his honour by his
mal-administration. Let him not be written with the righteous, Ps.
lxix. 28. These judgments are called the burdens laid upon him (v. 27),
for the wrath of God is a heavy burden, too heavy for any man to bear.
Or it may be meant of the threatenings denounced against him by the
prophets, for those are called burdens. Usually God sets some special
marks of his displeasure upon apostates in this life, for warning to
all to remember Lot's wife.
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S E C O N D C H R O N I C L E S
CHAP. XXV.
Amaziah's reign, recorded in this chapter, was not one of the worse and
yet for from good. Most of the passages in this chapter we had before
more briefly related, 2 Kings xiv. Here we find Amaziah, I. A just
revenger of his father's death, ver. 1-4. II. An obedient observer of
the command of God, ver. 5-10. III. A cruel conqueror of the Edomites,
ver. 11-13. IV. A foolish worshipper of the gods of Edom and impatient
of reproof for it, ver. 14-16. V. Rashly challenging the king of
Israel, and smarting for his rashness, ver. 17-24. And, lastly, ending
his days ingloriously, ver. 25-28.
Amaziah's Reign and Victories. (b. c. 838.)
1 Amaziah was twenty and five years old when he began to reign, and he
reigned twenty and nine years in Jerusalem. And his mother's name was
Jehoaddan of Jerusalem. 2 And he did that which was right in the
sight of the Lord, but not with a perfect heart. 3 Now it came to
pass, when the kingdom was established to him, that he slew his
servants that had killed the king his father. 4 But he slew not their
children, but did as it is written in the law in the book of Moses,
where the Lord commanded, saying, The fathers shall not die for the
children, neither shall the children die for the fathers, but every man
shall die for his own sin. 5 Moreover Amaziah gathered Judah
together, and made them captains over thousands, and captains over
hundreds, according to the houses of their fathers, throughout all
Judah and Benjamin: and he numbered them from twenty years old and
above, and found them three hundred thousand choice men, able to go
forth to war, that could handle spear and shield. 6 He hired also a
hundred thousand mighty men of valour out of Israel for a hundred
talents of silver. 7 But there came a man of God to him, saying, O
king, let not the army of Israel go with thee; for the Lord is not with
Israel, to wit, with all the children of Ephraim. 8 But if thou wilt
go, do it, be strong for the battle: God shall make thee fall before
the enemy: for God hath power to help, and to cast down. 9 And
Amaziah said to the man of God, But what shall we do for the hundred
talents which I have given to the army of Israel? And the man of God
answered, The Lord is able to give thee much more than this. 10 Then
Amaziah separated them, to wit, the army that was come to him out of
Ephraim, to go home again: wherefore their anger was greatly kindled
against Judah, and they returned home in great anger. 11 And Amaziah
strengthened himself, and led forth his people, and went to the valley
of salt, and smote of the children of Seir ten thousand. 12 And other
ten thousand left alive did the children of Judah carry away captive,
and brought them unto the top of the rock, and cast them down from the
top of the rock, that they all were broken in pieces. 13 But the
soldiers of the army which Amaziah sent back, that they should not go
with him to battle, fell upon the cities of Judah, from Samaria even
unto Beth-horon, and smote three thousand of them, and took much spoil.
Here is, I. The general character of Amaziah: He did that which was
right in the eyes of the Lord, worshipped the true God, kept the temple
service a going, and countenanced religion in his kingdom; but he did
not do it with a perfect heart (v. 2), that is, he was not a man of
serious piety or devotion himself, nor had he any zeal for the
exercises of religion. He was no enemy to it, but a cool and
indifferent friend. Such is the character of too many in this Laodicean
age: they do that which is good, but not with the heart, not with a
perfect heart.
II. A necessary piece of justice which he did upon the traitors that
murdered his father: he put them to death, v. 3. Though we should
suppose they intended to avenge on their king the death of the prophet
(as was intimated, ch. xxiv. 25), yet this would by no means justify
their wickedness; for they were not the avengers, but presumptuously
took God's work out of his hands: and therefore Amaziah did what became
him in calling them to an account for it, but forbade the putting of
the children to death for the parents' sin, v. 4.
III. An expedition of his against the Edomites, who, some time ago, had
revolted from under the dominion of Judah, to which he attempted to
reduce them. Observe,
1. The great preparation he made for this expedition. (1.) He mustered
his own forces, and marshalled them (v. 5), and found Judah and
Benjamin in all but 300,000 men that were fit for war, whereas, in
Jehoshaphat's time, fifty or sixty years before, they were four times
as many. Sin weakens a people, diminishes them, dispirits them, and
lessens their number and figure. (2.) He hired auxiliary troops out of
the kingdom of Israel, v. 6. Finding his own kingdom defective in men,
he thought to make up the deficiency with his money, and therefore took
into his pay 100,000 Israelites. If he had advised with any of his
prophets before he did this, or had but considered how little any of
his ancestors got by their alliances with Israel, he would not have had
this to undo again. But rashness makes work for repentance.
2. The command which God sent him by a prophet to dismiss out of his
service the forces of Israel, v. 7, 8. He would not have him call in
any assistance at all: it looked like distrust of God. If he made sure
of God's presence, the army he had of his own was sufficient. But
particularly he must not take in their assistance: For the Lord is not
with the children of Ephraim, because they are not with him, but
worship the calves. This was a good reason why he should not make use
of them, because he could not depend upon them to do him any service.
What good could be expected from those that had not God with them, nor
his blessings upon their undertakings? It is comfortable to employ
those who, we have reason to hope, have an interest in heaven, and
dangerous to associate with those from whom the Lord has departed. The
prophet assured him that if he persisted in his resolution to take
these idolatrous apostate Israelites with him, in hopes thereby to make
himself strong for the battle, it was at his peril; they would prove a
dead weight to his army, would sink and betray it: "God shall make thee
fall before the enemy, and these Israelites will be the ruin of thy
cause; for God has power to help thee without them, and to cast thee
down though thou hast them with thee."
3. The objection which Amaziah made against this command, and the
satisfactory answer which the prophet gave to that objection, v. 9. The
king had remitted 100 talents to the men of Israel for advance-money.
"Now," says he, "if I send them back, I shall lose that: But what shall
we do for the 100 talents?" This is an objection men often make against
their duty: they are afraid of losing by it. "Regard not that," says
the prophet: "The Lord is able to give thee much more than this; and,
thou mayest depend upon it, he will not see thee lose by him. What are
100 talents between thee and him? He has ways enough to make up the
loss to thee; it is below thee to speak of it." Note, A firm belief of
God's all-sufficiency to bear us out in our duty, and to make up all
the loss and damage we sustain in his service abundantly to our
advantage, will make his yoke very easy and his burden very light. What
is it to trust in God, but to be willing to venture the loss of any
thing for him, in confidence of the goodness of the security he gives
us that we shall not lose by him, but that whatever we part with for
his sake shall be made up to us in kind or kindness. When we grudge to
part with any thing for God and our religion, this should satisfy us,
that God is able to give us much more than this. He is just, and he is
good, and he is solvent. The king lost 100 talents by his obedience;
and we find just that sum given to his grandson Jotham as a present
(ch. xxvii. 5); then the principal was repaid, and, for interest,
10,000 measures of wheat and as many of barley.
4. His obedience to the command of God, which is upon record to his
honour. He would rather lose his money, disoblige his allies, and
dismiss a fourth part of his army just as they were going to take the
field, than offend God: He separated the army of Ephraim, to go home
again, v. 10. And they went home in great anger, taking it as a great
affront thus to be made fools of, and to be cashiered as men not fit to
be employed, and being perhaps disappointed of the advantages they
promised themselves in spoil and plunder by joining with Judah against
Edom. Men are apt to resent that which touches them in their profit or
reputation, though it frees them from trouble.
5. His triumphs over the Edomites, v. 11, 12. He left dead upon the
spot, in the field of battle, 10,000 men; 10,000 more he took
prisoners, and barbarously killed them all by throwing them down some
steep and craggy precipice. What provocation he had to exercise this
cruelty towards them we are not told; but it was certainly very severe.
6. The mischief which the disbanded soldiers of Israel did to the
cities of Judah, either in their return or soon after, v. 13. They were
so enraged at being sent home that, if they might not go to share with
Judah in the spoil of Edom, they would make a prey of Judah. Several
cities that lay upon the borders they plundered, killing 3000 men that
made resistance. But why should God suffer this to be done? Was it not
in obedience to him that they were sent home, and yet shall the country
thus suffer by it? Surely God's way is in the sea! Did not the prophet
say that God was not with the children of Ephraim, and yet they are
suffered to prevail against Judah? Doubtless God intended hereby to
chastise those cities of Judah for their idolatries, which were found
most in those parts that lay next to Israel. The men of Israel had
corrupted them, and now they were made a plague to them. Satan both
tempts and torments.
Amaziah's Idolatry. (b. c. 826.)
14 Now it came to pass, after that Amaziah was come from the slaughter
of the Edomites, that he brought the gods of the children of Seir, and
set them up to be his gods, and bowed down himself before them, and
burned incense unto them. 15 Wherefore the anger of the Lord was
kindled against Amaziah, and he sent unto him a prophet, which said
unto him, Why hast thou sought after the gods of the people, which
could not deliver their own people out of thine hand? 16 And it came
to pass, as he talked with him, that the king said unto him, Art thou
made of the king's counsel? forbear; why shouldest thou be smitten?
Then the prophet forbare, and said, I know that God hath determined to
destroy thee, because thou hast done this, and hast not hearkened unto
my counsel.
Here is, I. The revolt of Amaziah from the God of Israel to the gods of
the Edomites. Egregious folly! Ahaz worshipped the gods of those that
had conquered him, for which he had some little colour, ch. xxviii. 23.
But to worship the gods of those whom he had conquered, who could not
protect their own worshippers, was the greatest absurdity that could
be. What did he see in the gods of the children of Seir that could
tempt him to set them up for his gods and bow himself down before them?
v. 14. If he had cast the idols down from the rock and broken them to
pieces, instead of the prisoners, he would have manifested more of the
piety as well as more of the pity of an Israelite; but perhaps for that
barbarous inhumanity he was given up to this ridiculous idolatry.
II. The reproof which God sent to him, by a prophet, for this sin. The
anger of the Lord was kindled against him, and justly; yet, before he
sent to destroy him, he sent to convince and reclaim him, and so to
prevent his destruction. The prophet reasoned with him very fairly and
very mildly: Why hast thou sought the favour of those gods which could
not deliver their own people? v. 15. If men would but duly consider the
inability of all those things to help them to which they have recourse
when they forsake God, they would not be such enemies to themselves.
III. The check he gave to the reprover, v. 16. He could say nothing in
excuse of his own folly; the reproof was too just to be answered. But
he fell into a passion with the reprover. 1. He taunted him as saucy
and impertinent, and meddling with that which did not belong to him:
Art thou made of the king's counsel? Could not a man speak reasonably
to him, but he must be upbraided as usurping the place of a
privy-counsellor? But, as a prophet, he really was made of the king's
counsel by the King of kings, in duty to whom the king was bound not
only to hear, but to ask and take his counsel. 2. He silenced him, bade
him forbear and say not a word more to him. He said to the seer, See
not, Isa. xxx. 10. Men would gladly have their prophets thus under
their girdles, as we say, to speak just when and what they would have
them speak, and not otherwise. 3. He threatened him: "Why shouldst thou
be smitten? It is at thy peril if thou sayest a word more of this
matter." He seems to remind him of Zechariah's fate in the last reign,
who was put to death for making bold with the king; and bids him take
warning by him. Thus he justifies the killing of that prophet by
menacing this, and so, in effect, makes himself guilty of the blood of
both. He had hearkened to the prophet who ordered him to send back the
army of Israel, and was ruled by him, though he contradicted his
politics and lost him 100 talents, v. 10. But this prophet, who
dissuaded him from worshipping the gods of the Edomites, he ran upon
with an unaccountable rage, which must be attributed to the witchcraft
of idolatry. He was easily persuaded to part with his talents of
silver, but by no means with his gods of silver.
IV. The doom which the prophet passed upon him for this. He had more to
say to him by way of instruction and advice; but, finding him obstinate
in his iniquity, he forbore. He is joined to idols; let him alone, Hos.
iv. 17. Miserable is the condition of that man with whom the blessed
Spirit, by ministers and conscience, forbears to strive, Gen. vi. 3.
And both the reprovers in the gate and that in the bosom, if long
brow-beaten and baffled, will at length forbear. So I gave them up to
their own hearts' lusts. The secure sinner perhaps values himself upon
it as a noble and happy achievement to have silenced his reprovers and
monitors, and to get clear of them; but what comes of it? "I know that
God has determined to destroy thee; it is a plain indication that thou
art marked for ruin that thou hast done this, and hast not hearkened to
my counsel." Those that are deaf to reproof are ripening apace for
destruction, Prov. xxix. 1.
The Death of Amaziah. (b. c. 825.)
17 Then Amaziah king of Judah took advice, and sent to Joash, the son
of Jehoahaz, the son of Jehu, king of Israel, saying, Come, let us see
one another in the face. 18 And Joash king of Israel sent to Amaziah
king of Judah, saying, The thistle that was in Lebanon sent to the
cedar that was in Lebanon, saying, Give thy daughter to my son to wife:
and there passed by a wild beast that was in Lebanon, and trode down
the thistle. 19 Thou sayest, Lo, thou hast smitten the Edomites; and
thine heart lifteth thee up to boast: abide now at home; why shouldest
thou meddle to thine hurt, that thou shouldest fall, even thou, and
Judah with thee? 20 But Amaziah would not hear; for it came of God,
that he might deliver them into the hand of their enemies, because they
sought after the gods of Edom. 21 So Joash the king of Israel went
up; and they saw one another in the face, both he and Amaziah king of
Judah, at Beth-shemesh, which belongeth to Judah. 22 And Judah was
put to the worse before Israel, and they fled every man to his tent.
23 And Joash the king of Israel took Amaziah king of Judah, the son of
Joash, the son of Jehoahaz, at Beth-shemesh, and brought him to
Jerusalem, and brake down the wall of Jerusalem from the gate of
Ephraim to the corner gate, four hundred cubits. 24 And he took all
the gold and the silver, and all the vessels that were found in the
house of God with Obed-edom, and the treasures of the king's house, the
hostages also, and returned to Samaria. 25 And Amaziah the son of
Joash king of Judah lived after the death of Joash son of Jehoahaz king
of Israel fifteen years. 26 Now the rest of the acts of Amaziah,
first and last, behold, are they not written in the book of the kings
of Judah and Israel? 27 Now after the time that Amaziah did turn away
from following the Lord they made a conspiracy against him in
Jerusalem; and he fled to Lachish: but they sent to Lachish after him,
and slew him there. 28 And they brought him upon horses, and buried
him with his fathers in the city of Judah.
We have here this degenerate prince mortified by his neighbour and
murdered by his own subjects.
I. Never was proud prince more thoroughly mortified than Amaziah was by
Joash king of Israel.
1. This part of the story (which was as fully related 2 Kings xiv. 8,
&c., as it is here)--embracing the foolish challenge which Amaziah sent
to Joash (v. 17), his haughty scornful answer to it (v. 18), with the
friendly advice he gave him to sit still and know when he was well off,
(v. 19),--his wilfully persisting in his challenge (v. 20, 21), the
defeat that was given him (v. 22), and the calamity he brought upon
himself and his city thereby (v. 23, 24),--verifies two of Solomon's
proverbs:--(1.) That a man's pride will bring him low, Prov. xxix. 23.
It goes before his destruction; not only procures it meritoriously, but
is often the immediate occasion of it. He that exalteth himself shall
be abased. (2.) That he that goes forth hastily to strive will probably
not know what to do in the end thereof, when his neighbour has put him
to shame, Prov. xxv. 8. He that is fond of contention may have enough
of it sooner than he thinks of.
2. But there are two passages in this story which we had not before in
the Kings. (1.) That Amaziah took advice before he challenged the king
of Israel, v. 17. But of whom? Not of the prophet--he was not made of
the king's counsel; but of his statesmen that would flatter him and bid
him go up and prosper. It is good to take advice, but then it must be
of those that are fit to advise us. Those that will not take advice
from the word of God, which would guide them aright, will justly be
left to the bad advice of those that will counsel them to their
destruction. Let those be made fools that will not be made wise. (2.)
Amaziah's imprudence is here made the punishment of his impiety (v.
20): It was of the Lord; he left him to himself to act thus foolishly,
that he and his people might be delivered into the hands of their
enemies, because they had forsaken God and sought after the gods of
Edom. Those that will not persuaded to do well for their souls will
justly be given up to their own counsels to do ill for themselves even
in their outward affairs.
II. Never was poor prince more violently pursued by his own subjects.
From the time that he departed from the Lord (so it may be read, v. 27)
the hearts of his subjects departed from him, and they began to form a
design against him in Jerusalem. It is probable they were exasperated
against him more for his rashly engaging in a war against Israel than
for his worshipping the gods of Edom. But at length the ferment grew so
high, and he perceived the plot to be laid so deeply, that he thought
fit to quit his royal city and flee to Lachish, either as a private
place where he might be hid or as a strong place where he might be
guarded; but they sent after him thither, and slew him there. By this
the putting of him to death seems to have been done deliberately, and
to have been the act, not of a disgusted servant or two, but of a
considerable body that durst avow it. How unrighteous soever they were
herein, God was righteous.
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S E C O N D C H R O N I C L E S
CHAP. XXVI.
This chapter gives us an account of the reign of Uzziah (Azariah he was
called in the Kings) more fully than we had it before, though it was
long, and in some respects illustrious, yet it was very briefly
related, 2 Kings xiv. 21; xv. 1, &c. Here is, I. His good character in
general, ver. 1-5. II. His great prosperity in his wars, his buildings,
and all the affairs of his kingdom, ver. 6-15. III. His presumption in
invading the priests' office, for which he was struck with a leprosy,
and confined by it (ver. 16-21) even to his death, ver. 22, 23.
Uzziah's Prosperity. (b. c. 800.)
1 Then all the people of Judah took Uzziah, who was sixteen years old,
and made him king in the room of his father Amaziah. 2 He built
Eloth, and restored it to Judah, after that the king slept with his
fathers. 3 Sixteen years old was Uzziah when he began to reign, and
he reigned fifty and two years in Jerusalem. His mother's name also was
Jecoliah of Jerusalem. 4 And he did that which was right in the sight
of the Lord, according to all that his father Amaziah did. 5 And he
sought God in the days of Zechariah, who had understanding in the
visions of God: and as long as he sought the Lord, God made him to
prosper. 6 And he went forth and warred against the Philistines, and
brake down the wall of Gath, and the wall of Jabneh, and the wall of
Ashdod, and built cities about Ashdod, and among the Philistines. 7
And God helped him against the Philistines, and against the Arabians
that dwelt in Gur-baal, and the Mehunims. 8 And the Ammonites gave
gifts to Uzziah: and his name spread abroad even to the entering in of
Egypt; for he strengthened himself exceedingly. 9 Moreover Uzziah
built towers in Jerusalem at the corner gate, and at the valley gate,
and at the turning of the wall, and fortified them. 10 Also he built
towers in the desert, and digged many wells: for he had much cattle,
both in the low country, and in the plains: husbandmen also, and vine
dressers in the mountains, and in Carmel: for he loved husbandry. 11
Moreover Uzziah had a host of fighting men, that went out to war by
bands, according to the number of their account by the hand of Jeiel
the scribe and Maaseiah the ruler, under the hand of Hananiah, one of
the king's captains. 12 The whole number of the chief of the fathers
of the mighty men of valour were two thousand and six hundred. 13 And
under their hand was an army, three hundred thousand and seven thousand
and five hundred, that made war with mighty power, to help the king
against the enemy. 14 And Uzziah prepared for them throughout all the
host shields, and spears, and helmets, and habergeons, and bows, and
slings to cast stones. 15 And he made in Jerusalem engines, invented
by cunning men, to be on the towers and upon the bulwarks, to shoot
arrows and great stones withal. And his name spread far abroad; for he
was marvellously helped, till he was strong.
We have here an account of two things concerning Uzziah:--
I. His piety. In this he was not very eminent or zealous; yet he did
that which was right in the sight of the Lord. He kept up the pure
worship of the true God as his father did, and was better than his
father, inasmuch as we have no reason to think he ever worshipped idols
as his father did, no, not in his latter days, when his heart was
lifted up. It is said (v. 5), He sought God in the days of Zechariah,
who, some think, was the son of the Zechariah whom his grandfather
Joash slew. This Zechariah was one that had understanding in the
visions of God, either the visions which he himself was favoured with
or the visions of the preceding prophets. He was well versed in
prophecy, and conversed much with the upper world, was an intelligent,
devout, good man; and, it seems, had great influence with Uzziah. Happy
are the great men who have such about them and are willing to be
advised by them; but unhappy those who seek God only while they have
such with them and have not a principle in themselves to bear them out
to the end.
II. His prosperity.
1. In general, as long as he sought the Lord, and minded religion, God
made him to prosper. Note, (1.) Those only prosper whom God makes to
prosper; for prosperity is his gift. (2.) Religion and piety are very
friendly to outward prosperity. Many have found and owned this, that as
long as they sought the Lord and kept close to their duty they
prospered; but since they forsook God every thing has gone cross.
2. Here are several particular instances of his prosperity:--(1.) His
success in his wars: God helped him (v. 7), and then he triumphed over
the Philistines (those old enemies of God's people), demolished the
fortifications of their cities, and put garrisons of his own among
them, v. 6. He obliged the Ammonites to pay him tribute, v. 8. He made
all quiet about him, and kept them in awe. (2.) The greatness of his
fame and reputation. His name was celebrated throughout all the
neighbouring countries (v. 8) and it was a good name, a name for good
things with God and good people. This is true fame, and makes a man
truly honourable. (3.) His buildings. While he acted offensively
abroad, he did not neglect the defence of his kingdom at home, but
built towers in Jerusalem and fortified them, v. 9. Much of the wall of
Jerusalem was in his father's time broken down, particularly at the
corner gate. But his best fortification of Jerusalem was his close
adherence to the worship of God: if his father had not forsaken this
the wall of Jerusalem would not have been broken down. While he
fortified the city, he did not forget the country, but built towers in
the desert too (v. 10), to protect the country people from the inroads
of the plunderers, bands of whom sometimes alarmed them and plundered
them, as ch. xxi. 16. (4.) His husbandry. He dealt much in cattle and
corn, employed many hands, and got much wealth by his dealing; for he
took a pleasure in it: he loved husbandry (v. 10), and probably did
himself inspect his affairs in the country, which was no disparagement
to him, but an advantage, as it encouraged industry among his subjects.
It is an honour to the husbandman's calling that one of the most
illustrious princes of the house of David followed it and loved it. He
was not one of those that delight in war, nor did he addict himself to
sport and pleasure, but delighted in the innocent and quiet employments
of the husbandman. (5.) His standing armies. He had, as it should seem,
two military establishments. [1.] A host of fighting men that were to
make excursions abroad. These went out to war by bands, v. 11. They
fetched in spoil from the neighbouring countries by way of reprisal for
the depredations they had so often made upon Judah, [2.] Another army
for guards and garrisons, that were ready to defend the country in case
it should be invaded, v. 12, 13. So great were their number and valour
that they made war with mighty power; no enemy durst face them, or, at
least, could stand before them. Men unarmed can do little in war.
Uzziah therefore furnished himself with a great armoury, whence his
soldiers were supplied with arms offensive and defensive (v. 14),
spears, bows, and slings, shields, helmets, and habergeons: swords are
not mentioned, because it is probable that every man had a sword of his
own, which he wore constantly. Engines were invented, in his time, for
annoying besiegers with darts and stones shot from the towers and
bulwarks, v. 15. What a pity it is that the wars and fightings which
come from men's lusts have made it necessary for cunning men to employ
their skill in inventing instruments of death.
Uzziah's Sin and Punishment. (b. c. 763.)
16 But when he was strong, his heart was lifted up to his destruction:
for he transgressed against the Lord his God, and went into the temple
of the Lord to burn incense upon the altar of incense. 17 And Azariah
the priest went in after him, and with him fourscore priests of the
Lord, that were valiant men: 18 And they withstood Uzziah the king,
and said unto him, It appertaineth not unto thee, Uzziah, to burn
incense unto the Lord, but to the priests the sons of Aaron, that are
consecrated to burn incense: go out of the sanctuary; for thou hast
trespassed; neither shall it be for thine honour from the Lord God.
19 Then Uzziah was wroth, and had a censer in his hand to burn incense:
and while he was wroth with the priests, the leprosy even rose up in
his forehead before the priests in the house of the Lord, from beside
the incense altar. 20 And Azariah the chief priest, and all the
priests, looked upon him, and, behold, he was leprous in his forehead,
and they thrust him out from thence; yea, himself hasted also to go
out, because the Lord had smitten him. 21 And Uzziah the king was a
leper unto the day of his death, and dwelt in a several house, being a
leper; for he was cut off from the house of the Lord: and Jotham his
son was over the king's house, judging the people of the land. 22 Now
the rest of the acts of Uzziah, first and last, did Isaiah the prophet,
the son of Amoz, write. 23 So Uzziah slept with his fathers, and they
buried him with his fathers in the field of the burial which belonged
to the kings; for they said, He is a leper: and Jotham his son reigned
in his stead.
Here is the only blot we find on the name of king Uzziah, and it is
such a one as lies not on any other of the kings. Whoredom, murder,
oppression, persecution, and especially idolatry, gave characters to
the bad kings and some of them blemishes to the good ones, David
himself not excepted, witness the matter of Uriah. But we find not
Uzziah charged with any of these; and yet he transgressed against the
Lord his God, and fell under the marks of his displeasure in
consequence, not, as other kings, in vexatious wars or rebellions, but
an incurable disease.
I. His sin was invading the priest's office. The good way is one;
by-paths are many. The transgression of his predecessors was forsaking
the temple of the Lord, flying off from it (ch. xxiv. 18), and burning
incense upon idolatrous altars, ch. xxv. 14. His was intruding into the
temple of the Lord further than was allowed him, and attempting him to
burn incense upon the altar of God, for which, it is likely, he
pretended an extraordinary zeal and affection. See how hard it is to
avoid one extreme and not run into another.
1. That which was at the bottom of his sin was pride of heart, a lust
that ruins more than any other whatsoever (v. 16): When he was strong
(and he was marvellously helped by the good providence of God till he
was so, v. 15), when he had grown very great and considerable in
wealth, interest, and power, instead of lifting up the name of God in
gratitude to him who had done so much for him, his heart was lifted up
to his destruction. Thus the prosperity of fools, by puffing them up
with pride, destroys them. Now that he had done so much business, and
won so much honour, he began to think no business, no honour, too great
or too good for him, no, not that of the priesthood Men's pretending to
forbidden knowledge, and exercising themselves in things too high for
them, are owing to the pride of their heart, and the fleshly mind they
are vainly puffed up with.
2. His sin was going into the temple of the Lord to burn incense,
probably on some solemn feast day, or when he himself had some special
occasion for supplicating the divine favour. What could move him to
this piece of presumption, or put it into his head, I cannot
conjecture. None of all his predecessors, not the best, not the worst,
attempted it. The law, he knew, was express against him, and there was
no usage or precedent for him. He could not pretend any necessity, as
there was for David's eating the show-bread. (1.) Perhaps he fancied
the priests did not do their office so dexterously, decently, and
devoutly, as they ought, and he could do it better. Or, (2.) He
observed that the idolatrous kings did themselves burn incense at the
altars of their gods; his father did so, and Jeroboam (1 Kings xiii.
1), an ambition of which honour was perhaps one thing that tempted them
from the house of God, where it was not permitted them; and he, being
resolved to cleave to God's altar, would try to break through this
restraint and come as near it as the idolatrous kings did to their
altars. But it is called a transgression against the Lord his God. He
was not content with the honours God had put upon him, but would usurp
those that were forbidden him, like our first parents.
3. He was opposed in this attempt by the chief priest and other priests
that attended and assisted him, v. 17, 18. They were ready to burn
incense for the king, according to the duty of their place; but, when
he offered to do it himself, they plainly let him know that he meddled
with that which did not belong to him, and that it was at his peril.
They did not resist him by laying violent hands on him, though they
were valiant men, but by reasoning with him and showing him, (1.) That
it was not lawful for him to burn incense: "It appertaineth not to
thee, O Uzziah! but to the priests, whose birthright it is, as sons of
Aaron, and who are consecrated to the service." Aaron and his sons were
appointed by the law to burn incense, Exod. xxx. 7. See Deut. xxxiii.
10; 1 Chron. xxiii. 13. David had blessed the people and Solomon and
Jehoshaphat had prayed with them and preached to them. Uzziah might
have done this, and it would have been to his praise; but as for
burning incense, that service was to be performed by the priests only.
The kingly and priestly offices were separated by the law of Moses, not
to be united again but in the person of the Messiah. If Uzziah did
intend to honour God, and gain acceptance with him, in what he did, he
was quite out in his aim; for, being a service purely of divine
institution, he could not expect it should be accepted unless it were
done in the way and by the hands that God had appointed. (2.) That it
was not safe. It shall not be for thy honour from the Lord God. More is
implied: "It will be thy disgrace, and it is at thy peril." The law
runs expressly against all strangers that came nigh (Num. iii. 10;
xviii. 7), that is, all that were not priests. Korah and his
accomplices, though Levites, paid dearly for offering to burn incense,
which was the work of the priests only, Num. xvi. 35. The incense of
our prayers must be by faith put into the hands of our Lord Jesus, the
great high priest of our profession, else we cannot expect it should be
accepted by God, Rev. viii. 3.
4. He fell into a passion with the priests that reproved him, and would
push forward to do what he intended notwithstanding (v. 19): Uzziah was
wroth, and would not part with the censer out of his hand. He took it
ill to be checked, and would not bear interference. Nitimur in
vetitum--We are prone to do what is forbidden.
II. His punishment was an incurable leprosy, which rose up in his
forehead while he was contending with the priests. If he had submitted
to the priests' admonition, acknowledged his error, and gone back, all
would have been well; but when he was wroth with the priests, and fell
foul upon them, then God was wroth with him and smote him with a plague
of leprosy. Josephus says that he threatened the priests with death if
they opposed him, and that then the earth shook, the roof of the temple
opened, and through the cleft a beam of the sun darted directly upon
the king's face, wherein immediately the leprosy appeared. And some
conjecture that that was the earthquake in the days of Uzziah which we
read of Amos i. 1 and Zech. xiv. 5. Now this sudden stroke, 1. Ended
the controversy between him and the priests; for, when the leprosy
appeared, they were emboldened to thrust him out of the temple; nay, he
himself hasted to go out, because the Lord had smitten him with a
disease which was in a particular manner a token of his displeasure,
and which he knew secluded him from common converse with men, much more
from the altar of God. He would not be convinced by what the priests
said, but God took an effectual course to convince him. If presumptuous
men will not be made to see their error by the judgments of God's
mouth, they shall be made to see it by the judgments of his hand. It
evinced some religious fear of God in the heart of this king, even in
the midst of his transgression, that, as soon as he found God was angry
with him, he not only let fall his attempt, but retired with the utmost
precipitation. Though he strove with the priests, he would not strive
with his Maker. 2. It remained a lasting punishment of his
transgression; for he continued a leper to the day of his death, shut
up in confinement, and shut out from society, and forced to leave it to
his son to manage all his business, v. 21. Thus God gave an instance of
his resisting the proud and of his jealousy for the purity and honour
of his own institutions; thus he gave fair warning even to great and
good men to know and keep their distance, and not to intrude into those
things which they have not seen; and thus he gave Uzziah a loud and
constant call to repentance, and a long space to repent, which we have
reason to hope he improved. He had been a man of much business in the
world; but being taken off from that, and confined to a separate house,
he had leisure to think of another world and prepare for it. By this
judgment upon the king God intended to possess the people with a great
veneration for the temple, the priesthood, and other sacred things,
which they had been apt to think meanly of. While the king was a leper,
he was as good as dead, dead while he lived, and buried alive; and so
the law was, in effect, answered, that the stranger who cometh nigh
shall be put to death. The disgrace survived him; for, when he was
dead, they would not bury him in the sepulchres of the kings because he
was a leper, which stained all his other glory. 3. It was a punishment
that answered the sin as face does face in a glass. (1.) Pride was at
the bottom of his transgression, and thus God humbled him and put
dishonour upon him. (2.) He invaded the office of the priests in
contempt of them, and God struck him with a disease which in a
particular manner made him subject to the inspection and sentence of
the priests; for to them pertained the judgment of the leprosy, Deut.
xxiv. 8. (3.) He thrust himself into the temple of God, whither the
priests only had admission, and for that was thrust out of the very
courts of the temple, into which the meanest of his subjects that was
ceremonially clean had free access. (4.) He confronted the priests that
faced him and opposed his presumption, and for that the leprosy rose in
his forehead, which, in Miriam's case, is compared to her father's
spitting in her face, Num. xii. 14. (5.) He invaded the dignity of the
priesthood, which he had no right to, and for that he was deprived even
of his royal dignity, which he had a right to. Those that covet
forbidden honours forfeit allowed ones. Adam, by catching at the tree
of knowledge of which he might not eat, debarred himself from the tree
of life, of which he might have eaten. Let all that read it say, The
Lord is righteous.
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S E C O N D C H R O N I C L E S
CHAP. XXVII.
Here is a very short account of the reign of Jotham, a pious prosperous
prince, of whom one would wish to have known more: but we may better
dispense with the brevity of his story because that which lengthened
the history of the last three kings was their degeneracy in their
latter end, of which we have had a faithful account; but there was no
occasion for such a melancholy conclusion of the history of this reign,
which is only an account, I. Of the date and continuance of this reign,
ver. 1, 8. II. The general good character of it, ver. 2, 6. III. The
prosperity of it, ver. 3-5. IV. The period of it, ver. 7, 9.
The Reign of Jotham. (b. c. 758.)
1 Jotham was twenty and five years old when he began to reign, and he
reigned sixteen years in Jerusalem. His mother's name also was
Jerushah, the daughter of Zadok. 2 And he did that which was right in
the sight of the Lord, according to all that his father Uzziah did:
howbeit he entered not into the temple of the Lord. And the people did
yet corruptly. 3 He built the high gate of the house of the Lord, and
on the wall of Ophel he built much. 4 Moreover he built cities in the
mountains of Judah, and in the forests he built castles and towers. 5
He fought also with the king of the Ammonites, and prevailed against
them. And the children of Ammon gave him the same year an hundred
talents of silver, and ten thousand measures of wheat, and ten thousand
of barley. So much did the children of Ammon pay unto him, both the
second year, and the third. 6 So Jotham became mighty, because he
prepared his ways before the Lord his God. 7 Now the rest of the acts
of Jotham, and all his wars, and his ways, lo, they are written in the
book of the kings of Israel and Judah. 8 He was five and twenty years
old when he began to reign, and reigned sixteen years in Jerusalem. 9
And Jotham slept with his fathers, and they buried him in the city of
David: and Ahaz his son reigned in his stead.
There is not much more related here concerning Jotham than we had
before, 2 Kings xv. 32, &c.
I. He reigned well. He did that which was right in the sight of the
Lord; the course of his reign was good, and pleasing to God, whose
favour he made his end, and his word his rule, and (which shows that he
acted from a good principle) he prepared his ways before the Lord his
God (v. 6), that is, he walked circumspectly and with much caution,
contrived how to shun that which was evil and compass that which was
good. He looked before him, and cast his affairs into such a posture
and method as made the regular management of them the more easy. Or he
established or fixed his ways before the Lord, that is, he walked
steadily and constantly in the way of his duty, was uniform and
resolute in it: not like some of those that went before him, who,
though they had some good in them, lost their credit by their
inconstancy and inconsistency with themselves. They had run well, but
something hindered them. It was not so with Jotham. Two things are
observed here in his character:--1. What was amiss in his father he
amended in himself (v. 2): He did according to all that his father did
well and wisely; howbeit he would not imitate him in which he did
amiss; for he entered not into the temple of the Lord to burn incense
as his father did, but took warning by his fate not to dare so
presumptuous a thing. Note, We must not imitate the best men, and those
we have the greatest veneration for, any further than they did well;
but, on the contrary, their falls, and the injurious consequences of
them, must be warnings to us to walk the more circumspectly, that we
stumble not at the same stone that they stumbled at. 2. What was amiss
in his people he could not prevail to amend: The people did yet
corruptly. Perhaps it reflects some blame upon him, that he was wanting
in his part towards the reformation of the land. Men may be very good
themselves, and yet not have courage and zeal to do what they might do
towards the reforming of others. However it certainly reflects a great
deal of blame upon the people, that they did not do what they might
have done to improve the advantages of so good a reign: they had good
instructions given them and a good example set before them, but they
would not be reformed; so that even in the reign of their good kings,
as well as in that of the bad ones, they were treasuring up wrath
against the day of wrath; for they still did corruptly, and the founder
melted in vain.
II. He prospered, and became truly reputable. 1. He built. He began
with the gate of the house of the Lord, which he repaired, beautified,
and raised. He then fortified the wall of Ophel, and built cities in
the mountains of Judah (v. 3, 4), took all possible care for the
fortifying of his country and the replenishing of it. 2. He conquered.
He prevailed against the Ammonites, who had invaded Judah in
Jehoshaphat's time, ch. xx. 1. He triumphed over them, and exacted
great contributions from them, v. 5. He became mighty (v. 6) in wealth
and power, and influence upon the neighbouring nations, who courted his
friendship and feared his displeasure; and this he got by preparing his
ways before the Lord his God. The more stedfast we are in religion the
more mighty we are both for the resistance of that which is evil and
for the performance of that which is good.
III. He finished his course too soon, but finished it with honour. He
had the unhappiness to die in the midst of his days; but, to balance
that, the happiness not to out-live his reputation, as the last three
of his predecessors did. He died when he was but forty-one years of age
(v. 8); but his wars and his ways, his wars abroad and his ways at
home, were so glorious that they were recorded in the book of the kings
of Israel, as well as of the kings of Judah, v. 7. The last words of
the chapter are the most melancholy, as they inform us that Ahaz his
son, whose character, in all respects, was the reverse of his, reigned
in his stead. When the wealth and power with which wise men have done
good devolve upon fools, that will do hurt with them, it is a
lamentation, and shall be for a lamentation.
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S E C O N D C H R O N I C L E S
CHAP. XXVIII.
This chapter is the history of the reign of Ahaz the son of Jotham; a
bad reign it was, and which helped to augment the fierce anger of the
Lord. We have here, I. His great wickedness, ver. 1-4. II. The trouble
he brought himself into by it, ver. 5-8. III. The reproof which God
sent by a prophet to the army of Israel for trampling upon their
brethren of Judah, and the obedient ear they gave to that reproof, ver.
9-15. IV. The many calamities that followed to Ahaz and his people,
ver. 16-21. V. The continuance of his idolatry notwithstanding (ver.
22-25), and so his story ends, ver. 26, 27.
The Wickedness of Ahaz. (b. c. 738.)
1 Ahaz was twenty years old when he began to reign, and he reigned
sixteen years in Jerusalem: but he did not that which was right in the
sight of the Lord, like David his father: 2 For he walked in the ways
of the kings of Israel, and made also molten images for Baalim. 3
Moreover he burnt incense in the valley of the son of Hinnom, and burnt
his children in the fire, after the abominations of the heathen whom
the Lord had cast out before the children of Israel. 4 He sacrificed
also and burnt incense in the high places, and on the hills, and under
every green tree. 5 Wherefore the Lord his God delivered him into the
hand of the king of Syria; and they smote him, and carried away a great
multitude of them captives, and brought them to Damascus. And he was
also delivered into the hand of the king of Israel, who smote him with
a great slaughter.
Never surely had a man greater opportunity of doing well than Ahaz had,
finding things in a good posture, the kingdom rich and strong and
religion established; and yet here we have him in these few verses, 1.
Wretchedly corrupted and debauched. He had had a good education given
him and a good example set him: but parents cannot give grace to their
children. All the instructions he had were lost upon him: He did not
that which was right in the sight of the Lord (v. 1), nay, he did a
great deal that was wrong, a wrong to God, to his own soul, and to his
people; he walked in the way of the revolted Israelites and the devoted
Canaanites, made molten images and worshipped them, contrary to the
second commandment; nay, he made them for Baalim, contrary to the first
commandment. He forsook the temple of the Lord and sacrificed and burnt
incense on the hills, as if they would place him nearer heaven, and
under every green tree, as if they would signify the protection and
influence of heaven by their shade and dropping. To complete his
wickedness, as one perfectly divested of all natural affection as well
as religion and perfectly devoted to the service and interest of the
great enemy of mankind, he burnt his children in the fire to Moloch (v.
3), not thinking it enough to dedicate them to that infernal fiend by
causing them to pass through the fire. See what an absolute sway the
prince of the power of the air bears among the children of
disobedience. 2. Wretchedly spoiled and made a prey of. When he forsook
God, and at a vast expense put himself under the protection of false
gods, God, who of right was his God, delivered him into the hands of
his enemies, v. 5. (1.) The Syrians insulted him and triumphed over
him, beat him in the field and carried away a great many of his people
into captivity. (2.) The king of Israel, though an idolater too, was
made a scourge to him, and smote him with a great slaughter. The people
suffered by these judgments: their blood was shed, their country
wasted, their families ruined; for when they had a good king, though
they did corruptly (ch. xxvii. 2), yet then his goodness sheltered
them; but now that they had a bad one all the defence had departed from
them and an inundation of judgments broke in upon them. Those that knew
not their happiness in the foregoing reign were taught to value it by
the miseries of this reign.
The King of Israel Defeats Ahaz. (b. c. 738.)
6 For Pekah the son of Remaliah slew in Judah a hundred and twenty
thousand in one day, which were all valiant men; because they had
forsaken the Lord God of their fathers. 7 And Zichri, a mighty man of
Ephraim, slew Maaseiah the king's son, and Azrikam the governor of the
house, and Elkanah that was next to the king. 8 And the children of
Israel carried away captive of their brethren two hundred thousand,
women, sons, and daughters, and took also away much spoil from them,
and brought the spoil to Samaria. 9 But a prophet of the Lord was
there, whose name was Oded: and he went out before the host that came
to Samaria, and said unto them, Behold, because the Lord God of your
fathers was wroth with Judah, he hath delivered them into your hand,
and ye have slain them in a rage that reacheth up unto heaven. 10 And
now ye purpose to keep under the children of Judah and Jerusalem for
bondmen and bondwomen unto you: but are there not with you, even with
you, sins against the Lord your God? 11 Now hear me therefore, and
deliver the captives again, which ye have taken captive of your
brethren: for the fierce wrath of the Lord is upon you. 12 Then
certain of the heads of the children of Ephraim, Azariah the son of
Johanan, Berechiah the son of Meshillemoth, and Jehizkiah the son of
Shallum, and Amasa the son of Hadlai, stood up against them that came
from the war, 13 And said unto them, Ye shall not bring in the
captives hither: for whereas we have offended against the Lord already,
ye intend to add more to our sins and to our trespass: for our trespass
is great, and there is fierce wrath against Israel. 14 So the armed
men left the captives and the spoil before the princes and all the
congregation. 15 And the men which were expressed by name rose up,
and took the captives, and with the spoil clothed all that were naked
among them, and arrayed them, and shod them, and gave them to eat and
to drink, and anointed them, and carried all the feeble of them upon
asses, and brought them to Jericho, the city of palm trees, to their
brethren: then they returned to Samaria.
We have here,
I. Treacherous Judah under the rebukes of God's providence, and they
are very severe. Never was such bloody work made among them since they
were a kingdom, and by Israelites too. Ahaz walked in the ways of the
kings of Israel, and the king of Israel was the instrument God made use
of for his punishment. It is just with God to make those our plagues
whom we make our patterns or make ourselves partners with in sin. A war
broke out between Judah and Israel, in which Judah was worsted. For, 1.
There was a great slaughter of men in the field of battle. Vast numbers
(120,000 men, and valiant men too at other times) were slain (v. 6) and
some of the first rank, the king's son for one. He had sacrificed some
of this sons to Moloch; justly therefore is this sacrificed to the
divine vengeance. Here is another that was next the king, his friend,
the prime-minister of state, or perhaps next him in the battle, so that
the king himself had a narrow escape, v. 7. The kingdom of Israel was
not strong at this time, and yet strong enough to bring this great
destruction upon Judah. But certainly so many men, great men, stout
men, could not have been cut off in one day if they had not been
strangely dispirited both by the consciousness of their own guilt and
by the righteous hand of God upon them. Even valiant men were numbered
as sheep for the slaughter, and became an easy prey to the enemy
because they had forsaken the Lord God of their fathers, and he had
therefore forsaken them. 2. There was a great captivity of women and
children, v. 8. When the army in the field was routed, the cities, and
towns, and country villages, were all easily stripped, the inhabitants
taken for slaves, and their wealth for a prey.
II. Even victorious Israel under the rebuke of God's word for the bad
principle they had gone upon in making war with Judah and the bad use
they had made of their success, and the good effect of this rebuke.
Here is,
1. The message which God sent them by a prophet, who went out to meet
them, not to applaud their valour or congratulate them on their
victory, though they returned laden with spoils and triumphs, but in
God's name to tell them of their faults and warn them of the judgments
of God.
(1.) He told them how they came by this victory of which they were so
proud. It was not because God favoured them, or that they had merited
it at his hand, but because he was wroth with Judah, and made them the
rod of his indignation. Not for your righteousness, be it known to you,
but for their wickedness (Deut. ix. 5) they are broken off; therefore
be not you high-minded, but fear lest God also spare not you, Rom. xi.
20, 21.
(2.) He charged them with the abuse of the power God had given them
over their brethren. Those understand not what victory is who think it
gives them authority to do what they will, and that the longest sword
is the clearest claim to lives and estates (Jusque datum sceleri--might
is right); no, as it is impolitic not to use a victory, so it is
impious to abuse it. The conquerors are here reproved, [1.] For the
cruelty of the slaughter they had made in the field. They had indeed
shed the blood of war in war; we suppose that to be lawful, but it
turned into sin to them, because they did it from a bad principle of
enmity to their brethren and after a bad manner, with a barbarous fury,
a rage reaching up to heaven, that is, that cried to God for vengeance
against such bloody men, that delighted in military execution. Those
that serve God's justice, if they do it with rage and a spirit of
revenge, make themselves obnoxious to it, and forfeit the honour of
acting for him; for the wrath of man worketh not the righteousness of
God. [2.] For the imperious treatment they gave their prisoners. "You
now purpose to keep them under, to use them or sell them as slaves,
though they are your brethren and free-born Israelites." God takes
notice of what men purpose, as well as of what they say and do.
(3.) He reminded them of their own sins, by which they also were
obnoxious to the wrath of God: Are there not with you, even with you,
sins against the Lord your God? v. 10. He appeals to their own
consciences, and to the notorious evidence of the thing. "Though you
are now made the instruments of correcting Judah for sin, yet do not
think that you are therefore innocent yourselves; no, you also are
guilty before God." This is intended as a check, [1.] To their triumph
in their success. "You are sinners, and it ill becomes sinners to be
proud; you have carried the day now, but be not secure, the wheel may
ere long return upon yourselves, for, if judgment begin thus with those
that have the house of God among them, what shall be the end of such as
worship the calves?" [2.] To their severity towards their brethren.
"You have now got them under, but you ought to show mercy to them, for
you yourselves are undone if you do not find mercy with God. It ill
becomes sinners to be cruel. You have transgressions enough to answer
for already, and need not add this to the rest."
(4.) He commanded them to release the prisoners, and to send them home
again carefully (v. 11); "for you having sinned, the fierce wrath of
God is upon you, and there is no other way of escaping it than by
showing mercy."
2. The resolution of the princes thereupon not to detain the prisoners.
They stood up against those that came from the war, though flushed with
victory, and told them plainly that they should not bring their
captives into Samaria, v. 12, 13. They had sin enough already to answer
for, and would have nothing done to add to their trespass. In this they
discovered an obedient regard to the word of God by his prophet and a
tender compassion towards their brethren, which was wrought in them by
the tender mercy of God; for he regarded the affliction of this poor
people, and hears their cry, and made them to be pitied of all those
that carried them captive, Ps. cvi. 44, 46.
3. The compliance of the soldiers with the resolutions of the princes
in this matter, and the dismission of the captives thereupon. (1.) The
armed men, though being armed they might by force have maintained their
title to what they got by the sword, acquiesced, and left their
captives and the spoil to the disposal of the princes (v. 14), and
herein they showed more truly heroic bravery than they did in taking
them. It is a great honour for any man to yield to the authority of
reason and religion against his interest. (2.) The princes very
generously sent home the poor captives well accommodated, v. 15. Those
that hope to find mercy with God must learn hence with what tenderness
to carry themselves towards those that lie at their mercy. It is
strange that these princes, who in this instance discovered such a
deference to the word of God, and such an influence upon the people,
had not so much grace as, in obedience to the calls of God by so many
prophets, to root idolatry out of their kingdom, which, soon after
this, was the ruin of it.
The Death of Ahaz. (b. c. 738.)
16 At that time did king Ahaz send unto the kings of Assyria to help
him. 17 For again the Edomites had come and smitten Judah, and
carried away captives. 18 The Philistines also had invaded the cities
of the low country, and of the south of Judah, and had taken
Beth-shemesh, and Ajalon, and Gederoth, and Shocho with the villages
thereof, and Timnah with the villages thereof, Gimzo also and the
villages thereof: and they dwelt there. 19 For the Lord brought Judah
low because of Ahaz king of Israel; for he made Judah naked, and
transgressed sore against the Lord. 20 And Tilgath-pilneser king of
Assyria came unto him, and distressed him, but strengthened him not.
21 For Ahaz took away a portion out of the house of the Lord, and out
of the house of the king, and of the princes, and gave it unto the king
of Assyria: but he helped him not. 22 And in the time of his distress
did he trespass yet more against the Lord: this is that king Ahaz. 23
For he sacrificed unto the gods of Damascus, which smote him: and he
said, Because the gods of the kings of Syria help them, therefore will
I sacrifice to them, that they may help me. But they were the ruin of
him, and of all Israel. 24 And Ahaz gathered together the vessels of
the house of God, and cut in pieces the vessels of the house of God,
and shut up the doors of the house of the Lord, and he made him altars
in every corner of Jerusalem. 25 And in every several city of Judah
he made high places to burn incense unto other gods, and provoked to
anger the Lord God of his fathers. 26 Now the rest of his acts and of
all his ways, first and last, behold, they are written in the book of
the kings of Judah and Israel. 27 And Ahaz slept with his fathers,
and they buried him in the city, even in Jerusalem: but they brought
him not into the sepulchres of the kings of Israel: and Hezekiah his
son reigned in his stead.
Here is, I. The great distress which the kingdom of Ahaz was reduced to
for his sin. In general, 1. The Lord brought Judah low, v. 19. They had
lately been very high in wealth and power; but God found means to bring
them down, and make them as despicable as they had been formidable.
Those that will not humble themselves under the word of God will justly
be humbled by his judgments. Iniquity brings men low, Ps. cvi. 43. 2.
Ahaz made Judah naked. As his sin debased them, so it exposed them. It
made them naked to their shame; for it exposed them to contempt, as a
man unclothed. It made them naked to their danger; for it exposed them
to assaults, as a man unarmed, Exod. xxxii. 25. Sin strips men. In
particular, the Edomites, to be revenged for Amaziah's cruel treatment
of them (ch. xxv. 12), smote Judah, and carried off many captives, v.
17. The Philistines also insulted them, took and kept possession of
several cities and villages that lay near them (v. 18), and so they
were revenged for the incursions which Uzziah had made upon them, ch.
xxvi. 6. And, to show that it was purely the sin of Ahaz that brought
the Philistines upon his country, in the very year that he died the
prophet Isaiah foretold the destruction of the Philistines by his son,
Isa. xiv. 28, 29.
II. The addition which Ahaz made both to the national distress and the
national guilt.
1. He added to the distress, by making court to strange kings, in hopes
they would relieve him. When the Edomites and Philistines were
vexatious to him, he sent to the kings of Assyria to help him (v. 16);
for he found his own kingdom weakened and made naked, and he could not
put any confidence in God, and therefore was at a vast expense to get
an interest in the king of Assyria. He pillaged the house of God, and
the king's house, and squeezed the princes for money to hire these
foreign forces into his service, v. 21. Though he had conformed to the
idolatry of the heathen nations, his neighbours, they did not value him
for that, nor love him the better, nor did his compliance, by which he
lost God, gain them, nor could he make any interest in them, but with
his money. It is often found that wicked men themselves have no real
affection for those that revolt to them, nor do they care to do them a
kindness. A degenerate branch is looked upon, on all sides, as an
abominable branch, Isa. xiv. 19. But what did Ahaz get by the king of
Assyria? Why, he came to him, but he distressed him, and strengthened
him not (v. 20), helped him not, v. 21. The forces of the Assyrian
quartered upon his country, and so impoverished and weakened it; they
grew insolent and imperious, and created him a great deal of vexation,
like a broken reed, which not only fails, but pierces the hand.
2. He added to the guilt, by making court to strange gods, in hopes
they would relieve him. In his distress, instead of repenting of his
idolatry, which he had reason enough to see the folly of, he trespassed
yet more (v. 22), was more mad than ever upon his idols. A brand of
infamy is here set upon him for it: This is that king Ahaz, that
wretched man, who was the scandal of the house of David and the curse
and plague of his generation. Note, Those are wicked and vile indeed
that are made worse by their afflictions, instead of being made better
by them, who in their distress trespass yet more, have their
corruptions exasperated by that which should mollify them, and their
hearts more fully set in them to do evil. Let us see what his trespass
was. (1.) He abused the house of God; for he cut in pieces the vessels
of it, that the priests might not perform the service of the temple, or
not as it should be performed, for want of vessels; and, at length, he
shut up the doors, that the people might not attend it, v. 24. This was
worse than the worst of the kings before him had done. (2.) He
confronted the altar of God, for he made himself altars in every corner
of Jerusalem; so that, as the prophet speaks, they were like heaps in
the furrows of the fields, Hos. xii. 11. And in the cities of Judah,
either by his power or by his purse, perhaps by both, he erected high
places for the people to burn incense to what idols they pleased, as if
on purpose to provoke the God of his fathers, v. 25. (3.) He cast off
God himself; for he sacrificed to the gods of Damascus (v. 23), not
because he loved them, for he thought they smote him; but because he
feared them, thinking that they helped his enemies, and that, if he
could bring them into his interest, they would help him. Foolish man!
It was his own God that smote him and strengthened the Syrians against
him, not the gods of Damascus; had he sacrificed to him, and to him
only, he would have helped him. But no marvel that men's affections and
devotions are misplaced when they mistake the author of their trouble
and their help. And what comes of it? The gods of Syria befriend Ahaz
no more than the kings of Assyria did; they were the ruin of him and of
all Israel. This sin provoked God to bring judgments upon them, to cut
him off in the midst of his days, when he was but thirty-six years old;
and it debauched the people so that the reformation of the next reign
could not prevail to cure them of their inclination to idolatry, but
they retained that root of bitterness till the captivity in Babylon
plucked it up.
The chapter concludes with the conclusion of the reign of Ahaz, v. 26,
27. For aught that appears, he died impenitent, and therefore died
inglorious; for he was not buried in the sepulchres of the kings.
Justly was he thought unworthy to be laid among them who was so unlike
them--to be buried with kings who had used his kingly power for the
destruction of the church and not for its protection or edification.
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S E C O N D C H R O N I C L E S
CHAP. XXIX.
We are here entering upon a pleasant scene, the good and glorious reign
of Hezekiah, in which we shall find more of God and religion than
perhaps in any of the good reigns we have yet met with; for he was a
very zealous, devout, good man, none like him. In this chapter we have
an account of the work of reformation which he set about with vigour
immediately after his accession to the crown. Here is, I. His
exhortation to the priests and Levites, when he put them in possession
of the house of God again, ver. 1-11. II. The care and pains which the
Levites took to cleanse the temple, and put things in order there, ver.
12-19. III. A solemn revival of God's ordinances that had been
neglected, in which atonement was made for the sins of the last reign,
and the wheels were set a-going again, to the great satisfaction of
king and people, ver. 20-36.
Hezekiah's Good Reign. (b. c. 726.)
1 Hezekiah began to reign when he was five and twenty years old, and he
reigned nine and twenty years in Jerusalem. And his mother's name was
Abijah, the daughter of Zechariah. 2 And he did that which was right
in the sight of the Lord, according to all that David his father had
done. 3 He in the first year of his reign, in the first month, opened
the doors of the house of the Lord, and repaired them. 4 And he
brought in the priests and the Levites, and gathered them together into
the east street, 5 And said unto them, Hear me, ye Levites, sanctify
now yourselves, and sanctify the house of the Lord God of your fathers,
and carry forth the filthiness out of the holy place. 6 For our
fathers have trespassed, and done that which was evil in the eyes of
the Lord our God, and have forsaken him, and have turned away their
faces from the habitation of the Lord, and turned their backs. 7 Also
they have shut up the doors of the porch, and put out the lamps, and
have not burned incense nor offered burnt offerings in the holy place
unto the God of Israel. 8 Wherefore the wrath of the Lord was upon
Judah and Jerusalem, and he hath delivered them to trouble, to
astonishment, and to hissing, as ye see with your eyes. 9 For, lo,
our fathers have fallen by the sword, and our sons and our daughters
and our wives are in captivity for this. 10 Now it is in mine heart
to make a covenant with the Lord God of Israel, that his fierce wrath
may turn away from us. 11 My sons, be not now negligent: for the Lord
hath chosen you to stand before him, to serve him, and that ye should
minister unto him, and burn incense.
Here is, I. Hezekiah's age when he came to the crown. He was
twenty-five years old. Joash, who came to the crown after two bad
reigns, was but seven years old; Josiah, who came after two bad reigns,
was but eight, which occasioned the delay of the reformation; but
Hezekiah had come to years, and so applied himself immediately to it.
We may well think with what a sorrowful heart he beheld his father's
idolatry and profaneness, how it troubled him to see the doors of the
temple shut, though, while his father lived, he durst not open them.
His soul no doubt wept in secret for it, and he vowed that when he
should receive the congregation he would redress these grievances,
which made him do it with more readiness and resolution.
II. His general character. He did that which was right like David, v.
2. Of several of his predecessors it had been said that they did that
which was right, but not like David, not with David's integrity and
zeal. But here was one that had as hearty an affection for the ark and
law of God as ever David had.
III. His speedy application to the great work of restoring religion.
The first thing he did was to open the doors of the house of the Lord,
v. 3. We are willing to hope his father had not quite suppressed the
temple service; for then the holy fire on the altar must have gone out,
and we do not read of the re-kindling of it; but he had hindered the
people from attending it, and the priests, except such of them as were
of his own party, 2 Kings xvi. 15. But Hezekiah immediately threw the
church doors open, and brought in the priests and Levites. He found
Judah low and naked, yet did not make it his first business to revive
the civil interests of his kingdom, but to restore religion to its good
posture again. Those that begin with God begin at the right end of
their work, and it will prosper accordingly.
IV. His speech to the priests and Levites. It was well known, no doubt,
that he had a real kindness for religion and was disaffected to the
corruptions of the last reign; yet we do not find the priests and
Levites making application to him for the restoration of the temple
service but he calls upon them, which, I doubt, bespeaks their coldness
as much as his zeal; and perhaps, if they had done their part with
vigour, things would not have been brought into so very bad a posture
as Hezekiah found them in. Hezekiah's exhortation to the Levites is
very pathetic.
1. He laid before them the desolations of religion and the deplorable
state to which it was brought among them (v. 6, 7): Our fathers have
trespassed. He said not "My father," because it became him, as a son,
to be as tender as might be of his father's name, and because his
father would not have done all this if their fathers had not neglected
their duty. Urijah the priest had joined with Ahaz in setting up an
idolatrous altar. He complained, (1.) That the house of God had been
deserted: They have forsaken God, and turned their backs upon his
habitation. Note, Those that turn their backs upon God's ordinances may
truly be said to forsake God himself. (2.) That the instituted worship
of God there had been let fall. The lamps were not lighted, and incense
was not burnt. There are still such neglects as these, and they are no
less culpable, when the word is not duly read and opened (for that was
signified by the lighting of the lamps) and when prayers and praises
are not duly offered up, for that was signified by the burning of
incense.
2. He showed the sad consequences of the neglect and decay of religion
among them, v. 8, 9. This was the cause of all the calamities they had
lain under. God had in anger delivered them to trouble, to the sword,
and to captivity. When we are under the rebukes of God's providence it
is good for us to enquire whether we have not neglected God's
ordinances and whether the controversy he has with us may not be traced
to this neglect.
3. He declared his own full purpose and resolution to revive religion
and make it his business to promote it (v. 10): "It is in my heart
(that is, I am fully resolved) to make a covenant with the Lord God of
Israel (that is, to worship him only, and in that way which he has
appointed); for I am sure that, otherwise, his fierce anger will not
turn away from us." This covenant he would not only make himself, but
bring his people into the bond of.
4. He engaged and excited the Levites and priests to do their duty on
this occasion. This he begins with (v. 5); this he ends with, v. 11. He
called them Levites to remind them of their obligation to God, called
them his sons to remind them of the relation to himself, that he
expected that, as a son with the father, they should serve with him in
the reformation of the land. (1.) he told them what was their duty, to
sanctify themselves first (by repenting of their neglects, reforming
their own hearts and lives, and renewing their covenants with God to do
their duty better for the time to come), and then to sanctify the house
of God, as his servants, to make it clean from every thing that was
disagreeable, either through the disuse or the profanation of it, and
to set it up for the purposes for which it was made. (2.) He stirred
them up to do it (v. 11): "Be not now negligent, or remiss, in your
duty. Let not this good work be retarded through your carelessness." Be
not deceived, so the margin. Note, Those that by their negligence in
the service of God think to mock God, and put a cheat upon him, do but
deceive themselves, and put a damning cheat upon their own souls. Be
not secure (so some), as if there were no urgent call to do it or no
danger in not doing it. Note, Men's negligence in religion is owing to
their carnal security. The consideration he quickens them with is
derived from their office. God had herein put honour upon them: He has
chosen you to stand before him. God therefore expected work from them.
They were not chosen to be idle, to enjoy the dignity and leave the
duty to be done by others, but to serve him and to minister to him.
They must therefore be ashamed of their late remissness, and, now that
the doors of the temple were opened again, must set about their work
with double diligence.
The Temple Cleansed. (b. c. 726.)
12 Then the Levites arose, Mahath the son of Amasai, and Joel the son
of Azariah, of the sons of the Kohathites: and of the sons of Merari,
Kish the son of Abdi, and Azariah the son of Jehalelel: and of the
Gershonites; Joah the son of Zimmah, and Eden the son of Joah: 13 And
of the sons of Elizaphan; Shimri, and Jeiel: and of the sons of Asaph;
Zechariah, and Mattaniah: 14 And of the sons of Heman; Jehiel, and
Shimei: and of the sons of Jeduthun; Shemaiah, and Uzziel. 15 And
they gathered their brethren, and sanctified themselves, and came,
according to the commandment of the king, by the words of the Lord, to
cleanse the house of the Lord. 16 And the priests went into the inner
part of the house of the Lord, to cleanse it, and brought out all the
uncleanness that they found in the temple of the Lord into the court of
the house of the Lord. And the Levites took it, to carry it out abroad
into the brook Kidron. 17 Now they began on the first day of the
first month to sanctify, and on the eighth day of the month came they
to the porch of the Lord: so they sanctified the house of the Lord in
eight days; and in the sixteenth day of the first month they made an
end. 18 Then they went in to Hezekiah the king, and said, We have
cleansed all the house of the Lord, and the altar of burnt offering,
with all the vessels thereof, and the showbread table, with all the
vessels thereof. 19 Moreover all the vessels, which king Ahaz in his
reign did cast away in his transgression, have we prepared and
sanctified, and, behold, they are before the altar of the Lord.
We have here busy work, good work, and needful work, the cleansing of
the house of the Lord.
I. The persons employed in this work were the priests and Levites, who
should have kept the temple clean, but, not having done that, were
concerned to make it clean. Several of the Levites are here named, two
of each of the three principal houses, Kohath, Gershon, and Merari (v.
12), and two of each of the three families of singers, Asaph, Heman,
and Jeduthun, v. 13, 14. We cannot think these are named merely because
they were chief in place (for then surely the high priest, or some of
the heads of the courses of the priests, would have been mentioned),
but because they were more zealous and active than the rest. When God
has work to do he will raise up leading men to preside in it. And it is
not always that the first in place and rank are most fit for service or
most forward to it. These Levites not only bestirred themselves, but
gathered their brethren, and quickened them to do according to the
commandment of the king by the word of the Lord. Observe, They did
according to the king's command, but with an eye to God's word. The
king commanded them what was already their duty by the word of God,
and, in doing it, they regarded God's word as a rule to them and the
king's commandment as a spur to them.
II. The work was cleansing the house of God, 1. From the common dirt it
had contracted while it was shut up-dust, and cobwebs, and the rust of
the vessels. 2. From the idols and idolatrous altars that were set up
in it, which, though kept ever so neat, were a greater pollution to it
than if it had been made the common sewer of the city. The priests were
none of them mentioned as leading men in this work, yet none but they
durst go into the inner part of the house, no, not to cleanse it, which
they did, and perhaps the high priest into the holy of holies, to
cleanse that. And, though the Levites had the honour to be the leaders
in the work, they did not disdain to be servitors to the priests
according to their office; for what filth the priests brought into the
court the Levites carried to the brook Kidron. Let not men's
usefulness, be it ever so eminent, make them forget their place.
III. The expedition with which they did this work was very remarkable.
They began on the first day of the first month, a happy beginning of
the new-year, and one that promised a good year. Thus should every year
begin with the reformation of what is amiss, and the purging away, by
true repentance, of all the defilements contracted the foregoing year.
In eight days they cleared and cleansed the temple, and in eight days
more the courts of the temple, v. 17. Let those that do good work learn
to rid work and get it done. Let what is amiss be amended quickly.
IV. The report they made of it to Hezekiah was very agreeable, v. 18,
19. They gave him an account of what they had done, because it was he
that set them on work, boasted not of their own care and pains, nor did
they come to him to be paid, but to let him know that all things that
had been profaned were now sanctified according to law, and were ready
to be used again whenever he pleased. They knew the good king had set
his heart upon God's altar, and longed to be attending that, and
therefore they insisted most upon the readiness they had put that
into--that the vessels for the altar were scoured and brightened. Those
vessels which Ahaz, in his transgression, had cast away as vessels in
which there was no pleasure, they gathered together, sanctified them,
and laid them in their place before the altar. Though the vessels of
the sanctuary may be profaned for a while, God will find a time and a
way to sanctify them. Neither his ordinances nor his people shall be
suffered to fail for ever.
Hezekiah's Sacrifice. (b. c. 726.)
20 Then Hezekiah the king rose early, and gathered the rulers of the
city, and went up to the house of the Lord. 21 And they brought seven
bullocks, and seven rams, and seven lambs, and seven he goats, for a
sin offering for the kingdom, and for the sanctuary, and for Judah. And
he commanded the priests the sons of Aaron to offer them on the altar
of the Lord. 22 So they killed the bullocks, and the priests received
the blood, and sprinkled it on the altar: likewise, when they had
killed the rams, they sprinkled the blood upon the altar: they killed
also the lambs, and they sprinkled the blood upon the altar. 23 And
they brought forth the he goats for the sin offering before the king
and the congregation; and they laid their hands upon them: 24 And the
priests killed them, and they made reconciliation with their blood upon
the altar, to make an atonement for all Israel: for the king commanded
that the burnt offering and the sin offering should be made for all
Israel. 25 And he set the Levites in the house of the Lord with
cymbals, with psalteries, and with harps, according to the commandment
of David, and of Gad the king's seer, and Nathan the prophet: for so
was the commandment of the Lord by his prophets. 26 And the Levites
stood with the instruments of David, and the priests with the trumpets.
27 And Hezekiah commanded to offer the burnt offering upon the altar.
And when the burnt offering began, the song of the Lord began also with
the trumpets, and with the instruments ordained by David king of
Israel. 28 And all the congregation worshipped, and the singers sang,
and the trumpeters sounded: and all this continued until the burnt
offering was finished. 29 And when they had made an end of offering,
the king and all that were present with him bowed themselves, and
worshipped. 30 Moreover Hezekiah the king and the princes commanded
the Levites to sing praise unto the Lord with the words of David, and
of Asaph the seer. And they sang praises with gladness, and they bowed
their heads and worshipped. 31 Then Hezekiah answered and said, Now
ye have consecrated yourselves unto the Lord, come near and bring
sacrifices and thank offerings into the house of the Lord. And the
congregation brought in sacrifices and thank offerings; and as many as
were of a free heart burnt offerings. 32 And the number of the burnt
offerings, which the congregation brought, was threescore and ten
bullocks, a hundred rams, and two hundred lambs: all these were for a
burnt offering to the Lord. 33 And the consecrated things were six
hundred oxen and three thousand sheep. 34 But the priests were too
few, so that they could not flay all the burnt offerings: wherefore
their brethren the Levites did help them, till the work was ended, and
until the other priests had sanctified themselves: for the Levites were
more upright in heart to sanctify themselves than the priests. 35 And
also the burnt offerings were in abundance, with the fat of the peace
offerings, and the drink offerings for every burnt offering. So the
service of the house of the Lord was set in order. 36 And Hezekiah
rejoiced, and all the people, that God had prepared the people: for the
thing was done suddenly.
The temple being cleansed, we have here an account of the good use that
was immediately made of it. A solemn assembly was called to meet the
king at the temple, the very next day (v. 20); and very glad, no doubt,
all the good people in Jerusalem were, when it was said, Let us go up
to the house of the Lord, Ps. cxxii. 1. As soon as Hezekiah heard that
the temple was ready for him he lost no time, but made it appear that
he was ready for it. He rose early to go up to the house of the Lord,
earlier on that day than on other days, to show that his heart was upon
his work there. Now this day's work was to look two ways:--
I. Atonement must be made for the sins of the last reign. They thought
it not enough to lament and forsake those sins, but they brought a
sin-offering. Even our repentance and reformation will not obtain
pardon but in and through Christ, who was made sin (that is, a
sin-offering) for us. No peace but through his blood, no, not for
penitents. Observe, 1. The sin-offering was for the kingdom, for the
sanctuary, and for Judah (v. 21), that is, to make atonement for the
sins of princes, priests, and people, for they had all corrupted their
way. The law of Moses appointed sacrifices to make atonement for the
sins of the whole congregation (Lev. iv. 13, 14; Num. xv. 24, 25), that
the national judgments which their national sins deserved might be
turned away. For this purpose we must now have an eye to Christ the
great propitiation, as well as for the remission and salvation of
particular persons. 2. The law appointed only one goat for a
sin-offering, as on the day of atonement (Lev. xvi. 15) and on such
extraordinary occasions as this, Num. xv. 24. But they here offered
seven (v. 21), because the sins of the congregation had been very great
and long continued in. Seven is a number of perfection. Our great
sin-offering is but one, yet that one perfects for ever those that are
sanctified. 3. The king and the congregation (that is, the
representatives of the congregation) laid their hands on the heads of
the goats that were for the sin-offering (v. 23), thereby owning
themselves guilty before God and expressing their desire that the guilt
of the sinner might be transferred to the sacrifice. By faith we lay
our hands on the Lord Jesus, and so receive the atonement, Rom. v. 11.
4. Burnt-offerings were offered with the sin-offerings, seven bullocks,
seven rams, and seven lambs. The intention of the burnt-offerings was
to give glory to the God of Israel, whom they owned as the only true
God, which it was proper to do at the same time that they were by the
sin-offering making atonement for their offences. The blood of those,
as well as of the sin-offering, was sprinkled upon the altar (v. 22),
to make reconciliation for all Israel (v. 24), and not for Judah only.
Christ is a propitiation, not for the sins of Israel only, but of the
whole world, 1 John ii. 1, 2. 5. While the offerings were burning upon
the altar the Levites sang the song of the Lord (v. 27), the Psalms
composed by David and Asaph (v. 30), accompanied by the musical
instruments which God by his prophets had commanded the use of (v. 25),
and which had been long neglected. Even sorrow for sin must not put us
out of tune for praising God. By faith we must rejoice in Christ Jesus
as our righteousness; and our prayers and praises must ascend with his
offering, to be accepted only in virtue of it. 6. The king and all the
congregation testified their consent to and concurrence in all that was
done, by bowing their heads and worshipping, expressing an awful
veneration of the divine Majesty, by postures of adoration. This is
taken notice of, v. 28-30. It is not enough for us to be where God is
worshipped, if we do not ourselves worship him, and that not with
bodily exercise only, which profits little, but with the heart.
II. The solemnities of this day did likewise look forward. The temple
service was to be set up again, that it might be continually kept up;
and this Hezekiah calls them to, v. 31. "Now that you have consecrated
yourselves to the Lord--have both made an atonement and made a covenant
by sacrifice, are solemnly reconciled and engaged to him--now come
near, and bring sacrifices." Note, Our covenant with God must be
pursued and improved in communion with him. Having consecrated
ourselves, in the first place, to the Lord, we must bring the
sacrifices of prayer, and praise, and alms, to his house. Now, in this
work, it was found.
1. That the people were free. Being called to it by the king, they
brought in their offerings, though not in such abundance as in the
glorious days of Solomon (for Judah was now diminished, impoverished,
and brought low), but according to what they had, and as much as one
could expect considering their poverty and the great decay of piety
among them. (1.) Some were so generous as to bring burnt-offerings,
which were wholly consumed to the honour of God, and of which the
offerer had no part. Of this sort there were seventy bullocks, 100
rams, and 200 lambs, v. 32. (2.) Others brought peace-offerings and
thank-offerings, the fat of which was burnt upon the altar, and the
flesh divided between the priests and the offerers, v. 35. Of this sort
there were 600 oxen and 3000 sheep, v. 33. Perhaps the remembrance of
their sin in sacrificing on the high places made them more willing to
bring their sacrifices now to God's altar.
2. That the priests were few, too few for the service, v. 34. Many of
them, it is likely, were suspended and laid aside as polluted and
uncanonical, for having sacrificed to idols in the last reign, and the
rest had not the zeal that one might have expected upon such an
occasion. They thought that the king needed not to be so forward, that
there was no necessity for such haste in opening the doors of the
temple, and therefore they took no care to sanctify themselves, and
being unsanctified, and so unqualified, they made that their excuse for
being absent from the service; as if their offence would be their
defence. It is recorded here, to the perpetual shame of the priests,
that, though they were so well provided for out of the offerings of the
Lord made by fire, yet they did not mind their business. Here was work
to do, and there wanted proper hands to do it.
3. That the Levites were forward. They had been more upright in heart
to sanctify themselves than the priests (v. 34), were better affected
to the work and better prepared and qualified for it. This was their
praise, and, in recompence for it, they had the honour to be employed
in that which was the priests' work: they helped them to flay the
offerings. This was not according to the law (Lev. i. 5, 6), but the
irregularity was dispensed with in cases of necessity, and thus
encouragement was given to the faithful zealous Levites and a just
disgrace put upon the careless priests. What the Levites wanted in the
ceremonial advantages of their birth and consecration was abundantly
made up in their eminent qualifications of skill and will to do the
work.
4. That all were pleased. The king and all the people rejoiced in this
blessed turn of affairs and the new face of religion which the kingdom
had put on, v. 36. Two things in this matter pleased them:--(1.) That
it was soon brought about: The thing was done suddenly, in a little
time, with a great deal of ease, and without any opposition. Those that
go about the work of God in faith and with resolution will find that
there is not that difficulty in it which they sometimes imagine, but it
will be a pleasing surprise to them to see how soon it is done. (2.)
That the hand of God was plainly in it: God had prepared the people by
the secret influences of his grace, so that many of those who had in
the last reign doted on the idolatrous altars were now as much in love
with God's altar. This change, which God wrought on their minds, did
very much expedite and facilitate the work. Let magistrates and
ministers do their part towards the reforming of a land, and ascribe to
him the glory of what is done, especially when it is done suddenly and
is a pleasing surprise. This is the Lord's doing, and it is marvellous.
__________________________________________________________________
S E C O N D C H R O N I C L E S
CHAP. XXX.
In this chapter we have an account of the solemn passover which
Hezekiah kept in the first year of his reign. I. The consultation about
it, and the resolution he and his people came to for the observance of
it, ver. 2-5. II. The invitation he sent to Judah and Israel to come
and keep it, ver. 1, 6-12. III. The joyful celebration of it, ver.
13-27. By this the reformation, set on foot in the foregoing chapter,
was greatly advanced and established, and that nail in God's holy place
clenched.
Preparations for the Passover. (b. c. 726.)
1 And Hezekiah sent to all Israel and Judah, and wrote letters also to
Ephraim and Manasseh, that they should come to the house of the Lord at
Jerusalem, to keep the passover unto the Lord God of Israel. 2 For
the king had taken counsel, and his princes, and all the congregation
in Jerusalem, to keep the passover in the second month. 3 For they
could not keep it at that time, because the priests had not sanctified
themselves sufficiently, neither had the people gathered themselves
together to Jerusalem. 4 And the thing pleased the king and all the
congregation. 5 So they established a decree to make proclamation
throughout all Israel, from Beer-sheba even to Dan, that they should
come to keep the passover unto the Lord God of Israel at Jerusalem: for
they had not done it of a long time in such sort as it was written. 6
So the posts went with the letters from the king and his princes
throughout all Israel and Judah, and according to the commandment of
the king, saying, Ye children of Israel, turn again unto the Lord God
of Abraham, Isaac, and Israel, and he will return to the remnant of
you, that are escaped out of the hand of the kings of Assyria. 7 And
be not ye like your fathers, and like your brethren, which trespassed
against the Lord God of their fathers, who therefore gave them up to
desolation, as ye see. 8 Now be ye not stiffnecked, as your fathers
were, but yield yourselves unto the Lord, and enter into his sanctuary,
which he hath sanctified for ever: and serve the Lord your God, that
the fierceness of his wrath may turn away from you. 9 For if ye turn
again unto the Lord, your brethren and your children shall find
compassion before them that lead them captive, so that they shall come
again into this land: for the Lord your God is gracious and merciful,
and will not turn away his face from you, if ye return unto him. 10
So the posts passed from city to city through the country of Ephraim
and Manasseh even unto Zebulun: but they laughed them to scorn, and
mocked them. 11 Nevertheless divers of Asher and Manasseh and of
Zebulun humbled themselves, and came to Jerusalem. 12 Also in Judah
the hand of God was to give them one heart to do the commandment of the
king and of the princes, by the word of the Lord.
Here is, I. A passover resolved upon. That annual feast was instituted
as a memorial of the bringing of the children of Israel out of Egypt.
It happened that the reviving of the temple service fell within the
appointed days of that feast, the seventeenth day of the first month:
this brought that forgotten solemnity to mind. "What shall we do," says
Hezekiah, "about the passover? It is a very comfortable ordinance, and
has been long neglected. How shall we revive it? The time has elapsed
for this year; we cannot go about it immediately; the congregation is
thin, the people have not notice, the priests are not prepared, v. 3.
Must we defer it till another year?" Many, it is likely, were for
deferring it; but Hezekiah considered that by that time twelve-month
the good affections of the people would cool, and it would be too long
to want the benefit of the ordinance; and therefore, finding a proviso
in the law of Moses that particular persons who were unclean in the
first month might keep the passover the fourteenth day of the second
month and be accepted (Num. ix. 11), he doubted not but that it might
be extended to the congregation. Whereupon they resolved to keep the
passover in the second month. Let the circumstance give way to the
substance, and let not the thing itself be lost upon a nicety about the
time. It is good striking while the iron is hot, and taking people when
they are in a good mind. Delays are dangerous.
II. A proclamation issued out to give notice of this passover and to
summon the people to it.
1. An invitation was sent to the ten revolted tribes to stir them up to
come and attend this solemnity. Letters were written to Ephraim and
Manasseh to invite them to Jerusalem to keep this passover (v. 1), not
with any political design, to bring them back to the house of David,
but with a pious design to bring them back to the Lord God of Israel.
"Let them take whom they will for their king," says Hezekiah, "so they
will but take him for their God." The matters in difference between
Judah and Israel, either upon a civil or sacred account, shall not
hinder but that if the people of Israel will sincerely return to the
Lord their God Hezekiah will bid them as welcome to the passover as any
of his own subjects. Expresses are sent post throughout all the tribes
of Israel with memorials earnestly pressing the people to take this
opportunity of returning to the God from whom they had revolted. Now
here we have,
(1.) The contents of the circular letters that were despatched upon the
occasion, in which Hezekiah discovers a great concern both for the
honour of God and for the welfare of the neighbouring kingdom, the
prosperity of which he seems passionately desirous of, though he not
only received no toll, tribute, or custom, from it, but it had often,
and not long since, been vexatious to his kingdom. This is rendering
good for evil. Observe,
[1.] What it is which he presses them to (v. 8): "Yield yourselves unto
the Lord. Before you can come into communion with him you must come
into covenant with him." Give the hand to the Lord (so the word is),
that is, "Consent to take him for your God." A bargain is confirmed by
giving the hand. "Strike this bargain. Join yourselves to him in an
everlasting covenant. Subscribe with the hand to be his, Isa. xliv. 5.
Give him your hand, in token of giving him your heart. Lay your hand to
his plough. Devote yourselves to his service, to work for him. Yield to
him," that is, "Come up to his terms, come under his government, stand
it not out any longer against him." "Yield to him, to be absolutely and
universally at his command, at his disposal, to be, and do, and have,
and suffer, whatever he pleases. In order to this, be not stiff-necked
as your fathers were; let not your corrupt and wicked wills rise up in
resistance of and rebellion against the will of God. Say not that you
will do what you please, but resolve to do what he pleases." There is
in the carnal mind a stiffness, an obstinacy, an unaptness to comply
with God. We have it from our fathers; it is bred in the bone with us.
This must be conquered; and the will that had in it a spirit of
contradiction must be melted into the will of God; and to his yoke the
neck that was an iron sinew must be bowed and fitted. In pursuance of
this resignation to God, he presses them to enter into his sanctuary,
that is, to attend upon him in that place which he had chosen, to put
his name there, and serve him in the ordinances which he had appointed.
"The doors of the sanctuary are now opened, and you have liberty to
enter; the temple service is now revived, and you are welcome to join
in it." The king says, Come; the princes and priests say, Come;
whosoever will, let him come. This he calls (v. 6) turning to the Lord
God; for they had forsaken him, and worshipped other gods. Repent now,
and be converted. Thus those who through grace have turned to God
themselves should do all they can to bring others back to him.
[2.] What arguments he uses to persuade them to do this. First, "You
are children of Israel, and therefore stand related, stand obliged, to
the God of Israel, from whom you have revolted." Secondly, "The God you
are called to return to is the God of Abraham, Isaac, and Jacob, a God
in covenant with your first fathers, who served him and yielded
themselves to him; and it was their honour and happiness that they did
so." Thirdly, "Your late fathers that forsook him and trespassed
against him have been given up to desolation; their apostasy and
idolatry have been their ruin, as you see (v. 7); let their harms be
your warnings." Fourthly, "You yourselves are but a remnant narrowly
escaped out of the hands of the kings of Assyria (v. 6), and therefore
are concerned to put yourselves under the protection of the God of your
fathers, that you be not quite swallowed up." Fifthly, "This is the
only way of turning away the fierceness of God's anger from you (v. 8),
which will certainly consume you if you continue stiff-necked." Lastly,
"If you return to God in a way of duty, he will return to you in a way
of mercy." This he begins with (v. 6) and concludes with, v. 9. In
general, "You will find him gracious and merciful, and one that will
not turn away his face from you, if you seek him, notwithstanding the
provocations you have given him." Particularly, "You may hope that he
will turn again the captivity of your brethren that are carried away,
and bring them back to their own land." Could any thing be expressed
more pathetically, more movingly? Could there be a better cause, or
could it be better pleaded?
(2.) The entertainment which Hezekiah's messengers and message met
with. It does not appear that Hoshea, who was now king of Israel, took
any umbrage from, or gave any opposition to, the dispersing of these
proclamations through his kingdom, nor that he forbade his subjects to
accept the invitation. He seems to have left them entirely to their
liberty. They might go to Jerusalem to worship if they pleased; for,
though he did evil, yet not like the kings of Israel that were before
him, 2 Kings xvii. 2. He saw ruin coming upon his kingdom, and, if any
of his subjects would try this expedient to prevent it, they had his
full permission. But, for the people, [1.] The generality of them
slighted the call and turned a deaf ear to it. The messengers went from
city to city, some to one and some to another, and used pressing
entreaties with the people to come up to Jerusalem to keep the
passover; but they were so far from complying with the message that
they abused those that brought it, laughed them to scorn, and mocked
them (v. 10), not only refused, but refused with disdain. Tell them of
the God of Abraham! they knew him not, they had other gods to serve,
Baal and Ashtaroth. Tell them of the sanctuary! their high places were
as good. Tell them of God's mercy and wrath! they neither dreaded the
one nor desired the other. No marvel that the king's messengers were
thus despitefully used by this apostate race when God's messengers were
so, his servants the prophets, who produced credentials from him. The
destruction of the kingdom of the ten tribes was now at hand. It was
but two or three years after this that the king of Assyria laid siege
to Samaria, which ended in the captivity of those tribes. Just before
this they had not only a king of their own that permitted them to
return to God's sanctuary, but a king of Judah that earnestly invited
them to do it. Had they generally accepted this invitation, it might
have prevented their ruin; but their contempt of it hastened and
aggravated it, and left them inexcusable. [2.] Yet there were some few
that accepted the invitation. The message, though to some it was a
savour of death unto death, was to others a savour of life unto life,
v. 11. In the worst of times God has had a remnant; so he had here,
many of Asher, Manasseh, and Zebulun (here is no mention of any out of
Ephraim, though some of that tribe are mentioned, v. 18), humbled
themselves, and came to Jerusalem, that is, were sorry for their sins
and submitted to God. Pride keeps men from yielding themselves to the
Lord; when that is brought down, the work is done.
2. A command was given to the men of Judah to attend this solemnity;
and they universally obeyed it, v. 12. They did it with one heart, were
all of a mind in it, and the hand of God gave them that one heart; for
it is in the day of power that Christ's subjects are made willing. It
is God that works both to will and to do. When people, at any time,
manifest an unexpected forwardness to do that which is good, we must
acknowledge that hand of God in it.
The Celebration of the Passover. (b. c. 726.)
13 And there assembled at Jerusalem much people to keep the feast of
unleavened bread in the second month, a very great congregation. 14
And they arose and took away the altars that were in Jerusalem, and all
the altars for incense took they away, and cast them into the brook
Kidron. 15 Then they killed the passover on the fourteenth day of the
second month: and the priests and the Levites were ashamed, and
sanctified themselves, and brought in the burnt offerings into the
house of the Lord. 16 And they stood in their place after their
manner, according to the law of Moses the man of God: the priests
sprinkled the blood, which they received of the hand of the Levites.
17 For there were many in the congregation that were not sanctified:
therefore the Levites had the charge of the killing of the passovers
for every one that was not clean, to sanctify them unto the Lord. 18
For a multitude of the people, even many of Ephraim, and Manasseh,
Issachar, and Zebulun, had not cleansed themselves, yet did they eat
the passover otherwise than it was written. But Hezekiah prayed for
them, saying, The good Lord pardon every one 19 That prepareth his
heart to seek God, the Lord God of his fathers, though he be not
cleansed according to the purification of the sanctuary. 20 And the
Lord hearkened to Hezekiah, and healed the people.
The time appointed for the passover having arrived, a very great
congregation came together upon the occasion, v. 13. Now here we have,
I. The preparation they made for the passover, and good preparation it
was: They took away all the idolatrous altars that were found, not only
in the temple, but in Jerusalem, v. 14. Before they kept the feast,
they cast out this old leaven. The best preparation we can make for the
gospel passover is to cast away our iniquities, our spiritual
idolatries.
II. The celebration of the passover. In this the people were so forward
and zealous that the priests and Levites blushed to see themselves
out-done by the commonalty, to see them more ready to bring sacrifices
than they were to offer them. This put them upon sanctifying themselves
(v. 15), that the work might not stand still for want of hands to carry
it on. The notice we take of the zeal of others should make us ashamed
of our own coldness, and quicken us not only to do our duty, but to do
it well, and to sanctify ourselves to it. They did according to the
duty of their place (v. 16), sprinkling the blood upon the altar, which
was a type of Christ our passover sacrificed for us.
III. The irregularities they were guilty of in this solemnity. The
substance was well managed, and with a great deal of devotion; but,
besides that it was a month out of time, 1. The Levites killed the
passover, which should have been done by the priests only, v. 17. They
also assisted more than the law ordinarily allowed in offering the
other sacrifices, particularly those that were for the purifying of the
unclean, many of which there was now occasion for. Some think that it
was the offerers' work, not the priests', that the Levites had here the
charge of. Ordinarily every man killed his lamb, but now for those that
were under any ceremonial pollution the Levites killed it. 2. Many were
permitted to eat the passover who were not purified according to the
strictness of the law, v. 18. This was the second month, and there was
not warrant to put them off further to the third month, as, if it had
been the first month, the law would have permitted them to eat it the
second. And they were loth to forbid them communicating at all, lest
they should discourage new converts, and send those away complaining
whom they desired to send away rejoicing. Grotius observes from this
that ritual institutions must give way, not only to a public necessity,
but to a public benefit and advantage.
IV. Hezekiah's prayer to God for the forgiveness of this irregularity.
It was his zeal that had called them together in such haste, and he
would not that any should fare the worse for being straitened of time
in their preparation. He therefore thought himself concerned to be an
intercessor for those that ate the passover otherwise than it was
written, that there might not be wrath upon them from the Lord. His
prayer was,
1. A short prayer, but to the purpose: The good Lord pardon every one
in the congregation that has fixed, engaged, or prepared, his heart to
those services, though the ceremonial preparation be wanting. Note,
(1.) The great thing required in our attendance upon God in solemn
ordinances is that we prepare our hearts to seek him, that we be
sincere and upright in all we do, that the inward man be engaged and
employed in it, and that we make heart-work of it; it is all nothing
without this. Behold, thou desirest truth in the inward part. Hezekiah
does not pray that this might be dispensed with, nor that the want of
other things might be pardoned where there was not this. For this is
the one thing needful, that we seek God, his favour, his honour, and
that we set our hearts to do it. (2.) Where this sincerity and
fixedness of heart are there may still be many defects and infirmities,
both the frame of the spirit and the performance of the service may be
short of the purification of the sanctuary. Corruptions may not be so
fully conquered, thoughts not so closely fixed, affections not so
lively, faith not so operative, as they should be. Here is a defect in
sanctuary purification. There is nothing perfect under the sun, nor a
just man that doeth good, and sinneth not. (3.) These defects need
pardoning healing grace; for omissions in duty are sins as well as
omissions of duty. If God should deal with us in strict justice
according to the best of our performances, we should be undone. (4.)
The way to obtain pardon for our deficiencies in duty, and all the
iniquities of our holy things, is to seek it of God by prayer; it is
not so a pardon of course but that it must be obtained by petition
through the blood of Christ. (5.) In this prayer we must take
encouragement from the goodness of God: The good Lord pardon; for, when
he proclaimed his goodness, he insisted most upon this branch of it,
forgiving iniquity, transgression, and sin. (6.) It is the duty of
those that have the charge of others, not only to look to themselves,
but to those also that are under their charge, to see wherein they are
wanting, and to pray for them, as Hezekiah here. See Job i. 5.
2. A successful prayer: The Lord hearkened to Hezekiah, was well
pleased with his pious concern for the congregation, and, in answer to
his prayer, healed the people (v. 20), not only did not lay their sin
to their charge, but graciously accepted their services
notwithstanding; for healing denotes not only forgiveness (Isa. vi. 10;
Ps. ciii. 3), but comfort and peace, Isa. lvii. 18; Mal. iv. 2.
The Feast of Unleavened Bread. (b. c. 726.)
21 And the children of Israel that were present at Jerusalem kept the
feast of unleavened bread seven days with great gladness: and the
Levites and the priests praised the Lord day by day, singing with loud
instruments unto the Lord. 22 And Hezekiah spake comfortably unto all
the Levites that taught the good knowledge of the Lord: and they did
eat throughout the feast seven days, offering peace offerings, and
making confession to the Lord God of their fathers. 23 And the whole
assembly took counsel to keep other seven days: and they kept other
seven days with gladness. 24 For Hezekiah king of Judah did give to
the congregation a thousand bullocks and seven thousand sheep; and the
princes gave to the congregation a thousand bullocks and ten thousand
sheep: and a great number of priests sanctified themselves. 25 And
all the congregation of Judah, with the priests and the Levites, and
all the congregation that came out of Israel, and the strangers that
came out of the land of Israel, and that dwelt in Judah, rejoiced. 26
So there was great joy in Jerusalem: for since the time of Solomon the
son of David king of Israel there was not the like in Jerusalem. 27
Then the priests the Levites arose and blessed the people: and their
voice was heard, and their prayer came up to his holy dwelling place,
even unto heaven.
After the passover followed the feast of unleavened bread, which
continued seven days. How that was observed we are here told, and every
thing in this account looks pleasant and lively. 1. Abundance of
sacrifices were offered to God in peace-offerings, by which they both
acknowledged and implored the favour of God, and on part of which the
offerers feasted with their friends during these seven days (v. 22), in
token of their communion with God and the comfort they took in his
favour and their reconciliation to him. To keep up this part of the
service, that God's altar might be abundantly regaled with the fat and
blood and his priests and people with the flesh of the peace-offerings,
Hezekiah gave out of his own stock 1000 bullocks and 7000 sheep, and
the princes, excited by his pious example, gave the same number of
bullocks and a greater number of sheep, and all for peace-offerings, v.
24. By this God was honoured, the joy of the festival was kept up, and
the strangers were encouraged to come again to Jerusalem. It was
generously done of the king and the princes thus plentifully to
entertain the whole congregation; but what is a great estate good for
but that it puts men into a capacity of doing so much the more good?
Christ feasted those that followed him. I believe neither Hezekiah nor
his princes were the poorer at the year's end for this their pious
liberality. 2. Many good prayers were put up to God with the
peace-offerings, v. 22. They made confession to the Lord God of their
fathers, in which the intent and meaning of the peace-offerings were
directed and explained. When the priests sprinkled the blood and burnt
the fat they made confession, so did the people when they feasted on
their part. They made a religious confession of their relation to God
and dependence upon him, a penitent confession of their sins and
infirmities, a thankful confession of God's mercies to them, and a
supplicatory confession of their wants and desires; and, in all these,
they had an eye to God as the God of their fathers, a God in covenant
with them. 3. There was a great deal of good preaching. The Levites
(whose office it was, Deut. xxxiii. 10) taught the people the good
knowledge of the Lord, read and opened the scriptures, and instructed
the congregation concerning God and their duty to him; and great need
there was of this, after so long a famine of the word as there had been
in the last reign. Hezekiah did not himself preach, but he spoke
comfortably to the Levites that did, attended their preaching,
commended their diligence, and assured them of his protection and
countenance. Hereby he encouraged them to study hard and take pains,
and put a reputation upon them, that the people might respect and
regard them the more. Princes and magistrates, by owning and
encouraging faithful and laborious preachers, greatly serve the
interest of God's kingdom among men. 4. They sang psalms every day (v.
21): The Levites and priests praised the Lord day by day, both with
songs and musical instruments, thus expressing their own and exciting
one another's joy in God and thankfulness to him. Praising God should
be much of our work in our religious assemblies. 5. Having kept the
seven days of the feast in this religious manner, they had so much
comfort in the service that they kept other seven days, v. 23. They did
not institute any new modes of worship, but repeated and continued the
old. The case was extraordinary: they had been long without the
ordinance; guilt had been contracted by the neglect of it; they had now
got a very great congregation together, and were in a devout serious
frame; they knew not when they might have such another opportunity, and
therefore could not now find in their hearts to separate till they had
doubled the time. Many of them were a great way from home, and had
business in the country to look after, for, this being the second
month, they were in the midst of their harvest; yet they were in no
haste to return: the zeal of God's house made them forget their secular
affairs. How unlike those who snuffed at God's service, and said, What
a weariness is it! Or those who asked, When will the sabbath be gone?
The servants of God should abound in his work. 6. All this they did
with gladness (v. 23); they all rejoiced, and particularly the
strangers, v. 25. So there was great joy in Jerusalem, v. 26. Never was
the like since the dedication of the temple in Solomon's time. Note,
Holy duties should be performed with holy gladness; we should be
forward to them, and take pleasure in them, relish the sweetness of
communion with God, and look upon it as matter of unspeakable joy and
comfort that we are thus favoured and have such earnests of everlasting
joy. 7. The congregation was at length dismissed with a solemn
blessing, v. 27. (1.) The priests pronounced it; for it was part of
their office to bless the people (Num. vi. 22, 23), in which they were
both the people's mouth to God by way of prayer and God's mouth to the
people by way of promise; for their blessing included both. In it they
testified both their desire of the people's welfare and their
dependence upon God and that word of his grace to which they commended
them. What a comfort is it to a congregation to be sent home thus
crowned! (2.) God said Amen to it. The voice of the priests, when they
blessed the people, was heard in heaven and came up to the habitation
of God's holiness. When they pronounced the blessing God commanded it,
and perhaps gave some sensible token of the ratification of it. The
prayer that comes up to heaven in a cloud of incense will come down
again to this earth in showers of blessings.
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S E C O N D C H R O N I C L E S
CHAP. XXXI.
We have here a further account of that blessed reformation of which
Hezekiah was a glorious instrument, and of the happy advances he made
in it. I. All the remnants of idolatry were destroyed and abolished,
ver. 1. II. The priests and Levites were set to work again, every man
in his place, ver. 2. III. Care was taken for their maintenance. 1. The
royal bounty to the clergy, and for the support of the temple service,
was duly paid, ver. 3. 2. Orders were given for the raising of the
people's quota, ver. 4. 3. The people, thereupon, brought in their dues
abundantly, ver. 5-10. 4. Commissioners were appointed for the due
distribution of what was brought in, ver. 11-19. Lastly, Here is the
general praise of Hezekiah's sincerity in all his undertakings, ver.
20, 21.
Hezekiah Destroys Idolatry. (b. c. 726.)
1 Now when all this was finished, all Israel that were present went out
to the cities of Judah, and brake the images in pieces, and cut down
the groves, and threw down the high places and the altars out of all
Judah and Benjamin, in Ephraim also and Manasseh, until they had
utterly destroyed them all. Then all the children of Israel returned,
every man to his possession, into their own cities. 2 And Hezekiah
appointed the courses of the priests and the Levites after their
courses, every man according to his service, the priests and Levites
for burnt offerings and for peace offerings, to minister, and to give
thanks, and to praise in the gates of the tents of the Lord. 3 He
appointed also the king's portion of his substance for the burnt
offerings, to wit, for the morning and evening burnt offerings, and the
burnt offerings for the sabbaths, and for the new moons, and for the
set feasts, as it is written in the law of the Lord. 4 Moreover he
commanded the people that dwelt in Jerusalem to give the portion of the
priests and the Levites, that they might be encouraged in the law of
the Lord. 5 And as soon as the commandment came abroad, the children
of Israel brought in abundance the firstfruits of corn, wine, and oil,
and honey, and of all the increase of the field; and the tithe of all
things brought they in abundantly. 6 And concerning the children of
Israel and Judah, that dwelt in the cities of Judah, they also brought
in the tithe of oxen and sheep, and the tithe of holy things which were
consecrated unto the Lord their God, and laid them by heaps. 7 In the
third month they began to lay the foundation of the heaps, and finished
them in the seventh month. 8 And when Hezekiah and the princes came
and saw the heaps, they blessed the Lord, and his people Israel. 9
Then Hezekiah questioned with the priests and the Levites concerning
the heaps. 10 And Azariah the chief priest of the house of Zadok
answered him, and said, Since the people began to bring the offerings
into the house of the Lord, we have had enough to eat, and have left
plenty: for the Lord hath blessed his people; and that which is left is
this great store.
We have here an account of what was done after the passover. What was
wanting in the solemnities of preparation for it before was made up in
that which is better, a due improvement of it after. When the religious
exercises of a Lord's day or a communion are finished we must not think
that then the work is done. No, then the hardest part of our work
begins, which is to exemplify the impressions of the ordinance upon our
minds in all the instances of a holy conversation. So it was here; when
all this was finished there was more to be done.
I. They applied themselves with vigour to destroy all the monuments of
idolatry, v. 1. The king had done what he could of this kind (2 Kings
xviii. 4), but the people could discover those profane relics which
escaped the eye of the king's officers, and therefore they went out to
see what they could do, v. 1. This was done immediately after the
passover. Note, The comfort of communion with God should kindle in us a
holy zeal and indignation against sin, against every thing that is
offensive to God. If our hearts have been made to burn within us at an
ordinance, that spirit of burning will consume the dross of corruption.
What have I now to do any more with idols? Their zeal here in
destroying the images and groves, the high places and altars, appeared,
1. In that they did this, not only in the cities of Judah and Benjamin,
but in those of Ephraim and Manasseh. Some think that those cities are
meant which had come under the protection and the jurisdiction of the
kings of Judah. Others think that, Hoshea king of Israel not forbidding
it, their zeal carried them out to the destruction of idolatry even in
many parts of his kingdom. At least those that came out of Ephraim and
Manasseh to keep the passover (as many did, ch. xxx. 18) destroyed all
their own images and groves, and did the like for as many more as they
had influence upon or could make interest in for leave to do it. We
should not only reform ourselves, but do all we can to reform others
too. 2. They destroyed all: they utterly destroyed all; they spared
none through favour or affection either to the images or to their
worshippers; though ever so ancient, ever so costly, ever so beautiful,
and ever so well patronised, yet they must all be destroyed. Note,
Those that sincerely set themselves against sin will set themselves
against all sin. 3. They would not return to their houses, though they
had been long absent, till this was done. They could not be easy, nor
think themselves safe, in their cities, as long as the images and
groves, those betrayers and destroyers of their country, were left
standing. Perhaps the prophet Isaiah pointed to this when, a little
before, he spoke of a day in which men should cast away the very idols
that they themselves had made. So surprising was this blessed change,
Isa. ii. 20; xxxi. 6, 7.
II. Hezekiah revived and restored the courses of the priests and
Levites, which David had appointed and which had of late been put out
of course, v. 2. The temple service was put into its proper method
again, to run in the old channel. Every man was made to know his work,
his place, his time, and what was expected from him. Note, Good order
contributes much to the carrying on of a good work. The priests were
appointed in their courses for burnt-offerings and peace-offerings; the
Levites in their courses were some to minister to the priests, others
to give thanks and praise. See 1 Chron. xxiii. 4, 5. And all this in
the gates or courts of the tents of the Lord. The temple is here called
a tent because the temple privileges are movable things and this temple
was shortly to be removed.
III. He appropriated a branch of the revenue of his crown to the
maintenance and support of the altar. Though the people were to be at
the charge of the daily offerings, and those on the sabbaths, new
moons, and feasts, yet, rather than they should be burdened with the
expense, he allowed out of his own estate, or out of his exchequer, for
all those offerings, v. 3. It was a generous act of piety, wherein he
consulted both God's honour and his people's ease, as a faithful
servant to him and a tender father to them. Let princes and great men
reckon that well bestowed, and set out to the best interest, which they
give for the support and encouragement of religion in their country.
IV. He issued out an order to the inhabitants of Jerusalem first, v. 4
(that those who were nearest the temple, and both saved and got by
being so, might give a good example to others), but which was
afterwards extended to, or at least admitted by, the cities of Judah,
that they should carefully pay in their dues, according to the law, to
the priests and Levites. This had been long neglected, which made the
work to be neglected (for a scandalous maintenance makes a scandalous
ministry); but Hezekiah, having himself been liberal, might with a good
grace require his subjects to be just to the temple service. And
observe the end he aims at in recovering and restoring to the priests
and Levites their portion, that they might be encouraged in the law of
the Lord, in the study of it, and in doing their duty according to it.
Observe here, 1. It is fit that ministers should be not only
maintained, but encouraged, that they should not only be kept to do
their work, but that they should also have wherewith to live
comfortably, that they may do it with cheerfulness. 2. Yet they are to
be maintained, not in idleness, pride, and luxury, but in the law of
the Lord, in their observance of it themselves and in teaching others
the good knowledge of it.
V. The people thereupon brought in their tithes very readily. They
wanted nothing but to be called upon; and therefore, as soon as the
commandment came abroad, the first-fruits and all the holy things were
duly brought in, v. 5, 6. What the priests had occasion for, for
themselves and their families, they made use of, and the overplus was
laid in heaps, v. 6. All harvest-time they were increasing these heaps,
as the fruits of the earth were gathered in; for God was to have his
dues out of them all. Though a prescription may be pleaded for a modus
decimandi--tenth proportion, yet it cannot be pleaded pro non
decminado--for the omission of the tenth. When harvest ended they
finished their heaps, v. 7. Now here we have, 1. The account given to
Hezekiah concerning those heaps. He questioned the priests and Levites
concerning them, why they did not use what was paid in, but hoarded it
up thus, (v. 9), to which it was answered that they had made use of all
they had occasion for, for the maintenance of themselves and their
families and for their winter store, and that this was that which was
left over and above, v. 10. They did not hoard these heaps for
covetousness, but to show what plentiful provision God by his law had
made for them, if they could but have it collected and brought in, and
that those who conscientiously give God his dues out of their estates
bring a blessing upon all they have: Since they began to bring in the
offerings the Lord has blessed his people. See for this Hag. ii. 19.
"Try me," says God, "if you will not otherwise trust me, whether, upon
your bringing the tithes into the store-house, you have not a blessing
poured out upon you," Mal. iii. 10, 11; Ezek. xliv. 30. 2. The
acknowledgment which the king and princes made of it, v. 8. They gave
thanks to God for his good providence, which gave them something to
bring, and his good grace, which gave them hearts to bring it. And they
also blessed the people, that is, commended them for their doing well
now, without reproaching them for their former neglects. It is
observable that after they had tasted the sweetness of God's ordinance,
in the late comfortable passover, they were thus free in maintaining
the temple service. Those that experience the benefit of a settled
ministry will not grudge the expense of it.
The Maintenance of the Priests. (b. c. 720.)
11 Then Hezekiah commanded to prepare chambers in the house of the
Lord; and they prepared them, 12 And brought in the offerings and the
tithes and the dedicated things faithfully: over which Cononiah the
Levite was ruler, and Shimei his brother was the next. 13 And Jehiel,
and Azaziah, and Nahath, and Asahel, and Jerimoth, and Jozabad, and
Eliel, and Ismachiah, and Mahath, and Benaiah, were overseers under the
hand of Cononiah and Shimei his brother, at the commandment of Hezekiah
the king, and Azariah the ruler of the house of God. 14 And Kore the
son of Imnah the Levite, the porter toward the east, was over the
freewill offerings of God, to distribute the oblations of the Lord, and
the most holy things. 15 And next him were Eden, and Miniamin, and
Jeshua, and Shemaiah, Amariah, and Shecaniah, in the cities of the
priests, in their set office, to give to their brethren by courses, as
well to the great as to the small: 16 Beside their genealogy of
males, from three years old and upward, even unto every one that
entereth into the house of the Lord, his daily portion for their
service in their charges according to their courses; 17 Both to the
genealogy of the priests by the house of their fathers, and the Levites
from twenty years old and upward, in their charges by their courses;
18 And to the genealogy of all their little ones, their wives, and
their sons, and their daughters, through all the congregation: for in
their set office they sanctified themselves in holiness: 19 Also of
the sons of Aaron the priests, which were in the fields of the suburbs
of their cities, in every several city, the men that were expressed by
name, to give portions to all the males among the priests, and to all
that were reckoned by genealogies among the Levites. 20 And thus did
Hezekiah throughout all Judah, and wrought that which was good and
right and truth before the Lord his God. 21 And in every work that he
began in the service of the house of God, and in the law, and in the
commandments, to seek his God, he did it with all his heart, and
prospered.
Here we have,
I. Two particular instances of the care of Hezekiah concerning church
matters, having put them into good order, to keep them so. The tithes
and other holy things being brought in, he provided, 1. That they
should be carefully laid up, and not left exposed in loose heaps,
liable to be wasted and embezzled. He ordered chambers to be made ready
in some of the courts of the temple for store-chambers (v. 11), and
into them the offerings were brought and there kept under lock and key,
v. 12, 13. Treasures or store-keepers were appointed, who had the
oversight of them, to see that moth and rust did not corrupt them nor
thieves break through to steal. This wisdom of laying up the surplus in
days of plenty we may learn from the ant, who provideth meat in summer.
The laying up in store what was brought in was an encouragement to
people to pay in their contributions. That will be given cheerfully by
the public which appears to be well husbanded. 2. That they should be
faithfully laid out, according to the uses they were intended for.
Church treasures are not to be hoarded any longer than till there is
occasion for them, lest even the rust should be a witness against those
who hoard them. Officers were appointed, men (no doubt) of approved
wisdom and faithfulness, to distribute the oblations of the Lord and
the most holy things among the priests (v. 14), and to see that they
all had a competent maintenance for themselves and their families. The
law provided sufficient for them all, and therefore, if some had too
little, it must be because others had too much; to prevent such
inequality these officers were to go by some certain rule of proportion
in the disposal of the incomes of the temple. It is said of the priests
here (v. 18) that in their set office they sanctified themselves; in
faith they sanctified themselves (so the word is), that is, as bishop
Patrick explains it, they attended their ministry at the house of God,
not doubting but they should be provided with all things necessary.
Now, because they served God in that confidence, care was taken that
they should not be made ashamed of their hope. Note, Those that
sanctify themselves to God and his service in faith, believing that he
will see them want for nothing that is good for them, shall certainly
be fed. Out of the offerings of the Lord distribution was made, (1.) To
the priests in the cities (v. 15), who staid at home while their
brethren went to Jerusalem, and did good there in teaching the good
knowledge of the Lord. The preaching priests were maintained as well as
the sacrificing priests, and those that abode by the stuff as well as
those that warred the warfare. (2.) To those that entered into the
house of the Lord, all the males from three years old and upwards; for
the male children even at that tender age, it seems, were allowed to
come into the temple with their parents, and shared with them in this
distribution, v. 16. (3.) Even the Levites from twenty years old and
upwards had their share, v. 17. (4.) The wives and children of the
priests and Levites had a comfortable maintenance out of those
offerings, v. 18. In maintaining ministers, regard must be had to their
families, that not they only, but theirs, may have food convenient. In
some countries where ministers have their salary paid them by the state
an addition is made to it upon the birth of a child. (5.) The priests
in the country, that lived in the fields of the suburbs, were not
overlooked in this ministration, v. 19. Those also had their share who
were inhabitants of the villages, though they might be supposed to live
at a less expense.
II. A general character of Hezekiah's services for the support of
religion, v. 20, 21. 1. His pious zeal reached to all the parts of his
kingdom: Thus he did throughout all Judah; every part of the country,
and not those only that lay next him, shared in the good fruits of his
government. 2. He sincerely designed to please God, and approved
himself to him in all he did: He wrought that which was good before the
Lord his God; all his care was to do that which should be accepted of
God, which was right (that is, agreeable to natural equity), and truth
(that is, agreeable to divine revelation and his covenant with God),
before the Lord; to do according to that law which is holy, just, and
good. 3. What he began he went through with, prosecuted it with vigour,
and did it with all his heart. 4. All his good intentions were brought
to a good issue; whatever he did in the service of the house of God,
and in the government of his kingdom, he prospered in it. Note, What is
undertaken with a sincere regard to the glory of God will succeed to
our own honour and comfort at last.
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S E C O N D C H R O N I C L E S
CHAP. XXXII.
This chapter continues and concludes the history of the reign of
Hezekiah. I. The descent which Sennacherib made upon him, and the care
he took to fortify himself, his city, and the minds of his people,
against that enemy, ver. 1-8. II. The insolent blasphemous letters and
messages which Sennacherib sent him, ver. 9-19. III. The real answer
God gave to Sennacherib's blasphemies, and to Hezekiah's prayers, in
the total rout of the Assyrian army, to the shame of Sennacherib and
the honour of Hezekiah, ver. 20-23. IV. Hezekiah's sickness and his
recovery from that, his sin and his recovery from that, with the
honours that attended him living and dead, ver. 24-33.
Sennacherib's Invasion; Hezekiah's Patient Confidence. (b. c. 713.)
1 After these things, and the establishment thereof, Sennacherib king
of Assyria came, and entered into Judah, and encamped against the
fenced cities, and thought to win them for himself. 2 And when
Hezekiah saw that Sennacherib was come, and that he was purposed to
fight against Jerusalem, 3 He took counsel with his princes and his
mighty men to stop the waters of the fountains which were without the
city: and they did help him. 4 So there was gathered much people
together, who stopped all the fountains, and the brook that ran through
the midst of the land, saying, Why should the kings of Assyria come,
and find much water? 5 Also he strengthened himself, and built up all
the wall that was broken, and raised it up to the towers, and another
wall without, and repaired Millo in the city of David, and made darts
and shields in abundance. 6 And he set captains of war over the
people, and gathered them together to him in the street of the gate of
the city, and spake comfortably to them, saying, 7 Be strong and
courageous, be not afraid nor dismayed for the king of Assyria, nor for
all the multitude that is with him: for there be more with us than with
him: 8 With him is an arm of flesh; but with us is the Lord our God
to help us, and to fight our battles. And the people rested themselves
upon the words of Hezekiah king of Judah.
Here is, I. The formidable design of Sennacherib against Hezekiah's
kingdom, and the vigorous attempt he made upon it. This Sennacherib was
now, as Nebuchadnezzar was afterwards, the terror and scourge and great
oppressor of that part of the world. He aimed to raise a boundless
monarchy for himself upon the ruins of all his neighbours. His
predecessor Shalmaneser had lately made himself master of the kingdom
of Israel, and carried the ten tribes captives. Sennacherib thought, in
like manner, to win Judah for himself. Pride and ambition put men upon
grasping at universal dominion. It is observable that, just about this
time, Rome, a city which afterwards came to reign more than any other
had done over the kings of the earth, was built by Romulus. Sennacherib
invaded Judah immediately after the reformation of it and the
re-establishment of religion in it: After these things he entered into
Judah, v. 1. 1. It was well ordered by the divine Providence that he
did not give them this disturbance before the reformation was finished
and established, as it might then have put a stop to it. 2. Perhaps he
intended to chastise Hezekiah for destroying that idolatry to which he
himself was devoted. He looked upon Hezekiah as profane in what he had
done, and as having thrown himself out of the divine protection. He
accordingly considered him as one who might easily be made a prey of.
3. God ordered it at this time that he might have an opportunity of
showing himself strong on the behalf of this returning reforming
people. He brought this trouble upon them that he might have the
honour, and might put on them the honour, of their deliverance. After
these things, and the establishment thereof, one would have expected to
hear of nothing but perfect peace, and that none durst meddle with a
people thus qualified for the divine favour; yet the next news we hear
is that a threatening destroying army enters the country, and is ready
to lay all waste. We may be in the way of our duty and yet meet with
trouble and danger. God orders it so for the trial of our confidence in
him and the manifestation of his care concerning us. The little
opposition which Sennacherib met with in entering Judah induced him to
imagine that all was his own. He thought to win all the fenced cities
(v. 1), and purposed to fight against Jerusalem, v. 2. See 2 Kings
xviii. 7, 13.
II. The preparation which Hezekiah prudently made against this storm
that threatened him: He took counsel with his princes what he should
do, what measures he should take, v. 3. With their advice he provided,
1. That the country should give him a cold reception, for he took care
that he should find no water in it (and then his army must perish for
thirst), or at least that there should be a scarcity of water, by which
his army would be weakened and unfitted for service. A powerful army,
if it want water but a few days, will be but a heap of dry dust. All
hands were set immediately to work to stop up the fountains, and the
brook that ran through the midst of the land, turning that (it is
probable) into the city by pipes under-ground. Such as this is the
policy commonly practised now-a-days of destroying the forage before an
invading army. 2. That the city should give him a warm reception. In
order to this he repaired the wall, raised towers, and made darts (or,
as it is in the margin, swords or weapons) and shields in abundance (v.
5), and appointed captains, v. 6. Note, Those that trust God with their
safety must yet use proper means for their safety, otherwise they tempt
him, and do not trust him. God will provide, but so must we also.
III. The encouragement which he gave to his people to depend upon God
in this distress. He gathered them together in a broad open street, and
spoke comfortably to them, v. 6. He was himself undaunted, being
confident the invasion would issue well. He was not like his father,
who had much guilt to terrify him and no faith to encourage him, so
that, in a time of public danger, his heart was moved, as the trees of
the wood are moved with the wind, and then no marvel that the heart of
his people was so too, Isa. vii. 2. With what he said he put life into
his people, his captains especially, and spoke to their heart, as the
word is. 1. He endeavoured to keep down their fears: "Be strong and
courageous; do not think of surrendering the city or capitulating, but
resolve to hold it out to the last man; do not think of losing the
city, nor of falling into the enemy's hand; there is no danger. Let the
soldiers be bold and brave, make good their posts, stand to their arms,
and fight manfully, and let the citizens encourage them to do so: Be
not afraid nor dismayed for the king of Assyria." The prophet had thus
encouraged them from God (Isa. x. 24): Be not afraid of the Assyrians;
and here the king from him. Now it was that the sinners in Zion were
afraid (Isa. xxxiii. 14), but the righteous dwelt on high (Isa. xxxiii.
15, 16) and meditated on terror so as to conquer it. See Isa. xxxiii.
18, which refers to what is recorded here. 2. He endeavoured to keep up
their faith, in order to the silencing and suppressing of their fears.
"Sennacherib has a multitude with him, and yet there are more with us
than with him; for we have God with us, and how many do you reckon him
for? With our enemy is an arm of flesh, which he trusts to; but with us
is the Lord, whose power is irresistible, our God, whose promise is
inviolable, a God in covenant with us, to help us, and to fight our
battles, not only to help us to fight them, but to fight them for us if
he please:" and so he did here. Note, A believing confidence in God
will raise us above the prevailing fear of man. He that feareth the
fury of the oppressor forgetteth the Lord his Maker, Isa. li. 12, 13.
It is probable that Hezekiah said more to this purport, and that the
people rested themselves upon what he said, not merely upon his word,
but on the things he said concerning the presence of God with them and
his power to relieve them, the belief of which made them easy. Let the
good subjects and soldiers of Jesus Christ rest thus upon his word, and
boldly say, Since God is for us, who can be against us?
The Destruction of the Assyrians. (b. c. 713.)
9 After this did Sennacherib king of Assyria send his servants to
Jerusalem, (but he himself laid siege against Lachish, and all his
power with him,) unto Hezekiah king of Judah, and unto all Judah that
were at Jerusalem, saying, 10 Thus saith Sennacherib king of Assyria,
Whereon do ye trust, that ye abide in the siege in Jerusalem? 11 Doth
not Hezekiah persuade you to give over yourselves to die by famine and
by thirst, saying, The Lord our God shall deliver us out of the hand of
the king of Assyria? 12 Hath not the same Hezekiah taken away his
high places and his altars, and commanded Judah and Jerusalem, saying,
Ye shall worship before one altar, and burn incense upon it? 13 Know
ye not what I and my fathers have done unto all the people of other
lands? were the gods of the nations of those lands any ways able to
deliver their lands out of mine hand? 14 Who was there among all the
gods of those nations that my fathers utterly destroyed, that could
deliver his people out of mine hand, that your God should be able to
deliver you out of mine hand? 15 Now therefore let not Hezekiah
deceive you, nor persuade you on this manner, neither yet believe him:
for no god of any nation or kingdom was able to deliver his people out
of mine hand, and out of the hand of my fathers: how much less shall
your God deliver you out of mine hand? 16 And his servants spake yet
more against the Lord God, and against his servant Hezekiah. 17 He
wrote also letters to rail on the Lord God of Israel, and to speak
against him, saying, As the gods of the nations of other lands have not
delivered their people out of mine hand, so shall not the God of
Hezekiah deliver his people out of mine hand. 18 Then they cried with
a loud voice in the Jews' speech unto the people of Jerusalem that were
on the wall, to affright them, and to trouble them; that they might
take the city. 19 And they spake against the God of Jerusalem, as
against the gods of the people of the earth, which were the work of the
hands of man. 20 And for this cause Hezekiah the king, and the
prophet Isaiah the son of Amoz, prayed and cried to heaven. 21 And
the Lord sent an angel, which cut off all the mighty men of valour, and
the leaders and captains in the camp of the king of Assyria. So he
returned with shame of face to his own land. And when he was come into
the house of his god, they that came forth of his own bowels slew him
there with the sword. 22 Thus the Lord saved Hezekiah and the
inhabitants of Jerusalem from the hand of Sennacherib the king of
Assyria, and from the hand of all other, and guided them on every side.
23 And many brought gifts unto the Lord to Jerusalem, and presents to
Hezekiah king of Judah: so that he was magnified in the sight of all
nations from thenceforth.
This story of the rage and blasphemy of Sennacherib, Hezekiah's prayer,
and the deliverance of Jerusalem by the destruction of the Assyrian
army, we had more at large in the book of Kings, 2 Kings xviii. and
xix. It is contracted here, yet large enough to show these three
things:--
I. The impiety and malice of the church's enemies. Sennacherib has his
hands full in besieging Lachish (v. 9), but hears that Hezekiah is
fortifying Jerusalem and encouraging his people to stand it out; and
therefore, before he come in person to besiege it, he sends messengers
to make speeches, and he himself writes letters to frighten Hezekiah
and his people into a surrender of the city. See, 1. His great malice
against the king of Judah, in endeavouring to withdraw his subjects
from their allegiance to him. He did not treat with Hezekiah as a man
of honour would have done, nor propose fair terms to him, but used mean
and base artifices, unbecoming a crowned head, to terrify the common
people and persuade them to desert him. He represented Hezekiah as one
who designed to deceive his subjects into their ruin and betray them to
famine and thirst (v. 11), as one who had done them great wrong and
exposed them already to the divine displeasure by taking away the high
places and altars (v. 12), and who, against the common interest of his
people, held out against a force that would certainly be their ruin, v.
15. 2. His great impiety against the God of Israel, the God of
Jerusalem he is called (v. 19), because that was the place he had
chosen to put his name there, and because that was the place which was
now threatened by the enemy and which the divine Providence had under
its special protection. This proud blasphemer compared the great
Jehovah, the Maker of heaven and earth, with the dunghill gods of the
nations, the work of men's hands, and thought him no more able to
deliver his worshippers than they were to deliver theirs (v. 19), as if
an infinite and eternal Spirit had no more wisdom and power than a
stone or the stock of a tree. He boasted of his triumphs over the gods
of the nations, that they could none of them protect their people (v.
13-15), and thence inferred not only, How shall your God deliver you?
(v. 14), but, as if he were inferior to them all, How much less shall
your God deliver you? as if he were less able to help than any of them.
Thus did they rail, rail in writing (which, being more deliberate, is
so much the worse), on the Lord God of Israel, as if he were a cipher
and an empty name, like all the rest, v. 17. Sennacherib, in the
instructions he gave, said more than enough; but, as if his blasphemies
had been too little, his servants, who learned insolence from their
master, spoke yet more than he bade them against the Lord God and his
servant Hezekiah, v. 16. And God resents what is said against his
servants, and will reckon for it, as well as what is said against
himself. All this was intended to frighten the people from their hope
in God, which David's enemies sought to take him off from (Ps. xi. 1;
xlii. 10), saying, There is no help for him in God, Ps. iii. 2; lxxi.
11. Thus they hoped to take the city by weakening the hands of those
that should defend it. Satan, in his temptations, aims to destroy our
faith in God's all-sufficiency, knowing that he shall gain his point if
he can do that; as we keep our ground if our faith fail not, Luke xxii.
32.
II. The duty as well as the interest of the church's friends, and that
is in the day of distress to pray and cry to Heaven. So Hezekiah did,
and the prophet Isaiah, v. 20. It was a happy time when the king and
the prophet joined thus in prayer. Is any troubled? Is any terrified?
Let him pray. So we engage God for us; so we encourage ourselves in
him. Praying to God is here called crying to Heaven, because we are, in
prayer, to eye him as our Father in heaven, whence he beholds the
children of men, and where he has prepared his throne.
III. The power and goodness of the church's God. He is able both to
control his enemies, be they ever so high, and to relieve his friends,
be they ever so low.
1. As the blasphemies of his enemies engage him against them (Deut.
xxxii. 27), so the prayers of his people engage him for them. They did
so here. (1.) The army of the Assyrians was cut off by the sword of an
angel, which triumphed particularly in the slaughter of the mighty men
of valour, and the leaders and captains, who defied the sword of any
man. God delights to abase the proud and secure. The Targum says, The
Word of the Lord (the eternal Word) sent Gabriel to do this execution,
and that it was done with lightning, and in the passover night: that
was the night in which the angel destroyed the first-born of Egypt. But
that was not all. (2.) The king of the Assyrians, having received this
disgrace, was cut off by the sword of his own sons. Those that came
forth of his own bowels slew him, v. 21. Thus was he mortified first,
and then murdered--shamed first, and then slain. Evil pursues sinners;
and, when they escape one mischief, they run upon another unseen.
2. By this work of wonder, (1.) God was glorified, as the protector of
his people. Thus he saved Jerusalem, not only from the hand of
Sennacherib, but from the hand of all others, v. 22; for such a
deliverance as this was an earnest of much mercy in store; and he
guided them, that is, he guarded them, on every side. God defends his
people by directing them, shows them what they should do, and so saves
them from what is designed or done against them. For this many brought
gifts unto the Lord, when they saw the great power of God in the
defence of his people. Strangers were thereby induced to supplicate his
favour and enemies to deprecate his wrath, and both brought gifts to
his temple, in token of their care and desire. (2.) Hezekiah was
magnified as the favourite and particular care of Heaven. Many brought
presents to him (v. 22, 23), in token of the honour they had for him,
and to make an interest in him. By the favour of God enemies are lost
and friends gained.
The Death of Hezekiah. (b. c. 698.)
24 In those days Hezekiah was sick to the death, and prayed unto the
Lord: and he spake unto him, and he gave him a sign. 25 But Hezekiah
rendered not again according to the benefit done unto him; for his
heart was lifted up: therefore there was wrath upon him, and upon Judah
and Jerusalem. 26 Notwithstanding Hezekiah humbled himself for the
pride of his heart, both he and the inhabitants of Jerusalem, so that
the wrath of the Lord came not upon them in the days of Hezekiah. 27
And Hezekiah had exceeding much riches and honour: and he made himself
treasuries for silver, and for gold, and for precious stones, and for
spices, and for shields, and for all manner of pleasant jewels; 28
Storehouses also for the increase of corn, and wine, and oil; and
stalls for all manner of beasts, and cotes for flocks. 29 Moreover he
provided him cities, and possessions of flocks and herds in abundance:
for God had given him substance very much. 30 This same Hezekiah also
stopped the upper watercourse of Gihon, and brought it straight down to
the west side of the city of David. And Hezekiah prospered in all his
works. 31 Howbeit in the business of the ambassadors of the princes
of Babylon, who sent unto him to enquire of the wonder that was done in
the land, God left him, to try him, that he might know all that was in
his heart. 32 Now the rest of the acts of Hezekiah, and his goodness,
behold, they are written in the vision of Isaiah the prophet, the son
of Amoz, and in the book of the kings of Judah and Israel. 33 And
Hezekiah slept with his fathers, and they buried him in the chiefest of
the sepulchres of the sons of David: and all Judah and the inhabitants
of Jerusalem did him honour at his death. And Manasseh his son reigned
in his stead.
Here we conclude the story of Hezekiah with an account of three things
concerning him:--
I. His sickness and his recovery from it, v. 24. The account of his
sickness is but briefly mentioned here; we had a large narrative of it,
2 Kings xx. His disease seemed likely to be mortal. In the extremity of
it he prayed. God answered him, and gave him a sign that he should
recover, the going back of the sun ten degrees.
II. His sin and his repentance for it, which were also more largely
related, 2 Kings xx. 12, &c. Yet several things are here observed
concerning his sin which we had not there. 1. The occasion of it was
the king of Babylon's sending an honourable embassy to him to
congratulate him on his recovery. But here it is added that they came
to enquire of the wonder that was done in the land (v. 31), either the
destruction of the Assyrian army or the going back of the sun. The
Assyrians were their enemies; they came to enquire concerning their
fall, that they might triumph in it. The sun was their god; they came
to enquire concerning the favour he had shown to Hezekiah, that they
might honour him whom their god honoured, v. 31. These miracles were
wrought to alarm and awaken a stupid careless world, and turn them from
dumb and lame idols to the living God; and men were startled by them,
but not converted till a greater wonder was done in that land, in the
appearing of Jesus Christ, Matt. ii. 1, 2. 2. God left him to himself
in it, to try him, v. 31. God, by the power of his almighty grace,
could have prevented the sin; but he permitted it for wise and holy
ends, that, by this trial and his weakness in it, he might know, that
is, it might be known (a usual Hebraism), what was in his heart, that
he was not so perfect in grace as he thought he was, but had his
follies and infirmities as other men. God left him to himself to be
proud of his wealth, to keep him from being proud of his holiness. It
is good for us to know ourselves, and our own weakness and sinfulness,
that we may not be conceited or self-confident, but may always think
meanly of ourselves and live in a dependence upon divine grace. We know
not the corruption of our own hearts, nor what we shall do if God leave
us to ourselves. Lord, lead us not into temptation. 3. His sin was that
his heart was lifted up, v. 25. He was proud of the honour God had put
upon him in so many instances, the honour his neighbours did him in
bringing him presents, and now that the king of Babylon should send an
embassy to him to caress and court him: this exalted him above measure.
When Hezekiah had destroyed other idolatries he began to idolize
himself. O what need have great men, and good men, and useful men, to
study their own infirmities and follies, and their obligations to free
grace, that they may never think highly of themselves, and to beg
earnestly of God that he will hide pride from them and always keep them
humble! 4. The aggravation of his sin was that he made so bad a return
to God for his favours to him, making even those favours the food and
fuel of his pride (v. 25): He rendered not again according to the
benefit done unto him. Note, It is justly expected that those who have
received mercy from God should study to make some suitable returns for
the mercies they have received; and, if they do not, their ingratitude
will certainly be charged upon them. Though we cannot render an
equivalent, or the payment of a debt, we must render the acknowledgment
of a favour. What shall I render that may be so accepted? Ps. cxvi. 12.
5. The divine displeasure he was under for this sin; though it was but
a heart-sin, and the overt-act seemed not only innocent but civil (the
showing of his treasures to a friend), yet wrath came upon him and his
kingdom for it, v. 25. Note, Pride is a sin that God hates as much as
any, and particularly in his own people. Those that exalt themselves
must expect to be abased, and put under humbling providences. Wrath
came on David for his pride in numbering the people. 6. His repentance
for this sin: He humbled himself for the pride of his heart. Note, (1.)
Though God may, for wise and holy ends, suffer his people to fall into
sin, yet he will not suffer them to lie still in it; they shall not be
utterly cast down. (2.) Heart-sins are to be repented of, though they
go no further. (3.) Self-humiliation is a necessary branch of
repentance. (4.) Pride of heart, by which we have lifted up ourselves,
is a sin for which we ought in a special manner to humble ourselves.
(5.) People ought to mourn for the sins of their rulers. The
inhabitants of Jerusalem humbled themselves with Hezekiah, because they
either knew that they also had been guilty of the same sin, or at least
feared that they might share in the punishment. When David, in his
pride, numbered the people, they all smarted for his sin. 7. The
reprieve granted thereupon. The wrath came not in his days. While he
lived the country had peace and truth prevailed; so much does
repentance avail to put by, or at least to put off, the tokens of God's
anger.
III. Here is the honour done to Hezekiah, 1. By the providence of God
while he lived. He had exceeding much riches and honour (v. 27),
replenished his stores, victualled his campus, fortified his city, and
did all he wished to do; for God had given him very much substance, v.
29. Among his great performances, his turning the water-course of Gihon
is mentioned (v. 30), which was done upon occasion of Sennacherib's
invasion, v. 3, 4. The water had come into that which is called the old
pool (Isa. xxii. 11) and the upper pool (Isa. vii. 3); but he gathered
the waters into a new place, for the greater convenience of the city,
called the lower pool, Isa. xxii. 9. And, in general, he prospered in
all his works, for they were good works. 2. By the respect paid to his
memory when he was dead. (1.) The prophet Isaiah wrote his life and
reign (v. 32), his acts and his goodness or piety, or which it is part
of the honour to be recorded and remembered, for examples to others.
(2.) The people did him honour at his death (v. 33), buried him in the
chief of the sepulchres, made as great a burning for him as for Asa,
or, which is a much greater honour, made great lamentation for him, as
for Josiah. See how the honour of serious godliness is manifested in
the consciences of men. Though it is to be feared that the generality
of the people did not heartily comply with the reforming kings, yet
they could not but praise their endeavours for reformation, and the
memory of those kings was blessed among them. It is a debt we owe to
those who have been eminently useful in their day to do them honour at
their death, when they are out of the reach of flattery and we have
seen the end of their conversation. The due payment of this debt will
be an encouragement to others to do likewise.
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S E C O N D C H R O N I C L E S
CHAP. XXXIII.
In this chapter we have the history of the reign, I. Of Manasseh, who
reigned long. 1. His wretched apostasy from God, and revolt to idolatry
and all wickedness, ver. 1-10. 2. His happy return to God in his
affliction; his repentance (ver. 11-13), his reformation (ver. 15-17),
and prosperity (ver. 14), with the conclusion of his reign, ver. 18-20.
II. Of Amon, who reigned very wickedly (ver. 21-23), and soon ended his
days unhappily, ver. 24, 25.
The Reign of Manasseh. (b. c. 662.)
1 Manasseh was twelve years old when he began to reign, and he reigned
fifty and five years in Jerusalem: 2 But did that which was evil in
the sight of the Lord, like unto the abominations of the heathen, whom
the Lord had cast out before the children of Israel. 3 For he built
again the high places which Hezekiah his father had broken down, and he
reared up altars for Baalim, and made groves, and worshipped all the
host of heaven, and served them. 4 Also he built altars in the house
of the Lord, whereof the Lord had said, In Jerusalem shall my name be
for ever. 5 And he built altars for all the host of heaven in the two
courts of the house of the Lord. 6 And he caused his children to pass
through the fire in the valley of the son of Hinnom: also he observed
times, and used enchantments, and used witchcraft, and dealt with a
familiar spirit, and with wizards: he wrought much evil in the sight of
the Lord, to provoke him to anger. 7 And he set a carved image, the
idol which he had made, in the house of God, of which God had said to
David and to Solomon his son, In this house, and in Jerusalem, which I
have chosen before all the tribes of Israel, will I put my name for
ever: 8 Neither will I any more remove the foot of Israel from out of
the land which I have appointed for your fathers; so that they will
take heed to do all that I have commanded them, according to the whole
law and the statutes and the ordinances by the hand of Moses. 9 So
Manasseh made Judah and the inhabitants of Jerusalem to err, and to do
worse than the heathen, whom the Lord had destroyed before the children
of Israel. 10 And the Lord spake to Manasseh, and to his people: but
they would not hearken.
We have here an account of the great wickedness of Manasseh. It is the
same almost word for word with that which we had 2 Kings xxi. 1-9, and
took a melancholy view of. It is no such pleasing subject that we
should delight to dwell upon it again. This foolish young prince, in
contradiction to the good example and good education his father gave
him, abandoned himself to all impiety, transcribed the abominations of
the heathen (v. 2), ruined the established religion, unravelled his
father's glorious reformation (v. 3), profaned the house of God with
his idolatry (v. 4, 5), dedicated his children to Moloch, and made the
devil's lying oracles his guides and his counsellors, v. 6. In contempt
of the choice God had made of Sion to be his rest for ever and Israel
to be his covenant-people (v. 8), and the fair terms he stood upon with
God, he embraced other gods, profaned God's chosen temple, and
debauched his chosen people. He made them to err, and do worse than the
heathen (v. 9); for, if the unclean spirit returns, he brings with him
seven other spirits more wicked than himself. That which aggravated the
sin of Manasseh was that God spoke to him and his people by the
prophets, but they would not hearken, v. 10. We may here admire the
grace of God in speaking to them, and their obstinacy in turning a deaf
ear to him, that either their badness did not quite turn away his
goodness, but still he waited to be gracious, or that his goodness did
not turn them from their badness, but still they hated to be reformed.
Now from this let us learn, 1. That it is no new thing, but a very sad
thing, for the children of godly parents to turn aside from that good
way of God in which they have been trained. Parents may give many good
things to their children, but they cannot give them grace. 2.
Corruptions in worship are such diseases of the church as it is very
apt to relapse into again even when they seem to be cured. 3. The god
of this world has strangely blinded men's minds, and has a wonderful
power over those that are led captive by him; else he could not draw
them from God, their best friend, to depend upon their sworn enemy.
11 Wherefore the Lord brought upon them the captains of the host of the
king of Assyria, which took Manasseh among the thorns, and bound him
with fetters, and carried him to Babylon. 12 And when he was in
affliction, he besought the Lord his God, and humbled himself greatly
before the God of his fathers, 13 And prayed unto him: and he was
intreated of him, and heard his supplication, and brought him again to
Jerusalem into his kingdom. Then Manasseh knew that the Lord he was
God. 14 Now after this he built a wall without the city of David, on
the west side of Gihon, in the valley, even to the entering in at the
fish gate, and compassed about Ophel, and raised it up a very great
height, and put captains of war in all the fenced cities of Judah. 15
And he took away the strange gods, and the idol out of the house of the
Lord, and all the altars that he had built in the mount of the house of
the Lord, and in Jerusalem, and cast them out of the city. 16 And he
repaired the altar of the Lord, and sacrificed thereon peace offerings
and thank offerings, and commanded Judah to serve the Lord God of
Israel. 17 Nevertheless the people did sacrifice still in the high
places, yet unto the Lord their God only. 18 Now the rest of the acts
of Manasseh, and his prayer unto his God, and the words of the seers
that spake to him in the name of the Lord God of Israel, behold, they
are written in the book of the kings of Israel. 19 His prayer also,
and how God was intreated of him, and all his sin, and his trespass,
and the places wherein he built high places, and set up groves and
graven images, before he was humbled: behold, they are written among
the sayings of the seers. 20 So Manasseh slept with his fathers, and
they buried him in his own house: and Amon his son reigned in his
stead.
We have seen Manasseh by his wickedness undoing the good that his
father had done; here we have him by repentance undoing the evil that
he himself had done. It is strange that this was not so much as
mentioned in the book of Kings, nor does any thing appear there to the
contrary but that he persisted and perished in his son. But perhaps the
reason was because the design of that history was to show the
wickedness of the nation which brought destruction upon them; and this
repentance of Manasseh and the benefit of it, being personal only and
not national, is overlooked there; yet here it is fully related, and a
memorable instance it is of the riches of God's pardoning mercy and the
power of his renewing grace. Here is,
I. The occasion of Manasseh's repentance, and that was his affliction.
In his distress he did not (like king Ahaz) trespass yet more against
God, but humbled himself and returned to God. Sanctified afflictions
often prove happy means of conversion. What his distress was we are
told, v. 11. God brought a foreign enemy upon him; the king of Babylon,
that courted his father who faithfully served God, invaded him now that
he had treacherously departed from God. He is here called king of
Assyria, because he had made himself master of Assyria, which he would
the more easily do for the defeat of Sennacherib's army, and its
destruction before Jerusalem. He aimed at the treasures which the
ambassadors had seen, and all those precious things; but God sent him
to chastise a sinful people, and subdue a straying prince. The captain
took Manasseh among the thorns, in some bush or other, perhaps in his
garden, where he had hid himself. Or it is spoken figuratively: he was
perplexed in his counsels and embarrassed in his affairs. He was, as we
say, in the briers, and knew not which way to extricate himself, and so
became an easy prey to the Assyrian captains, who no doubt plundered
his house and took away what they pleased, as Isaiah had foretold, 2
Kings xx. 17, 18. What was Hezekiah's pride was their prey. They bound
Manasseh, who had been held before with the cords of his own iniquity,
and carried him prisoner to Babylon. About what time of his reign this
was we are not told; the Jews say it was in his twenty-second year.
II. The expressions of his repentance (v. 12, 13): When he was in
affliction he had time to bethink himself and reason enough too. He saw
what he had brought himself to by his sin. He found the gods he had
served unable to help him. He knew that repentance was the only way of
restoring his affairs; and therefore to him he returned from whom he
had revolted. 1. He was convinced the Jehovah is the only living and
true God: Then he knew (that is, he believed and considered) that the
Lord he was God. He might have known it at a less expense if he would
have given due attention and credit to the word written and preached:
but it was better to pay thus dearly for the knowledge of God than to
perish in ignorance and unbelief. Had he been a prince in the palace of
Babylon, it is probable he would have been confirmed in his idolatry;
but, being a captive in the prisons of Babylon, he was convinced of it
and reclaimed from it. 2. He applied to him as his God now, renouncing
all others, and resolving to cleave to him only, the God of his
fathers, and a God on covenant with him. 3. He humbled himself greatly
before him, was truly sorry for his sins, ashamed of them, and afraid
of the wrath of God. It becomes sinners to humble themselves before the
face of that God whom they have offended. It becomes sufferers to
humble themselves under the hand of that God who corrects them, and to
accept the punishment of their iniquity. Our hearts should be humbled
under humbling providences; then we accommodate ourselves to them, and
answer God's end in them. 4. He prayed to him for the pardon of sin and
the return of his favour. Prayer is the relief of penitents, the relief
of the afflicted. That is a good prayer, and very pertinent in this
case, which we find among the apocryphal books, entitled, The prayer of
Manasses, king of Judah, when he was holden captive in Babylon. Whether
it was his or no is uncertain; if it was, in it he gives glory to God
as the God of their fathers and their righteous seed, as the Creator of
the world, a God whose anger is insupportable, and yet his merciful
promise unmeasurable. He pleads that God has promised repentance and
forgiveness to those that have sinned, and has appointed repentance
unto sinners, that they may be saved, not unto the just, as to Abraham,
Isaac, and Jacob, but to me (says he) that am a sinner; for I have
sinned above the number of the sands of the sea: so he confesses his
sin largely, and aggravates it. He prays, Forgive me, O Lord! forgive
me, and destroy me not; he pleads, Thou art the God of those that
repent, &c., and concludes, Therefore I will praise thee for ever, &c.
III. God's gracious acceptance of his repentance: God was entreated of
him, and heard his supplication. Though affliction drive us to God, he
will not therefore reject us if in sincerity we seek him, for
afflictions are sent on purpose to bring us to him. As a token of God's
favour to him, he made a way for his escape. Afflictions are continued
no longer than till they have done their work. When Manasseh is brought
back to his God and to his duty he shall soon be brought back to his
kingdom. See how ready God is to accept and welcome returning sinners,
and how swift to show mercy. Let not great sinners despair, when
Manasseh himself, upon his repentance, found favour with God; in him
God showed forth a pattern of long-suffering, as 1 Tim. i. 16; Isa. i.
18.
IV. The fruits meet for repentance which he brought forth after his
return to his own land, v. 15, 16. 1. He turned from his sins. He took
away the strange gods, the images of them, and that idol (whatever it
was) which he had set up with so much solemnity in the house of the
Lord, as if it had been master of that house. He cast out all the
idolatrous altars that were in the mount of the house and in Jerusalem,
as detestable things. Now (we hope) he loathed them as much as ever he
had loved them, and said to them, Get you hence, Isa. xxx. 22. "What
have I to do any more with idols? I have had enough of them." 2. He
returned to his duty; for he repaired the altar of the Lord, which had
either been abused and broken down by some of the idolatrous priests,
or, at least, neglected and gone out of repair. He sacrificed thereon
peace-offerings to implore God's favour, and thank-offerings to praise
him for his deliverance. Nay, he now used his power to reform his
people, as before he had abused it to corrupt them: He commanded Judah
to serve the Lord God of Israel. Note, Those that truly repent of their
sins will not only return to God themselves, but will do all they can
to recover those that have by their example been seduced and drawn away
from God; else they do not thoroughly (as they ought) undo what they
have done amiss, nor make the plaster as wide as the wound. We find
that he prevailed to bring them off from their false gods, but not from
their high places, v. 17. They still sacrificed in them, yet to the
Lord their God only; Manasseh could not carry the reformation so far as
he had carried the corruption. It is an easy thing to debauch men's
manners, but not so easy to reform them again.
V. His prosperity, in some measure, after his repentance. He might
plainly see it was sin that ruined him; for, when he returned to God in
a way of duty, God returned to him in a way of mercy: and then he built
a wall about the city of David (v. 14), for by sin he had unwalled it
and exposed it to the enemy. He also put captains of war in the fenced
cities for the security of his country. Josephus says that all the rest
of his time he was so changed for the better that he was looked upon as
a very happy man.
Lastly, Here is the conclusion of his history. The heads of those
things for a full narrative of which we are referred to the other
writings that were then extant are more than of any of the kings, v.
18, 19. A particular account, it seems, was kept, 1. Of all his sin,
and his trespass, the high places he built, the groves and images he
set up, before he was humbled. Probably this was taken from his own
confession which he made of his sin when God gave him repentance, and
which he left upon record, in a book entitled, The words of the seers.
To those seers that spoke to him (v. 18) to reprove him for his sin he
sent his confession when he repented, to be inserted in their memoirs,
as a token of his gratitude to them for their kindness in reproving
him. Thus it becomes penitents to take shame to themselves, to give
thanks to their reprovers, and warning to others. 2. Of the words of
the seers that spoke to him in the name of the Lord (v. 10, 18), the
reproofs they gave him for his sin and their exhortations to
repentance. Note, Sinners ought to consider, that, how little notice
soever they take of them, an account is kept of the words of the seers
that speak to them from God to admonish them of their sins, warn them
of their danger, and call them to their duty, which will be produced
against them in the great day. 3. Of his prayer to God (this is twice
mentioned as a remarkable thing) and how God was entreated of him. This
was written for the generations to come, that the people that should be
created might praise the Lord for his readiness to receive returning
prodigals. Notice is taken of the place of his burial, not in the
sepulchres of the kings, but in his own house; he was buried privately,
and nothing of that honour was done him at his death that was done to
his father. Penitents may recover their comfort sooner than their
credit.
The Reign and Death of Amon. (b. c. 641.)
21 Amon was two and twenty years old when he began to reign, and
reigned two years in Jerusalem. 22 But he did that which was evil in
the sight of the Lord, as did Manasseh his father: for Amon sacrificed
unto all the carved images which Manasseh his father had made, and
served them; 23 And humbled not himself before the Lord, as Manasseh
his father had humbled himself; but Amon trespassed more and more. 24
And his servants conspired against him, and slew him in his own house.
25 But the people of the land slew all them that had conspired
against king Amon; and the people of the land made Josiah his son king
in his stead.
We have little recorded concerning Amon, but enough unless it were
better. Here is,
I. His great wickedness. He did as Manasseh had done in the days of his
apostasy, v. 22. Those who think this an evidence that Manasseh did not
truly repent forget how many good kings had wicked sons. Only it should
seem that Manasseh was in this defective, that, when he cast out the
images, he did not utterly deface and destroy them, according to the
law which required Israel to burn the images with fire, Deut. vii. 2.
How necessary that law was this instance shows; for the carved images
being only thrown by, and not burnt, Amon knew where to find them, soon
set them up, and sacrificed to them. It is added, to represent him
exceedingly sinful and to justify God in cutting him off so soon, 1.
That he out-did his father in sinning: He trespassed more and more, v.
23. His father did ill, but he did worse. Those that were joined to
idols grew more and more mad upon them. 2. That he came short of his
father in repenting: He humbled not himself before the Lord, as his
father had humbled himself. He fell like him, but did not get up again
like him. It is not so much sin as impenitence in sin that ruins men,
not so much that they offend as that they do not humble themselves for
their offences, not the disease, but the neglect of the remedy.
II. His speedy destruction. He reigned but two years and then his
servants conspired against him and slew him, v. 24. Perhaps when Amon
sinned as his father did in the beginning of his days he promised
himself that he should repent as his father did in the latter end of
his days. But his case shows what a madness it is to presume upon that.
If he hoped to repent when he was old, he was wretchedly disappointed;
for he was cut off when he was young. He rebelled against God, and his
own servants rebelled against him. Herein God was righteous, but they
were wicked, and justly did the people of the land put them to death as
traitors. The lives of kings are particularly under the protection of
Providence and the laws both of God and man.
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S E C O N D C H R O N I C L E S
CHAP. XXXIV.
Before we see Judah and Jerusalem ruined we shall yet see some glorious
years, while good Josiah sits at the helm. By his pious endeavours for
reformation God tried them yet once more; if they had known in this
their day, the day of their visitation, the things that belonged to
their peace and improved them, their ruin might have been prevented.
But after this reign they were hidden from their eyes, and the next
reigns brought an utter desolation upon them. In this chapter we have,
I. A general account of Josiah's character, ver. 1, 2. II. His zeal to
root out idolatry, ver. 3-7. III. His care to repair the temple, ver.
8-13. IV. The finding of the book of the law and the good use made of
it, ver. 14-28. V. The public reading of the law to the people and
their renewing their covenant with God thereupon, ver. 29-33. Much of
this we had 2 Kings xxii.
The Reign of Josiah. (b. c. 623.)
1 Josiah was eight years old when he began to reign, and he reigned in
Jerusalem one and thirty years. 2 And he did that which was right in
the sight of the Lord, and walked in the ways of David his father, and
declined neither to the right hand, nor to the left. 3 For in the
eighth year of his reign, while he was yet young, he began to seek
after the God of David his father: and in the twelfth year he began to
purge Judah and Jerusalem from the high places, and the groves, and the
carved images, and the molten images. 4 And they brake down the
altars of Baalim in his presence; and the images, that were on high
above them, he cut down; and the groves, and the carved images, and the
molten images, he brake in pieces, and made dust of them, and strowed
it upon the graves of them that had sacrificed unto them. 5 And he
burnt the bones of the priests upon their altars, and cleansed Judah
and Jerusalem. 6 And so did he in the cities of Manasseh, and
Ephraim, and Simeon, even unto Naphtali, with their mattocks round
about. 7 And when he had broken down the altars and the groves, and
had beaten the graven images into powder, and cut down all the idols
throughout all the land of Israel, he returned to Jerusalem.
Concerning Josiah we are here told, 1. That he came to the crown when
he was very young, only eight years old (yet his infancy did not debar
him from his right), and he reigned thirty-one years (v. 1), a
considerable time. I fear, however, that in the beginning of his reign
things went much as they had done in his father's time, because, being
a child, he must have left the management of them to others; so that it
was not till his twelfth year, which goes far in the number of his
years, that the reformation began, v. 3. He could not, as Hezekiah did,
fall about it immediately. 2. That he reigned very well (v. 2),
approved himself to God, trod in the steps of David, and did not
decline either to the right hand of to the left: for there are errors
on both hands. 3. That while he was young, about sixteen years old, he
began to seek after God, v. 3. We have reason to think he had not so
good an education as Manasseh had (it is well if those about him did
not endeavour to corrupt and debauch him); yet he thus sought God when
he was young. It is the duty and interest of young people, and will
particularly be the honour of young gentlemen, as soon as they come to
years of understanding, to begin to seek God; for those that seek him
early shall find him. 4. That in the twelfth year of his reign, when it
is probable he took the administration of the government entirely into
his own hands, he began to purge his kingdom from the remains of
idolatry; he destroyed the high places, groves, images, altars, all the
utensils of idolatry, v. 3, 4. He not only cast them out as Manasseh
did, but broke them to pieces, and made dust of them. This destruction
of idolatry is here said to be in his twelfth year, but it was said (2
Kings xxiii. 23) to be in his eighteenth year. Something was probably
done towards it in his twelfth year; then he began to purge out
idolatry, but that good work met with opposition, so that it was not
thoroughly done till they had found the book of the law six years
afterwards. But here the whole work is laid together briefly which was
much more largely and particularly related in the Kings. His zeal
carried him out to do this, not only in Judah and Jerusalem, but in the
cities of Israel too, as far as he had any influence upon them.
8 Now in the eighteenth year of his reign, when he had purged the land,
and the house, he sent Shaphan the son of Azaliah, and Maaseiah the
governor of the city, and Joah the son of Joahaz the recorder, to
repair the house of the Lord his God. 9 And when they came to Hilkiah
the high priest, they delivered the money that was brought into the
house of God, which the Levites that kept the doors had gathered of the
hand of Manasseh and Ephraim, and of all the remnant of Israel, and of
all Judah and Benjamin; and they returned to Jerusalem. 10 And they
put it in the hand of the workmen that had the oversight of the house
of the Lord, and they gave it to the workmen that wrought in the house
of the Lord, to repair and amend the house: 11 Even to the artificers
and builders gave they it, to buy hewn stone, and timber for couplings,
and to floor the houses which the kings of Judah had destroyed. 12
And the men did the work faithfully: and the overseers of them were
Jahath and Obadiah, the Levites, of the sons of Merari; and Zechariah
and Meshullam, of the sons of the Kohathites, to set it forward; and
other of the Levites, all that could skill of instruments of music.
13 Also they were over the bearers of burdens, and were overseers of
all that wrought the work in any manner of service: and of the Levites
there were scribes, and officers, and porters.
Here, 1. Orders are given by the king for the repair of the temple, v.
8. When he had purged the house of the corruptions of it he began to
fit it up for the services that were to be performed in it. Thus we
must do by the spiritual temple of the heart, get it cleansed from the
pollutions of sin, and then renewed, so as to be transformed into the
image of God. Josiah, in this order, calls God the Lord his God. Those
that truly love God will love the habitation of his house. 2. Care is
taken about it, effectual care. The Levites went about the country and
gathered money towards it, which was returned to the three trustees
mentioned, v. 8. They brought it to Hilkiah the high priest (v. 9), and
he and they put it into the hands of workmen, both overseers and
labourers, who undertook to do it by the great, as we say, or in the
gross, v. 10, 11. It is observed that the workmen were industrious and
honest: They did the work faithfully (v. 12); and workmen are not
completely faithful if they are not both careful and diligent, for a
confidence is reposed in them that they will be so. It is also
intimated that the overseers were ingenious; for it is said that all
those were employed to inspect this work who were skilful in
instruments of music; not that their skill in music could be of any use
in architecture, but it was an evidence that they were men of sense and
ingenuity, and particularly that their genius lay towards the
mathematics, which qualified them very much for this trust. Witty men
are then wise men when they employ their wit in doing good, in helping
their friends, and, as they have opportunity, in serving the public.
Observe, in this work, how God dispenses his gifts variously; here were
some that were bearers of burdens, cut out for bodily labour and fit to
work. Here were others (made meliori luto--of finer materials) that had
skill in music, and they were overseers of those that laboured, and
scribes and officers. The former were the hands: these were the heads.
They had need of one another, and the work needed both. Let not the
overseers of the work despise the bearers of burdens, nor let those
that work in the service grudge at those whose office it is to direct;
but let each esteem and serve the other in love, and let God have the
glory and the church the benefit of the different gifts and
dispositions of both.
14 And when they brought out the money that was brought into the house
of the Lord, Hilkiah the priest found a book of the law of the Lord
given by Moses. 15 And Hilkiah answered and said to Shaphan the
scribe, I have found the book of the law in the house of the Lord. And
Hilkiah delivered the book to Shaphan. 16 And Shaphan carried the
book to the king, and brought the king word back again, saying, All
that was committed to thy servants, they do it. 17 And they have
gathered together the money that was found in the house of the Lord,
and have delivered it into the hand of the overseers, and to the hand
of the workmen. 18 Then Shaphan the scribe told the king, saying,
Hilkiah the priest hath given me a book. And Shaphan read it before the
king. 19 And it came to pass, when the king had heard the words of
the law, that he rent his clothes. 20 And the king commanded Hilkiah,
and Ahikam the son of Shaphan, and Abdon the son of Micah, and Shaphan
the scribe, and Asaiah a servant of the king's, saying, 21 Go,
enquire of the Lord for me, and for them that are left in Israel and in
Judah, concerning the words of the book that is found: for great is the
wrath of the Lord that is poured out upon us, because our fathers have
not kept the word of the Lord, to do after all that is written in this
book. 22 And Hilkiah, and they that the king had appointed, went to
Huldah the prophetess, the wife of Shallum the son of Tikvath, the son
of Hasrah, keeper of the wardrobe; (now she dwelt in Jerusalem in the
college:) and they spake to her to that effect. 23 And she answered
them, Thus saith the Lord God of Israel, Tell ye the man that sent you
to me, 24 Thus saith the Lord, Behold, I will bring evil upon this
place, and upon the inhabitants thereof, even all the curses that are
written in the book which they have read before the king of Judah: 25
Because they have forsaken me, and have burned incense unto other gods,
that they might provoke me to anger with all the works of their hands;
therefore my wrath shall be poured out upon this place, and shall not
be quenched. 26 And as for the king of Judah, who sent you to enquire
of the Lord, so shall ye say unto him, Thus saith the Lord God of
Israel concerning the words which thou hast heard; 27 Because thine
heart was tender, and thou didst humble thyself before God, when thou
heardest his words against this place, and against the inhabitants
thereof, and humbledst thyself before me, and didst rend thy clothes,
and weep before me; I have even heard thee also, saith the Lord. 28
Behold, I will gather thee to thy fathers, and thou shalt be gathered
to thy grave in peace, neither shall thine eyes see all the evil that I
will bring upon this place, and upon the inhabitants of the same. So
they brought the king word again.
This whole paragraph we had, just as it is here related, 2 Kings xxii.
8-20, and have nothing to add here to what was there observed. But, 1.
We may hence take occasion to bless God that we have plenty of Bibles,
and that they are, or may be, in all hands,--that the book of the law
and gospel is not lost, is not scarce,--that, in this sense, the word
of the Lord is not precious. Bibles are jewels, but, thanks be to God,
they are not rarities. The fountain of the waters of life is not a
spring shut up or a fountain sealed, but the streams of it, in all
places, make glad the city of our God. Usus communis aquarum--These
waters flow for general use. What a great deal shall we have to answer
for if the great things of God's law, being thus made common, should be
accounted by us as strange things! 2. We may hence learn, whenever we
read or hear the word of God, to affect our hearts with it, and to get
them possessed with a holy fear of that wrath of God which is there
revealed against all ungodliness and unrighteousness of men, as
Josiah's tender heart was. When he heard the words of the law he rent
his clothes (v. 19), and God was well pleased with his doing so, v. 27.
Were the things contained in the scripture new to us, as they were here
to Josiah, surely they would make deeper impressions upon us than
commonly they do; but they are not the less weighty, and therefore
should not be the less considered by us, for their being well known.
Rend the heart therefore, not the garments. 3. We are here directed
when we are under convictions of sin, and apprehensions of divine
wrath, to enquire of the Lord; so Josiah did, v. 21. It concerns us to
ask (as they did, Acts ii. 37), Men and brethren, what shall we do? and
more particularly (as the jailor), What must I do to be saved? Acts
xvi. 30. If you will thus enquire, enquire (Isa. xxi. 12); and, blessed
be God, we have the lively oracles to which to apply with these
enquiries. 4. We are here warned of the ruin that sin brings upon
nations and kingdoms. Those that forsake God bring evil upon themselves
(v. 24, 25), and kindle a fire which shall not be quenched. Such will
the fire of God's wrath be when the decree has gone forth against those
that obstinately and impenitently persist in their wicked ways. 5. We
are here encouraged to humble ourselves before God and seek unto him,
as Josiah did. If we cannot prevail thereby to turn away God's wrath
from our land, yet we shall deliver our own souls, v. 27, 28. And good
people are here taught to be so far from fearing death as to welcome it
rather when it takes them away from the evil to come. See how the
property of it is altered by making it the matter of a promise: Thou
shalt be gathered to thy grave in peace, housed in that ark, as Noah,
when a deluge is coming.
29 Then the king sent and gathered together all the elders of Judah and
Jerusalem. 30 And the king went up into the house of the Lord, and
all the men of Judah, and the inhabitants of Jerusalem, and the
priests, and the Levites, and all the people, great and small: and he
read in their ears all the words of the book of the covenant that was
found in the house of the Lord. 31 And the king stood in his place,
and made a covenant before the Lord, to walk after the Lord, and to
keep his commandments, and his testimonies, and his statutes, with all
his heart, and with all his soul, to perform the words of the covenant
which are written in this book. 32 And he caused all that were
present in Jerusalem and Benjamin to stand to it. And the inhabitants
of Jerusalem did according to the covenant of God, the God of their
fathers. 33 And Josiah took away all the abominations out of all the
countries that pertained to the children of Israel, and made all that
were present in Israel to serve, even to serve the Lord their God. And
all his days they departed not from following the Lord, the God of
their fathers.
We have here an account of the further advances which Josiah made
towards the reformation of his kingdom upon the hearing of the law read
and the receipt of the message God sent him by the prophetess. Happy
the people that had such a king; for here we find that, 1. They were
well taught. He did not go about to force them to do their duty, till
he had first instructed them in it. He called all the people together,
great and small, young and old, rich and poor, high and low. He that
hath ears to hear, let him hear the words of the book of the covenant;
for they are all concerned in those words. To put an honour upon the
service, and to engage attention the more, though there were priests
and Levites present, the king himself read the book to the people (v.
30), and he read it, no doubt, in such a manner as to show that he was
himself affected with it, which would be a means of affecting the
hearers. 2. They were well fixed. The articles of agreement between God
and Israel being read, that they might intelligently covenant with God,
both king and people with great solemnity did as it were subscribe the
articles. The king in his place covenanted to keep God's commandments
with all his heart and soul, according to what was written in the book
(v. 31), and urged the people to declare their consent likewise to this
covenant, and solemnly to promise that they would faithfully perform,
fulfil, and keep, all and every thing that was on their part to be
done, according to this covenant: this they did; they could not for
shame do otherwise. He caused all that were present to stand to it (v.
32), and made them all to serve, even to serve the Lord their God (v.
33), to do it and to make a business of it. He did all he could to
bring them to it--to serve, even to serve; the repetition denotes that
this was the only thing his heart was set on; he aimed at nothing else
in what he did but to engage them to God and their duty. 3. They were
well tended, were honest with good looking to. All his days they
departed not from following the Lord; he kept them, with much ado, from
running into idolatry again. All his days were days of restraint upon
them; but this intimated that there was in them a bent to backslide, a
strong inclination to idolatry. Many of them wanted nothing but to have
him out of the way, and then they would have their high places and
their images up again. And therefore we find that in the days of Josiah
(Jer. iii. 6) God charged it upon treacherous Judah that she had not
returned to him with all her heart, but feignedly (v. 10), nay, had
played the harlot (v. 8) and thereby had even justified backsliding
Israel, v. 11. In the twenty-third year of this reign, four or five
years after this, they had gone on to provoke God to anger with the
works of their hands (Jer. xxv. 3-7); and, which is very observable, it
is from the beginning of Josiah's reformation, his twelfth or
thirteenth year, that the iniquity of the house of Judah, which brought
ruin upon them, and which the prophet was to bear lying on his right
side, was dated (Ezek. iv. 6), for thence to the destruction of
Jerusalem was just forty years. Josiah was sincere in what he did, but
the generality of the people were averse to it and hankered after their
idols still; so that the reformation, though well designed and well
prosecuted by the prince, had little or no effect upon the people. It
was with reluctancy that they parted with their idols; still they were
in heart joined to them, and wished for them again. This God saw, and
therefore from that time, when one would have thought the foundations
had been laid for a perpetual security and peace, from that very time
did the decree go forth for their destruction. Nothing hastens the ruin
of a people nor ripens them for it more than the baffling of hopeful
attempts for reformation and a hypocritical return to God. Be not
deceived, God is not mocked.
__________________________________________________________________
S E C O N D C H R O N I C L E S
CHAP. XXXV.
We are here to attend Josiah, I. To the temple, where we see his
religious care for the due observance of the ordinance of the passover,
according to the law, ver. 1-19. II. To the field of battle, where we
see his rashness in engaging with the king of Egypt, and how dearly it
cost him, ver. 20-23. III. To the grave, where we see him bitterly
lamented, ver. 24-27. And so we must take our leave of Josiah.
The Reign of Josiah. (b. c. 623.)
1 Moreover Josiah kept a passover unto the Lord in Jerusalem: and they
killed the passover on the fourteenth day of the first month. 2 And
he set the priests in their charges, and encouraged them to the service
of the house of the Lord, 3 And said unto the Levites that taught all
Israel, which were holy unto the Lord, Put the holy ark in the house
which Solomon the son of David king of Israel did build; it shall not
be a burden upon your shoulders: serve now the Lord your God, and his
people Israel, 4 And prepare yourselves by the houses of your
fathers, after your courses, according to the writing of David king of
Israel, and according to the writing of Solomon his son. 5 And stand
in the holy place according to the divisions of the families of the
fathers of your brethren the people, and after the division of the
families of the Levites. 6 So kill the passover, and sanctify
yourselves, and prepare your brethren, that they may do according to
the word of the Lord by the hand of Moses. 7 And Josiah gave to the
people, of the flock, lambs and kids, all for the passover offerings,
for all that were present, to the number of thirty thousand, and three
thousand bullocks: these were of the king's substance. 8 And his
princes gave willingly unto the people, to the priests, and to the
Levites: Hilkiah and Zechariah and Jehiel, rulers of the house of God,
gave unto the priests for the passover offerings two thousand and six
hundred small cattle, and three hundred oxen. 9 Conaniah also, and
Shemaiah and Nethaneel, his brethren, and Hashabiah and Jeiel and
Jozabad, chief of the Levites, gave unto the Levites for passover
offerings five thousand small cattle, and five hundred oxen. 10 So
the service was prepared, and the priests stood in their place, and the
Levites in their courses, according to the king's commandment. 11 And
they killed the passover, and the priests sprinkled the blood from
their hands, and the Levites flayed them. 12 And they removed the
burnt offerings, that they might give according to the divisions of the
families of the people, to offer unto the Lord, as it is written in the
book of Moses. And so did they with the oxen. 13 And they roasted the
passover with fire according to the ordinance: but the other holy
offerings sod they in pots, and in caldrons, and in pans, and divided
them speedily among all the people. 14 And afterward they made ready
for themselves, and for the priests: because the priests the sons of
Aaron were busied in offering of burnt offerings and the fat until
night; therefore the Levites prepared for themselves, and for the
priests the sons of Aaron. 15 And the singers the sons of Asaph were
in their place, according to the commandment of David, and Asaph, and
Heman, and Jeduthun the king's seer; and the porters waited at every
gate; they might not depart from their service; for their brethren the
Levites prepared for them. 16 So all the service of the Lord was
prepared the same day, to keep the passover, and to offer burnt
offerings upon the altar of the Lord, according to the commandment of
king Josiah. 17 And the children of Israel that were present kept the
passover at that time, and the feast of unleavened bread seven days.
18 And there was no passover like to that kept in Israel from the days
of Samuel the prophet; neither did all the kings of Israel keep such a
passover as Josiah kept, and the priests, and the Levites, and all
Judah and Israel that were present, and the inhabitants of Jerusalem.
19 In the eighteenth year of the reign of Josiah was this passover
kept.
The destruction which Josiah made of idols and idolatry was more
largely related in the Kings, but just mentioned here in the foregoing
chapter (v. 33); but his solemnizing the passover, which was touched
upon there (2 Kings xxiii. 21), is very particularly related here. Many
were the feasts of the Lord, appointed by the ceremonial law, but the
passover was the chief. It began them all in the night wherein Israel
came out of Egypt; it concluded them all in the night wherein Christ
was betrayed; and in the celebration of it Hezekiah and Josiah, those
two great reformers, revived religion in their day. The ordinance of
the Lord's supper resembles the passover more than it does any of the
Jewish festivals; and the due observance of that ordinance, according
to the rule, is an instance and means both of the growing purity and
beauty of churches and of the growing piety and devotion of particular
Christians. Religion cannot flourish where that passover is either
wholly neglected or not duly observed; return to that, revive that,
make a solemn business of that affecting binding ordinance, and then,
it is to be hoped, there will be a reformation in other instances also.
In the account we had of Hezekiah's passover the great zeal of the
people was observable, and the transport of devout affection that they
were in; but little of the same spirit appears here. It was more in
compliance with the king that they all kept the passover (v. 17, 18)
than from any great inclination they had to it themselves. Some pride
they took in this form of godliness, but little pleasure in the power
of it. But, whatever defect there was among the people in the spirit of
the duty, both the magistrates and the ministers did their part and
took care that the external part of the service should be performed
with due solemnity.
I. The king exhorted and directed, quickened and encouraged, the
priests and Levites to do their office in this solemnity. Perhaps he
saw them remiss and indifferent, unwilling to go out of their road or
mend their pace. If ministers are so, it is not amiss for any, but most
proper for magistrates, to stir them up to their business. Say to
Archippus, Take heed to thy ministry, Col. iv. 17. Let us see how this
good king managed his clergy upon this occasion. 1. He reduced them to
the office they were appointed to by the law of Moses (v. 6) and the
order they were put into by David and Solomon, v. 4. He set them in
their charge, v. 2. He did not cut them out new work, nor put them into
any new method, but called them back to their institution. Their
courses were settled in writing; let them have recourse to that
writing, and marshal themselves according to the divisions of their
families, v. 5. Our rule is settled in the written word; let
magistrates take care that ministers walk according to that rule and
they do their duty. 2. He ordered the ark to be put in its place. It
should seem, it had of late been displaced, either by the wicked kings,
to make room for their idols in the most holy place, or by Hezekiah, to
make room for the workmen that repaired the temple. However it was,
Josiah bids the Levites put the ark in the house (v. 3), and not carry
it about from place to place, as perhaps of late they had done,
justifying themselves therein by the practice before the temple was
built. Now that the priests were discharged from this burden of the ark
they must be careful in other services about it. 3. He charged them to
serve God and his people Israel, v. 3. Ministers must look upon
themselves as servants both to Christ and to his church for his sake, 2
Cor. iv. 5. They must take care, and take pains, and lay out themselves
to the utmost, (1.) For the glory and honour of God, and to advance the
interests of his kingdom among men. Paul, a servant of God, Tit. i. 1.
(2.) For the welfare and benefit of his people, not as having dominion
over their faith, but as helpers of their holiness and joy; and there
will be no difficulty, in the strength of God, in honestly serving
these two masters. 4. He charged them to sanctify themselves, and
prepare their brethren, v. 6. Ministers' work must begin at home, and
they must sanctify themselves in the first place, purify themselves
from sin, sequester themselves from the world, and devote themselves to
God. But it must not end there; they must do what they can to prepare
their brethren by admonishing, instructing, exhorting, quickening, and
comforting, them. The preparation of the heart is indeed from the Lord;
but ministers must be instruments in his hand. 5. He encouraged them to
the service, v. 2. He spoke comfortably to them, as Hezekiah did, ch.
xxx. 22. He promised them his countenance. Note, Those whom we charge
we should encourage. Most people love to be commended, and will be
wrought upon by encouragements more than by threats.
II. The king and the princes, influenced by his example, gave liberally
for the bearing of the charges of this passover. The ceremonial
services were expensive, which perhaps was one reason why they had been
neglected. People had not zeal enough to be at the charge of them; nor
were they now very fond of them, for that reason, and therefore, 1.
Josiah, at his own proper cost, furnished the congregation with paschal
lambs, and other sacrifices, to be offered during the seven days of the
feast. He allowed out of his own estate 30,000 lambs for passover
offerings, which the offerers were to feast upon, and 3000 bullocks (v.
7) to be offered during the following seven days. Note, Those who are
serious in religion should, when they persuade others to do that which
is good, make it as cheap and easy to them as may be. And where God
sows plentifully he expects to reap accordingly. It is to be feared
that the congregation generally had not come provided; so that, if
Josiah had not furnished them, the work of God must have stood still.
2. The chief of the priests, who were men of great estates, contributed
towards the priests' charges, as Josiah did towards the people's. The
princes (v. 8), that is, the chief of the priests, the princes of the
holy tribe, rulers of the house of God, bore the priests' charges. And
some of the rich and great men of the Levites furnished them also with
cattle, both great and small, for offerings, v. 9. For, as to those
that sincerely desire to be found in the way of their duty, Providence
sometimes raises up friends to bear them out in it, beyond what they
could have expected.
III. The priests and Levites performed their office very readily, v.
10. They killed the paschal lambs in the court of the temple, the
priests sprinkled the blood upon the altar, the Levites flayed them,
and then gave the flesh to the people according to their families (v.
11, 12), not fewer than ten, nor more than twenty, to a lamb. They took
it to their several apartments, roasted it, and ate it according to the
ordinance, v. 13. As for the other sacrifices that were eucharistical,
the flesh of them was boiled according to the law of the
peace-offerings and was divided speedily among the people, that they
might feast upon it as a token of their joy in the atonement made and
their reconciliation to God thereby. And, lastly, The priests and
Levites took care to honour God by eating of the passover themselves,
v. 14. Let not ministers think that the care they take for the souls of
others will excuse their neglect of their own, or that being employed
so much in public worship will supersede the religious exercises of
their closets and families. The Levites here made ready for themselves
and for the priests, because the priests were wholly taken up all day
in the service of the altar; therefore, that they might not have their
lamb to dress when they should eat it, the Levites got it ready for
them against supper time. Let ministers learn hence to help one
another, and to forward one another's work, as brethren, and
fellow-servants of the same Master.
IV. The singers and porters attended in their places, and did their
office, v. 15. The singers with their sacred songs and music expressed
and excited the joy of the congregation, and made the service very
pleasant to them; and the porters at the gates took care that there
should be no breaking in of any thing to defile or disquiet the
assembly, nor going out of any from it, that none should steal away
till the service was done. While they were thus employed their brethren
the Levites prepared paschal lambs for them.
V. The whole solemnity was performed with great exactness, according to
the law (v. 16, 17), and, upon that account, there was none like it
since Samuel's time (v. 18), for in Hezekiah's passover there were
several irregularities. And bishop Patrick observes that in this also
it exceeded the other passovers which the preceding kings had kept,
that though Josiah was by no means so rich as David, and Solomon, and
Jehoshaphat, yet he furnished the whole congregation with beasts for
sacrifice, both paschal and eucharistical, at his own proper cost and
charge, which was more than any king ever did before him.
The Death of Josiah. (b. c. 610.)
20 After all this, when Josiah had prepared the temple, Necho king of
Egypt came up to fight against Carchemish by Euphrates: and Josiah went
out against him. 21 But he sent ambassadors to him, saying, What have
I to do with thee, thou king of Judah? I come not against thee this
day, but against the house wherewith I have war: for God commanded me
to make haste: forbear thee from meddling with God, who is with me,
that he destroy thee not. 22 Nevertheless Josiah would not turn his
face from him, but disguised himself, that he might fight with him, and
hearkened not unto the words of Necho from the mouth of God, and came
to fight in the valley of Megiddo. 23 And the archers shot at king
Josiah; and the king said to his servants, Have me away; for I am sore
wounded. 24 His servants therefore took him out of that chariot, and
put him in the second chariot that he had; and they brought him to
Jerusalem, and he died, and was buried in one of the sepulchres of his
fathers. And all Judah and Jerusalem mourned for Josiah. 25 And
Jeremiah lamented for Josiah: and all the singing men and the singing
women spake of Josiah in their lamentations to this day, and made them
an ordinance in Israel: and, behold, they are written in the
lamentations. 26 Now the rest of the acts of Josiah, and his
goodness, according to that which was written in the law of the Lord,
27 And his deeds, first and last, behold, they are written in the book
of the kings of Israel and Judah.
It was thirteen years from Josiah's famous passover to his death.
During this time, we may hope, thing went well in his kingdom, that he
prospered, and religion flourished; yet we are not entertained with the
pleasing account of those years, but they are passed over in silence,
because the people, for all this, were not turned from the love of
their sins nor God from the fierceness of his anger. The next news
therefore we hear of Josiah is that he is cut off in the midst of his
days and usefulness, before he is full forty years old. We had this sad
story, 2 Kings xxiii. 29, 30. Here it is somewhat more largely related.
That appears here, more than did there, which reflects such blame on
Josiah and such praise on the people as one would not have expected.
I. Josiah was a very good prince, yet he was much to be blamed for his
rashness and presumption in going out to war against the king of Egypt
without cause or call. It was bad enough, as it appeared in the Kings,
that he meddled with strife which belonged not to him. But here it
looks worse; for, it seems, the king of Egypt sent ambassadors to him,
to warn him against this enterprise, v. 21.
1. The king of Egypt argued with Josiah, (1.) From principles of
justice. He professed that he had no desire to do him any hurt, and
therefore it was unfair, against common equity and the law of nations,
for Josiah to take up arms against him. If even a righteous man engage
in an unrighteous cause, let him not expect to prosper. God is no
respecter of persons. See Prov. iii. 30; xxv. 8. (2.) From principles
of religion: "God is with me; nay, He commanded me to make haste, and
therefore, if thou retard my motions, thou meddlest with God." It
cannot be that the king of Egypt only pretended this (as Sennacherib
did in a like case, 2 Kings xviii. 25), hoping thereby to make Josiah
desist, because he knew he had a veneration for the word of God; for it
is said here (v. 22) that the words of Necho were from the mouth of
God. We must therefore suppose that either by a dream, or by a strong
impulse upon his spirit which he had reason to think was from God, or
by Jeremiah or some other prophet, he had ordered him to make war upon
the king of Assyria. (3.) From principles of policy: "That he destroy
thee not; it is at thy peril if thou engage against one that has not
only a better army and a better cause, but God on his side."
2. It was not in wrath to Josiah, whose heart was upright with the Lord
his God, but in wrath to a hypocritical nation, who were unworthy of so
good a king, that he was so far infatuated as not to hearken to these
fair reasonings and desist from his enterprise. He would not turn his
face from him, but went in person and fought the Egyptian army in the
valley of Megiddo, v. 22. If perhaps he could not believe that the king
of Egypt had a command from God to do what he did, yet, upon his
pleading such a command, he ought to have consulted the oracles of God
before he went out against him. His not doing that was his great fault,
and of fatal consequence. In this matter he walked not in the ways of
David his father; for, had it been his case, he would have enquired of
the Lord, Shall I go up? Wilt thou deliver them into my hands? How can
we think to prosper in our ways if we do not acknowledge God in them?
II. The people were a very wicked people, yet they were much to be
commended for lamenting the death of Josiah as they did. That Jeremiah
lamented him I do not wonder; he was the weeping prophet, and plainly
foresaw the utter ruin of his country following upon the death of this
good king. But it is strange to find that all Judah and Jerusalem, that
stupid senseless people, mourned for him (v. 24), contrived how to have
their mourning excited by singing men and singing women, how to have it
spread through the kingdom (they made an ordinance in Israel that the
mournful ditties penned on this sad occasion should be learned and sung
by all sorts of people), and also how to have the remembrance of it
perpetuated: these elegies were inserted in the collections of state
poems; they are written in the Lamentations. Hereby it appeared, 1.
That they had some respect to their good prince, and that, though they
did not cordially comply with him in all his good designs, they could
not but greatly honour him. Pious useful men will be manifested in the
consciences even of those that will not be influenced by their example;
and many that will not submit to the rules of serious godliness
themselves yet cannot but give it their good word and esteem it in
others. Perhaps those lamented Josiah when he was dead that were not
thankful to God for him while he lived. The Israelites murmured at
Moses and Aaron while they were with them and spoke sometimes of
stoning them, and yet, when they died, they mourned for them many days.
We are often taught to value mercies by the loss of them which, when we
enjoyed them, we did not prize as we ought. 2. That they had some sense
of their own danger now that he was gone. Jeremiah told them, it is
likely, of the evil they might now expect to come upon them, from which
he was taken away; and so far they credited what he said that they
lamented the death of him that was their defence. Note, Many will more
easily be persuaded to lament the miseries that are coming upon them
than to take the proper way by universal reformation to prevent them,
will shed tears for their troubles, but will not be prevailed upon to
part with their sins. But godly sorrow worketh repentance and that
repentance will be to salvation.
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S E C O N D C H R O N I C L E S
CHAP. XXXVI.
We have here, I. A short but sad account of the utter ruin of Judah and
Jerusalem within a few years after Josiah's death. 1. The history of it
in the unhappy reigns of Jehoahaz for three months (ver. 1-4),
Jehoiakim (ver. 5-8) for eleven years, Jehoiach in three months (ver.
9, 10), and Zedekiah eleven years, ver. 11. Additions were made to the
national guilt, and advances towards the national destruction, in each
of those reigns. The destruction was, at length, completed in the
slaughter of multitudes (ver. 17), the plundering and burning of the
temple and all the palaces, the desolation of the city (ver. 18, 19),
and the captivity of the people that remained, ver. 20. 2. Some remarks
upon it--that herein sin was punished, Zedekiah's wickedness (ver. 12,
13), the idolatry the people were guilty of (ver. 14), and their abuse
of God's prophets, ver. 15, 16. The word of God was herein fulfilled,
ver. 21. II. The dawning of the day of their deliverance in Cyrus's
proclamation, ver. 22, 23.
The Destruction of Jerusalem. (b. c. 588.)
1 Then the people of the land took Jehoahaz the son of Josiah, and made
him king in his father's stead in Jerusalem. 2 Jehoahaz was twenty
and three years old when he began to reign, and he reigned three months
in Jerusalem. 3 And the king of Egypt put him down at Jerusalem, and
condemned the land in a hundred talents of silver and a talent of gold.
4 And the king of Egypt made Eliakim his brother king over Judah and
Jerusalem, and turned his name to Jehoiakim. And Necho took Jehoahaz
his brother, and carried him to Egypt. 5 Jehoiakim was twenty and
five years old when he began to reign, and he reigned eleven years in
Jerusalem: and he did that which was evil in the sight of the Lord his
God. 6 Against him came up Nebuchadnezzar king of Babylon, and bound
him in fetters, to carry him to Babylon. 7 Nebuchadnezzar also
carried of the vessels of the house of the Lord to Babylon, and put
them in his temple at Babylon. 8 Now the rest of the acts of
Jehoiakim, and his abominations which he did, and that which was found
in him, behold, they are written in the book of the kings of Israel and
Judah: and Jehoiachin his son reigned in his stead. 9 Jehoiachin was
eight years old when he began to reign, and he reigned three months and
ten days in Jerusalem: and he did that which was evil in the sight of
the Lord. 10 And when the year was expired, king Nebuchadnezzar sent,
and brought him to Babylon, with the goodly vessels of the house of the
Lord, and made Zedekiah his brother king over Judah and Jerusalem.
The destruction of Judah and Jerusalem is here coming on by degrees.
God so ordered it to show that he has no pleasure in the ruin of
sinners, but had rather they would turn and live, and therefore gives
them both time and inducement to repent and waits to be gracious. The
history of these reigns was more largely recorded in the last three
chapters of the second of Kings. 1. Jehoahaz was set up by the people
(v. 1), but in one quarter of a year was deposed by Pharaoh-necho, and
carried a prisoner to Egypt, and the land fined for setting him up, v.
2-4. Of this young prince we hear no more. Had he trodden in the steps
of his father's piety he might have reigned long and prospered; but we
are told in the Kings that he did evil in the sight of the Lord, and
therefore his triumphing was short and his joy but for a moment. 2.
Jehoiakim was set up by the king of Egypt, an old enemy to their land,
gave what king he pleased to the kingdom and what name he pleased to
the king! v. 4. He made Eliakim king, and called him Jehoiakim, in
token of his authority over him. Jehoiakim did that which was evil (v.
5), nay, we read of the abominations which he did (v. 8); he was very
wild and wicked. Idolatries generally go under the name of
abominations. We hear no more of the king of Egypt, but the king of
Babylon came up against him (v. 6), seized him, and bound him with a
design to carry him to Babylon; but, it seems, he either changed his
mind, and suffered him to reign as his vassal, or death released the
prisoner before he was carried away. However the best and most valuable
vessels of the temple were now carried away and made use of in
Nebuchadnezzar's temple in Babylon (v. 7); for, we may suppose, no
temple in the world was so richly furnished as that of Jerusalem. The
sin of Judah was that they had brought the idols of the heathen into
God's temple; and now their punishment was that the vessels of the
temple were carried away to the service of the gods of the nations. If
men will profane God's institutions by their sins, it is just with God
to suffer them to be profaned by their enemies. These were the vessels
which the false prophets flattered the people with hopes of the return
of, Jer. xxvii. 16. But Jeremiah told them that the rest should go
after them (Jer. xxvii. 21, 22), and they did so. But, as the carrying
away of these vessels to Babylon began the calamity of Jerusalem, so
Belshazzar's daring profanation of them there filled the measure of the
iniquity of Babylon; for, when he drank wine in them to the honour of
his gods, the handwriting on the wall presented him with his doom, Dan.
v. 3, &c. In the reference to the book of the Kings concerning this
Jehoiakim mention is made of that which was found in him (v. 8), which
seems to be meant of the treachery that was found in him towards the
king of Babylon; but some of the Jewish writers understand it of
certain private marks or signatures found in his dead body, in honour
of his idol, such cuttings as God had forbidden, Lev. xix. 28. 3.
Jehoiachin, or Jeconiah, the son of Jehoiakim, attempted to reign in
his stead, and reigned long enough to show his evil inclination; but,
after three months and ten days, the king of Babylon sent and fetched
him away captive, with more of the goodly vessels of the temple. He is
here said to be eight years old, but in Kings he is said to be eighteen
when he began to reign, so that this seems to be a mistake of the
transcriber, unless we suppose that his father took him at eight years
old to join with him in the government, as some think.
11 Zedekiah was one and twenty years old when he began to reign, and
reigned eleven years in Jerusalem. 12 And he did that which was evil
in the sight of the Lord his God, and humbled not himself before
Jeremiah the prophet speaking from the mouth of the Lord. 13 And he
also rebelled against king Nebuchadnezzar, who had made him swear by
God: but he stiffened his neck, and hardened his heart from turning
unto the Lord God of Israel. 14 Moreover all the chief of the
priests, and the people, transgressed very much after all the
abominations of the heathen; and polluted the house of the Lord which
he had hallowed in Jerusalem. 15 And the Lord God of their fathers
sent to them by his messengers, rising up betimes, and sending; because
he had compassion on his people, and on his dwelling place: 16 But
they mocked the messengers of God, and despised his words, and misused
his prophets, until the wrath of the Lord arose against his people,
till there was no remedy. 17 Therefore he brought upon them the king
of the Chaldees, who slew their young men with the sword in the house
of their sanctuary, and had no compassion upon young man or maiden, old
man, or him that stooped for age: he gave them all into his hand. 18
And all the vessels of the house of God, great and small, and the
treasures of the house of the Lord, and the treasures of the king, and
of his princes; all these he brought to Babylon. 19 And they burnt
the house of God, and brake down the wall of Jerusalem, and burnt all
the palaces thereof with fire, and destroyed all the goodly vessels
thereof. 20 And them that had escaped from the sword carried he away
to Babylon; where they were servants to him and his sons until the
reign of the kingdom of Persia: 21 To fulfil the word of the Lord by
the mouth of Jeremiah, until the land had enjoyed her sabbaths: for as
long as she lay desolate she kept sabbath, to fulfil threescore and ten
years.
We have here an account of the destruction of the kingdom of Judah and
the city of Jerusalem by the Chaldeans. Abraham, God's friend, was
called out of that country, from Ur of the Chaldees, when God took him
into covenant and communion with himself; and now his degenerate seed
were carried into that country again, to signify that they had
forfeited all that kindness wherewith they had been regarded for the
father's sake, and the benefit of that covenant into which he was
called; all was now undone again. Here we have,
I. The sins that brought this desolation.
1. Zedekiah, the king in whose days it came, brought it upon himself by
his own folly; for he conducted himself very ill both towards God and
towards the king of Babylon. (1.) If he had but made God his friend,
that would have prevented the ruin. Jeremiah brought him messages from
God, which, if he had given due regard to them, might have secured a
lengthening of his tranquillity; but it is here charged upon him that
he humbled not himself before Jeremiah, v. 12. It was expected that
this mighty prince, high as he was, should humble himself before a poor
prophet, when he spoke from the mouth of the Lord, should submit to his
admonitions and be amended by them, to his counsels and be ruled by
them, should lay himself under the commanding power of the word of God
in his mouth; and, because he would not thus make himself a servant to
God, he was made a slave to his enemies. God will find some way or
other to humble those that will not humble themselves. Jeremiah, as a
prophet, was set over the nations and kingdoms (Jer. i. 10), and, as
mean a figure as he made, whoever would not humble themselves before
him found that it was at their peril. (2.) If he had but been true to
his covenant with the king of Babylon, that would have prevented his
ruin; but he rebelled against him, though he had sworn to be his
faithful tributary, and perfidiously violated his engagements to him,
v. 13. It was this that provoked the king of Babylon to deal so
severely with him as he did. All nations looked upon an oath as a
sacred thing, and on those that durst break through the obligations of
it as the worst of men, abandoned of God and to be abhorred by all
mankind. If therefore Zedekiah falsify his oath, when, lo, he has given
his hand, he shall not escape, Ezek. xvii. 18. Though Nebuchadnezzar
was a heathen, an enemy, yet if, having sworn to him, he be false to
him, he shall know there is a God to whom vengeance belongs. The thing
that ruined Zedekiah was not only that he turned not to the Lord God of
Israel, but that he stiffened his neck and hardened his heart from
turning to him, that is, he as obstinately resolved not to return to
him, would not lay his neck under God's yoke nor his heart under the
impressions of his word, and so, in effect, he would not be healed, he
would not live.
2. The great sin that brought this destruction was idolatry. The
priests and people went after the abominations of the heathen, forsook
the pure worship of God for the lewd and filthy rites of the Pagan
superstition, and so polluted the house of the Lord, v. 14. The
priests, the chief of the priests, who should have opposed idolatry,
were ring-leaders in it. That place is not far from ruin in which
religion is already ruined.
3. The great aggravation of their sin, and that which filled the
measure of it, was the abuse they gave to God's prophets, who were sent
to call them to repentance, v. 15, 16. Here we have, (1.) God's tender
compassion towards them in sending prophets to them. Because he was the
God of their fathers, in covenant with them, and whom they worshipped
(though this degenerate race forsook him), therefore he sent to them by
his messengers, to convince them of their sin and warn them of the ruin
they would bring upon themselves by it, rising up betimes and sending,
which denotes not only that he did it with the greatest care and
concern imaginable, as men rise betimes to set their servants to work
when their heart is upon their business, but that, upon their first
deviation from God to idols, if they took but one step that way, God
immediately sent to them by his messengers to reprove them for it. He
gave them early timely notice both of their duty and danger. Let this
quicken us to seek God early, that he rises betimes to send to us. The
prophets that were sent rose betimes to speak to them, were diligent
and faithful in their office, lost no time, slipped no opportunity of
dealing with them; and therefore God is said to rise betimes. The more
pains ministers take in their work the more will the people have to
answer for if it be all in vain. The reason given why God by his
prophets did thus strive with them is because he had compassion on his
people and on his dwelling-lace, and would by these means have
prevented their ruin. Note, The methods God takes to reclaim sinners by
his word, by ministers, by conscience, by providences, are all
instances of his compassion towards them and his unwillingness that any
should perish. (2.) Their base and disingenuous carriage towards God
(v. 16): They mocked the messengers of God (which was a high affront to
him that sent them), despised his word in their mouths, and not only
so, but misused the prophets, treating them as their enemies. The ill
usage they gave Jeremiah who lived at this time, and which we read much
of in the book of his prophecy, is an instance of this. This was an
evidence of an implacable enmity to God, and an invincible resolution
to go on in their sins. This brought wrath upon them without remedy,
for it was sinning against the remedy. Nothing is more provoking to God
than abuses given to his faithful ministers; for what is done against
them he takes as done against himself. Saul, Saul, why persecutest thou
me? Persecution was the sin that brought upon Jerusalem its final
destruction by the Romans. See Matt. xxiii. 34-37. Those that mock at
God's faithful ministers, and do all they can to render them despicable
or odious, that vex and misuse them, to discourage them and to keep
others from hearkening to them, should be reminded that a wrong done to
an ambassador is construed as done to the prince that sends him, and
that the day is coming when they will find it would have been better
for them if they had been thrown into the sea with a mill-stone about
their necks; for hell is deeper and more dreadful.
II. The desolation itself, and some few of the particular so fit, which
we had more largely 2 Kings xxv. 1. Multitudes were put to the sword,
even in the house of their sanctuary (v. 17), whither they fled for
refuge, hoping that the holiness of the place would be their
protection. But how could they expect to find it so when they
themselves had polluted it with their abominations? v. 14. Those that
cast off the dominion of their religion forfeit all the benefit and
comfort of it. The Chaldeans not only paid no reverence to the
sanctuary, but showed no natural pity either to the tender sex or to
venerable age. They forsook God, who had compassion on them (v. 15),
and would have none of him; justly therefore are they given up into the
hands of cruel men, for they had no compassion on young man or maiden.
2. All the remaining vessels of the temple, great and small, and all
the treasures, sacred and secular, the treasures of God's house and of
the king and his princes, were seized, and brought to Babylon, v. 18.
3. The temple was burnt, the walls of Jerusalem were demolished, the
houses (called here the palaces, as Ps. xlviii. 3, so stately, rich,
and sumptuous were they) laid in ashes, and all the furniture, called
here the goodly vessels thereof, destroyed, v. 19. Let us see where
what woeful havock sin makes, and, as we value the comfort and
continuance of our estates, keep that worm from the root of them. 4.
The remainder of the people that escaped the sword were carried
captives to Babylon (v. 20), impoverished, enslaved, insulted, and
exposed to all the miseries, not only of a strange and barbarous land,
but of an enemy's land, where those that hated them bore rule over
them. They were servants to those monarchs, and no doubt were ruled
with rigour so long as that monarchy lasted. Now they sat down by the
rivers of Babylon, with the streams of which they mingled their tears,
Ps. cxxxvii. 1. And though there, it should seem, they were cured of
idolatry, yet, as appears by the prophet Ezekiel, they were not cured
of mocking the prophets. 5. The land lay desolate while they were
captives in Babylon, v. 21. That fruitful land, the glory of all lands,
was now turned into a desert, not tilled, nor husbanded. The pastures
were not clothed as they used to be with flocks, nor the valleys with
corn, but all lay neglected. Now this may be considered, (1.) As the
just punishment of their former abuse of it. They had served Baal with
its fruits; cursed therefore is the ground for their sakes. Now the
land enjoyed her sabbaths; (v. 21), as God had threatened by Moses,
Lev. xxvi. 34, and the reason there given (v. 35) is, "Because it did
not rest on your sabbaths; you profaned the sabbath-day, did not
observe the sabbatical year." They many a time ploughed and sowed their
land in the seventh year, when it should have rested, and now it lay
unploughed and unsown for ten times seven years. Note, God will be no
loser in his glory at last by the disobedience of men: if the tribute
be not paid, he will distrain and recover it, as he speaks, Hos. ii. 9.
If they would not let the land rest, God would make it rest whether
they would or no. Some think they had neglected the observance of
seventy sabbatical years in all, and just so many, by way of reprisal,
the land now enjoyed; or, if those that had been neglected were fewer,
it was fit that the law should be satisfied with interest. We find that
one of the quarrels God had with them at this time was for not
observing another law which related to the seventh year, and that was
the release of servants; see Jer. xxxiv. 13, &c. (2.) Yet we may
consider it as giving some encouragement to their hopes that they
should, in due time, return to it again. Had others come and taken
possession of it, they might have despaired of ever recovering it; but,
while it lay desolate, it did, as it were, lie waiting for them again,
and refuse to acknowledge any other owners.
22 Now in the first year of Cyrus king of Persia, that the word of the
Lord spoken by the mouth of Jeremiah might be accomplished, the Lord
stirred up the spirit of Cyrus king of Persia, that he made a
proclamation throughout all his kingdom, and put it also in writing,
saying, 23 Thus saith Cyrus king of Persia, All the kingdoms of the
earth hath the Lord God of heaven given me; and he hath charged me to
build him a house in Jerusalem, which is in Judah. Who is there among
you of all his people? The Lord his God be with him, and let him go up.
These last two verses of this book have a double aspect. 1. They look
back to the prophecy of Jeremiah, and show how that was accomplished,
v. 22. God had, by him, promised the restoring of the captives and the
rebuilding of Jerusalem, at the end of seventy years; and that time to
favour Sion, that set time, came at last. After a long and dark night
the day-spring from on high visited them. God will be found true to
every word he has spoken. 2. They look forward to the history of Ezra,
which begins with the repetition of these last two verses. They are
there the introduction to a pleasant story; here they are the
conclusion of a very melancholy one; and so we learn from them that,
though God's church be cast down, it is not cast off, though his people
be corrected, they are not abandoned, though thrown into the furnace,
yet not lost there, nor left there any longer than till the dross be
separated. Though God contend long, he will not contend always. The
Israel of God shall be fetched out of Babylon in due time, and even the
dry bones made to live. It may be long first; but the vision is for an
appointed time, and at the end it shall speak and not lie; therefore,
though it tarry, wait for it.
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Ezra
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AN
EXPOSITION,
W I T H P R A C T I C A L O B S E R V A T I O N S,
OF THE BOOK OF
E Z R A.
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The Jewish church puts on quite another face in this book from what it
had appeared with; its state much better, and more pleasant, than it
was of late in Babylon, and yet far inferior to what it had been
formerly. The dry bones here live again, but in the form of a servant;
the yoke of their captivity is taken off, but the marks of it in their
galled necks remain. Kings we hear no more of; the crown has fallen
from their heads. Prophets they are blessed with, to direct them in
their re-establishment, but, after a while, prophecy ceases among them,
till the great prophet appears, and his fore-runner. The history of
this book is the accomplishment of Jeremiah's prophecy concerning the
return of the Jews out of Babylon at the end of seventy years, and a
type of the accomplishment of the prophecies of the Apocalypse
concerning the deliverance of the gospel church out of the
New-Testament Babylon. Ezra preserved the records of that great
revolution and transmitted them to the church in this book. His name
signifies a helper; and so he was to that people. A particular account
concerning him we shall meet with, ch. vii., where he himself enters
upon the stage of action. The book gives us an account, I. Of the Jews'
return out of their captivity, ch. i., ii. II. Of the building of the
temple, the opposition it met with, and yet the perfecting of it at
last, ch. iii.-vi. III. Of Ezra's coming to Jerusalem, ch. vii., viii.
IV. Of the good service he did there, in obliging those that had
married strange wives to put them away, ch. ix., x. This beginning
again of the Jewish nation was small, yet its latter end greatly
increased.
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E Z R A
CHAP. I.
In this chapter we have, I. The proclamation which Cyrus, king of
Persia, issued out for the release of all the Jews that he found
captives in Babylon, and the building of their temple in Jerusalem,
ver. 1-4. II. The return of many thereupon, ver. 5, 6. III. Orders
given for the restoring of the vessels of the temple, ver. 7-11. And
this is the dawning of the day of their deliverance.
The Proclamation of Cyrus. (b. c. 536.)
1 Now in the first year of Cyrus king of Persia, that the word of the
Lord by the mouth of Jeremiah might be fulfilled, the Lord stirred up
the spirit of Cyrus king of Persia, that he made a proclamation
throughout all his kingdom, and put it also in writing, saying, 2
Thus saith Cyrus king of Persia, The Lord God of heaven hath given me
all the kingdoms of the earth; and he hath charged me to build him a
house at Jerusalem, which is in Judah. 3 Who is there among you of
all his people? his God be with him, and let him go up to Jerusalem,
which is in Judah, and build the house of the Lord God of Israel, (he
is the God,) which is in Jerusalem. 4 And whosoever remaineth in any
place where he sojourneth, let the men of his place help him with
silver, and with gold, and with goods, and with beasts, beside the
freewill offering for the house of God that is in Jerusalem.
It will be proper for us here to consider, 1. What was the state of the
captive Jews in Babylon. It was upon many accounts very deplorable;
they were under the power of those that hated them, had nothing they
could call their own; they had no temple, no altar; if they sang
psalms, their enemies ridiculed them; and yet they had prophets among
them. Ezekiel and Daniel were kept distinct from the heathen. Some of
them were preferred at court, others had comfortable settlements in the
country, and they were all borne up with hope that, in due time, they
should return to their own land again, in expectation of which they
preserved among them the distinction of their families, the knowledge
of their religion, and an aversion to idolatry. 2. What was the state
of the government under which they were. Nebuchadnezzar carried many of
them into captivity in the first year of his reign, which was the
fourth of Jehoiakim; he reigned forty-five years, his son Evil-merodach
twenty-three, and his grandson Belshazzar three years, which make up
the seventy years. So Dr. Lightfoot, It is charged upon Nebuchadnezzar
that he opened not the house of his prisoners, Isa. xiv. 17. And, if he
had shown mercy to the poor Jews, Daniel told him it would have been
the lengthening of his tranquillity, Dan. iv. 27. But the measure of
the sins of Babylon was at length full, and then destruction was
brought upon them by Darius the Mede and Cyrus the Persian, which we
read of, Dan. v. Darius, being old, left the government to Cyrus, and
he was employed as the instrument of the Jews' deliverance, which he
gave orders for as soon as ever he was master of the kingdom of
Babylon, perhaps in contradiction to Nebuchadnezzar, whose family he
had cut off, and because he took a pleasure in undoing what he had
done, or in policy, to recommend his newly-acquired dominion as
merciful and gentle, or (as some think) in a pious regard to the
prophecy of Isaiah, which had been published, and well known, above 150
years before, where he was expressly named as the man that should do
this for God, and for whom God would do great things (Isa. xliv. 28;
xlv. 1, &c.), and which perhaps was shown to him by those about him.
His name (some say) in the Persian language signifies the sun, for he
brought light and healing to the church of God, and was an eminent type
of Christ the Sun of righteousness. Some was that his name signifies a
father, and Christ is the everlasting Father. Now here we are told,
I. Whence this proclamation took its rise. The Lord stirred up the
spirit of Cyrus. Note, The hearts of kings are in the hand of the Lord,
and, like the rivulets of water, he turneth them which way soever he
will. It is said of Cyrus that he knew not God, nor how to serve him;
but God knew him, and how to serve himself by him, Isa. xlv. 4. God
governs the world by his influence on the spirits of men, and, whatever
good is done at any time, it is God that stirs up the spirit to do it,
puts thoughts into the mind, gives to the understanding to form a right
judgment, and directs the will which way he pleases. Whatever good
offices therefore are, at any time, done for the church of God, he must
have the glory of them.
II. The reference it had to the prophecy of Jeremiah, by whom God had
not only promised that they should return, but had fixed the time,
which set time to favour Sion had now come. Seventy years were
determined (Jer. xxv. 12; xxix. 10); and he that kept the promise made
concerning Israel's deliverance out of Egypt to a day (Exod. xii. 41)
was doubtless as punctual to this. What Cyrus now did was long since
said to be the confirming of the word of God's servants, Isa. xliv. 26.
Jeremiah, while he lived, was hated and despised; yet thus did
Providence honour him long after, that a mighty monarch was influenced
to act in pursuance of the word of the Lord by his mouth.
III. The date of this proclamation. It was in his first year, not the
first of his reign over Persia, the kingdom he was born to, but the
first of his reign over Babylon, the kingdom he had conquered. Those
are much honoured whose spirits are stirred up to begin with God and to
serve him in their first years.
IV. The publication of it, both by word of mouth (he caused a voice to
pass throughout all his kingdom, like a jubilee-trumpet, a joyful
sabbatical year after many melancholy ones, proclaiming liberty to the
captives), and also in black and white: he put it in writing, that it
might be the more satisfactory, and might be sent to those distant
provinces where the ten tribes were scattered in Assyria and Media, 2
Kings xvii. 6.
V. The purport of this proclamation of liberty.
1. The preamble shows the causes and considerations by which he was
influenced, v. 2. It should seem, his mind was enlightened with the
knowledge of Jehovah (for so he calls him), the God of Israel, as the
only living and true God, the God of heaven, who is the sovereign Lord
and disposer of all the kingdoms of the earth; of him he says (v. 3),
He is the God, God alone, God above all. Though he had not known God by
education, God made him so far to know him now as that he did this
service with an eye to him. He professes that he does it, (1.) In
gratitude to God for the favours he had bestowed upon him: The God of
heaven has given me all the kingdoms of the earth. This sounds a little
vain-glorious, for there were many kingdoms of the earth which he had
nothing to do with; but he means that God had given him all that was
given to Nebuchadnezzar, whose dominion, Daniel says, was to the end of
the earth, Dan. iv. 22; v. 19. Note, God is the fountain of power; the
kingdoms of the earth are at his disposal; whatever share any have of
them they have from him: and those whom God has entrusted with great
power and large possessions should look upon themselves as obliged
thereby to do much for him. (2.) In obedience to God. He hat charged me
to build him a house at Jerusalem; probably by a dream or vision of the
night, confirmed by comparing it with the prophecy of Isaiah, where his
doing it was foretold. Israel's disobedience to God's charge, which
they were often told of, is aggravated by the obedience of this heathen
king.
2. He gives free leave to all the Jews that were in his dominions to go
up to Jerusalem, and to build the temple of the Lord there, v. 3. His
regard to God made him overlook, (1.) The secular interest of his
government. It would have been his policy to keep so great a number of
serviceable men in his dominions, and seemed impolitic to let them go
and take root again in their own land; but piety is the best policy.
(2.) The honour of the religion of his country. Why did he not order
them to build a temple to the gods of Babylon or Persia? He believed
the God of Israel to be the God of heaven, and therefore obliged his
Israel to worship him only. Let them walk in the name of the Lord their
God.
3. He subjoins a brief for a collection to bear the charges of such as
were poor and not able to bear their own, v. 4. "Whosoever remaineth,
because he has not the means to bear his charges to Jerusalem, let the
men of his place help him." Some take it as an order to the king's
officers to supply them out of his revenue, as ch. vi. 8. But it may
mean a warrant to the captives to ask and receive the alms and
charitable contributions of all the king's loving subjects. And we may
suppose the Jews had conducted themselves so well among their
neighbours that they would be as forward to accommodate them because
they loved them as the Egyptians were because they were weary of them.
At least many would be kind to them because they saw the government
would take it well. Cyrus not only gave his good wishes with those that
went (Their God be with them, v. 3), but took care also to furnish them
with such things as they needed. He took it for granted that those
among them who were of ability would offer their free-will offerings
for the house of God, to promote the rebuilding of it. But, besides
that, he would have them supplied out of his kingdom. Well-wishers to
the temple should be well-doers for it.
5 Then rose up the chief of the fathers of Judah and Benjamin, and the
priests, and the Levites, with all them whose spirit God had raised, to
go up to build the house of the Lord which is in Jerusalem. 6 And all
they that were about them strengthened their hands with vessels of
silver, with gold, with goods, and with beasts, and with precious
things, beside all that was willingly offered. 7 Also Cyrus the king
brought forth the vessels of the house of the Lord, which
Nebuchadnezzar had brought forth out of Jerusalem, and had put them in
the house of his gods; 8 Even those did Cyrus king of Persia bring
forth by the hand of Mithredath the treasurer, and numbered them unto
Sheshbazzar, the prince of Judah. 9 And this is the number of them:
thirty chargers of gold, a thousand chargers of silver, nine and twenty
knives, 10 Thirty basons of gold, silver basons of a second sort four
hundred and ten, and other vessels a thousand. 11 All the vessels of
gold and of silver were five thousand and four hundred. All these did
Sheshbazzar bring up with them of the captivity that were brought up
from Babylon unto Jerusalem.
We are here told,
I. How Cyrus's proclamation succeeded with others. 1. He having given
leave to the Jews to go up to Jerusalem, many of them went up
accordingly, v. 5. The leaders herein were the chief of the fathers of
Judah and Benjamin, eminent and experienced men, from whom it might
justly be expected that, as they were above their brethren in dignity,
so they should go before them in duty. The priests and Levites were (as
became them) with the first that set their faces again towards Zion. If
any good work is to be done, let ministers lead in it. Those that
accompanied them were such as God had inclined to go up. The same God
that had raised up the spirit of Cyrus to proclaim this liberty raised
up their spirits to take the benefit of it; for it was done, not by
might, nor by power, but by the Spirit of the Lord of hosts, Zech. iv.
6. The temptation perhaps was strong to some of them to stay in
Babylon. They had convenient settlements there, had contracted an
agreeable acquaintance with the neighbours, and were ready to say, It
is good to be here. The discouragements of their return were many and
great, the journey long, their wives and children unfit for travelling,
their own land was to them a strange land, the road to it an unknown
road. Go up to Jerusalem! And what should they do there? It was all in
ruins, and in the midst of enemies to whom they would be an easy prey.
Many were wrought upon by these considerations to stay in Babylon, at
least not to go with the first. But there were some that got over these
difficulties, that ventured to break the ice, and feared not the lion
in the way, the lion in the streets; and they were those whose spirits
God raised. He, by his Spirit and grace, filled them with a generous
ambition of liberty, a gracious affection to their own land, and a
desire of the free and public exercise of their religion. Had God left
them to themselves, and to the counsels of flesh and blood, they would
have staid in Babylon; but he put it into their hearts to set their
faces Zionward, and, as strangers, to ask the way thither (Jer. l. 5);
for they, being a new generation, went out like their father Abraham
from this land of the Chaldees, not knowing whither they went, Heb. xi.
8. Note, Whatever good we do, it is owing purely to the grace of God,
and he raises up our spirits to the doing of it, works in us both to
will and to do. Our spirits naturally incline to this earth and to the
things of it. If they move upwards, in any good affections or good
actions, it is God that raises them. The call and offer of the gospel
are like Cyrus's proclamation. Deliverance is preached to the captives,
Luke iv. 18. Those that are bound under the unrighteous dominion of
sin, and bound over to the righteous judgment of God, may be made free
by Jesus Christ. Whoever will, by repentance and faith, return to God,
his duty to God, his happiness in God, Jesus Christ has opened the way
for him, and let him go up out of the slavery of sin into the glorious
liberty of the children of God. The offer is general to all. Christ
makes it, in pursuance of the grant which the Father has made him of
all power both in heaven and in earth (a much greater dominion than
that given to Cyrus, v. 2) and of the charge given him to build God a
house, to set him up a church in the world, a kingdom among men. Many
that hear this joyful sound choose to sit still in Babylon, are in love
with their sins and will not venture upon the difficulties of a holy
life; but some there are that break through the discouragements, and
resolve to build the house of God, to make heaven of their religion,
whatever it cost them, and they are those whose spirit God has raised
above the world and the flesh and whom he has made willing in the day
of his power, Ps. cx. 3. Thus will the heavenly Canaan be replenished,
though many perish in Babylon; and the gospel-offer will not be made in
vain. 2. Cyrus having given order that their neighbours should help
them, they did so, v. 6. All those that were about them furnished them
with plate and goods to bear the charges of their journey, and to help
them in building and furnishing both their own houses and God's temple.
As the tabernacle was made of the spoils of Egypt, and the first temple
built by the labours of the strangers, so the second by the
contributions of the Chaldeans, all intimating the admission of the
Gentiles into the church in due time. God can, where he pleases,
incline the hearts of strangers to be kind to his people, and make
those to strengthen their hands that have weakened them. The earth
helped the woman. Besides what was willingly offered by the Jews
themselves who staid behind, from a principle of love to God and his
house, much was offered, as one may say, unwillingly by the
Babylonians, who were influenced to do it by a divine power on their
minds of which they themselves could give no account.
How this proclamation was seconded by Cyrus himself. To give proof of
the sincerity of his affection to the house of God, he not only
released the people of God, but restored the vessels of the temple, v.
7, 8. Observe here, 1. How careful Providence was of the vessels of the
temple, that they were not lost, melted down, or so mixed with other
vessels that they could not be known, but that they were all now
forthcoming. Such care God has of the living vessels of mercy, vessels
of honour, of whom it is said (2 Tim. ii. 19, 20), The Lord knows those
that are his, and they shall none of them perish. 2. Though they had
been put into an idol's temple, and probably used in the service of
idols, yet they were given back, to be used for God. God will recover
his own; and the spoil of the strong man armed shall be converted to
the use of the conqueror. 3. Judah had a prince, even in captivity.
Sheshbazzar, supposed to be the same with Zerubbabel, is here called
prince of Judah; the Chaldeans called him Sheshbazzar, which signifies
joy in tribulation; but among his own people he went by the name of
Zerubbabel--a stranger in Babylon; so he looked upon himself, and
considered Jerusalem his home, though, as Josephus says, he was captain
of the life-guard to the king of Babylon. He took care of the affairs
of the Jews, and had some authority over them, probably from the death
of Jehoiachin, or Jeconiah, who made him his heir, he being of the
house of David. 4. To him the sacred vessels were numbered out (v. 8),
and he took care for their safe conveyance to Jerusalem, v. 11. It
would encourage them to build the temple that they had so much rich
furniture ready to put into it when it was built. Though God's
ordinances, like the vessels of the sanctuary, may be corrupted and
profaned by the New-Testament Babylon, they shall, in due time, be
restored to their primitive use and intention; for not one jot or
tittle of divine institution shall fall to the ground.
__________________________________________________________________
E Z R A
CHAP. II.
That many returned out of Babylon upon Cyrus's proclamation we were
told in the foregoing chapter; we have here a catalogue of the several
families that returned, ver. 1. I. The leaders, ver. 2. II. The people,
ver. 3-35. III. The priests, Levites, and retainers to the temple, ver.
35-63. IV. The sum total, with an account of their retinue, ver. 64-67.
V. Their offerings to the service of the temple, ver. 68-70.
The Return of the Captives. (b. c. 536.)
1 Now these are the children of the province that went up out of the
captivity, of those which had been carried away, whom Nebuchadnezzar
the king of Babylon had carried away unto Babylon, and came again unto
Jerusalem and Judah, every one unto his city; 2 Which came with
Zerubbabel: Jeshua, Nehemiah, Seraiah, Reelaiah, Mordecai, Bilshan,
Mispar, Bigvai, Rehum, Baanah. The number of the men of the people of
Israel: 3 The children of Parosh, two thousand a hundred seventy and
two. 4 The children of Shephatiah, three hundred seventy and two. 5
The children of Arah, seven hundred seventy and five. 6 The children
of Pahath-moab, of the children of Jeshua and Joab, two thousand eight
hundred and twelve. 7 The children of Elam, a thousand two hundred
fifty and four. 8 The children of Zattu, nine hundred forty and five.
9 The children of Zaccai, seven hundred and threescore. 10 The
children of Bani, six hundred forty and two. 11 The children of
Bebai, six hundred twenty and three. 12 The children of Azgad, a
thousand two hundred twenty and two. 13 The children of Adonikam, six
hundred sixty and six. 14 The children of Bigvai, two thousand fifty
and six. 15 The children of Adin, four hundred fifty and four. 16
The children of Ater of Hezekiah, ninety and eight. 17 The children
of Bezai, three hundred twenty and three. 18 The children of Jorah, a
hundred and twelve. 19 The children of Hashum, two hundred twenty and
three. 20 The children of Gibbar, ninety and five. 21 The children
of Beth-lehem, a hundred twenty and three. 22 The men of Netophah,
fifty and six. 23 The men of Anathoth, a hundred twenty and eight.
24 The children of Azmaveth, forty and two. 25 The children of
Kirjath-arim, Chephirah, and Beeroth, seven hundred and forty and
three. 26 The children of Ramah and Gaba, six hundred twenty and one.
27 The men of Michmas, a hundred twenty and two. 28 The men of
Beth-el and Ai, two hundred twenty and three. 29 The children of
Nebo, fifty and two. 30 The children of Magbish, a hundred fifty and
six. 31 The children of the other Elam, a thousand two hundred fifty
and four. 32 The children of Harim, three hundred and twenty. 33
The children of Lod, Hadid, and Ono, seven hundred twenty and five.
34 The children of Jericho, three hundred forty and five. 35 The
children of Senaah, three thousand and six hundred and thirty.
We may observe here, 1. That an account was kept in writing of the
families that came up out of captivity, and the numbers of each family.
This was done for their honour, as part of their recompence for their
faith and courage, their confidence in God and their affection to their
own land, and to stir up others to follow their good example. Those
that honour God he will thus honour. The names of all those Israelites
indeed that accept the offer of deliverance by Christ shall be found,
to their honour, in a more sacred record than this, even in the Lamb's
book of life. The account that was kept of the families that came up
from the captivity was intended also for the benefit of posterity, that
they might know from whom they descended and to whom they were allied.
2. That they are called children of the province. Judah, which had been
an illustrious kingdom, to which other kingdoms had been made
provinces, subject to it and dependent on it, was now itself made a
province, to receive laws and commissions from the king of Persia and
to be accountable to him. See how sin diminishes and debases a nation,
which righteousness would exalt. But by thus being made servants (as
the patriarchs by being sojourners in a country which was theirs by
promise) they were reminded of the better country, that is, the
heavenly (Heb. xi. 16), a kingdom which cannot be moved, or changed
into a province. 3. That they are said to come every one to his city,
that is, the city appointed them, in which appointment an eye, no
doubt, was had to their former settlement by Joshua; and to that, as
near as might be, they returned: for it does not appear that any
others, at least any that were able to oppose them, had possessed them
in their absence. 4. That the leaders are first mentioned, v. 2.
Zerubbabel and Jeshua were their Moses and Aaron, the former their
chief prince, the latter their chief priest. Nehemiah and Mordecai are
mentioned here; some think not the same with the famous men we
afterwards meet with of those names: probably they were the same, but
afterwards returned to court for the service of their country. 5. Some
of these several families are named from the persons that were their
ancestors, others from the places in which they had formerly resided;
as with us many surnames are the proper names of persons, others of
places. 6. Some little difference there is between the numbers of some
of the families here and in Neh. vii., where this catalogue is
repeated, which might arise from this, that some who had given in their
names at first to come afterwards drew back--said, I go, Sir, but went
not, which would lessen the number of the families they belonged to;
others that declined, at first, afterwards repented and went, and so
increased the number. 7. Here are two families that are called the
children of Elam (one v. 7, another v. 31), and, which is strange, the
number of both is the same, 1254. 8. The children of Adonikam, which
signifies a high lord, were 666, just the number of the beast (Rev.
xiii. 18), which is there said to be the number of a man, which, Mr.
Hugh Broughton thinks, has reference to this man. 9. The children of
Bethlehem (v. 21) were but 123, though it was David's city; for
Bethlehem was little among the thousands of Judah, yet there must the
Messiah arise, Mic. v. 2. 10. Anathoth had been a famous place in the
tribe of Benjamin and yet here it numbered but 128 (v. 23), which is to
be imputed to the divine curse which the men of Anathoth brought upon
themselves by persecuting Jeremiah, who was of their city. Jer. xi. 21,
23, There shall be no remnant of them, for I will bring evil upon the
men of Anathoth. And see Isa. x. 30, O poor Anathoth! Nothing brings
ruin on a people sooner than persecution.
36 The priests: the children of Jedaiah, of the house of Jeshua, nine
hundred seventy and three. 37 The children of Immer, a thousand fifty
and two. 38 The children of Pashur, a thousand two hundred forty and
seven. 39 The children of Harim, a thousand and seventeen. 40 The
Levites: the children of Jeshua and Kadmiel, of the children of
Hodaviah, seventy and four. 41 The singers: the children of Asaph, a
hundred twenty and eight. 42 The children of the porters: the
children of Shallum, the children of Ater, the children of Talmon, the
children of Akkub, the children of Hatita, the children of Shobai, in
all an hundred thirty and nine. 43 The Nethinims: the children of
Ziha, the children of Hasupha, the children of Tabbaoth, 44 The
children of Keros, the children of Siaha, the children of Padon, 45
The children of Lebanah, the children of Hagabah, the children of
Akkub, 46 The children of Hagab, the children of Shalmai, the
children of Hanan, 47 The children of Giddel, the children of Gahar,
the children of Reaiah, 48 The children of Rezin, the children of
Nekoda, the children of Gazzam, 49 The children of Uzza, the children
of Paseah, the children of Besai, 50 The children of Asnah, the
children of Mehunim, the children of Nephusim, 51 The children of
Bakbuk, the children of Hakupha, the children of Harhur, 52 The
children of Bazluth, the children of Mehida, the children of Harsha,
53 The children of Barkos, the children of Sisera, the children of
Thamah, 54 The children of Neziah, the children of Hatipha. 55 The
children of Solomon's servants: the children of Sotai, the children of
Sophereth, the children of Peruda, 56 The children of Jaalah, the
children of Darkon, the children of Giddel, 57 The children of
Shephatiah, the children of Hattil, the children of Pochereth of
Zebaim, the children of Ami. 58 All the Nethinims, and the children
of Solomon's servants, were three hundred ninety and two. 59 And
these were they which went up from Telmelah, Telharsa, Cherub, Addan,
and Immer: but they could not show their father's house, and their
seed, whether they were of Israel: 60 The children of Delaiah, the
children of Tobiah, the children of Nekoda, six hundred fifty and two.
61 And of the children of the priests: the children of Habaiah, the
children of Koz, the children of Barzillai; which took a wife of the
daughters of Barzillai the Gileadite, and was called after their name:
62 These sought their register among those that were reckoned by
genealogy, but they were not found: therefore were they, as polluted,
put from the priesthood. 63 And the Tirshatha said unto them, that
they should not eat of the most holy things, till there stood up a
priest with Urim and with Thummim.
Here is an account, I. Of the priests that returned, and they were a
considerable number, about a tenth part of the whole company: for the
whole were above 42,000 (v. 64), and four families of priests made up
above 4200 (v. 36-39); thus was the tenth God's part--a blessed
decimation. Three of the fathers of the priests here named were heads
of courses, 1 Chron. xxiv. 7, 8, 14. The fourth was Pashur, v. 38. If
these were of the posterity of that Pashur that abused Jeremiah (Jer.
xx. 1), it is strange that so bad a man should have so good a seed, and
so numerous.
II. Of the Levites. I cannot but wonder at the small number of them,
for, taking in both the singers and the porters (v. 40-42), they did
not make 350. Time was when the Levites were more forward to their duty
than the priests (2 Chron. xxix. 34), but they were not so now. If one
place, one family, has the reputation for pious zeal now, another may
have it another time. The wind blows where it listeth, and shifts its
points.
III. Of the Nethinim, who, it is supposed, were the Gibeonites, given
(so their name signifies) by Joshua first (Josh. ix. 27), and again by
David (Ezra viii. 20), when Saul had expelled them, to be employed by
the Levites in the work of God's house as hewers of wood and drawers of
water; and, with them, of the children of Solomon's servants, whom he
gave for the like use (whether they were Jews or Gentiles does not
appear) and who were here taken notice of among the retainers of the
temple and numbered with the Nethinim, v. 55, 58. Note, It is an honour
to belong to God's house, though in the meanest office there.
IV. Of some that were looked upon as Israelites by birth, and others as
priests, and yet could not make out a clear title to the honour. 1.
There were some that could not prove themselves Israelites (v. 59, 60),
a considerable number, who presumed they were of the seed of Jacob, but
could not produce their pedigrees, and yet would go up to Jerusalem,
having an affection to the house and people of God. These shamed those
who were true-born Israelites, and yet were not called Israelites
indeed, who came out of the waters of Judah (Isa. xlviii. 1), but had
lost the relish of those waters. 2. There were others that could not
prove themselves priests, and yet were supposed to be of the seed of
Aaron. What is not preserved in black and white will, in all
likelihood, be forgotten in a little time. Now we are here told, (1.)
How they lost their evidence. One of their ancestors married a daughter
of Barzillai, that great man whom we read of in David's time; he
gloried in an alliance to that honourable family, and, preferring that
before the dignity of his priesthood, would have his children called
after Barzillai's family, and their pedigree preserved in the registers
of that house, not of the house of Aaron, and so they lost it. In
Babylon there was nothing to be got by the priesthood, and therefore
they cared not for being akin to it. Those who think their ministry, or
their relation to ministers, a diminution or disparagement to them,
forget who it was that said, I magnify my office. (2.) What they lost
with it. It could not be taken for granted that they were priests when
they could not produce their proofs, but they were, as polluted, put
from the priesthood. Now that the priests had recovered their rights,
and had the altar to live upon again, they would gladly be looked upon
as priests. But they had sold their birthright for the honour of being
gentlemen, and therefore were justly degraded, and forbidden to eat of
the most holy things. Note, Christ will be ashamed of those that are
ashamed of him and his service. It was the tirshatha, or governor, that
put them under this sequestration, which some understand of Zerubbabel
the present governor, others of Nehemiah (who is so called, Neh. viii.
9, x. 1, and who gave this order when he came some years after); but
the prohibition was not absolute, it was only a suspension, till there
should be a high priest with Urim and Thummin, by whom they might know
God's mind in this matter. This, it seems, was expected and desired,
but it does not appear that ever they were blessed with it under the
second temple. They had the canon of the Old Testament complete, which
was better than Urim; and, by the want of that oracle, they were taught
to expect the Messiah the great Oracle, which the Urim and Thummim was
but a type of. Nor does it appear that the second temple had the ark in
it, either the old one or a new one. Those shadows by degrees vanished,
as the substance approached; and God, by the prophet, intimates to his
people that they should sustain no damage by the want of the ark, Jer.
iii. 16, 17. In those days, when they shall call Jerusalem the throne
of the Lord, and all the nations shall be gathered to it, they shall
say no more, The ark of the covenant of the Lord, neither shall it come
to mind, for they shall do very well without it.
64 The whole congregation together was forty and two thousand three
hundred and threescore, 65 Beside their servants and their maids, of
whom there were seven thousand three hundred thirty and seven: and
there were among them two hundred singing men and singing women. 66
Their horses were seven hundred thirty and six; their mules, two
hundred forty and five; 67 Their camels, four hundred thirty and
five; their asses, six thousand seven hundred and twenty. 68 And some
of the chief of the fathers, when they came to the house of the Lord
which is at Jerusalem, offered freely for the house of God to set it up
in his place: 69 They gave after their ability unto the treasure of
the work threescore and one thousand drams of gold, and five thousand
pound of silver, and one hundred priests' garments. 70 So the
priests, and the Levites, and some of the people, and the singers, and
the porters, and the Nethinims, dwelt in their cities, and all Israel
in their cities.
Here is, I. The sum total of the company that returned out of Babylon.
The particular sums before mentioned amount not quite to 30,000
(29,818), so that there were above 12,000 that come out into any of
those accounts, who, it is probable, were of the rest of the tribes of
Israel, besides Judah and Benjamin, that could not tell of what
particular family or city they were, but that they were Israelites, and
of what tribe. Now, 1. This was more than double the number that were
carried captive into Babylon by Nebuchadnezzar, so that, as in Egypt,
the time of their affliction was the time of their increase. 2. These
were but few to begin a nation with, and yet, by virtue of the old
promise made to their fathers, they multiplied so as before their last
destruction by the Romans, about 500 years after, to be a very numerous
people. When God says, "Increase and multiply," a little one shall
become a thousand.
II. Their retinue. They were themselves little better than servants,
and therefore no wonder that their servants were comparatively but few
(v. 65) and their beasts of burden about as many, v. 66, 67. It was not
with them now as in days past. But notice is taken of 200 singing-men
and women whom they had among them, who, we will suppose, were intended
(as those 2 Chron. xxxv. 25) to excite their mourning, for it was
foretold that they should, upon this occasion, go weeping (Jer. l. 4),
with ditties of lamentation.
III. Their oblations. It is said (v. 68, 69), 1. That they came to the
house of the Lord at Jerusalem; and yet that house, that holy and
beautiful house, was now in ruins, a heap of rubbish. But, like their
father Abraham, when the altar was gone they came with devotion to the
place of the altar (Gen. xiii. 4); and it is the character of the
genuine sons of Zion that they favour even the dust thereof, Ps. cii.
14. 2. That they offered freely towards the setting of it up in its
place. That, it seems, was the first house they talked of setting up;
and though they came off a journey, and were beginning the world (two
chargeable things), yet they offered, and offered freely, towards the
building of the temple. Let none complain of the necessary expenses of
their religion, but believe that when they come to balance the account
they will find that it clears the cost. Their offering was nothing in
comparison with the offerings of the princes in David's time; then they
offered by talents (1 Chron. xxix. 7), now by drams, yet these drams,
being after their ability, were as acceptable to God as those talents,
like the widow's two mites. The 61,000 drams of gold amount, by
Cumberland's calculation, to so many pounds of our money and so many
groats. Every maneh, or pound of silver, he reckons to be sixty shekels
(that is, thirty ounces), which we may reckon 7l. 10s. of our money, so
that this 5000 pounds of silver will be above 37,000l. of our money. It
seems, God had blessed them with an increase of their wealth, as well
as of their numbers, in Babylon; and, as God had prospered them, they
gave cheerfully to the service of his house. 3. That they dwelt in
their cities, v. 70. Though their cities were out of repair, yet,
because they were their cities, such as God had assigned them, they
were content to dwell in them, and were thankful for liberty and
property, though they had little of pomp, plenty, or power. Their
poverty was a bad cause, but their unity and unanimity were a good
effect of it. Here was room enough for them all and all their
substance, so that there was no strife among them, but perfect harmony,
a blessed presage of their settlement, as their discords in the latter
times of that state were of their ruin.
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E Z R A
CHAP. III.
In the close of the foregoing chapter we left Israel in their cities,
but we may well imagine what a bad posture their affairs were in, the
ground untilled, the cities in ruins, all out of order; but here we
have an account of the early care they took about the re-establishment
of religion among them. Thus did they lay the foundation well, and
begin their work at the right end. I. They set up an altar, and offered
sacrifices upon it, kept the feasts, and contributed towards the
rebuilding of the temple, ver. 1-7. II. They laid the foundation of the
temple with a mixture of joy and sorrow, ver. 8-13. This was the day of
small things, which was not to be despised, Zech. iv. 10.
The Renewal of the Sacrifices. (b. c. 536.)
1 And when the seventh month was come, and the children of Israel were
in the cities, the people gathered themselves together as one man to
Jerusalem. 2 Then stood up Jeshua the son of Jozadak, and his
brethren the priests, and Zerubbabel the son of Shealtiel, and his
brethren, and builded the altar of the God of Israel, to offer burnt
offerings thereon, as it is written in the law of Moses the man of God.
3 And they set the altar upon his bases; for fear was upon them
because of the people of those countries: and they offered burnt
offerings thereon unto the Lord, even burnt offerings morning and
evening. 4 They kept also the feast of tabernacles, as it is written,
and offered the daily burnt offerings by number, according to the
custom, as the duty of every day required; 5 And afterward offered
the continual burnt offering, both of the new moons, and of all the set
feasts of the Lord that were consecrated, and of every one that
willingly offered a freewill offering unto the Lord. 6 From the first
day of the seventh month began they to offer burnt offerings unto the
Lord. But the foundation of the temple of the Lord was not yet laid.
7 They gave money also unto the masons, and to the carpenters; and
meat, and drink, and oil, unto them of Zidon, and to them of Tyre, to
bring cedar trees from Lebanon to the sea of Joppa, according to the
grant that they had of Cyrus king of Persia.
Here is, I. A general assembly of the returned Israelites at Jerusalem,
in the seventh month, v. 1. We may suppose that they came from Babylon
in the spring, and must allow at least four months for the journey, for
so long Ezra and his company were in coming, ch. vii. 9. The seventh
month therefore soon came, in which many of the feasts of the Lord were
to be solemnized; and then they gathered themselves together by
agreement among themselves, rather than by the command of authority, to
Jerusalem. Though they had newly come to their cities, and had their
hands full of business there, to provide necessaries for themselves and
their families, which might have excused them from attending on God's
altar till the hurry was a little over, as many foolishly put off their
coming to the communion till they are settled in the world, yet such
was their zeal for religion, now that they had newly come from under
correction for their irreligion, that they left all their business in
the country, to attend God's altar; and (which is strange) in this
pious zeal they were all of a mind, they came as one man. Let worldly
business be postponed to the business of religion and it will prosper
the better.
II. The care which their leading men took to have an altar ready for
them to attend upon.
1. Joshua and his brethren the priests, Zerubbabel and his brethren the
princes, built the altar of the God of Israel (v. 2), in the same place
(it is likely) where it had stood, upon the same bases, v. 3. Bishop
Patrick, observing that before the temple was built there seems to have
been a tabernacle pitched for the divine service, as was in David's
time, not on Mount Moriah, but Mount Sion (1 Chron. ix. 23), supposes
that this altar was erected there, to be used while the temple was in
building. Let us learn hence, (1.) To begin with God. The more
difficult and necessitous our case is the more concerned we are to take
him along with us in all our ways. If we expect to be directed by his
oracles, let him be honoured by our offerings. (2.) To do what we can
in the worship of God when we cannot do what we would. They could not
immediately have a temple, but they would not be without an altar.
Abraham, wherever he came, built an altar; and wherever we come, though
we may perhaps want the benefit of the candlestick of preaching, and
the showbread of the eucharist, yet, if we bring not the sacrifices of
prayer and praise, we are wanting in our duty, for we have an altar
that sanctifies the gift ever ready.
2. Observe the reason here given why they hastened to set up the altar:
Fear was upon them, because of the people of the land. They were in the
midst of enemies that bore ill will to them and their religion, for
whom they were an unequal match. And, (1.) Though they were so, yet
they built the altar (so some read it); they would not be frightened
from their religion by the opposition they were likely to meet with in
it. Never let the fear of man bring us into this snare. (2.) Because
they were so, therefore they set up the altar. Apprehension of danger
should stir us up to our duty. Have we many enemies? Then it is good to
have God our friend and to keep up our correspondence with him. This
good use we should make of our fears, we should be driven by them to
our knees. Even Saul would think himself undone if the enemy should
come upon him before he had made his supplication to God, 1 Sam. xii.
12.
III. The sacrifices they offered upon the altar. The altar was reared
to be used, and they used it accordingly. Let not those that have an
altar starve it.
1. They began on the first day of the seventh month, v. 6. It does not
appear that they had any fire from heaven to begin with, as Moses and
Solomon had, but common fire served them, as it did the patriarchs.
2. Having begun, they kept up the continual burnt-offering (v. 5),
morning and evening, v. 3. They had known by sad experience what it was
to want the comfort of the daily sacrifice to plead in their daily
prayers, and now that it was revived they resolved not to let it fall
again. The daily lamb typified the Lamb of God, whose righteousness
must be our confidence in all our prayers.
3. They observed all the set feasts of the Lord, and offered the
sacrifices appointed for each, and particularly the feast of
tabernacles, v. 4, 5. Now that they had received such great mercy from
God that joyful feast was in a special manner seasonable. And now that
they were beginning to settle in their cities it might serve well to
remind them of their fathers dwelling in tents in the wilderness. That
feast also which had a peculiar reference to gospel times (as appears,
Zech. xiv. 18) was brought, in a special manner, into reputation, now
that those times drew on. Of the services of this feast, which
continued seven days and had peculiar sacrifices appointed, it is said
that they did as the duty of every day required (see Num. xxix. 13, 17,
&c.), Verbum die in die suo--the word, or matter, of the day in its day
(so it is in the original)--a phrase that has become proverbial with
those that have used themselves to scripture-language. If the feast of
tabernacles was a figure of a gospel conversation, in respect of
continual weanedness from the world and joy in God, we may infer that
it concerns us all to do the work of the day in its day, according as
the duty of the day requires, that is, (1.) We must improve time, by
finding some business to do every day that will turn to a good account.
(2.) We must improve opportunity, by accommodating ourselves to that
which is the proper business of the present day. Every thing is
beautiful in its season. The tenth day of this month was the day of
atonement, a solemn day, and very seasonable now: it is very probable
that they observed it, yet it is not mentioned, nor indeed in all the
Old Testament do I remember the least mention of the observance of that
day; as if it were enough that we have the law of it in Lev. xvi., and
the gospel of it, which was the chief intention of it, in the New
Testament.
4. They offered every man's free-will offering, v. 5. The law required
much, but they brought more; for, though they had little wealth to
support the expense of their sacrifices, they had much zeal, and, we
may suppose, spared at their own tables that they might plentifully
supply God's altar. Happy are those that bring with them out of the
furnace of affliction such a holy heat as this.
IV. The preparation they made for the building of the temple, v. 7.
This they applied themselves immediately to; for, while we do what we
can, we must still be aiming to do more and better. Tyre and Sidon must
now, as of old, furnish them with workmen, and Lebanon with timber,
orders for both which they had from Cyrus. What God calls us to we may
depend upon his providence to furnish us for.
The Foundation of the Temple Laid. (b. c. 535.)
8 Now in the second year of their coming unto the house of God at
Jerusalem, in the second month, began Zerubbabel the son of Shealtiel,
and Jeshua the son of Jozadak, and the remnant of their brethren the
priests and the Levites, and all they that were come out of the
captivity unto Jerusalem; and appointed the Levites, from twenty years
old and upward, to set forward the work of the house of the Lord. 9
Then stood Jeshua with his sons and his brethren, Kadmiel and his sons,
the sons of Judah, together, to set forward the workmen in the house of
God: the sons of Henadad, with their sons and their brethren the
Levites. 10 And when the builders laid the foundation of the temple
of the Lord, they set the priests in their apparel with trumpets, and
the Levites the sons of Asaph with cymbals, to praise the Lord, after
the ordinance of David king of Israel. 11 And they sang together by
course in praising and giving thanks unto the Lord; because he is good,
for his mercy endureth for ever toward Israel. And all the people
shouted with a great shout, when they praised the Lord, because the
foundation of the house of the Lord was laid. 12 But many of the
priests and Levites and chief of the fathers, who were ancient men,
that had seen the first house, when the foundation of this house was
laid before their eyes, wept with a loud voice; and many shouted aloud
for joy: 13 So that the people could not discern the noise of the
shout of joy from the noise of the weeping of the people: for the
people shouted with a loud shout, and the noise was heard afar off.
There was no dispute among the returned Jews whether they should build
the temple or no; that was immediately resolved on, and that it should
be done with all speed; what comfort could they take in their own land
if they had not that token of God's presence with them and the record
of his name among them? We have here therefore an account of the
beginning of that good work. Observe,
I. When it was begun-in the second month of the second year, as soon as
ever the season of the year would permit (v. 8), and when they had
ended the solemnities of the passover. They took little more than half
a year for making preparation of the ground and materials; so much were
their hearts upon it. Note, When any good work is to be done it will be
our wisdom to set about it quickly, and not to lose time, yea, though
we foresee difficulty and opposition in it. Thus we engage ourselves to
it, and engage God for us. Well begun (we say) is half ended.
II. Who began it--Zerubbabel, and Jeshua, and their brethren. Then the
work of God is likely to go on well when magistrates, ministers, and
people, are hearty for it, and agree in their places to promote it. It
was God that gave them one heart for this service, and it boded well.
III. Who were employed to further it. They appointed the Levites to set
forward the work (v. 8), and they did it by setting forward the workmen
(v. 9), and strengthening their hands with good and comfortable words.
Note, Those that do not work themselves may yet do good service by
quickening and encouraging those that do work.
IV. How God was praised at the laying of the foundation of the temple
(v. 10, 11); the priests with the trumpets appointed by Moses, and the
Levites with the cymbals appointed by David, made up a concert of
music, not to please the ear, but to assist the singing of that
everlasting hymn which will never be out of date, and to which our
tongues should never be out of tune, God is good, and his mercy
endureth for ever, the burden of Ps. cxxxvi. Let all the streams of
mercy be traced up to the fountain. Whatever our condition is, how many
soever our griefs and fears, let it be owned that God is good; and,
whatever fails, that his mercy fails not. Let this be sung with
application, as here; not only his mercy endures for ever, but it
endures for ever towards Israel, Israel when captives in a strange land
and strangers in their own land. However it be, yet God is good to
Israel (Ps. lxxiii. 1), good to us. Let the reviving of the church's
interests, when they seemed dead, be ascribed to the continuance of
God's mercy for ever, for therefore the church continues.
V. How the people were affected. A remarkable mixture of various
affections there was upon this occasion. Different sentiments there
were among the people of God, and each expressed himself according to
his sentiments, and yet there was no disagreement among them, their
minds were not alienated from each other nor the common concern
retarded by it. 1. Those that only knew the misery of having no temple
at all praised the Lord with shouts of joy when they saw but the
foundation of one laid, v. 11. To them even this foundation seemed
great, and was as life from the dead; to their hungry souls even this
was sweet. They shouted, so that the noise was heard afar off. Note, We
ought to be thankful for the beginnings of mercy, though we have not
yet come to the perfection of it; and the foundations of a temple,
after long desolations, cannot but be fountains of joy to every
faithful Israelite. 2. Those that remembered the glory of the first
temple which Solomon built, and considered how far this was likely to
be inferior to that, perhaps in dimensions, certainly in magnificence
and sumptuousness, wept with a loud voice, v. 12. If we date the
captivity with the first, from the fourth of Jehoiakim, it was about
fifty-two years since the temple was burnt; if from Jeconiah's
captivity, it was but fifty-nine. So that many now alive might remember
it standing; and a great mercy it was to the captives that they had the
lives of so many of their priests and Levites lengthened out, who could
tell them what they themselves remembered of the glory of Jerusalem, to
quicken them in their return. These lamented the disproportion between
this temple and the former. And, (1.) There was some reason for it; and
if they turned their tears into the right channel, and bewailed the sin
that was the cause of this melancholy change, they did well. Sin
sullies the glory of any church or people, and, when they find
themselves diminished and brought low, that must bear the blame. (2.)
Yet it was their infirmity to mingle those tears with the common joys
and so to cast a damp upon them. They despised the day of small things,
and were unthankful for the good they enjoyed, because it was not so
much as their ancestors had, though it was much more than they
deserved. In the harmony of public joys, let not us be jarring strings.
It was an aggravation of the discouragement they hereby gave to the
people that they were priests and Levites, who should have known and
taught others how to be duly affected under various providences, and
not to let the remembrance of former afflictions drown the sense of
present mercies. This mixture of sorrow and joy here is a
representation of this world. Some are bathing in rivers of joy, while
others are drowned in floods of tears. In heaven all are singing, and
none sighing; in hell all are weeping and wailing, and none rejoicing;
but here on earth we can scarcely discern the shouts of joy from the
noise of the weeping. Let us learn to rejoice with those that do
rejoice and weep with those that weep, and ourselves to rejoice as
though we rejoiced not, and weep as though we wept not.
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E Z R A
CHAP. IV.
The good work of rebuilding the temple was no sooner begun than it met
with opposition from those that bore ill will to it; the Samaritans
were enemies to the Jews and their religion, and they set themselves to
obstruct it. I. They offered to be partners in the building of it, that
they might have it in their power to retard it; but they were refused,
ver. 1-3. II. They discouraged them in it, and dissuaded them from it,
ver. 4, 5. III. They basely misrepresented the undertaking, and the
undertakers, to the king of Persia, by a memorial they sent him, ver.
6-16. IV. They obtained from him an order to stop the building (ver.
17-22), which they immediately put in execution, ver. 23, 24.
Opposition Made to the Jews. (b. c. 535.)
1 Now when the adversaries of Judah and Benjamin heard that the
children of the captivity builded the temple unto the Lord God of
Israel; 2 Then they came to Zerubbabel, and to the chief of the
fathers, and said unto them, Let us build with you: for we seek your
God, as ye do; and we do sacrifice unto him since the days of
Esarhaddon king of Assur, which brought us up hither. 3 But
Zerubbabel, and Jeshua, and the rest of the chief of the fathers of
Israel, said unto them, Ye have nothing to do with us to build a house
unto our God; but we ourselves together will build unto the Lord God of
Israel, as king Cyrus the king of Persia hath commanded us. 4 Then
the people of the land weakened the hands of the people of Judah, and
troubled them in building, 5 And hired counsellors against them, to
frustrate their purpose, all the days of Cyrus king of Persia, even
until the reign of Darius king of Persia.
We have here an instance of the old enmity that was put between the
seed of the woman and the seed of the serpent. God's temple cannot be
built, but Satan will rage, and the gates of hell will fight against
it. The gospel kingdom was, in like manner, to be set up with much
struggling and contention. In this respect the glory of the latter
house was greater than the glory of the former, and it was more a
figure of the temple of Christ's church, in that Solomon built his
temple when there was no adversary nor evil occurrent, (1 Kings v. 4);
but this second temple was built notwithstanding great opposition, in
the removing and conquering of which, and the bringing of the work to
perfection at last in spite of it, the wisdom, power, and goodness of
God were much glorified, and the church was encouraged to trust in him.
I. The undertakers are here called the children of the captivity (v.
1), which makes them look very little. They had newly come out of
captivity, were born in captivity, had still the marks of their
captivity upon them; though they were not now captives, they were under
the control of those whose captives they had lately been. Israel was
God's son, his first-born; but by their iniquity the people sold and
enslaved themselves, and so became children of the captivity. But, it
should seem, the thought of their being so quickened them to this work,
for it was by their neglect of the temple that they lost their freedom.
II. The opposers of the undertaking are here said to be the adversaries
of Judah and Benjamin, not the Chaldeans or Persians (they gave them no
disturbance--"let them build and welcome"), but the relics of the ten
tribes, and the foreigners that had joined themselves to them, and
patched up that mongrel religion we had an account of, 2 Kings xvii.
33. They feared the Lord, and served their own gods too. They are
called the people of the land, v. 4. The worst enemies Judah and
Benjamin had were those that said they were Jews and were not, Rev.
iii. 9.
III. The opposition they gave had in it much of the subtlety of the old
serpent. When they heard that the temple was in building they were
immediately aware that it would be a fatal blow to their superstition,
and set themselves to oppose it. They had not power to do it forcibly,
but they tried all the ways they could to do it effectually.
1. They offered their service to build with the Israelites only that
thereby they might get an opportunity to retard the work, while they
pretended to further it. Now, (1.) Their offer was plausible enough,
and looked kind: "We will build with you, will help you to contrive,
and will contribute towards the expense; for we seek your God as you
do," v. 2. This was false, for, though they sought the same God, they
did not seek him only, nor seek him in the way he appointed, and
therefore did not seek him as they did. Herein they designed, if it
were possible, to hinder the building of it, at least to hinder their
comfortable enjoyment of it; as good almost not have it as not have it
to themselves, for the pure worship of the true God and him only. Thus
are the kisses of an enemy deceitful; his words are smoother than
butter when war is in his heart. But, (2.) The refusal of their
proffered service was very just, v. 3. The chief of the fathers of
Israel were soon aware that they meant them no kindness, whatever they
pretended, but really designed to do them a mischief, and therefore
(though they had need enough of help if it had been such as they could
confide in) told them plainly, "You have nothing to do with us, have no
part nor lot in this matter, are not true-born Israelites nor faithful
worshippers of God; you worship you know not what, John iv. 22. You are
none of those with whom we dare hold communion, and therefore we
ourselves will build it." They plead not to them the law of their God,
which forbade them to mingle with strangers (though that especially
they had an eye to), but that which they would take more notice of, the
king's commission, which was directed to them only: "The king of Persia
has commanded us to build this house, and we shall distrust and affront
him if we call in foreign aid." Note, In doing good there is need of
the wisdom of the serpent, as well as the innocency of the dove, and we
have need, as it follows there, to beware of men, Matt. x. 16, 17. We
should carefully consider with whom we are associated and on whose hand
we lean. While we trust God with a pious confidence we must trust men
with a prudent jealousy and caution.
2. When this plot failed they did what they could to divert them from
the work and discourage them in it. They weakened their hands by
telling them it was in vain to attempt it, calling them foolish
builders, who began what they were not able to finish, and by their
insinuations troubled them, and made them drive heavily in the work.
All were not alike zealous in it. Those that were cool and indifferent
were by these artifices drawn off from the work, which wanted their
help, v. 4. And because what they themselves said the Jews would
suspect to be ill meant, and not be influenced by, they, underhand,
hired counsellors against them, who, pretending to advise them for the
best, should dissuade them from proceeding, and so frustrate their
purpose (v. 5), or dissuade the men of Tyre and Sidon from furnishing
them with the timber they had bargained for (ch. iii. 7); or whatever
business they had at the Persian court, to solicit for any particular
grants or favours, pursuant to the general edict for their liberty,
there were those that were hired and lay ready to appear of counsel
against them. Wonder not at the restlessness of the church's enemies in
their attempts against the building of God's temple. He whom they
serve, and whose work they are doing, is unwearied in walking to and
fro through the earth to do mischief. And let those who discourage a
good work, and weaken the hands of those that are employed in it, see
whose pattern they follow.
The Jews Misrepresented. (b. c. 521.)
6 And in the reign of Ahasuerus, in the beginning of his reign, wrote
they unto him an accusation against the inhabitants of Judah and
Jerusalem. 7 And in the days of Artaxerxes wrote Bishlam, Mithredath,
Tabeel, and the rest of their companions, unto Artaxerxes king of
Persia; and the writing of the letter was written in the Syrian tongue,
and interpreted in the Syrian tongue. 8 Rehum the chancellor and
Shimshai the scribe wrote a letter against Jerusalem to Artaxerxes the
king in this sort: 9 Then wrote Rehum the chancellor, and Shimshai
the scribe, and the rest of their companions; the Dinaites, the
Apharsathchites, the Tarpelites, the Apharsites, the Archevites, the
Babylonians, the Susanchites, the Dehavites, and the Elamites, 10 And
the rest of the nations whom the great and noble Asnappar brought over,
and set in the cities of Samaria, and the rest that are on this side
the river, and at such a time. 11 This is the copy of the letter that
they sent unto him, even unto Artaxerxes the king; Thy servants the men
on this side the river, and at such a time. 12 Be it known unto the
king, that the Jews which came up from thee to us are come unto
Jerusalem, building the rebellious and the bad city, and have set up
the walls thereof, and joined the foundations. 13 Be it known now
unto the king, that, if this city be builded, and the walls set up
again, then will they not pay toll, tribute, and custom, and so thou
shalt endamage the revenue of the kings. 14 Now because we have
maintenance from the king's palace, and it was not meet for us to see
the king's dishonour, therefore have we sent and certified the king;
15 That search may be made in the book of the records of thy fathers:
so shalt thou find in the book of the records, and know that this city
is a rebellious city, and hurtful unto kings and provinces, and that
they have moved sedition within the same of old time: for which cause
was this city destroyed. 16 We certify the king that, if this city be
builded again, and the walls thereof set up, by this means thou shalt
have no portion on this side the river.
Cyrus stedfastly adhered to the Jews' interest, and supported his own
grant. It was to no purpose to offer any thing to him in prejudice of
it. What he did was from a good principle, and in the fear of God, and
therefore he adhered to it. But, though his reign in all was thirty
years, yet after the conquest of Babylon, and his decree for the
release of the Jews, some think that he reigned but three years, others
seven, and then either died or gave up that part of his government, in
which his successor was Ahasuerus (v. 6), called also Artaxerxes (v.
7), supposed to be the same that in heathen authors is called Cambyses,
who had never taken such cognizance of the despised Jews as to concern
himself for them, nor had he that knowledge of the God of Israel which
his predecessor had. To him these Samaritans applied by letter for an
order to stop the building of the temple; and they did it in the
beginning of his reign, being resolved to lose no time when they
thought they had a king for their purpose. See how watchful the
church's enemies are to take the first opportunity of doing it a
mischief; let not its friends be less careful to do it a kindness. Here
is,
I. The general purport of the letter which they sent to the king, to
inform him of this matter. It is called (v. 6) an accusation against
the inhabitants of Judah and Jerusalem. The devil is the accuser of the
brethren (Rev. xii. 10), and he carries on his malicious designs
against them, not only by accusing them himself before God, as he did
Job, but by acting as a lying spirit in the mouths of his instruments,
whom he employs to accuse them before magistrates and kings and to make
them odious to the many and obnoxious to the mighty. Marvel not if the
same arts be still used to depreciate serious godliness.
II. The persons concerned in writing this letter. The contrivers are
named (v. 7) that plotted the thing, the writers (v. 8) that put it
into form, and the subscribers (v. 9) that concurred in it and joined
with them in this representation, this misrepresentation I should call
it. Now see here, 1. How the rulers take counsel together against the
Lord and his temple, with their companions. The building of the temple
would do them no harm, yet they appear against it with the utmost
concern and virulence, perhaps because the prophets of the God of
Israel had foretold the famishing and perishing of all the gods of the
heathen, Zeph. ii. 11; Jer. x. 11. 2. How the people concurred with
them in imagining this vain thing. They followed the cry, though
ignorant of the merits of the cause. All the several colonies of that
plantation (nine are here mentioned), who had their denomination from
the cities or countries of Assyria, Chaldea, Persia, &c., whence they
came, set their hands, by their representatives, to this letter.
Perhaps they were incensed against these returned Jews because many of
the ten tribes were among them, whose estates they had got into their
possession, and of whom they were therefore jealous, lest they should
attempt the recovery of them hereafter.
III. A copy of the letter itself, which Ezra inserts here out of the
records of the kingdom of Persia, into which it had been entered; and
it is well we have it, that we may see whence the like methods, still
taken to expose good people and baffle good designs, are copied.
1. They represent themselves as very loyal to the government, and
greatly concerned for the honour and interest of it, and would have it
thought that the king had no such loving faithful subjects in all his
dominions as they were, none so sensible of their obligations to him,
v. 14. Because we are salted with the salt of the palace (so it is in
the margin), "we have our salary from the court, and could no more live
without it than flesh could be preserved without salt;" or, as some
think, their pay or pension was sent them in salt; or "Because we had
our education in the palace, and were brought up at the king's table,"
as we find, Dan. i. 5. These were those whom he intended to prefer;
they did eat their portion of the king's meat. "Now, in consideration
of this, it is not meet for us to see the king's dishonour;" and
therefore they urge him to stop the building of the temple, which would
certainly be the king's dishonour more than any thing else. Note, A
secret enmity to Christ and his gospel is often gilded over with a
pretended affection to Caesar and his power. The Jews hated the Roman
government, and yet, to serve a turn, could cry, We have no king but
Caesar. But (to allude to this), if those that lived upon the crown
thought themselves bound in gratitude thus to support the interest of
it, much more reason have we thus to argue ourselves into a pious
concern for God's honour; we have our maintenance from the God of
heaven and are salted with his salt, live upon his bounty and are the
care of his providence; and therefore it is not meet for us to see his
dishonour without resenting it and doing what we can to prevent it.
2. They represent the Jews as disloyal, and dangerous to the
government, that Jerusalem was the rebellious and bad city (v. 12),
hurtful to kings and provinces, v. 15. See how Jerusalem, the joy of
the whole earth (Ps. xlviii. 2), is here reproached as the scandal of
the whole earth. The enemies of the church could not do the bad things
they design against it if they did not first give it a bad name.
Jerusalem had been a loyal city to its rightful princes, and its
present inhabitants were as well affected to the king and his
government as any of his provinces whatsoever. Daniel, who was a Jew,
had lately approved himself so faithful to his prince that his worst
enemies could find no fault in his management, Dan. vi. 4. But thus was
Elijah most unjustly charged with troubling Israel, the apostles with
turning the world upside down, and Christ himself with perverting the
nation and forbidding to give tribute to Caesar; and we must not think
it strange if the same game be still played. Now here,
(1.) Their history of what was past was invidious, that within this
city sedition had been moved of old time, and, for that cause, it was
destroyed, v. 15. It cannot be denied but that there was some colour
given for this suggestion by the attempts of Jehoiakim and Zedekiah to
shake off the yoke of the king of Babylon, which, if they had kept
close to their religion and the temple they were now rebuilding, they
would never have come under. But it must be considered, [1.] That they
were themselves, and their ancestors, sovereign princes, and their
efforts to recover their rights, if there had not been in them the
violation of an oath, for aught I know, would have been justifiable,
and successful too, had they taken the right method and made their
peace with God first. [2.] Though these Jews, and their princes, had
been guilty of rebellion, yet it was unjust therefore to fasten this as
an indelible brand upon this city, as if that must for ever after go
under the name of the rebellious and bad city. The Jews, in their
captivity, had given such specimens of good behaviour as were
sufficient, with any reasonable men, to roll away that one reproach;
for they were instructed (and we have reason to hope that they observed
their instructions) to seek the peace of the city where they were
captives and pray to the Lord for it, Jer. xxix. 7. It was therefore
very unfair, though not uncommon, thus to impute the iniquity of the
fathers to the children.
(2.) Their information concerning what was now doing was grossly false
in matter of fact. Very careful they were to inform the king that the
Jews had set up the walls of this city, nay, had finished them (so it
is in the margin) and joined the foundations (v. 12), when this was far
from being the case. They had only begun to build the temple, which
Cyrus commanded them to do, but, as for the walls, there was nothing
done nor designed towards the repair of them, as appears by the
condition they were in many years after (Neh. i. 3), all in ruins. What
shall be given, and what done, to these false tongues, nay, which is
worse, these false pens? sharp arrows, doubtless, of the mighty, and
coals of juniper, Ps. cxx. 3, 4. If they had not been perfectly lost to
all virtue and honour they would not, and if they had not been very
secure of the king's countenance they durst not, have written that to
the king which all their neighbours knew to be a notorious lie. See
Prov. xxix. 12.
(3.) Their prognostics of the consequences were altogether groundless
and absurd. They were very confident, and would have the king believe
it upon their word, that if this city should be built, not only the
Jews would pay no toll, tribute, or custom (v. 13), but (since a great
lie is as soon spoken as a little one) that the king would have no
portion at all on this side the river (v. 16), that all the countries
on this side Euphrates would instantly revolt, drawn in to do so by
their example; and, if the prince in possession should connive at this,
he would wrong, not only himself, but his successors: Thou shalt
endamage the revenue of the kings. See how every line in this letter
breathes both the subtlety and malice of the old serpent.
17 Then sent the king an answer unto Rehum the chancellor, and to
Shimshai the scribe, and to the rest of their companions that dwell in
Samaria, and unto the rest beyond the river, Peace, and at such a time.
18 The letter which ye sent unto us hath been plainly read before me.
19 And I commanded, and search hath been made, and it is found that
this city of old time hath made insurrection against kings, and that
rebellion and sedition have been made therein. 20 There have been
mighty kings also over Jerusalem, which have ruled over all countries
beyond the river; and toll, tribute, and custom, was paid unto them.
21 Give ye now commandment to cause these men to cease, and that this
city be not builded, until another commandment shall be given from me.
22 Take heed now that ye fail not to do this: why should damage grow
to the hurt of the kings? 23 Now when the copy of king Artaxerxes'
letter was read before Rehum, and Shimshai the scribe, and their
companions, they went up in haste to Jerusalem unto the Jews, and made
them to cease by force and power. 24 Then ceased the work of the
house of God which is at Jerusalem. So it ceased unto the second year
of the reign of Darius king of Persia.
Here we have,
I. The orders which the king of Persia gave, in answer to the
information sent him by the Samaritans against the Jews. He suffered
himself to be imposed upon by their fraud and falsehood, took no care
to examine the allegations of their petition concerning that which the
Jews were now doing, but took it for granted that the charge was true,
and was very willing to gratify them with an order of council to stay
proceedings. 1. He consulted the records concerning Jerusalem, and
found that it had indeed rebelled against the king of Babylon, and
therefore that it was, as they called it, a bad city (v. 19), and
withal that in times past kings had reigned there, to whom all the
countries on that side the river had been tributaries (v. 20), and that
therefore there was danger that if ever they were able (which they were
never likely to be) they would claim them again. Thus he says as they
said, and pretends to give a reason for so doing. See the hard fate of
princes, who must see and hear with other men's eyes and ears, and give
judgment upon things as they are represented to them, though often
represented falsely. God's judgment is always just because he sees
things as they are, and it is according to truth. 2. He appointed these
Samaritans to stop the building of the city immediately, till further
orders should be given about it, v. 21, 22. Neither they, in their
letter, nor he, in his order, make any mention of the temple, and the
building of that, because both they and he knew that they had not only
a permission, but a command, from Cyrus to rebuild that, which even
these Samaritans had not the confidence to move for the repeal of. They
spoke only of the city: "Let not that be built," that is, as a city
with walls and gates; "whatever you do, prevent that, lest damage grow
to the hurt of the kings:" he would not that the crown should lose by
his wearing it.
II. The use which the enemies of the Jews made of these orders, so
fraudulently obtained; upon the receipt of them they went up in haste
to Jerusalem, v. 23. Their feet ran to evil, Prov. i. 16. They were
impatient till the builders were served with this prohibition, which
they produced as their warrant to make them cease by force and power.
As they abused the king in obtaining this order by their
mis-informations, so they abused him in the execution of it; for the
order was only to prevent the walling of the city, but, having force
and power on their side, they construed it as relating to the temple,
for it was that to which they had an ill will, and which they only
wanted some colour to hinder the building of. There was indeed a
general clause in the order, to cause these men to cease, which had
reference to their complaint about building the walls; but they applied
it to the building of the temple. See what need we have to pray, not
only for kings, but for all in authority under them, and the governors
sent by them, because the quietness and peaceableness of our lives, in
all godliness and honesty, depend very much upon the integrity and
wisdom of inferior magistrates, as well as the supreme. The consequence
was that the work of the house of God ceased for a time, through the
power and insolence of its enemies; and so, through the coldness and
indifference of its friends, it stood still till the second year of
Darius Hystaspes, for to me it seems clear by the thread of this sacred
history that it was that Darius, v. 24. Though now a stop was put to it
by the violence of the Samaritans, yet that they might soon after have
gone on by connivance, if they had had a due affection to the work,
appears by this, that before they had that express warrant from the
king for doing it (ch. vi.) they were reproved by the prophets for not
doing it, ch. v. 1, compared with Hag. i. 1, &c. If they had taken due
care to inform Cambyses of the truth of this case, perhaps he would
have recalled his order; but, for aught I know, some of the builders
were almost as willing it should cease as the adversaries themselves
were. At some periods the church has suffered more by the coldness of
its friends than by the heat of its enemies; but both together commonly
make church-work slow work.
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E Z R A
CHAP. V.
We left the temple-work at a full stop; but, being God's work, it shall
be revived, and here we have an account of the reviving of it. It was
hindered by might and power, but it was set a-going again "by the
Spirit of the Lord of hosts." Now here we are told how that blessed
Spirit, I. Warmed its cool-hearted friends and excited them to build,
ver. 1, 2. II. Cooled its hot-headed enemies, and brought them to
better tempers; for, though they secretly disliked the work as much as
those in the foregoing chapter, yet, 1. They were more mild towards the
builders, ver. 3-5. 2. They were more fair in their representation of
the matter to the king, of which we have here an account, ver. 6-17.
The Jews Encouraged by Their Prophets. (b. c. 520.)
1 Then the prophets, Haggai the prophet, and Zechariah the son of Iddo,
prophesied unto the Jews that were in Judah and Jerusalem in the name
of the God of Israel, even unto them. 2 Then rose up Zerubbabel the
son of Shealtiel, and Jeshua the son of Jozadak, and began to build the
house of God which is at Jerusalem: and with them were the prophets of
God helping them.
Some reckon that the building of the temple was suspended for only nine
years; I am willing to believe that fifteen years were the utmost.
During this time they had an altar and a tabernacle, which no doubt
they made use of. When we cannot do what we would we must do what we
can in the service of God, and be sorry we can do no better. But the
counsellors that were hired to hinder the work (ch. iv. 5) told them,
and perhaps with a pretence to inspiration, that the time had not come
for the building of the temple (Hag. i. 2), urging that it was long ere
the time came for the building of Solomon's temple; and thus the people
were made easy in their own ceiled houses, while God's house lay waste.
Now here we are told how life was put into that good cause which seemed
to lie dead.
I. They had two good ministers, who, in God's name, earnestly persuaded
them to put the wheel of business in motion again. Observe,
1. Who these ministers were, namely, the prophets Haggai and Zechariah,
who both began to prophesy in the second year of Darius, as appears,
Hag. i. 1; Zech. i. 1. Note, (1.) The temple of God among men is to be
built by prophecy, not by secular force (that often hinders it, but
seldom furthers it), but by the word of God. As the weapons of our
warfare, so the instruments of our building, are not carnal, but
spiritual, and they are the ministers of the gospel that are the
master-builders. (2.) It is the business of God's prophets to stir up
God's people to that which is good, and to help them in it, to
strengthen their hands, and, by suitable considerations fetched from
the word of God, to quicken them to their duty and encourage them in
it. (3.) It is a sign that God has mercy in store for a people when he
raises up prophets among them to be their helpers in the way and work
of God, their guides, overseers, and rulers.
2. To whom they were sent. They prophesied unto the Jews (for, as to
them pertained the giving of the law, so also the gift of prophecy, and
therefore they are called the children of the prophets, Acts iii. 25,
because they were educated under their tuition and instruction), even
unto them, upon them, even upon them (so it is in the original), as
Ezekiel prophesied upon the dry bones, that they might live, Ezek.
xxxvii. 4. They prophesied against them (so bishop Patrick), for they
reproved them because they did not build the temple. The word of God,
if it be not received now as a testimony to us, will be received
another day as a testimony against us, and will judge us.
3. Who sent them. They prophesied in the name, or (as some read it) in
the cause, or for the sake, of the God of Israel; they spoke by
commission from him, and argued from his authority over them, his
interest in them, and the concern of his glory among them.
II. They had two good magistrates, who were forward and active in this
work. Zerubbabel their chief prince, and Jeshua their chief priest, v.
2. Those that are in places of dignity and power ought with their
dignity to put honour upon and with their power to put life into every
good work: thus it becomes those that preceded, and those that preside,
with an exemplary care and zeal to fulfil all righteousness and to go
before in a good work. These great men thought it no disparagement to
them, but a happiness, to be taught and prescribed to by the prophets
of the Lord, and were glad of their help in reviving this good work.
Read the first chapter of the prophecy of Haggai here (for that is the
best comment on these two verses) and see what great things God does by
his word, which he magnifies above all his name, and by his Spirit
working with it.
The Case Represented to Darius. (b. c. 519.)
3 At the same time came to them Tatnai, governor on this side the
river, and Shethar-boznai, and their companions, and said thus unto
them, Who hath commanded you to build this house, and to make up this
wall? 4 Then said we unto them after this manner, What are the names
of the men that make this building? 5 But the eye of their God was
upon the elders of the Jews, that they could not cause them to cease,
till the matter came to Darius: and then they returned answer by letter
concerning this matter. 6 The copy of the letter that Tatnai,
governor on this side the river, and Shethar-boznai, and his companions
the Apharsachites, which were on this side the river, sent unto Darius
the king: 7 They sent a letter unto him, wherein was written thus;
Unto Darius the king, all peace. 8 Be it known unto the king, that we
went into the province of Judea, to the house of the great God, which
is builded with great stones, and timber is laid in the walls, and this
work goeth fast on, and prospereth in their hands. 9 Then asked we
those elders, and said unto them thus, Who commanded you to build this
house, and to make up these walls? 10 We asked their names also, to
certify thee, that we might write the names of the men that were the
chief of them. 11 And thus they returned us answer, saying, We are
the servants of the God of heaven and earth, and build the house that
was builded these many years ago, which a great king of Israel builded
and set up. 12 But after that our fathers had provoked the God of
heaven unto wrath, he gave them into the hand of Nebuchadnezzar the
king of Babylon, the Chaldean, who destroyed this house, and carried
the people away into Babylon. 13 But in the first year of Cyrus the
king of Babylon the same king Cyrus made a decree to build this house
of God. 14 And the vessels also of gold and silver of the house of
God, which Nebuchadnezzar took out of the temple that was in Jerusalem,
and brought them into the temple of Babylon, those did Cyrus the king
take out of the temple of Babylon, and they were delivered unto one,
whose name was Sheshbazzar, whom he had made governor; 15 And said
unto him, Take these vessels, go, carry them into the temple that is in
Jerusalem, and let the house of God be builded in his place. 16 Then
came the same Sheshbazzar, and laid the foundation of the house of God
which is in Jerusalem: and since that time even until now hath it been
in building, and yet it is not finished. 17 Now therefore, if it seem
good to the king, let there be search made in the king's treasure
house, which is there at Babylon, whether it be so, that a decree was
made of Cyrus the king to build this house of God at Jerusalem, and let
the king send his pleasure to us concerning this matter.
We have here, I. The cognizance which their neighbours soon took of the
reviving of this good work. A jealous eye, it seems, they had upon
them, and no sooner did the Spirit of God stir up the friends of the
temple to appear for it than the evil spirit stirred up its enemies to
appear against it. While the people built and ceiled their own houses
their enemies gave them no molestation (Hag. i. 4), though the king's
order was to put a stop to the building of the city (ch. iv. 21); but
when they fell to work again at the temple then the alarm was taken,
and all heads were at work to hinder them, v. 3, 4. The adversaries are
here named: Tatnai and Shethar-boznai. The governors we read of (ch.
iv.) were, it is probable, displaced at the beginning of this reign, as
is usual. It is the policy of princes often to change their deputies,
proconsuls, and rulers of provinces. These, though real enemies to the
building of the temple, were men of better temper than the other, and
made some conscience of telling truth. If all men have not faith (2
Thess. iii. 2), it is well some have, and a sense of honour. The
church's enemies are not all equally wicked and unreasonable. The
historian begins to relate what passed between the builders and those
inquisitors (v. 3, 4), but breaks off his account, and refers to the
ensuing copy of the letter they sent to the king, where the same
appears more fully and at large, which he began to abridge (v. 4), or
make an extract out of, though, upon second thoughts, he inserted the
whole.
II. The care which the divine Providence took of this good work (v. 5):
The eye of their God was upon the elders of the Jews, who were active
in the work, so that their enemies could not cause them to cease, as
they would have done, till the matter came to Darius. They desired they
would only cease till they had instructions from the king about it. But
they would not so much as yield them that, for the eye of God was upon
them, even their God. And, 1. That baffled their enemies, infatuated
and enfeebled them, and protected the builders from their malicious
designs. While we are employed in God's work we are taken under his
special protection; his eye is upon us for good, seven eyes upon one
stone in his temple; see Zech. iii. 9; iv. 10. 2. That quickened them.
The elders of the Jews saw the eye of God upon them, to observe what
they did and own them in what they did well, and then they had courage
enough to face their enemies and to go on vigorously with their work,
notwithstanding all the opposition they met with. Our eye upon God,
observing his eye upon us, will keep us to our duty and encourage us in
it when the difficulties are ever so discouraging.
III. The account they sent to the king of this matter, in which we may
observe,
1. How fully the elders of the Jews gave the Samaritans an account of
their proceedings. They, finding them both busy and prosperous, that
all hands were at work to run up this building and that it went on
rapidly, put these questions to them:--"By what authority do you do
these things, and who gave you that authority? Who set you to work?
Have you that which will bear you out?" To this they answered that they
had sufficient warrant to do what they did; for, (1.) "We are the
servants of the God of heaven and earth. The God we worship is not a
local deity, and therefore we cannot be charged with making a faction,
or setting up a sect, in building this temple to his honour: but we pay
our homage to a God on whom the whole creation depends, and therefore
ought to be protected and assisted by all and hindered by none." It is
the wisdom as well as duty of kings to countenance the servants of the
God of heaven. (2.) "We have a prescription to this house; it was built
for the honour of our God by Solomon many ages ago. It is no novel
invention of our own; we are but raising the foundations of many
generations," Isa. lviii. 12. (3.) "It was to punish us for our sins
that we were, for a time, put out of the possession of this house; not
because the gods of the nations had prevailed against our God, but
because we had provoked him (v. 12), for which he delivered us and our
temple into the hands of the king of Babylon, but never intended
thereby to put a final period to our religion. We were only suspended
for a time, not deprived for ever." (4.) "We have the royal decree of
Cyrus to justify us and bear us out in what we do. He not only
permitted and allowed us, but charged and commanded us to build this
house (v. 13), and to build it in its place (v. 15), the same place
where it had stood before." He ordered this, not only in compassion to
the Jews, but in veneration of their God, saying, He is the God. He
also delivered the vessels of the temple to one whom he entrusted to
see them restored to their ancient place and use, v. 14. And they had
these to show in confirmation of what they alleged. (5.) "The building
was begun according to this order as soon as ever we had returned, so
that we have not forfeited the benefit of the order for want of
pursuing it in time; still it has been in building, but, because we
have met with opposition, it is not finished." But, observe, they
mention not the falsehood and malice of the former governors, nor make
any complaint of them, though they had cause enough, to teach us not to
render bitterness for bitterness, nor the most just reproach for that
which is most unjust, but to think it enough if we can obtain fair
treatment for the future, without an invidious reference to former
injuries, v. 16. This is the account they give of their proceedings,
not asking what authority they had to examine them, nor upbraiding them
with their idolatry, and superstitions, and medley religion. Let us
learn hence with meekness and fear to give a reason of the hope that is
in us (1 Pet. iii. 15), rightly to understand, and then readily to
declare, what we do in God's service and why we do it.
2. How fairly the Samaritans represented this to the king. (1.) They
called the temple at Jerusalem the house of the great God (v. 8); for
though the Samaritans, as it should seem, had yet gods many and lords
many, they owned the God of Israel to be the great God, who is above
all gods. "It is the house of the great God, and therefore we dare not
oppose the building of it without orders from thee." (2.) They told him
truly what was done, not stating, as their predecessors did, that they
were fortifying the city as if they intended war, but only that they
were rearing the temple as those that intended worship, v. 8. (3.) They
fully represented their plea, told him what they had to say for
themselves, and were willing that the cause should be set in a true
light. (4.) They left it to the king to consult the records whether
Cyrus had indeed made such a decree, and then to give directions as he
should think fit, v. 17. We have reason to think that if Artaxerxes, in
the foregoing chapter, had had the Jews' cause as fairly represented to
him as it was here to Darius, he would not have ordered the work to be
hindered. God's people could not be persecuted if they were not belied,
could not be baited if they were not dressed up in bears' skins. Let
but the cause of God and truth be fairly stated, and fairly heard, and
it will keep its ground.
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E Z R A
CHAP. VI.
How solemnly the foundation of the temple was laid we read in ch. iii.
How slowly the building went on, and with how much difficulty, we found
in ch. iv. and v. But how gloriously the topstone was at length brought
forth with shoutings we find in this chapter; and even we, at this
distance of time, when we read of it, may cry, "Grace, grace to it." As
for God, his work is perfect; it may be slow work, but it will be sure
work. We have here, I. A recital of the decree of Cyrus for the
building of the temple, ver. 1-5. II. The enforcing of that decree by a
new order from Darius for the perfecting of that work, ver. 6-12. III.
The finishing of it thereupon, ver. 13-15. IV. The solemn dedication of
it when it was built (ver. 16-18), and the handselling of it (as I may
say) with the celebration of the passover, ver. 19-22. And now we may
say that in Judah and Jerusalem things went well, very well.
The Favourable Decree of Darius. (b. c. 519.)
1 Then Darius the king made a decree, and search was made in the house
of the rolls, where the treasures were laid up in Babylon. 2 And
there was found at Achmetha, in the palace that is in the province of
the Medes, a roll, and therein was a record thus written: 3 In the
first year of Cyrus the king the same Cyrus the king made a decree
concerning the house of God at Jerusalem, Let the house be builded, the
place where they offered sacrifices, and let the foundations thereof be
strongly laid; the height thereof threescore cubits, and the breadth
thereof threescore cubits; 4 With three rows of great stones, and a
row of new timber: and let the expenses be given out of the king's
house: 5 And also let the golden and silver vessels of the house of
God, which Nebuchadnezzar took forth out of the temple which is at
Jerusalem, and brought unto Babylon, be restored, and brought again
unto the temple which is at Jerusalem, every one to his place, and
place them in the house of God. 6 Now therefore, Tatnai, governor
beyond the river, Shethar-boznai, and your companions the
Apharsachites, which are beyond the river, be ye far from thence: 7
Let the work of this house of God alone; let the governor of the Jews
and the elders of the Jews build this house of God in his place. 8
Moreover I make a decree what ye shall do to the elders of these Jews
for the building of this house of God: that of the king's goods, even
of the tribute beyond the river, forthwith expenses be given unto these
men, that they be not hindered. 9 And that which they have need of,
both young bullocks, and rams, and lambs, for the burnt offerings of
the God of heaven, wheat, salt, wine, and oil, according to the
appointment of the priests which are at Jerusalem, let it be given them
day by day without fail: 10 That they may offer sacrifices of sweet
savours unto the God of heaven, and pray for the life of the king, and
of his sons. 11 Also I have made a decree, that whosoever shall alter
this word, let timber be pulled down from his house, and being set up,
let him be hanged thereon; and let his house be made a dunghill for
this. 12 And the God that hath caused his name to dwell there destroy
all kings and people, that shall put to their hand to alter and to
destroy this house of God which is at Jerusalem. I Darius have made a
decree; let it be done with speed.
We have here, I. The decree of Cyrus for the building of the temple
repeated. To this the Samaritans referred because the Jews pleaded it,
and perhaps hoped it would not be found, and then their plea would be
over-ruled and a stop put to their work. Search was ordered to be made
for it among the records; for, it seems, the tribes had not taken care
to provide themselves with an authentic copy of it, which might have
stood them in good stead, but they must appeal to the original. It was
looked for in Babylon (v. 1), where Cyrus was when he signed it. But,
when it was not found there, Darius did not make that a pretence to
conclude that therefore there was no such decree, and thereupon to give
judgment against the Jews; but it is probable, having himself heard
that such a decree was certainly made, he ordered the rolls in other
places to be searched, and at length it was found at Achmetha, in the
province of the Medes, v. 2. Perhaps some that durst not destroy it,
yet hid it there, out of ill will to the Jews, that they might lose the
benefit of it. But Providence so ordered that it came to light; and it
is here inserted, v. 3-5. 1. Here is a warrant for the building of the
temple: Let the house of God at Jerusalem, yea, let that house be built
(so it may be read), within such and such dimensions, and with such and
such materials. 2. A warrant for the taking of the expenses of the
building out of the king's revenue, v. 4. We do not find that they had
received what was here ordered them, the face of things at court being
soon changed. 3. A warrant for the restoring of the vessels and
utensils of the temple, which Nebuchadnezzar had taken away (v. 5),
with an order that the priests, the Lord's ministers, should return
them all to their places in the house of God.
II. The confirmation of it by a decree of Darius, grounded upon it and
in pursuance of it.
1. The decree of Darius is very explicit and satisfactory.
(1.) He forbids his officers to do any thing in opposition to the
building of the temple. The manner of expression intimates that he knew
they had a mind to hinder it: Be you far hence (v. 6); let the work of
this house of God alone, v. 7. Thus was the wrath of the enemy made to
praise God and the remainder thereof did he restrain.
(2.) He orders them out of his own revenue to assist the builders with
money, [1.] For carrying on the building, v. 8. Herein he pursues the
example of Cyrus, v. 4. [2.] For maintaining the sacrifices there when
it was built, v. 9. He ordered that they should be supplied with every
thing they wanted both for burnt-offerings and meat-offerings. He was
content it should be a rent-charge upon his revenue, and ordered it to
be paid every day, and this without fail, that they might offer
sacrifices and prayers with them (for the patriarchs, when they offered
sacrifice, called on the name of the Lord, so did Samuel, Elijah, and
others) for the life (that is, the happiness and prosperity) of the
king and his sons, v. 10. See here how he gives honour, First, To
Israel's God, whom he calls once and again the God of heaven. Secondly,
To his ministers, in ordering his commissioners to give out supplies
for the temple service at the appointment of the priests. Those that
thought to control them must now be, in this matter, at their command.
It was a new thing for God's priests to have such an interest in the
public money. Thirdly, To prayer: That they may pray for the life of
the king. He knew they were a praying people, and had heard that God
was nigh to them in all that which they called upon him for. He was
sensible he needed their prayers and might receive benefit by them, and
was kind to them in order that he might have an interest in their
prayers. It is the duty of God's people to pray for those that are in
authority over them, not only for the good and gentle, but also for the
forward; but they are particularly bound in gratitude to pray for their
protectors and benefactors; and it is the wisdom of princes to desire
their prayers, and to engage them. Let not the greatest princes despise
the prayers of the meanest saints; it is desirable to have them for us,
and dreadful to have them against us.
(3.) He enforces his decree with a penalty (v. 11): "Let none either
oppose the work and service of the temple or withhold the supports
granted to it by the crown upon pain of death. If any alter this
decree, let him be (hanged before his own door as we say), hanged upon
a beam of his own house, and, as an execrable man, let his house be
made a dunghill."
(4.) He entails a divine curse upon all those kings and people that
should ever have any hand in the destruction of this house, v. 12. What
he would not do himself for the protection of the temple he desired
that God, to whom vengeance belongs, would do. This bespeaks him
zealous in the cause; and though this temple was, at length, most
justly destroyed by the righteous hand of God, yet perhaps the Romans,
who were the instruments of that destruction, felt the effects of this
curse, for that empire sensibly declined ever after.
2. From all this we learn, (1.) That the heart of kings is in the hand
of God, and he turns it which way soever he pleases; what they are he
makes them to be, for he is King of kings. (2.) That when God's time
has come for the accomplishing of his gracious purposes concerning his
church he will raise up instruments to promote them from whom such good
service was not expected. The earth sometimes helps the woman (Rev.
xii. 16), and those are made use of for the defence of religion who
have little religion themselves. (3.) That what is intended for the
prejudice of the church has often, by the overruling providence of God,
been made serviceable to it, Phil. i. 12. The enemies of the Jews, in
appealing to Darius, hoped to get an order to suppress them, but,
instead of that, they got an order to supply them. Thus out of the
eater comes forth meat. The apocryphal Esdras (or Ezra), Book I. ch.
iii. and iv., gives another account of this decree in favour of the
Jews, that Darius had vowed that if ever he came to the kingdom he
would build the temple at Jerusalem, and that Zerubbabel, who was one
of his attendants (whereas it is plain here that he was now at
Jerusalem), for making an ingenious discourse before him on that
subject (Great is the truth and will prevail), was told to ask what
recompence he would, and asked only for this order, in pursuance of the
king's vow.
Completion of the Second Temple. (b. c. 516.)
13 Then Tatnai, governor on this side the river, Shethar-boznai, and
their companions, according to that which Darius the king had sent, so
they did speedily. 14 And the elders of the Jews builded, and they
prospered through the prophesying of Haggai the prophet and Zechariah
the son of Iddo. And they builded, and finished it, according to the
commandment of the God of Israel, and according to the commandment of
Cyrus, and Darius, and Artaxerxes king of Persia. 15 And this house
was finished on the third day of the month Adar, which was in the sixth
year of the reign of Darius the king. 16 And the children of Israel,
the priests, and the Levites, and the rest of the children of the
captivity, kept the dedication of this house of God with joy, 17 And
offered at the dedication of this house of God an hundred bullocks, two
hundred rams, four hundred lambs; and for a sin offering for all
Israel, twelve he goats, according to the number of the tribes of
Israel. 18 And they set the priests in their divisions, and the
Levites in their courses, for the service of God, which is at
Jerusalem; as it is written in the book of Moses. 19 And the children
of the captivity kept the passover upon the fourteenth day of the first
month. 20 For the priests and the Levites were purified together, all
of them were pure, and killed the passover for all the children of the
captivity, and for their brethren the priests, and for themselves. 21
And the children of Israel, which were come again out of captivity, and
all such as had separated themselves unto them from the filthiness of
the heathen of the land, to seek the Lord God of Israel, did eat, 22
And kept the feast of unleavened bread seven days with joy: for the
Lord had made them joyful, and turned the heart of the king of Assyria
unto them, to strengthen their hands in the work of the house of God,
the God of Israel.
Here we have, I. The Jews' enemies made their friends. When they
received this order from the king they came with as much haste to
encourage and assist the work as their predecessors had done to put a
stop to it, ch. iv. 23. What the king ordered they did, and, because
they would not be thought to do it with reluctance, they did it
speedily, v. 13. The king's moderation made them, contrary to their own
inclination, moderate too.
II. The building of the temple carried on, and finished in a little
time, v. 14, 15. Now the elders of the Jews built with cheerfulness.
For aught I know, the elders themselves laboured at it with their own
hands; and, if they did, it was no disparagement to their eldership,
but an encouragement to the other workmen. 1. They found themselves
bound to it by the commandment of the God of Israel, who had given them
power that they might use it in his service. 2. They found themselves
shamed into it by the commandment of the heathen kings, Cyrus formerly,
Darius now, and Artaxerxes some time after. Can the elders of the Jews
be remiss in this good work when these foreign princes appear so warm
in it? Shall native Israelites grudge their pains and care about this
building when strangers grudge not to be at the expense of it? 3. They
found themselves encouraged in it by the prophesying of Haggai and
Zechariah, who, it is likely, represented to them (as bishop Patrick
suggests) the wonderful goodness of God in inclining the heart of the
king of Persia to favour them thus. And now the work went on so
prosperously that, in four years' time, it was brought to perfection.
As for God, his work is perfect. The gospel church, that spiritual
temple, is long in the building, but it will be finished at last, when
the mystical body is completed. Every believer is a living temple,
building up himself in his most holy faith. Much opposition is given to
this work by Satan and our own corruptions. We trifle, and proceed in
it with many stops and pauses; but he that has begun the good work will
see it performed, and will bring forth judgment unto victory. Spirits
of just men will be made perfect.
III. The dedication of the temple. When it was built, being designed
only for sacred uses, they showed by an example how it should be used,
which (says bishop Patrick) is the proper sense of the word dedicate.
They entered upon it with solemnity and probably with a public
declaration of the separating of it from common uses and the surrender
of it to the honour of God, to be employed in his worship. 1. The
persons employed in this service were not only the priests and Levites
who officiated, but the children of Israel, some of each of the twelve
tribes, though Judah and Benjamin were the chief, and the rest of the
children of the captivity or transportation, which intimates that there
were many besides the children of Israel, of other nations, who
transported themselves with them, and became proselytes to their
religion, unless we read it, even the remnant of the children of the
captivity, and then, we may suppose, notice is hereby taken of their
mean and afflicted condition, because the consideration of that helped
to make them devout and serious in this and other religious exercises.
A sad change! The children of Israel have become children of the
captivity, and there appears but a remnant of them, according to that
prediction (Isa. vii. 3), Shear-jashub--The remnant shall return. 2.
The sacrifices that were offered upon this occasion were bullocks,
rams, and lambs (v. 17), for burnt-offerings and peace-offerings; not
to be compared, in number, with what had been offered at the dedication
of Solomon's temple, but, being according to their present ability,
they were accepted, for, after a great trial of affliction, the
abundance of their joy, and their deep poverty, abounded to the riches
of their liberality, 2 Cor. viii. 2. These hundreds were more to them
than Solomon's thousands were to him. But, besides these, they offered
twelve he-goats for sin-offerings, one for every tribe, to make
atonement for their sins, which they looked upon as necessary in order
to the acceptance of their services. Thus, by getting iniquity taken
away, they would free themselves from that which had been the sting of
their late troubles, and which, if not removed, would be a worm at the
root of their present comforts. 3. This service was performed with joy.
They were all glad to see the temple built and the concerns of it in so
good a posture. Let us learn to welcome holy ordinances with joy and
attend on them with pleasure. Let us serve the Lord with gladness.
Whatever we dedicate to God, let it be done with joy that he will
please to accept of it. 4. When they dedicated the house they settled
the household. Small comfort could they have in the temple without the
temple service, and therefore they set the priests in their divisions
and the Levites in their courses, v. 18. Having set up the worship of
God in this dedication, they took care to keep it up, and made the book
of Moses their rule, to which they had an eye in this establishment.
Though the temple service could not now be performed with so much pomp
and plenty as formerly, because of their poverty, yet perhaps it was
performed with as much purity and close adherence to the divine
institution as ever, which was the true glory of it. No beauty like the
beauty of holiness.
IV. The celebration of the passover in the newly-erected temple. Now
that they were newly delivered out of their bondage in Babylon it was
seasonable to commemorate their deliverance out of their bondage in
Egypt. Fresh mercies should put us in mind of former mercies. We may
suppose that they had kept the passover, after a sort, every year since
their return, for they had an altar and a tabernacle. But they were
liable to frequent disturbances from their enemies, were straitened for
room, and had not conveniences about them, so that they could not do it
with due solemnity till the temple was built; and now they made a
joyful festival of it, it falling out in the next month after the
temple was finished and dedicated, v. 19. Notice is here taken, 1. Of
the purity of the priests and Levites that killed the passover, v. 20.
In Hezekiah's time the priests were many of them under blame for not
purifying themselves. But now it is observed, to their praise, that
they were purified together, as one man (so the word is); they were
unanimous both in their resolutions and in their endeavours to make and
keep themselves ceremonially clean for this solemnity; they joined
together in their preparations, that they might help one another, so
that all of them were pure, to a man. The purity of ministers adds much
to the beauty of their ministrations; so does their unity. 2. Of the
proselytes that communicated with them in this ordinance: All such as
had separated themselves unto them, had left their country and the
superstitions of it and cast in their lot with the Israel of God, and
had turned from the filthiness of the heathen of the land, both their
idolatries and immoralities, to seek the Lord God of Israel as their
God, did eat the passover. See how the proselytes, the converts, are
described. They separated themselves from the filthiness of sin and
fellowship with sinners, joined themselves with the Israel of God in
conformity and communion, and set themselves to seek the God of Israel;
and those that do so in sincerity, though strangers and foreigners, are
welcome to eat of the gospel feast, as fellow-citizens with the saints
and of the household of God. 3. Of the great pleasure and satisfaction
wherewith they kept the feast of unleavened bread, v. 22. The Lord had
made them joyful, had given them both cause to rejoice and hearts to
rejoice. It was now about twenty years since the foundation of this
temple was laid, and we may suppose the old men that then wept at the
remembrance of the first temple were most of them dead by this time, so
that now there were no tears mingled with their joys. Those that are,
upon good grounds, joyful, have therefore reason to be thankful,
because it is God that makes them to rejoice. He is the fountain whence
all the streams of our joy flow. God has promised to all those who take
hold of his covenant that he will make them joyful in his house of
prayer. The particular occasion they had for joy at this time was that
God had turned the heart of the emperor to them, to strengthen their
hands. If those that have been, or who we feared would have been,
against us, prove to be for us, we may rejoice in it as a token for
good, that our ways please the Lord (Prov. xvi. 7), and he must have
the glory of it.
__________________________________________________________________
E Z R A
CHAP. VII.
Ezra's precious name saluted us, at first, in the title of the book,
but in the history we have not met with it till this chapter introduces
him into public action in another reign, that of Artaxerxes. Zerubbabel
and Jeshua we will suppose, by this time, to have grown old, if not
gone off; nor do we hear any more of Haggai and Zechariah; they have
finished their testimony. What shall become of the cause of God and
Israel when these useful instruments are laid aside? Trust God, who has
the residue of the Spirit, to raise up others in their room. Ezra here,
and Nehemiah in the next book, are as serviceable in their days as
those were in theirs. Here is, I. An account, in general, of Ezra
himself, and of his expedition to Jerusalem for the public good, ver.
1-10. II. A copy of the commission which Artaxerxes gave him, ver.
11-26. III. His thankfulness to God for it, ver. 27, 28. The next
chapter will give us a more particular narrative of his associates, his
journey, and his arrival at Jerusalem.
Ezra's Arrival at Jerusalem. (b. c. 457.)
1 Now after these things, in the reign of Artaxerxes king of Persia,
Ezra the son of Seraiah, the son of Azariah, the son of Hilkiah, 2
The son of Shallum, the son of Zadok, the son of Ahitub, 3 The son of
Amariah, the son of Azariah, the son of Meraioth, 4 The son of
Zerahiah, the son of Uzzi, the son of Bukki, 5 The son of Abishua,
the son of Phinehas, the son of Eleazar, the son of Aaron the chief
priest: 6 This Ezra went up from Babylon; and he was a ready scribe
in the law of Moses, which the Lord God of Israel had given: and the
king granted him all his request, according to the hand of the Lord his
God upon him. 7 And there went up some of the children of Israel, and
of the priests, and the Levites, and the singers, and the porters, and
the Nethinims, unto Jerusalem, in the seventh year of Artaxerxes the
king. 8 And he came to Jerusalem in the fifth month, which was in the
seventh year of the king. 9 For upon the first day of the first month
began he to go up from Babylon, and on the first day of the fifth month
came he to Jerusalem, according to the good hand of his God upon him.
10 For Ezra had prepared his heart to seek the law of the Lord, and to
do it, and to teach in Israel statutes and judgments.
Here is, I. Ezra's pedigree. He was one of the sons of Aaron, a priest.
Him God chose to be an instrument of good to Israel, that he might put
honour upon the priesthood, the glory of which had been much eclipsed
by the captivity. He is said to be the son of Seraiah, that Seraiah, as
is supposed, whom the king of Babylon put to death when he sacked
Jerusalem, 2 Kings xxv. 18, 21. If we take the shortest computation, it
was seventy-five years since Seraiah died; many reckon it much longer,
and, because they suppose Ezra called out in the prime of his time to
public service, do therefore think that Seraiah was not his immediate
parent, but his grandfather or great-grandfather, but that he was the
first eminent person that occurred in his genealogy upwards, which is
carried up here as high as Aaron, yet leaving out many for
brevity-sake, which may be supplied from 1 Chron. vi. 4, &c. He was a
younger brother, or his father was Jozadak, the father of Jeshua, so
that he was not high priest, but nearly allied to the high priest.
II. His character. Though of the younger house, his personal
qualifications made him very eminent. 1. He was a man of great
learning, a scribe, a ready scribe, in the law of Moses, v. 6. He was
very much conversant with the scriptures, especially the writings of
Moses, had the words ready and was well acquainted with the sense and
meaning of them. It is to be feared that learning ran low among the
Jews in Babylon; but Ezra was instrumental to revive it. The Jews say
that he collected and collated all the copies of the law he could find
out, and published an accurate edition of it, with all the prophetical
books, historical and poetical, that were given by divine inspiration,
and so made up the canon of the Old Testament, with the addition of the
prophecies and histories of his own time. If he was raised up of God,
and qualified and inclined to do this, all generations have reason to
call him blessed, and to bless God for him. God sent to the Jews
prophets and scribes, Matt. xxiii. 34. Ezra went under the latter
denomination. Now that prophecy was about to cease it was time to
promote scripture-knowledge, pursuant to the counsel of God by the last
of the prophets, Mal. iv. 4. Remember the law of Moses. Gospel
ministers are called scribes instructed to the kingdom of heaven (Matt.
xiii. 52), New-Testament scribes. It was a pity that such a worthy name
as this should be worn, as it was in the degenerate ages of the Jewish
church, by men who were professed enemies to Christ and his gospel (Woe
unto you, scribes and Pharisees), who were learned in the letter of the
law, but strangers to the spirit of it. 2. He was a man of great piety
and holy zeal (v. 10): He had prepared his heart to seek the law of the
Lord, &c. (1.) That which he chose for his study was the law of the
Lord. The Chaldeans, among whom he was born and bred, were famed for
literature, especially the study of the stars, to which, being a
studious man, we may suppose that Ezra was tempted to apply himself.
But he got over the temptation; the law of his God was more to him than
all the writings of their magicians and astrologers, which he knew
enough of with good reason to despise them. (2.) He sought the law of
the Lord, that is, he made it his business to enquire into it, searched
the scriptures, and sought the knowledge of God, of his mind and will,
in the scriptures, which is to be found there, but not without seeking.
(3.) He made conscience of doing according to it; he set it before him
as his rule, formed his sentiments and temper by it, and managed
himself in his whole conversation according to it. This use we must
make of our knowledge of the scriptures; for happy are we if we do what
we know of the will of God. (4.) He set himself to teach Israel the
statutes and judgments of that law. What he knew he was willing to
communicate for the good of others; for the ministration of the Spirit
is given to every man to profit withal. But observe the method: he
first learned and then taught, sought the law of the Lord and so laid
up a good treasure, and then instructed others and laid out what he had
laid up. He also first did and then taught, practised the commandments
himself and then directed others in the practice of them; thus his
example confirmed his doctrine. (5.) He prepared his heart to do all
this, or he fixed his heart. He took pains in his studies, and
thoroughly furnished himself for what he designed, and then put on
resolution to proceed and persevere in them, and thus he became a ready
scribe. Moses in Egypt, Ezra in Babylon, and both in captivity, were
wonderfully fitted for eminent services to the church.
III. His expedition to Jerusalem for the good of his country: He went
up from Babylon (v. 6), and, in four months' time, came to Jerusalem,
v. 8. It was strange that such a man as he staid so long in Babylon
after his brethren had gone up; but God sent him not thither till he
had work for him to do there; and none went but those whose spirits God
raised to go up. Some think that this Artaxerxes was the same with that
Darius whose decree we had (ch. vi.), and that Ezra came the very year
after the temple was finished: that was the sixth year, this the
seventh (v. 8), so Dr. Lightfoot. My worthy and learned friend, lately
deceased, Mr. Talents, in his chronological tables, places it about
fifty-seven years after the finishing of the temple; others further on.
I have only to observe, 1. How kind the king was to him. He granted him
all his request, whatever he desired to put him into a capacity to
serve his country. 2. How kind his people were to him. When he went
many more went with him, because they desired not to stay in Babylon
when he had gone thence, and because they would venture to dwell in
Jerusalem when he had gone thither. 3. How kind his God was to him. He
obtained this favour from his king and country by the good hand of the
Lord that was upon him, v. 6, 9. Note, Every creature is that to us
which God makes it to be, and from him our judgment proceeds. As we
must see the events that shall occur in the hand of God, so we must see
the hand of God in the events that do occur, and acknowledge him with
thankfulness when we have reason to call it his good hand.
The Decree of Artaxerxes. (b. c. 457.)
11 Now this is the copy of the letter that the king Artaxerxes gave
unto Ezra the priest, the scribe, even a scribe of the words of the
commandments of the Lord, and of his statutes to Israel. 12
Artaxerxes, king of kings, unto Ezra the priest, a scribe of the law of
the God of heaven, perfect peace, and at such a time. 13 I make a
decree, that all they of the people of Israel, and of his priests and
Levites, in my realm, which are minded of their own freewill to go up
to Jerusalem, go with thee. 14 Forasmuch as thou art sent of the
king, and of his seven counsellors, to enquire concerning Judah and
Jerusalem, according to the law of thy God which is in thine hand; 15
And to carry the silver and gold, which the king and his counsellors
have freely offered unto the God of Israel, whose habitation is in
Jerusalem, 16 And all the silver and gold that thou canst find in all
the province of Babylon, with the freewill offering of the people, and
of the priests, offering willingly for the house of their God which is
in Jerusalem: 17 That thou mayest buy speedily with this money
bullocks, rams, lambs, with their meat offerings and their drink
offerings, and offer them upon the altar of the house of your God which
is in Jerusalem. 18 And whatsoever shall seem good to thee, and to
thy brethren, to do with the rest of the silver and the gold, that do
after the will of your God. 19 The vessels also that are given thee
for the service of the house of thy God, those deliver thou before the
God of Jerusalem. 20 And whatsoever more shall be needful for the
house of thy God, which thou shalt have occasion to bestow, bestow it
out of the king's treasure house. 21 And I, even I Artaxerxes the
king, do make a decree to all the treasurers which are beyond the
river, that whatsoever Ezra the priest, the scribe of the law of the
God of heaven, shall require of you, it be done speedily, 22 Unto a
hundred talents of silver, and to a hundred measures of wheat, and to a
hundred baths of wine, and to an hundred baths of oil, and salt without
prescribing how much. 23 Whatsoever is commanded by the God of
heaven, let it be diligently done for the house of the God of heaven:
for why should there be wrath against the realm of the king and his
sons? 24 Also we certify you, that touching any of the priests and
Levites, singers, porters, Nethinims, or ministers of this house of
God, it shall not be lawful to impose toll, tribute, or custom, upon
them. 25 And thou, Ezra, after the wisdom of thy God, that is in
thine hand, set magistrates and judges, which may judge all the people
that are beyond the river, all such as know the laws of thy God; and
teach ye them that know them not. 26 And whosoever will not do the
law of thy God, and the law of the king, let judgment be executed
speedily upon him, whether it be unto death, or to banishment, or to
confiscation of goods, or to imprisonment.
We have here the commission which the Persian emperor granted to Ezra,
giving him authority to act for the good of the Jews; and it is very
ample and full, and beyond what could have been expected. The
commission runs, we suppose, in the usual form: Artaxerxes, King of
kings. This however is too high a title for any mortal man to assume;
he was indeed king of some kings, but to speak as if he were king of
all kings was to usurp his prerogative who hath all power both in
heaven and in earth. He sends greeting to his trusty and well-beloved
Ezra, whom he calls a scribe of the law of the God of heaven (v. 12), a
title which (it seems by this) Ezra valued himself by, and desired no
other, no, not when he was advanced to the proconsular dignity. He
reckoned it more his honour to be a scribe of God's law than to be a
peer or prince of the empire. Let us observe the articles of this
commission.
I. He gives Ezra leave to go up to Jerusalem, and as many of his
countrymen as pleased to go up with him, v. 13. He and they were
captives, and therefore they would not quit his dominions without his
royal license.
II. He gives him authority to enquire into the affairs of Judah and
Jerusalem, v. 14. The rule of his enquiry was to be the law of his God,
which was in his hand. He must enquire whether the Jews, in their
religion, had and did according to that law--whether the temple was
built, the priesthood was settled, and the sacrifices were offered
conformably to the divine appointment. If, upon enquiry, he found any
thing amiss, he must see to get it amended, and, like Titus in Crete,
must set in order the things that were wanting, Tit. i. 5. Thus is
God's law magnified and made honourable, and thus are the Jews restored
to their ancient privilege of governing themselves by that law, and are
no longer under the statutes that were not good, the statutes of their
oppressors, Ezek. xx. 25.
III. He entrusts him with the money that was freely given by the king
himself and his counsellors, and collected among his subjects, for the
service of the house of God, v. 15, 16.
1. Let this be taken notice of, (1.) To the honour of God, as the one
only living and true God;' for even those that worshipped other gods
were so convinced of the sovereignty of the God of Israel that they
were willing to incur expenses in order to recommend themselves to his
favour. See Ps. xlv. 12; lxviii. 26. (2.) To the praise of this heathen
king, that he honoured the God of Israel though his worshippers were a
despicable handful of poor men, who were not able to bear the charges
of their own religion and were now his vassals, and that, though he was
not wrought upon to quit his own superstitions, yet he protected and
encouraged the Jews in their religion, and did not only say, Be you
warmed, and be you filled, but gave them such things as they needed.
(3.) To the reproach of the memory of the wicked kings of Judah. Those
that had been trained up in the knowledge and worship of the God of
Israel, and had his law and his prophets, often plundered and
impoverished the temple; but here a heathen prince enriched it. Thus
afterwards the gospel was rejected by the Jews, but welcomed by the
Gentiles. See Rom. xi. 11, Through their fall salvation has come to the
Gentiles. Acts xiii. 46.
2. We are here told that Ezra was entrusted, (1.) To receive this money
and to carry it to Jerusalem; for he was a man of known integrity, whom
they could confide in, that he would not convert to his own use the
least part of that which was given to the public. We find Paul going to
Jerusalem upon such an errand, to bring alms to his nation and
offerings, Acts xxiv. 17. (2.) To lay out this money in the best
manner, in sacrifices to be offered upon the altar of God (v. 17), and
in whatever else he or his brethren thought fit (v. 18), with this
limitation only that it should be after the will of their God, which
they were better acquainted with than the king was. Let the will of our
God be always our rule in our expenses, and particularly in what we lay
out for his service. God's work must always be done according to his
will. Besides money, he had vessels also given him for the service of
the temple, v. 19. Cyrus restored what of right belonged to the temple,
but these were given over and above: thus it receiveth its own with
usury. These he must deliver before the God of Jerusalem, as intended
for his honour, there where he had put his name.
IV. He draws him a bill, or warrant rather, upon the treasurers on that
side the river, requiring them to furnish him with what he had occasion
for out of the king's revenues, and to place it to the king's account,
v. 20, 22. This was considerately done; for Ezra, having yet to enquire
into the sate of things, knew not what he should have occasion for and
was modest in his demand. It was also kindly done, and evinced a great
affection to the temple and a great confidence in Ezra. It is the
interest of princes and great men to use their wealth and power for the
support and encouragement of religion. What else are great revenues
good for but that they enable men to do much good of this kind if they
have but hearts to do it?
V. He charges him to let nothing be wanting that was requisite to be
done in or about the temple for the honour of the God of Israel.
Observe, in this charge (v. 23), 1. How honourably he speaks of God. He
had called him before the God of Jerusalem; but here, lest it should be
thought that he looked upon him as a local deity, he calls him twice,
with great veneration, the God of heaven. 2. How strictly he eyes the
word and law of God, which, it is likely, he had read and admired:
"Whatsoever is commanded by your God" (whose institutions, though he
wrote himself King of kings, he would not presume in the least iota or
tittle to alter or add to) "let it be done, let it be diligently done,
with care and speed." And, 3. How solicitously he deprecates the wrath
of God: Why should there be wrath against the realm? The neglect and
contempt of religion bring the judgments of God upon kings and
kingdoms; and the likeliest expedient to turn away his wrath, when it
is ready to break out against a people, is to support and encourage
religion. Would we secure our peace and prosperity? Let us take care
that the cause of God be not starved.
VI. He exempts all the ministers of the temple from paying taxes to the
government. From the greatest of the priests to the least of the
Nethinim, it shall not be lawful for the king's officers to impose that
toll, tribute, or custom upon them, which the rest of the king's
subjects paid, v. 24. This put a great honour upon them as free
denizens of the empire, and would gain them respect as favourites of
the crown; and it gave them liberty to attend their ministry with more
cheerfulness and freedom. We suppose it was only what they needed for
themselves and their families, and the maintenance of their ministry,
that was hereby allowed to come to them custom-free. If any of them
should take occasion from this privilege to meddle in trade and
merchandise, they justly lost the benefit of it.
VII. He empowers Ezra to nominate and appoint judges and magistrates
for all the Jews on that side the river, v. 25, 26. It was a great
favour to the Jews to have such nobles of themselves, and especially to
have them of Ezra's nomination. 1. All that knew the laws of Ezra's God
(that is, all that professed the Jewish religion) were to be under the
jurisdiction of these judges, which intimates that they were exempted
from the jurisdiction of the heathen magistrates. 2. These judges were
allowed and encouraged to make proselytes: Let them teach the laws of
God to those that do not know them. Though he would not turn Jew
himself, he cared not how many of his subjects did. 3. They were
authorized to enforce the judgments they gave, and the orders they
made, conformable to the law of God (which was hereby made the law of
the king), with severe penalties--imprisonment, banishment, fine, or
death, according as their law directed. They were not allowed to make
new laws, but must see the laws of God duly executed; and they were
entrusted with the sword in order that they might be a terror to evil
doers. What could Jehoshaphat, or Hezekiah, or David himself, as king,
have done more for the honour of God and the furtherance of religion?
Ezra's Thankfulness to God. (b. c. 457.)
27 Blessed be the Lord God of our fathers, which hath put such a thing
as this in the king's heart, to beautify the house of the Lord which is
in Jerusalem: 28 And hath extended mercy unto me before the king, and
his counsellors, and before all the king's mighty princes. And I was
strengthened as the hand of the Lord my God was upon me, and I gathered
together out of Israel chief men to go up with me.
Ezra cannot proceed in his story without inserting his thankful
acknowledgement of the goodness of God to him and his people in this
matter. As soon as he has concluded the king's commission, instead of
subjoining, God save the king (though that would have been proper
enough), he adds, Blessed be the Lord; for we must in every thing give
thanks, and, whatever occurrences please us, we must own God's hand in
them, and praise his name. Two things Ezra blessed God for:--1. For his
commission. We suppose he kissed the king's hand for it, but that was
not all: Blessed be God (says he) that put such a thing as this into
the king's heart. God can put things into men's hearts which would not
arise there of themselves, and into their heads too, both by his
providence and by his grace, in things pertaining both to life and
godliness. If any good appear to be in our own hearts, or in the hearts
of others, we must own it was God that put it there, and bless him for
it; for it is he that worketh in us both to will and to do that which
is good. When princes and magistrates act for the suppression of vice,
and the encouragement of religion, we must thank God that put it into
their hearts to do so, as much as if they had granted us some
particular favour. When God's house was built Ezra rejoiced in what was
done to beautify it. We read not of any orders given to paint or gild
it, or to garnish it with precious stones, but to be sure that the
ordinances of God were administered there constantly, and carefully,
and exactly according to the institution; and that was indeed the
beautifying of the temple. 2. For the encouragement he had to act in
pursuance of his commission (v. 28): He has extended mercy to me. The
king, in the honour he did him, we may suppose, had an eye to his
merit, and preferred him because he looked upon him to be a very
sensible ingenious man; but he himself ascribes his preferment purely
to God's mercy. It was this that recommended him to the favour of his
prince. Ezra himself was a man of courage, yet he attributed his
encouragement not to his own heart, but to God's hand: "I was
strengthened to undertake the services, as the hand of the Lord my God
was upon me to direct and support me." If God gives us his hand, we are
bold and cheerful; if he withdraws it, we are weak as water. Whatever
service we are enabled to do for God and our generation, God must have
all the glory of it. Strength for it is derived from him, and therefore
the praise of it must be given to him.
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E Z R A
CHAP. VIII.
This chapter gives us a more particular narrative of Ezra's journey to
Jerusalem, of which we had a general account in the foregoing chapter
I. The company that went up with him, ver. 1-20. II. The solemn fast
which he kept with his company, to implore God's presence with them in
this journey, ver. 21-23. III. The care he took of the treasure he had
with him, and the charge he gave concerning it to the priests, to whose
custody he committed it, ver. 24-30. IV. The care God took of him and
his company in the way, ver. 31. V. Their safe arrival at Jerusalem,
where they delivered their treasure to the priests (ver. 32-34), their
commissions to the kings lieutenants (ver. 36), offered sacrifices to
God (ver. 35), and then applied to their business.
The Journey of Ezra and Others. (b. c. 457.)
1 These are now the chief of their fathers, and this is the genealogy
of them that went up with me from Babylon, in the reign of Artaxerxes
the king. 2 Of the sons of Phinehas; Gershom: of the sons of Ithamar;
Daniel: of the sons of David; Hattush. 3 Of the sons of Shechaniah,
of the sons of Pharosh; Zechariah: and with him were reckoned by
genealogy of the males a hundred and fifty. 4 Of the sons of
Pahath-moab; Elihoenai the son of Zerahiah, and with him two hundred
males. 5 Of the sons of Shechaniah; the son of Jahaziel, and with him
three hundred males. 6 Of the sons also of Adin; Ebed the son of
Jonathan, and with him fifty males. 7 And of the sons of Elam;
Jeshaiah the son of Athaliah, and with him seventy males. 8 And of
the sons of Shephatiah; Zebadiah the son of Michael, and with him
fourscore males. 9 Of the sons of Joab; Obadiah the son of Jehiel,
and with him two hundred and eighteen males. 10 And of the sons of
Shelomith; the son of Josiphiah, and with him a hundred and threescore
males. 11 And of the sons of Bebai; Zechariah the son of Bebai, and
with him twenty and eight males. 12 And of the sons of Azgad; Johanan
the son of Hakkatan, and with him a hundred and ten males. 13 And of
the last sons of Adonikam, whose names are these, Eliphelet, Jeiel, and
Shemaiah, and with them threescore males. 14 Of the sons also of
Bigvai; Uthai, and Zabbud, and with them seventy males. 15 And I
gathered them together to the river that runneth to Ahava; and there
abode we in tents three days: and I viewed the people, and the priests,
and found there none of the sons of Levi. 16 Then sent I for Eliezer,
for Ariel, for Shemaiah, and for Elnathan, and for Jarib, and for
Elnathan, and for Nathan, and for Zechariah, and for Meshullam, chief
men; also for Joiarib, and for Elnathan, men of understanding. 17 And
I sent them with commandment unto Iddo the chief at the place Casiphia,
and I told them what they should say unto Iddo, and to his brethren the
Nethinims, at the place Casiphia, that they should bring unto us
ministers for the house of our God. 18 And by the good hand of our
God upon us they brought us a man of understanding, of the sons of
Mahli, the son of Levi, the son of Israel; and Sherebiah, with his sons
and his brethren, eighteen; 19 And Hashabiah, and with him Jeshaiah
of the sons of Merari, his brethren and their sons, twenty; 20 Also
of the Nethinims, whom David and the princes had appointed for the
service of the Levites, two hundred and twenty Nethinims: all of them
were expressed by name.
Ezra, having received his commission from the king, beats up for
volunteers, as it were, sets up an ensign to assemble the outcasts of
Israel and the dispersed of Judah, Isa. xi. 12. "Whoever of the sons of
Sion, that swell with the daughters of Babylon, is disposed to go to
Jerusalem, now that the temple there is finished and the temple-service
set a-going, now is their time." Now one would think that under such a
leader, with such encouragements, all the Jews should at length have
shaken themselves from their dust, and loosed the bands of their neck,
according to that call, Isa. lii. 1, 2, &c. I wonder how any of them
could read that chapter and yet stay behind. But multitudes did. They
loved their ease better than their religion, thought themselves well
off where they were, and either believed not that Jerusalem would
better their condition or durst not go thither through any
difficulties. But here we are told,
I. That some offered themselves willingly to go with Ezra. The heads of
the several families are here named, for their honour, and the numbers
of the males that each brought in, amounting in all to 1496. Two
priests are named (v. 2) and one of the sons of David; but, it should
seem, they came without their families, probably intending to see how
they liked Jerusalem and then either to send for their families or
return to them as they saw cause. Several of their families, or clans,
here named, we had before, ch. ii. Some went up from them at that time,
more went up now, as God inclined their hearts; some were called into
the vineyard at the third hour, others not till the eleventh, yet even
those were not rejected. But here we read of the last sons of Adonikam
(v. 13), which some understand to their dispraise, that they were the
last that enlisted themselves under Ezra; I rather understand it to
their honour, that now all the sons of that family returned and none
staid behind.
II. That the Levites who went in this company were in a manner pressed
into the service. Ezra appointed a general rendezvous of all his
company at a certain place upon new-year's day, the first day of the
first month. ch. vii. 9. Then and there he took a view of them, and
mustered them, and (which was strange) found there none of the sons of
Levi, v. 15. Some priests there were, but no others that were Levites.
Where was the spirit of that sacred tribe? Ezra, a priest, like Moses
proclaims, Who is on the Lord's side? They, unlike to Levi, shrink, and
desire to abide among the sheep-folds to hear the bleatings of the
flock. Synagogues we suppose they had in Babylon, in which they prayed,
and preached, and kept sabbaths (and, when they could not have better,
they had reason to be thankful for them); but now that the temple at
Jerusalem was opened, to the service of which they were ordained, they
ought to have preferred the gates of Zion before all those synagogues.
It is upon record here, to their reproach; but tell it not in Gath.
Ezra, when he observed that he had no Levites in his retinue, was much
at a loss. He had money enough for the service of the temple, but
wanted men. The king and princes had more than done their part, but the
sons of Levi had not half done theirs. Eleven men, chief men, and men
of understanding, he chooses out of his company, to be employed for the
filling up of this lamentable vacancy; and here we are informed, 1. Of
their being sent. Ezra sent them to a proper place, where there as a
college of Levites, the place Casiphia, probably a street or square in
Babylon allowed for that purpose--Silver Street one may call it, for
ceseph signifies silver. He sent them to a proper person, to Iddo, the
chief president of the college, not to urge him to come himself (we
will suppose him to be old and unfit for such a remove), but to send
some of the juniors, ministers for the house of our God, v. 17. The
furnishing of God's house with good ministers is a good work, which
will redound to the comfort and credit of all that have a hand in it.
2. Of their success. They did not return without their errand, but,
though the warning was short, they brought about forty Levites to
attend Ezra, Sherebiah, noted as a very intelligent man, and eighteen
with him (v. 18). Hashabiah, and Jeshaiah, and twenty with them, v. 19.
By this it appears that they were not averse to go, but were slothful
and inattentive, and only wanted to be called upon and excited to go.
What a pity it is that good men should omit a good work, merely for
want of being spoken to! What a pity that they should need it, but, if
they do, what a pity that they should be left without it! Of the
Nethinim, the servitors of the sacred college, the species infima--the
lowest order of the temple ministers, more appeared forward to go than
of the Levites themselves. Of them 220, upon this hasty summons,
enlisted themselves, and had the honour to be expressed by name in
Ezra's muster-roll, v. 20. "Thus," says Ezra, "were we furnished with
Levites, by the good hand of our God upon us." If, where ministers have
been wanting, the vacancies are well supplied, let God have the glory,
and his good hand be acknowledged as qualifying them for the service,
inclining them to it, and then opening a door of opportunity for them.
Ezra's Fast. (b. c. 457.)
21 Then I proclaimed a fast there, at the river of Ahava, that we might
afflict ourselves before our God, to seek of him a right way for us,
and for our little ones, and for all our substance. 22 For I was
ashamed to require of the king a band of soldiers and horsemen to help
us against the enemy in the way: because we had spoken unto the king,
saying, The hand of our God is upon all them for good that seek him;
but his power and his wrath is against all them that forsake him. 23
So we fasted and besought our God for this: and he was intreated of us.
Ezra has procured Levites to go along with him; but what will that
avail, unless he have God with him? That is therefore his chief care.
In all our ways we must acknowledge God, and in those particularly
wherein we are endeavouring to serve the interest of his kingdom among
men. Ezra does so here. Observe,
I. The stedfast confidence he had in God and in his gracious
protection. He told the king (v. 22) what principles he went upon, that
those who seek God are safe under the shadow of his wings, even in
their greatest dangers, but that those who forsake him are continually
exposed, even when they are most secure. God's servants have his power
engaged for them; his enemies have it engaged against them. This Ezra
believed with his heart, and with his mouth made confession of it
before the king; and therefore he was ashamed to ask of the king a
convoy, lest thereby he should give occasion to the king, and those
about him, to suspect either God's power to help his people or Ezra's
confidence in that power. Those that trust in God, and triumph in him,
will be ashamed of seeking to the creature for protection, especially
of using any sorry shifts for their own safety, because thereby they
contradict themselves and their own confidence. Not but that those who
depend upon God must use proper means for their preservation, and they
need not be ashamed to do so; but, when the honour of God is concerned,
one would rather expose one's-self than do any thing to the prejudice
of that, which ought to be dearer to us than our lives.
II. The solemn application he made to God in that confidence: He
proclaimed a fast, v. 21. No doubt he had himself begged of God
direction in this affair from the first time he had it in his thoughts;
but for public mercies public prayers must be made, that all who are to
share in the comfort of them may join in the request for them. Their
fasting was, 1. To express their humiliation. This he declares to be
the intent and meaning of it. "that we might afflict ourselves before
our God for our sins, and so be qualified for the pardon of them." When
we are entering upon any new condition of life our care should be to
bring none of the guilt of the sins of our former condition into it.
When we are in any imminent peril let us be sure to make our peace with
God, and then we are safe: nothing can do us any real hurt. 2. To
excite their supplications. Prayer was always joined with religious
fasting. Their errand to the throne of grace was to seek of God the
right way, that is, to commit themselves to the guidance of the divine
Providence, to put themselves under the divine protection, and to beg
of God to guide and keep them in their journey and bring them safely to
their journey's end. They were strangers in the road, were to march
through their enemies' countries, and had not a pillar of cloud and
fire to lead them, as their fathers had; but they believed that the
power and favour of God, and the ministration of his angels, would be
to them instead of that, and hoped by prayer to obtain divine
assistance. Note, All our concerns about ourselves, our families, and
our estates, it is our wisdom and duty by prayer to commit to God, and
leave the care of with him, Phil. iv. 6.
III. The good success of their doing so (v. 23): We besought our God by
joint-prayer, and he was entreated of us. They had some comfortable
assurance in their own minds that their prayers were answered, and the
event declared it; for never any that sought God in earnest sought him
in vain.
Ezra's Care of the Temple Treasure. (b. c. 457.)
24 Then I separated twelve of the chief of the priests, Sherebiah,
Hashabiah, and ten of their brethren with them, 25 And weighed unto
them the silver, and the gold, and the vessels, even the offering of
the house of our God, which the king, and his counsellors, and his
lords, and all Israel there present, had offered: 26 I even weighed
unto their hand six hundred and fifty talents of silver, and silver
vessels a hundred talents, and of gold a hundred talents; 27 Also
twenty basons of gold, of a thousand drams; and two vessels of fine
copper, precious as gold. 28 And I said unto them, Ye are holy unto
the Lord; the vessels are holy also; and the silver and the gold are a
freewill offering unto the Lord God of your fathers. 29 Watch ye, and
keep them, until ye weigh them before the chief of the priests and the
Levites, and chief of the fathers of Israel, at Jerusalem, in the
chambers of the house of the Lord. 30 So took the priests and the
Levites the weight of the silver, and the gold, and the vessels, to
bring them to Jerusalem unto the house of our God.
We have here an account of the particular care which Ezra took of the
treasure he had with him, that belonged to God's sanctuary, Observe, 1.
Having committed the keeping of it to God, he committed the keeping of
it to proper men, whose business it was to watch it, though without God
they would have waked in vain. Note, Our prayers must always be
seconded with our endeavours; the care of Christ's gospel, his church,
and ordinances, must not be so left with him but that it must also be
committed to faithful men, 2 Tim. ii. 2. 2. Having prayed to God to
preserve all the substance they had with them, he shows himself
especially solicitous for that part of it which belonged to the house
of God and was an offering to him. Do we expect that God should, by his
providence, keep that which belongs to us? Let us, by his grace, keep
that which belongs to him. Let God's honour and interest be our care;
and then we may expect that our lives and comforts will be his.
Observe, (1.) The persons to whom he delivered the offerings of the
house of God. Twelve chief priests, and as many Levites, he appointed
to this trust (v. 24, 30), who were bound by their office to take care
of the things of God, and were in a particular manner to have the
benefit of these sacred treasures. Ezra tells them why he put those
things into their hands (v. 28): You are holy unto the Lord, the
vessels are holy also; and who so fit to take care of holy things as
holy persons? Those that have the dignity and honour of the priesthood
must take along with them the trust and duty of it. The prophet is
foretelling the return of God's people and ministers out of Babylon,
when he gives the solemn charge (Isa. lii. 11), Be you clean that bear
the vessels of the Lord. (2.) The great exactness with which he lodged
this trust in their hands: He weighed to them the silver, the gold, and
the vessels (v. 25), because he expected to have it from them again by
weight. In all trust, but especially sacred ones, we ought to be
punctual, and preserve a right understanding on both sides. In
Zerubbabel's time the vessels were delivered by number, here by weight,
that all might be forth-coming and it might easily appear if any were
missing, to intimate that such as are entrusted with holy things (as
all the stewards of the mysteries of God are) are concerned to
remember, both in receiving their trust and in discharging it, that
they must shortly give a very particular account of it, that they may
be faithful to it and so give up their account with joy. (3.) The
charge he gave them with these treasures (v. 29): "Watch you, and keep
them, that they be not lost, nor embezzled, nor mingled with the other
articles. Keep them together; keep them by themselves; keep them
safely, till you weigh them in the temple, before the great men there,"
hereby intimating how much it was their concern to be careful and
faithful and how much it would be their honour to be found so. Thus
when Paul charges Timothy with the gospel treasure he bids him keep it
until the appearing of Jesus Christ, and his appearing before him to
give account of his trust, when his fidelity would be his crown.
Ezra's Arrival at Jerusalem. (b. c. 457.)
31 Then we departed from the river of Ahava on the twelfth day of the
first month, to go unto Jerusalem: and the hand of our God was upon us,
and he delivered us from the hand of the enemy, and of such as lay in
wait by the way. 32 And we came to Jerusalem, and abode there three
days. 33 Now on the fourth day was the silver and the gold and the
vessels weighed in the house of our God by the hand of Meremoth the son
of Uriah the priest; and with him was Eleazar the son of Phinehas; and
with them was Jozabad the son of Jeshua, and Noadiah the son of Binnui,
Levites; 34 By number and by weight of every one: and all the weight
was written at that time. 35 Also the children of those that had been
carried away, which were come out of the captivity, offered burnt
offerings unto the God of Israel, twelve bullocks for all Israel,
ninety and six rams, seventy and seven lambs, twelve he goats for a sin
offering: all this was a burnt offering unto the Lord. 36 And they
delivered the king's commissions unto the king's lieutenants, and to
the governors on this side the river: and they furthered the people,
and the house of God.
We are now to attend Ezra to Jerusalem, a journey of about four months
in all; but his multitude made his marches slow and his stages short.
Now here we are told,
I. That his God was good, and he acknowledged his goodness: The hand of
our God was upon us, to animate us for our undertaking. To him they
owed it, 1. That they were preserved in their journey, and not all cut
off; for there were enemies that laid wait for them by the way to do
them a mischief, or at least, like Amalek, to smite the hindmost of
them, but God protected them, v. 31. Even the common perils of journeys
are such as oblige us to sanctify our going out with prayer and our
returns in peace with praise and thanksgiving; much more ought God to
be thus eyed in such a dangerous expedition as this was. 2. That they
were brought in safety to their journey's end, v. 32. Let those that
have stedfastly set their faces towards the new Jerusalem proceed and
persevere to the end till they appear before God in Zion, and they
shall find that he who has begun the good work will perform it.
II. That his treasurers were faithful. When they had come to Jerusalem
they were impatient to be discharged of their trust, and therefore
applied to the great men of the temple, who received it from them and
gave them an acquittance in full, v. 33, 34. It is a great ease to
one's mind to be discharged from a trust, and a great honour to one's
name to be able to make it appear that it has been faithfully
discharged.
III. That his companions were devout. As soon as they came to be near
the altar they thought themselves obliged to offer sacrifice, whatever
they had done in Babylon, v. 35. That will be dispensed with when we
want opportunity which when the door is opened again will be expected
from us. It is observable, 1. That among their sacrifices they had a
sin-offering; for it is the atonement that sweetens and secures every
mercy to us, which will not be truly comfortable unless iniquity be
taken away and our peace made with God. 2. That the number of their
offerings related to the number of the tribes, twelve bullocks, twelve
he-goats, and ninety-six rams (that is, eight times twelve), intimating
the union of the two kingdoms, according to what was foretold, Ezek.
xxxvii. 22. They did not any longer go two tribes one way and ten
another, but all the twelve met by their representatives at the same
altar.
IV. That even the enemies of the Jews became their friends, bowed to
Ezra's commission, and, instead of hindering the people of God,
furthered them (v. 36), purely in complaisance to the king: when he
appeared moderate they all coveted to appear so too. Then had the
churches rest.
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E Z R A
CHAP. IX.
The affairs of the church were in a very good posture, we may well
suppose, now that Ezra presided in them. Look without; the government
was kind to them. We hear no complaints of persecution and oppression;
their enemies had either their hearts turned or at least their hands
tied; their neighbours were civil, and we hear of no wars nor rumours
of wars; there were none to make them afraid; all was as well as could
be, considering that they were few, and poor, and subjects to a foreign
prince. Look at home; we hear nothing of Baal, or Ashtaroth, nor
Moloch, no images, nor groves, nor golden calves, no, nor so much as
high places (not only no idolatrous altars, but no separate ones), but
the temple was duly respected and the temple service carefully kept up.
Yet all was not well either. The purest ages of the church have had
some corruptions, and it will never be presented "without spot or
wrinkle" till it is "a glorious church," a church "triumphant," Eph. v.
27. We have here, I. A complaint brought to Ezra of the many marriages
that had been made with strange wives, ver. 1, 2. II. The great trouble
which he, and others influenced by his example, were in upon this
information, ver. 3, 4. III. The solemn confession which he made of
this sin to God, with godly sorrow, and shame, ver. 5-15.
Ezra's Reformation. (b. c. 456.)
1 Now when these things were done, the princes came to me, saying, The
people of Israel, and the priests, and the Levites, have not separated
themselves from the people of the lands, doing according to their
abominations, even of the Canaanites, the Hittites, the Perizzites, the
Jebusites, the Ammonites, the Moabites, the Egyptians, and the
Amorites. 2 For they have taken of their daughters for themselves,
and for their sons: so that the holy seed have mingled themselves with
the people of those lands: yea, the hand of the princes and rulers hath
been chief in this trespass. 3 And when I heard this thing, I rent my
garment and my mantle, and plucked off the hair of my head and of my
beard, and sat down astonied. 4 Then were assembled unto me every one
that trembled at the words of the God of Israel, because of the
transgression of those that had been carried away; and I sat astonied
until the evening sacrifice.
Ezra, like Barnabas when he came to Jerusalem and saw the grace of God
to his brethren there, no doubt was glad, and exhorted them all that
with purpose of heart they would cleave to the Lord, Acts xi. 23. He
saw nothing amiss (many corruptions lurk out of the view of the most
vigilant rulers); but here is a damp upon his joys: information is
brought him that many of the people, yea, and some of the rulers, had
married wives out of heathen families, and joined themselves in
affinity with strangers. Observe,
I. What the sin was that they were guilty of: it was mingling with the
people of those lands (v. 2), associating with them both in trade and
in conversation, making themselves familiar with them, and, to complete
the affinity, taking their daughters in marriages to their sons. We are
willing to hope that they did not worship their gods, but that their
captivity had cured them of their idolatry: it is said indeed that they
did according to their abominations; but that (says bishop Patrick)
signifies here only the imitation of the heathen in promiscuous
marriages with any nation whatsoever, which by degrees would lead them
to idolatry. Herein, 1. They disobeyed the express command of God,
which forbade all intimacy with the heathen, and particularly in
matrimonial contracts, Deut. vii. 3. 2. They profaned the crown of
their peculiarity, and set themselves upon a level with those above
whom God had by singular marks of his favour, of late as well as
formerly, dignified them. 3. They distrusted the power of God to
protect and advance them, and were led by carnal policy, hoping to
strengthen themselves and make an interest among their neighbours by
these alliances. A practical disbelief of God's all-sufficiency is at
the bottom of all the sorry shifts we make to help ourselves. 4. They
exposed themselves, and much more their children, to the peril of
idolatry, the very sin, and introduced by this very way, that had once
been the ruin of their church and nation.
II. Who were the persons that were guilty of this sin, not only some of
the unthinking people of Israel, that knew no better, but many of the
priests and Levites, whose office it was to teach the law, and this law
among the rest, and in whom, by reason of their elevation above common
Israelites, it was a greater crime. It was a diminution to the sons of
that tribe to match into any other tribe, and they seldom did except
into the royal tribe; but for them to match with heathen, with
Canaanites, and Hittites, and I know not whom, was such a disparagement
as, if they had had any sense, though not of duty, yet of honour, one
would think, they would never have been guilty of. Yet this was not the
worst: The hand of the princes and rulers, who by their power should
have prevented or reformed this high misdemeanour, was chief in this
trespass. If princes be in a trespass, they will be charged as chief in
it, because of the influence their examples will have upon others. Many
will follow their pernicious ways. But miserable is the case of that
people whose leaders debauch them and cause them to err.
III. The information that was given of this to Ezra. It was given by
the persons that were most proper to complain, the princes, those of
them that had kept their integrity and with it their dignity; they
could not have accused others if they themselves had not been free from
blame. It was given to the person who had power to mend the matter,
who, as a ready scribe in the law of God, could argue with them, and,
as king's commissioner, could awe them. It is probable that these
princes had often endeavoured to redress this grievance and could not;
but now they applied to Ezra, hoping that his wisdom, authority, and
interest, would prevail to do it. Those that cannot of themselves
reform public abuses may yet do good service by giving information to
those that can.
IV. The impression this made upon Ezra (v. 3): He rent his clothes,
plucked off his hair, and sat down astonished. Thus he expressed the
deep sense he had, 1. Of the dishonour hereby done to God. It grieved
him to the heart to think that a people called by his name should so
grossly violate his law, should be so little benefited by his
correction, and make such bad returns for his favours. 2. Of the
mischief the people had hereby done to themselves and the danger they
were in of the wrath of God breaking out against them. Note, (1.) The
sins of others should be our sorrow, and the injury done by them to
God's honour and the souls of men is what we should lay to heart. (2.)
Sorrow for sin must be great sorrow; such Ezra's was, as for an only
son or a first-born. (3.) The scandalous sins of professors are what we
have reason to be astonished at. We may stand amazed to see men
contradict, disparage, prejudice, ruin, themselves. Strange that men
should act so inconsiderately and so inconsistently with themselves!
Upright men are astonished at it.
V. The influence which Ezra's grief for this had upon others. We may
suppose that he went up to the house of the Lord, there to humble
himself, because he had an eye to God in his grief and that was the
proper place for deprecating his displeasure. Public notice was soon
taken of it, and all the devout serious people that were at hand
assembled themselves to him, it should seem of their own accord, for
nothing is said of their being sent, to, v. 4. Note, 1. It is the
character of good people that they tremble at God's word; they stand in
awe of the authority of its precepts and the severity and justice of
its threatenings, and to those that do so will God look, Isa. lxvi. 2.
2. Those that tremble at the word of God cannot but tremble at the sins
of men, by which the law of God is broken and his wrath and curse are
incurred. 3. The pious zeal of one against sin may perhaps provoke very
many to the like, as the apostle speaks in another case, 2 Cor. ix. 2.
Many will follow who have not consideration, talent, and courage,
enough to lead in a good work. 4. All good people ought to own those
that appear and act in the cause of God against vice and profaneness,
to stand by them, and do what they can to strengthen their hands.
5 And at the evening sacrifice I arose up from my heaviness; and having
rent my garment and my mantle, I fell upon my knees, and spread out my
hands unto the Lord my God, 6 And said, O my God, I am ashamed and
blush to lift up my face to thee, my God: for our iniquities are
increased over our head, and our trespass is grown up unto the heavens.
7 Since the days of our fathers have we been in a great trespass unto
this day; and for our iniquities have we, our kings, and our priests,
been delivered into the hand of the kings of the lands, to the sword,
to captivity, and to a spoil, and to confusion of face, as it is this
day. 8 And now for a little space grace hath been showed from the
Lord our God, to leave us a remnant to escape, and to give us a nail in
his holy place, that our God may lighten our eyes, and give us a little
reviving in our bondage. 9 For we were bondmen; yet our God hath not
forsaken us in our bondage, but hath extended mercy unto us in the
sight of the kings of Persia, to give us a reviving, to set up the
house of our God, and to repair the desolations thereof, and to give us
a wall in Judah and in Jerusalem. 10 And now, O our God, what shall
we say after this? for we have forsaken thy commandments, 11 Which
thou hast commanded by thy servants the prophets, saying, The land,
unto which ye go to possess it, is an unclean land with the filthiness
of the people of the lands, with their abominations, which have filled
it from one end to another with their uncleanness. 12 Now therefore
give not your daughters unto their sons, neither take their daughters
unto your sons, nor seek their peace or their wealth for ever: that ye
may be strong, and eat the good of the land, and leave it for an
inheritance to your children for ever. 13 And after all that is come
upon us for our evil deeds, and for our great trespass, seeing that
thou our God hast punished us less than our iniquities deserve, and
hast given us such deliverance as this; 14 Should we again break thy
commandments, and join in affinity with the people of these
abominations? wouldest not thou be angry with us till thou hadst
consumed us, so that there should be no remnant nor escaping? 15 O
Lord God of Israel, thou art righteous: for we remain yet escaped, as
it is this day: behold, we are before thee in our trespasses: for we
cannot stand before thee because of this.
What the meditations of Ezra's heart were, while for some hours he sat
down astonished, we may guess by the words of his mouth when at length
he spoke with his tongue; and a most pathetic address he here makes to
Heaven upon this occasion. Observe,
I. The time when he made this address--at the evening sacrifice, v. 5.
Then (it is likely) devout people used to come into the courts of the
temple, to grace the solemnity of the sacrifice and to offer up their
own prayers to God in concurrence with it. In their hearing Ezra chose
to make this confession, that they might be made duly sensible of the
sins of their people, which hitherto they had either not taken notice
of or had made light of. Prayer may preach. The sacrifice, and
especially the evening sacrifice, was a type of the great propitiation,
that blessed Lamb of God which in the evening of the world was to take
away sin by the sacrifice of himself, to which we may suppose Ezra had
an eye of faith in this penitential address to God; he makes confession
with his hand, as it were, upon the head of that great sacrifice,
through which we receive the atonement. Certainly Ezra was no stranger
to the message which the angel Gabriel had some years ago delivered to
Daniel, at the time of the evening sacrifice, and as it were in
explication of it, concerning Messiah the Prince (Dan. ix. 21, 24); and
perhaps he had regard to that in choosing this time.
II. His preparation for this address. 1. He rose up from his heaviness,
and so far shook off the burden of his grief as was necessary to the
lifting up of his heart to God. He recovered from his astonishment, got
the tumult of his troubled spirits somewhat stilled and his spirit
composed for communion with God. 2. He fell upon his knees, put himself
into the posture of a penitent humbling himself and a petitioner suing
for mercy, in both representing the people for whom he was now an
intercessor. 3. He spread out his hands, as one affected with what he
was going to say, offering it up unto God, waiting, and reaching out,
as it were, with an earnest expectation, to receive a gracious answer.
In this he had an eye to God as the Lord, and as his God, a God of
power, but a God of grace.
III. The address itself. It is not properly to be called a prayer, for
there is not a word of petition in it; but, if we give prayer its full
latitude, it is the offering up of pious and devout affections to God,
and very devout, very pious, are the affections which Ezra here
expresses. His address is a penitent confession of sin, not his own
(from a conscience burdened with its own guilt and apprehensive of his
own danger), but the sin of his people, from a gracious concern for the
honour of God and the welfare of Israel. Here is a lively picture of
ingenuous repentance. Observe in this address,
1. The confession he makes of the sin and the aggravations of it, which
he insists upon, to affect his own heart and theirs that joined with
him with holy sorrow and shame and fear, in the consideration of it,
that they might be deeply humbled for it. And it is observable that,
though he himself was wholly clear from this guilt, yet he puts himself
into the number of the sinners, because he was a member of the same
community--our sins and our trespass. Perhaps he now remembered it
against himself, as his fault, that he had staid so long after his
brethren in Babylon, and had not separated himself so soon as he might
have done from the people of those lands. When we are lamenting the
wickedness of the wicked, it may be, if we duly reflect upon ourselves
and give our own hearts leave to deal faithfully with us, we may find
something of the same nature, though in a lower degree, that we also
have been guilty of. However, he speaks that which was, or should have
been, the general complaint.
(1.) He owns their sins to have been very great: "Our iniquities are
increased over our heads (v. 6); we are ready to perish in them as in
deep waters;" so general was the prevalency of them, so violent the
power of them, and so threatening were they of the most pernicious
consequences. "Iniquity has grown up to such a height among us that it
reaches to the heavens, so very impudent that it dares heaven, so very
provoking that, like the sin of Sodom, it cries to heaven for
vengeance." But let this be the comfort of true penitents that though
their sins reach to the heavens God's mercy is in the heavens, Ps.
xxxvi. 5. Where sin abounds grace will much more abound.
(2.) Their sin had been long persisted in (v. 7): Since the days of our
fathers have we been in a great trespass. The example of those that had
gone before them he thought so far from excusing their fault that it
aggravated it. "We should have taken warning not to stumble at the same
stone. The corruption is so much the worse that it has taken deep root
and begins to plead prescription, but by this means we have reason to
fear that the measure of the iniquity is nearly full."
(3.) The great and sore judgments which God had brought upon them for
their sins did very much aggravate them: "For our iniquities we have
been delivered to the sword and to captivity (v. 7), and yet not
reformed, yet not reclaimed--brayed in the mortar, and yet the folly
not gone (Prov. xxvii. 22)--corrected, but not reclaimed."
(4.) The late mercies God had bestowed upon them did likewise very much
aggravate their sins. This he insists largely upon, v. 8, 9. Observe,
[1.] The time of mercy: Now for a little space, that is, "It is but a
little while since we had our liberty, and it is not likely to continue
long." This greatly aggravated their sin, that they were so lately in
the furnace and that they knew not how soon they might return to it
again; and could they yet be secure? [2.] The fountain of mercy: Grace
has been shown us from the Lord. The kings of Persia were the
instruments of their enlargement; but he ascribes it to God and to his
grace, his free grace, without any merit of theirs. [3.] The streams of
mercy,--that they were not forsaken in their bondage, but even in
Babylon had the tokens of God's presence,--that they were a remnant of
Israelites left, a few out of many, and those narrowly escaped out of
the hands of their enemies, by the favour of the kings of Persia,--and
especially that they had a nail in his holy place, that is (as it is
explained, v. 9), that they had set up the house of God. They had their
religion settled and the service of the temple in a constant method. We
are to reckon it a great comfort and advantage to have stated
opportunities of worshipping God. Blessed are those that dwell in God's
house, like Anna that departed not from the temple. This is my rest for
ever, says the gracious soul. [4.] The effects of all this. It
enlightened their eyes, and it revived their hearts; that is, it was
very comfortable to them, and the more sensibly so because it was in
their bondage: it was life from the dead to them. Though but a little
reviving, it was a great favour, considering that they deserved none
and the day of small things was an earnest of greater. "Now," says
Ezra, "how ungrateful are we to offend a God that has been so kind to
us! how disingenuous to mingle in sin with those nations from whom we
have been, in wonderful mercy, delivered! how unwise to expose
ourselves to God's displeasure when we are tried with the returns of
his favour and are upon our good behaviour for the continuance of it!"
(5.) It was a great aggravation of the sin that it was against an
express command: We have forsaken thy commandments, v. 10. It seems to
have been an ancient law of the house of Jacob not to match with the
families of the uncircumcised, Gen. xxxiv. 14. But, besides that, God
had strictly forbidden it. He recites the command, v. 11, 12. For sin
appears sin, appears exceedingly sinful, when we compare it with the
law which is broken by it. Nothing could be more express: Give not your
daughters to their sons, nor take their daughters to your sons. The
reason given is because, if they mingled with those nations, they would
pollute themselves. It was an unclean land, and they were a holy
people; but if they kept themselves distinct from them it would be
their honour and safety, and the perpetuating of their prosperity. Now
to violate a command so express, backed with such reasons, and a
fundamental law of their constitution, was very provoking to the God of
heaven.
(6.) That in the judgments by which they had already smarted for their
sins God had punished them less than their iniquities deserved, so that
he looked upon them to be still in debt upon the old account. "What!
and yet shall we run up a new score? Has God dealt so gently with us in
correcting us, and shall we thus abuse his favour and turn his grace
into wantonness?" God, in his grace and mercy, had said concerning
Sion's captivity, She hath received of the Lord's hand double for all
her sins (Isa. xl. 2); but Ezra, in a penitential sense of the great
malignity that was in their sin, acknowledged that, though the
punishment was very great, it was less than they deserved.
2. The devout affections that were working in him, in making this
confession. Speaking of sin,
(1.) He speaks as one much ashamed. With this he begins (v. 6), O my
God! I am ashamed and blush, O my God! (so the words are placed) to
lift up my face unto thee. Note, [1.] Sin is a shameful thing; as soon
as ever our first parents had eaten forbidden fruit they were ashamed
of themselves. [2.] Holy shame is as necessary an ingredient in true
and ingenuous repentance as holy sorrow. [3.] The sins of others should
be our shame, and we should blush for those who do not blush for
themselves. We may well be ashamed that we are any thing akin to those
who are so ungrateful to God and unwise for themselves. This is
clearing ourselves, 2 Cor. vii. 11. [4.] Penitent sinners never see so
much reason to blush and be ashamed as when they come to lift up their
faces before God. A natural sense of our own honour which we have
injured will make us ashamed, when we have done a wrong thing, to look
men in the face; but a gracious concern for God's honour will make us
much more ashamed to look him in the face. The publican, when he went
to the temple to pray, hung down his head more than ever, as one
ashamed, Luke xviii. 13. [5.] An eye to God as our God will be of great
use to us in the exercise of repentance. Ezra begins, O my God! and
again in the same breath, My God. The consideration of our
covenant-relation to God as ours will help to humble us, and break our
hearts for sin, that we should violate both his precepts to us and our
promises to him; it will also encourage us to hope for pardon upon
repentance. "He is my God, notwithstanding this;" and every
transgression in the covenant does not throw us out of covenant.
(2.) He speaks as one much amazed (v. 10) "What shall we say after
this? For my part I know not what to say: if God do not help us, we are
undone." The discoveries of guilt excite amazement: the more we think
of sin the worse it looks. The difficulty of the case excites
amazement. How shall we recover ourselves? Which way shall we make our
peace with God? [1.] True penitents are at a loss what to say. Shall we
say, We have not sinned, or, God will not require it? If we do, we
deceive ourselves, and the truth is not in us. Shall we say, Have
patience with us and we will pay thee all, with thousands of rams, or
our first-born for our transgression? God will not thus be mocked: he
knows we are insolvent. Shall we say, There is no hope, and let come on
us what will? That is but to make bad worse. [2.] True penitents will
consider what to say, and should, as Ezra, beg of God to teach them.
What shall we say? Say, "I have sinned; I have done foolishly; God be
merciful to me a sinner;" and the like. See Hos. xiv. 2.
(3.) He speaks as one much afraid, v. 13, 14. "After all the judgments
that have come upon us to reclaim us from sin, and all the deliverances
that have been wrought for us to engage us to God and duty, if we
should again break God's commandments, by joining in affinity with the
children of disobedience and learning their ways, what else could we
expect but that God should be angry with us till he had consumed us,
and there should not be so much as a remnant left, nor any to escape
the destruction?" There is not a surer nor sadder presage of ruin to
any people than revolting to sin, to the same sins again, after great
judgments and great deliverances. Those that will be wrought upon
neither by the one nor by the other are fit to be rejected, as
reprobate silver, for the founder melteth in vain.
(4.) He speaks as one much assured of the righteousness of God, and
resolved to acquiesce in that and to leave the matter with him whose
judgment is according to truth (v. 15): "Thou art righteous, wise,
just, and good; thou wilt neither do us wrong nor be hard upon us; and
therefore behold we are before thee, we lie at thy feet, waiting our
doom; we cannot stand before thee, insisting upon any righteousness of
our own, having no plea to support us or bring us off, and therefore we
fall down before thee, in our trespass, and cast ourselves on thy
mercy. Do unto us whatsoever seemeth good unto thee, Judg. x. 15. We
have nothing to say, nothing to do, but to make supplication to our
Judge," Job ix. 15. Thus does this good man lay his grief before God
and then leave it with him.
__________________________________________________________________
E Z R A
CHAP. X.
In this chapter we have that grievance redressed which was complained
of and lamented in the foregoing chapter. Observe, I. How the people's
hearts were prepared for the redress of it by their deep humiliation
for the sin, ver. 1. II. How it was proposed to Ezra by Shechaniah,
ver. 2-4. III. How the proposal was put in execution. 1. The great men
were sworn to stand to it, ver. 5. 2. Ezra appeared first in it, ver.
6. 3. A general assembly was called, ver. 7-9. 4. They all, in
compliance with Ezra's exhortation, agreed to the reformation, ver.
10-14. 5. Commissioners were appointed to sit "de die in diem"--day
after day, to enquire who had married strange wives and to oblige them
to put them away, which was done accordingly (ver. 15-17), and a list
of the names of those that were found guilty given in, ver. 18-44.
Ezra's Reformation. (b. c. 456.)
1 Now when Ezra had prayed, and when he had confessed, weeping and
casting himself down before the house of God, there assembled unto him
out of Israel a very great congregation of men and women and children:
for the people wept very sore. 2 And Shechaniah the son of Jehiel,
one of the sons of Elam, answered and said unto Ezra, We have
trespassed against our God, and have taken strange wives of the people
of the land: yet now there is hope in Israel concerning this thing. 3
Now therefore let us make a covenant with our God to put away all the
wives, and such as are born of them, according to the counsel of my
lord, and of those that tremble at the commandment of our God; and let
it be done according to the law. 4 Arise; for this matter belongeth
unto thee: we also will be with thee: be of good courage, and do it.
5 Then arose Ezra, and made the chief priests, the Levites, and all
Israel, to swear that they should do according to this word. And they
sware.
We are here told,
I. What good impressions were made upon the people by Ezra's
humiliation and confession of sin. No sooner was it noised in the city
that their new governor, in whom they rejoiced, was himself in grief,
and to so great a degree, for them and their sin, than presently there
assembled to him a very great congregation, to see what the matter was
and to mingle their tears with his, v. 1. Our weeping for other
people's sins may perhaps set those a weeping for them themselves who
otherwise would continue senseless and remorseless. See what a happy
influence the good examples of great ones may have upon their
inferiors. When Ezra, a scribe, a scholar, a man in authority under the
king, so deeply lamented the public corruptions, they concluded that
they were indeed very grievous, else he would not thus have grieved for
them; and this drew tears from every eye: men, women, and children,
wept very sore, when he wept thus.
II. What a good motion Shechaniah made upon this occasion. The place
was Bochim--a place of weepers; but, for aught that appears, there was
a profound silence among them, as among Job's friends, who spoke not a
word to him, because they saw that his grief was very great, till
Shechaniah (one of Ezra's companions from Babylon, ch. viii. 3, 5)
stood up, and made a speech addressed to Ezra, in which,
1. He owns the national guilt, sums up all Ezra's confession in one
word, and sets to his seal that it is true: "We have trespassed against
our God, and have taken strange wives, v. 2. The matter is too plain to
be denied and too bad to be excused." It does not appear that
Shechaniah was himself culpable in this matter (if he had had the beam
in his own eye, he could not have seen so clearly to pluck it out of
his brother's eye), but his father was guilty, and several of his
father's house (as appears v. 26), and therefore he reckons himself
among the trespassers; nor does he seek to excuse or palliate the sin,
though some of his own relations were guilty of it, but, in the cause
of God, says to his father, I have not known him, as Levi, Deut.
xxxiii. 9. Perhaps the strange wife that his father had married had
been an unjust unkind step-mother to him, and had made mischief in the
family, and he supposed that others had done the like, which made him
the more forward to appear against this corruption; if so, this was not
the only time that private resentments have been over ruled by the
providence of God to serve the public good.
2. He encourages himself and others to hope that though the matter was
bad it might be amended: Yet now there is hope in Israel (where else
should there be hope but in Israel? those that are strangers to that
commonwealth are said to have no hope, Eph. ii. 12) even concerning
this thing. The case is sad, but it is not desperate; the disease is
threatening, but not incurable. There is hope that the people may be
reformed, the guilty reclaimed, a stop put to the spreading of the
contagion; and so the judgments which the sin deserves may be prevented
and all will be well. Now there is hope; now that the disease is
discovered it is half-cured. Now that the alarm is taken the people
begin to be sensible of the mischief, and to lament it, a spirit of
repentance seems to be poured out upon them, and they are all thus
humbling themselves before God for it, now there is hope that God will
forgive, and have mercy. The valley of Achor (that is, of trouble) is
the door of hope (Hos. ii. 15); for the sin that truly troubles us
shall not ruin us. There is hope now that Israel has such a prudent,
pious, zealous governor as Ezra to manage this affair. Note, (1.) In
melancholy times we must see and observe what makes for us, as well as
what makes against us. (2.) There may be good hopes through grace, even
when there is the sense of great guilt before God. (3.) Where sin is
seen and lamented, and good steps are taken towards a reformation, even
sinners ought to be encouraged. (4.) Even great saints must thankfully
receive seasonable counsel and comfort from those that are much their
inferiors, as Ezra from Shechaniah.
3. He advises that a speedy and effectual course should be taken for
the divorcing of the strange wives. The case is plain; what has been
done amiss must be undone again as far as possible; nothing less than
this is true repentance. Let us put away all the wives, and such as are
born of them, v. 3. Ezra, though he knew this was the only way of
redressing the grievance, yet perhaps did not think it feasible, and
despaired of ever bringing the people to it, which put him into that
confusion in which we left him in the foregoing chapter; but
Shechaniah, who conversed more with the people than he did, assured him
the thing was practicable if they went wisely to work. As to us now, it
is certain that sin must be put away, a bill of divorce must be given
it, with a resolution never to have any thing more to do with it,
though it be dear as the wife of thy bosom, nay, as a right eye or a
right hand, otherwise there is no pardon, no peace. What has been
unjustly got cannot be justly kept, but must be restored; but, as to
the case of being unequally yoked with unbelievers, Shechaniah's
counsel, which he was then so clear in, will not hold now; such
marriages, it is certain, are sinful, and ought not to be made, but
they are not null. Quod fierinon debuit, factum valet--That which ought
not to have been done must, when done, abide. Our rule, under the
gospel, is, If a brother has a wife that believeth not, and she be
pleased to dwell with him, let him not put her away, 1 Cor. vii. 12,
13.
4. He puts them in a good method for the effecting of this reformation,
and shows them not only that it must be done, but how. (1.) "Let Ezra,
and all those that are present in this assembly, agree in a resolution
that this must be done (pass a vote immediately to this effect: it will
now pass nemine contradicente--unanimously), that it may be said to be
done according to the counsel of my lord, the president of the
assembly, with the unanimous concurrence of those that tremble at the
commandment of our God, which is the description of those that were
gathered to him, ch. ix. 4. Declare it to be the sense of all the sober
serious people among us, which cannot but have a great sway among
Israelites." (2.) "Let the command of God in this matter, which Ezra
recited in his prayer, be laid before the people, and let them see that
it is done according to the law; we have that to warrant us, nay, that
binds us to what we do; it is not an addition of our own to the divine
law, but the necessary execution of it." (3.) "While we are in a good
mind, let us bind ourselves by a solemn vow and covenant that we will
do it, lest, when the present impressions are worn off, the thing be
left undone. Let us covenant, not only that, if we have strange wives
ourselves, we will put them away, but that, if we have not, we will do
what we can in our places to oblige others to put away theirs." (4.)
"Let Ezra himself preside in this matter, who is authorized by the
king's commission to enquire whether the law of God be duly observed in
Judah and Jerusalem (ch. vii. 14), and let us all resolve to stand by
him in it (v. 4): Arise, be of good courage. Weeping, in this case, is
good, but reforming is better." See what God said to Joshua in a like
case, Josh. vii. 10, 11.
III. What a good resolution they came to upon this good motion, v. 5.
They not only agreed that it should be done, but bound themselves with
an oath that they would do according to this word. Fast bind, fast
find.
6 Then Ezra rose up from before the house of God, and went into the
chamber of Johanan the son of Eliashib: and when he came thither, he
did eat no bread, nor drink water: for he mourned because of the
transgression of them that had been carried away. 7 And they made
proclamation throughout Judah and Jerusalem unto all the children of
the captivity, that they should gather themselves together unto
Jerusalem; 8 And that whosoever would not come within three days,
according to the counsel of the princes and the elders, all his
substance should be forfeited, and himself separated from the
congregation of those that had been carried away. 9 Then all the men
of Judah and Benjamin gathered themselves together unto Jerusalem
within three days. It was the ninth month, on the twentieth day of the
month; and all the people sat in the street of the house of God,
trembling because of this matter, and for the great rain. 10 And Ezra
the priest stood up, and said unto them, Ye have transgressed, and have
taken strange wives, to increase the trespass of Israel. 11 Now
therefore make confession unto the Lord God of your fathers, and do his
pleasure: and separate yourselves from the people of the land, and from
the strange wives. 12 Then all the congregation answered and said
with a loud voice, As thou hast said, so must we do. 13 But the
people are many, and it is a time of much rain, and we are not able to
stand without, neither is this a work of one day or two: for we are
many that have transgressed in this thing. 14 Let now our rulers of
all the congregation stand, and let all them which have taken strange
wives in our cities come at appointed times, and with them the elders
of every city, and the judges thereof, until the fierce wrath of our
God for this matter be turned from us.
We have here an account of the proceedings upon the resolutions lately
taken up concerning the strange wives; no time was lost; they struck
when the iron was hot, and soon set the wheels of reformation a-going.
1. Ezra went to the council-chamber where, it is probable, the priests
used to meet upon public business; and till he came thither (so bishop
Patrick thinks it should be read), till he saw something done, and more
likely to be done, for the redress of this grievance, he did neither
eat nor drink, but continued mourning. Sorrow for sin should be abiding
sorrow; be sure to let it continue till the sin be put away. 2. He sent
orders to all the children of the captivity to attend him at Jerusalem
within three days (v. 7, 8); and, being authorized by the king to
enforce his orders with penalties annexed (ch. vii. 26), he threatened
that whosoever refused to obey the summons should forfeit his estate
and be outlawed. The doom of him that would not attend on this
religious occasion should be that his substance should, in his stead,
be for ever after appropriated to the service of their religion, and he
himself, for his contempt, should for ever after be excluded from the
honours and privileges of their religion; he should be excommunicated.
3. Within the time limited the generality of the people met at
Jerusalem and made their appearance in the street of the house of God,
v. 9. Those that had no zeal for the work they were called to, nay,
perhaps had a dislike to it, being themselves delinquents, yet paid
such a deference to Ezra's authority, and were so awed by the penalty,
that they durst not stay away. 4. God gave them a token of his
displeasure in the great rain that happened at that time (v. 9 and
again v. 13), which perhaps kept some away, and was very grievous to
those that met in the open street. When they wept the heavens wept too,
signifying that, though God was angry with them for their sin, yet he
was well pleased with their repentance, and (as it is said, Judg. x.
16) his soul was grieved for the misery of Israel; it was also an
indication of the good fruits of their repentance, for the rain makes
the earth fruitful. 5. Ezra gave the charge at this great assize. He
told them upon what account he called them together now, that it was
because he found that since their return out of captivity they had
increased the trespass of Israel by marrying strange wives, had added
to their former sins this new transgression, which would certainly be a
means of again introducing idolatry, the very sin they had smarted for
and which he hoped they had been cured of in their captivity; and he
called them together that they might confess their sin to God, and,
having done that, might declare themselves ready and willing to do his
pleasure, as it should be made known to them (which all those will do
that truly repent of what they have done to incur his displeasure), and
particularly that they might separate themselves from all idolaters,
especially idolatrous wives, v. 10, 11. On these heads, we may suppose,
he enlarged, and probably made such another confession of the sin now
as he made ch. ix., to which he required them to say Amen. 6. The
people submitted not only to Ezra's jurisdiction in general, but to his
inquisition and determination in this matter: "As thou hast said, so
must we do, v. 12. We have sinned in mingling with the heathen, and
have thereby been in danger, not only of being corrupted by them, for
we are frail, but of being lost among them, for we are few; we are
therefore convinced that there is an absolute necessity of our
separating from them again." There is hope concerning people when they
are convinced, not only that it is good to part with their sins, but
that it is indispensably necessary: we must do it, or we are undone. 7.
It was agreed that this affair should be carried on, not in a popular
assembly, nor that they should think to go through with it all on a
sudden, but that a court of delegates should be appointed to receive
complaints and to hear and determine upon them. It could not be done at
this time, for it was not put into a method, nor could the people stand
out because of the rain. The delinquents were many, and it would
require time to discover and examine them. Nice cases would arise,
which could not be adjudged without debate and deliberation, v. 13.
"And therefore let the crowd be dismissed, and the rulers stand to
receive informations; let them proceed city by city, and let the
offenders be convicted before them in the presence of the judges and
elders of their own city; and let them be entrusted to see the orders
executed. Thus take time and we shall have done the sooner; whereas, if
we do it in a hurry, we shall do it by halves, v. 14. If, in this
method, a thorough reformation be made, the fierce wrath of God will be
turned from us, which, we are sensible, is ready to break forth against
us for this transgression." Ezra was willing that his zeal should be
guided by the people's prudence, and put the matter into this method;
he was not ashamed to own that the advice came from them, any more than
he was to comply with it.
15 Only Jonathan the son of Asahel and Jahaziah the son of Tikvah were
employed about this matter: and Meshullam and Shabbethai the Levite
helped them. 16 And the children of the captivity did so. And Ezra
the priest, with certain chief of the fathers, after the house of their
fathers, and all of them by their names, were separated, and sat down
in the first day of the tenth month to examine the matter. 17 And
they made an end with all the men that had taken strange wives by the
first day of the first month. 18 And among the sons of the priests
there were found that had taken strange wives: namely, of the sons of
Jeshua the son of Jozadak, and his brethren; Maaseiah, and Eliezer, and
Jarib, and Gedaliah. 19 And they gave their hands that they would put
away their wives; and being guilty, they offered a ram of the flock for
their trespass. 20 And of the sons of Immer; Hanani, and Zebadiah.
21 And of the sons of Harim; Maaseiah, and Elijah, and Shemaiah, and
Jehiel, and Uzziah. 22 And of the sons of Pashur; Elioenai, Maaseiah,
Ishmael, Nethaneel, Jozabad, and Elasah. 23 Also of the Levites;
Jozabad, and Shimei, and Kelaiah, (the same is Kelita,) Pethahiah,
Judah, and Eliezer. 24 Of the singers also; Eliashib: and of the
porters; Shallum, and Telem, and Uri. 25 Moreover of Israel: of the
sons of Parosh; Ramiah, and Jeziah, and Malchiah, and Miamin, and
Eleazar, and Malchijah, and Benaiah. 26 And of the sons of Elam;
Mattaniah, Zechariah, and Jehiel, and Abdi, and Jeremoth, and Eliah.
27 And of the sons of Zattu; Elioenai, Eliashib, Mattaniah, and
Jeremoth, and Zabad, and Aziza. 28 Of the sons also of Bebai;
Jehohanan, Hananiah, Zabbai, and Athlai. 29 And of the sons of Bani;
Meshullam, Malluch, and Adaiah, Jashub, and Sheal, and Ramoth. 30 And
of the sons of Pahath-moab; Adna, and Chelal, Benaiah, Maaseiah,
Mattaniah, Bezaleel, and Binnui, and Manasseh. 31 And of the sons of
Harim; Eliezer, Ishijah, Malchiah, Shemaiah, Shimeon, 32 Benjamin,
Malluch, and Shemariah. 33 Of the sons of Hashum; Mattenai,
Mattathah, Zabad, Eliphelet, Jeremai, Manasseh, and Shimei. 34 Of the
sons of Bani; Maadai, Amram, and Uel, 35 Benaiah, Bedeiah, Chelluh,
36 Vaniah, Meremoth, Eliashib, 37 Mattaniah, Mattenai, and Jaasau,
38 And Bani, and Binnui, Shimei, 39 And Shelemiah, and Nathan, and
Adaiah, 40 Machnadebai, Shashai, Sharai, 41 Azareel, and Shelemiah,
Shemariah, 42 Shallum, Amariah, and Joseph. 43 Of the sons of Nebo;
Jeiel, Mattithiah, Zabad, Zebina, Jadau, and Joel, Benaiah. 44 All
these had taken strange wives: and some of them had wives by whom they
had children.
The method of proceeding in this matter being concluded on, and the
congregation dismissed, that each in his respective place might gain
and give intelligence to facilitate the matter, we are here told, 1.
Who were the persons that undertook to manage the matter and bring the
causes regularly before the commissioners--Jonathan and Jahaziah, two
active men, whether of the priests or of the people does not appear;
probably they were the men that made that proposal (v. 13, 14) and were
therefore the fittest to see it pursued; two honest Levites were joined
with them, and helped them, v. 15. Dr. Lightfoot gives a contrary sense
of this: only (or nevertheless) Jonathan and Jahaziah stood against
this matter (which reading the original will very well bear), and these
two Levites helped them in opposing it, either the thing itself or this
method of proceeding. It was strange if a work of this kind was carried
on and met with no opposition. 2. Who were the commissioners that sat
upon this matter. Ezra was president, and with him certain chief men of
the fathers who were qualified with wisdom and zeal above others for
this service, v. 16. It was happy for them that they had such a man as
Ezra to head them; they could not have done it well without his
direction, yet he would not do it without their concurrence. 3. How
long they were about it. They began the first day of the tenth month to
examine the matter (v. 16), which was but ten days after this method
was proposed (v. 9), and they finished in three months, v. 17. They sat
closely and minded their business, otherwise they could not have
despatched so many causes as they had before them in so little time;
for we may suppose that all who were impeached were fairly asked what
cause they could show why they should not be parted, and, if we may
judge by other cases, provided the wife were proselyted to the Jewish
religion she was not to be put away, the trial of which would require
great care. 4. Who the persons were that were found guilty of this
crime. Their names are here recorded to their perpetual reproach; many
of the priests, nay, of the family of Jeshua, the high priest, were
found guilty (v. 18), though the law had particularly provided, for the
preserving of their honour in their marriages, that being holy
themselves they should not marry such as were profane, Lev. xxi. 7.
Those that should have taught others the law broke it themselves and by
their example emboldened others to do likewise. But, having lost their
innocency in this matter, they did well to recant and give an example
of repentance; for they promised under their hand to put away their
strange wives (some think that they made oath to do so with their hands
lifted up), and they took the appointed way of obtaining pardon,
bringing the ram which was appointed by the law for a trespass offering
(Lev. vi. 6), so owning their guilt and the desert of it, and humbly
suing for forgiveness. About 113 in all are here named who had married
strange wives, and some of them, it is said (v. 44), had children by
them, which implies that not many of them had, God not crowning those
marriages with the blessing of increase. Whether the children were
turned off with the mothers, as Shechaniah proposed, does not appear;
it should seem not: however it is probable that the wives which were
put away were well provided for, according to their rank. One would
think this grievance was now thoroughly redressed, yet we meet with it
again (Neh. xiii. 23 and Mal. ii. 11), for such corruptions are easily
and insensibly brought in, but not without great difficulty purged out
again. The best reformers can but do their endeavour, but, when the
Redeemer himself shall come to Sion, he shall effectually turn away
ungodliness from Jacob.
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Nehemiah
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AN
EXPOSITION,
W I T H P R A C T I C A L O B S E R V A T I O N S,
OF THE BOOK OF
N E H E M I A H.
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This book continues the history of the children of the captivity, the
poor Jews, that had lately returned out of Babylon to their own land.
At this time not only the Persian monarchy flourished in great pomp and
power, but Greece and Rome began to be very great and to make a figure.
Of the affairs of those high and mighty states we have authentic
accounts extant; but the sacred and inspired history takes cognizance
only of the state of the Jews, and makes no mention of other nations
but as the Israel of God had dealings with them: for the Lord's portion
is his people; they are his peculiar treasure, and, in comparison with
them, the rest of the world is but as lumber. In my esteem, Ezra the
scribe and Nehemiah the tirshatha, though neither of them ever wore a
crown, commanded an army, conquered any country, or was famed for
philosophy or oratory, yet both of them, being pious praying men, and
very serviceable in their day to the church of God and the interests of
religion, were really greater men and more honourable, not only than
any of the Roman consuls or dictators, but than Xenophon, or
Demosthenes, or Plato himself, who lived at the same time, the bright
ornaments of Greece. Nehemiah's agency for the advancing of the
settlement of Israel we have a full account of in this book of his own
commentaries or memoirs, wherein he records not only the works of his
hands, but the workings of his heart, in the management of public
affairs, inserting in the story many devout reflections and
ejaculations, which discover in his mind a very deep tincture of
serious piety and are peculiar to his writing. Twelve years, from his
twentieth year (ch. i. 1) to his thirty-second year (ch. xiii. 6), he
was governor of Judea, under Artaxerxes king of Persia, whom Dr.
Lightfoot supposes to be the same Artaxerxes as Ezra has his commission
from. This book relates, I. Nehemiah's concern for Jerusalem and the
commission he obtained from the king to go thither, ch. i., ii. II. His
building the wall of Jerusalem notwithstanding the opposition he met
with, ch. iii., iv. III. His redressing the grievances of the people,
ch. v. IV. His finishing the wall, ch. vi. V. The account he took of
the people, ch. vii. VI. The religions solemnities of reading the law,
fasting, and praying, and renewing their covenants, to which he called
the people (ch. viii.-x.). VII. The care he took for the replenishing
of the holy city and the settling of the holy tribe, ch. xi., xii.
VIII. His zeal in reforming various abuses, ch. xiii. Some call this
the second book of Ezra, not because he was the penman of it, but
because it is a continuation of the history of the foregoing book, with
which it is connected, ver. 1). This was the last historical book that
was written, as Malachi was the last prophetical book, of the Old
Testament.
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N E H E M I A H
CHAP. I.
Here we first meet with Nehemiah at the Persian court, where we find
him, I. Inquisitive concerning the state of the Jews and Jerusalem,
ver. 1, 2. II. Informed of their deplorable condition, ver. 3. III.
Fasting and praying thereupon (ver. 4), with a particular account of
his prayer, ver. 5-11. Such is the rise of this great man, by piety,
not by policy.
Nehemiah's Distress. (b. c. 445.)
1 The words of Nehemiah the son of Hachaliah. And it came to pass in
the month Chisleu, in the twentieth year, as I was in Shushan the
palace, 2 That Hanani, one of my brethren, came, he and certain men
of Judah; and I asked them concerning the Jews that had escaped, which
were left of the captivity, and concerning Jerusalem. 3 And they said
unto me, The remnant that are left of the captivity there in the
province are in great affliction and reproach: the wall of Jerusalem
also is broken down, and the gates thereof are burned with fire. 4
And it came to pass, when I heard these words, that I sat down and
wept, and mourned certain days, and fasted, and prayed before the God
of heaven,
What a tribe Nehemiah was of does nowhere appear; but, if it be true
(which we are told by the author of the Maccabees, 2 Mac. i. 18) that
he offered sacrifice, we must conclude him to have been a priest.
Observe,
I. Nehemiah's station at the court of Persia. We are here told that he
was in Shushan the palace, or royal city, of the king of Persia, where
the court was ordinarily kept (v. 1), and (v. 11) that he was the
king's cup-bearer. Kings and great men probably looked upon it as a
piece of state to be attended by those of other nations. By this place
at court he would be the better qualified for the service of his
country in that post for which God had designed him, as Moses was the
fitter to govern for being bred up in Pharaoh's court, and David in
Saul's. He would also have the fairer opportunity of serving his
country by his interest in the king and those about him. Observe, He is
not forward to tell us what great preferment he had at court; it is not
till the end of the chapter that he tells us he was the king's
cup-bearer (a place of great trust, as well as of honour and profit),
when he could not avoid the mentioning of it because of the following
story; but at first he only said, I was in Shushan the palace. We may
hence learn to be humble and modest, and slow to speak of our own
advancements. But in the providences of God concerning him we may
observe, to our comfort, 1. That when God has work to do he will never
want instruments to do it with. 2. That those whom God designs to
employ in his service he will find out proper ways both to fit for it
and to call to it. 3. That God has his remnant in all places; we read
of Obadiah in the house of Ahab, saints in Caesar's household, and a
devout Nehemiah in Shushan the palace. 4. That God can make the courts
of princes sometimes nurseries and sometimes sanctuaries to the friends
and patrons of the church's cause.
II. Nehemiah's tender and compassionate enquiry concerning the state of
the Jews in their own land, v. 2. It happened that a friend and
relation of his came to the court, with some other company, by whom he
had an opportunity of informing himself fully how it went with the
children of the captivity and what posture Jerusalem, the beloved city,
was in. Nehemiah lived at ease, in honour and fulness, himself, but
could not forget that he was an Israelite, nor shake off the thoughts
of his brethren in distress, but in spirit (like Moses, Acts vii. 23)
he visited them and looked upon their burdens. As distance of place did
not alienate his affections from them (though they were out of sight,
yet not out of mind), so neither did, 1. The dignity to which he was
advanced. Though he was a great man, and probably rising higher, yet he
did not think it below him to take cognizance of his brethren that were
low and despised, nor was he ashamed to own his relation to them and
concern for them. 2. The diversity of their sentiments from his, and
the difference of their practice accordingly. Though he did not go to
settle at Jerusalem himself (as we think he ought to have done now that
liberty was proclaimed), but conformed to the court, and staid there,
yet he did not therefore judge nor despise those that had returned, nor
upbraid them as impolitic, but kindly concerned himself for them, was
ready to do them all the good offices he could, and, that he might know
which way to do them a kindness, asked concerning them. Note, It is
lawful and good to enquire, "What news?" We should enquire especially
concerning the state of the church and religion, and how it fares with
the people of God; and the design of our enquiry must be, not that,
like the Athenians, we may have something to talk of, but that we may
know how to direct our prayers and our praises.
III. The melancholy account which is here given him of the present
state of the Jews and Jerusalem, v. 3. Hanani, the person he enquired
of, has this character given of him (ch. vii. 2), that he feared God
above many, and therefore would not only speak truly, but, when he
spoke of the desolations of Jerusalem, would speak tenderly. It is
probable that his errand to court at this time was to solicit some
favour, some relief or other, that they stood in need of. Now the
account he gives is, 1. That the holy seed was miserably trampled on
and abused, in great affliction and reproach, insulted upon all
occasions by their neighbours, and filled with the scorning of those
that were at ease. 2. That the holy city was exposed and in ruins. The
wall of Jerusalem was still broken down, and the gates were, as the
Chaldeans left them, in ruins. This made the condition of the
inhabitants both very despicable under the abiding marks of poverty and
slavery, and very dangerous, for their enemies might when they pleased
make an easy prey of them. The temple was built, the government
settled, and a work of reformation brought to some head, but here was
one good work yet undone; this was still wanting. Every Jerusalem, on
this side the heavenly one, will have some defect or other in it, for
the making up of which it will required the help and service of its
friends.
IV. The great affliction this gave to Nehemiah and the deep concern it
put him into, v. 4. 1. He wept and mourned. It was not only just when
he heard the news that he fell into a passion of weeping, but his
sorrow continued certain days. Note, The desolations and distresses of
the church ought to be the matter of our grief, how much soever we live
at ease. 2. He fasted and prayed; not in public (he had no opportunity
of doing that), but before the God of heaven, who sees in secret, and
will reward openly. By his fasting and praying, (1.) He consecrated his
sorrows, and directed his tears aright, sorrowed after a godly sort,
with an eye to God, because his name was reproached in the contempt
cast on his people, whose cause therefore he thus commits to him. (2.)
He eased his sorrows, and unburdened his spirit, by pouring out his
complaint before God and leaving it with him. (3.) He took the right
method of fetching in relief for his people and direction for himself
in what way to serve them. Let those who are forming any good designs
for the service of the public take God along with them for the first
conception of them, and utter all their projects before him; this is
the way to prosper in them.
Nehemiah's Prayer. (b. c. 445.)
5 And said, I beseech thee, O Lord God of heaven, the great and
terrible God, that keepeth covenant and mercy for them that love him
and observe his commandments: 6 Let thine ear now be attentive, and
thine eyes open, that thou mayest hear the prayer of thy servant, which
I pray before thee now, day and night, for the children of Israel thy
servants, and confess the sins of the children of Israel, which we have
sinned against thee: both I and my father's house have sinned. 7 We
have dealt very corruptly against thee, and have not kept the
commandments, nor the statutes, nor the judgments, which thou
commandedst thy servant Moses. 8 Remember, I beseech thee, the word
that thou commandedst thy servant Moses, saying, If ye transgress, I
will scatter you abroad among the nations: 9 But if ye turn unto me,
and keep my commandments, and do them; though there were of you cast
out unto the uttermost part of the heaven, yet will I gather them from
thence, and will bring them unto the place that I have chosen to set my
name there. 10 Now these are thy servants and thy people, whom thou
hast redeemed by thy great power, and by thy strong hand. 11 O Lord,
I beseech thee, let now thine ear be attentive to the prayer of thy
servant, and to the prayer of thy servants, who desire to fear thy
name: and prosper, I pray thee, thy servant this day, and grant him
mercy in the sight of this man. For I was the king's cupbearer.
We have here Nehemiah's prayer, a prayer that has reference to all the
prayers which he had for some time before been putting up to God day
and night, while he continued his sorrows for the desolations of
Jerusalem, and withal to the petition he was now intending to present
to the king his master for his favour to Jerusalem. We may observe in
this prayer,
I. His humble and reverent address to God, in which he prostrates
himself before him, and gives unto him the glory due unto his name, v.
5. It is much the same with that of Daniel, ch. ix. 4. It teaches us to
draw near to God, 1. With a holy awe of his majesty and glory,
remembering that he is the God of heaven, infinitely above us, and
sovereign Lord over us, and that he is the great and terrible God,
infinitely excelling all the principalities and powers both of the
upper and of the lower world, angels and kings; and he is a God to be
worshipped with fear by all his people, and whose powerful wrath all
his enemies have reason to be afraid of. Even the terrors of the Lord
are improvable for the comfort and encouragement of those that trust in
him. 2. With a holy confidence in his grace and truth, for he keepeth
covenant and mercy for those that love him, not only the mercy that is
promised, but even more than he promised: nothing shall be thought too
much to be done for those that love him and keep his commandments.
II. His general request for the audience and acceptance of all the
prayers and confessions he now made to God (v. 6): "Let thy ear be
attentive to the prayer, not which I say (barely saying prayer will not
serve), but which I pray before thee (then we are likely to speed in
praying when we pray in praying), and let thy eyes be open upon the
heart from which the prayer comes, and the case which is in prayer laid
before thee." God formed the eye and planted the ear; and therefore
shall he not see clearly? shall not he hear attentively?
III. His penitent confession of sin; not only Israel has sinned (it was
no great mortification to him to own that), but I and my father's house
have sinned, v. 6. Thus does he humble himself, and take shame to
himself, in this confession. We have (I and my family among the rest)
dealt very corruptly against thee, v. 7. In the confession of sin, let
these two things be owned as the malignity of it--that it is a
corruption of ourselves and an affront to God; it is dealing corruptly
against God, setting up the corruptions of our own hearts in opposition
to the commands of God.
IV. The pleas he urges for mercy for his people Israel.
1. He pleads what God had of old said to them, the rule he had settled
of his proceedings towards them, which might be the rule of their
expectations from him, v. 8, 9. He had said indeed that, if they broke
covenant with him, he would scatter them among the nations, and that
threatening was fulfilled in their captivity: never was people so
widely dispersed as Israel was at this time, though at first so closely
incorporated; but he had said withal that if they turned to him (as now
they began to do, having renounced idolatry and kept to the temple
service) he would gather them again. This he quotes from Deut. xxx.
1-5, and begs leave to put God in mind of it (though the Eternal Mind
needs no remembrancer) as that which he guided his desires by, and
grounded his faith and hope upon, in praying this prayer: Remember, I
beseech thee, that word; for thou hast said, Put me in remembrance. He
had owned (v. 7), We have not kept the judgments which thou commandedst
thy servant Moses; yet he begs (v. 8), Lord, remember the word which
thou commandedst thy servant Moses; for the covenant is often said to
be commanded. If God were not more mindful of his promises than we are
of his precepts we should be undone. Our best pleas therefore in prayer
are those that are taken from the promise of God, the word on which he
has caused us to hope, Ps. cxix. 49.
2. He pleads the relation wherein of old they stood to God: "These are
thy servants and thy people (v. 10), whom thou hast set apart for
thyself, and taken into covenant with thee. Wilt thou suffer thy sworn
enemies to trample upon and oppress thy sworn servants? If thou wilt
not appear for thy people, whom wilt thou appear for?" See Isa. lxiii.
19. As an evidence of their being God's servants he gives them this
character (v. 11): "They desire to fear thy name; they are not only
called by thy name, but really have a reverence for thy name; they now
worship thee, and thee only, according to thy will, and have an awe of
all the discoveries thou art pleased to make of thyself; this they have
a desire to do," which denotes, (1.) Their good will to it. "It is
their constant care and endeavour to be found in the way of their duty,
and they aim at it, though in many instances they come short." (2.)
Their complacency in it. "They take pleasure to fear thy name (so it
may be read), not only do their duty, but do it with delight." Those
shall graciously be accepted of God that truly desire to fear his name;
for such a desire is his own work.
3. He pleads the great things God had formerly done for them (v. 10):
"Whom thou hast redeemed by thy great power, in the days of old. Thy
power is still the same; wilt thou not therefore still redeem them and
perfect their redemption? Let not those be overpowered by the enemy
that have a God of infinite power on their side."
Lastly, He concludes with a particular petition, that God would prosper
him in his undertaking, and give him favour with the king: this man he
calls him, for the greatest of men are but men before God; they must
know themselves to be so (Ps. ix. 20), and others must know them to be
so. Who art thou that thou shouldst be afraid of a man? Mercy in the
sight of this man is what he prays for, meaning not the king's mercy,
but mercy from God in his address to the king. Favour with men is then
comfortable when we can see it springing from the mercy of God.
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N E H E M I A H
CHAP. II.
How Nehemiah wrestled with God and prevailed we read in the foregoing
chapter; now here we are told how, like Jacob, he prevailed with men
also, and so found that his prayers were heard and answered. I. He
prevailed with the king to send him to Jerusalem with a commission to
build a wall about it, and grant him what was necessary for it, ver.
1-8. II. He prevailed against the enemies that would have obstructed
him in his journey (ver. 9-11) and laughed him out of his undertaking,
ver. 19, 20. III. He prevailed upon his own people to join with him in
this good work, viewing the desolations of the walls (ver. 12-16) and
then gaining them to lend every one a hand towards the rebuilding of
them, ver. 17, 18. Thus did God own him in the work to which he called
him.
Nehemiah's Request to the King. (b. c. 445.)
1 And it came to pass in the month Nisan, in the twentieth year of
Artaxerxes the king, that wine was before him: and I took up the wine,
and gave it unto the king. Now I had not been beforetime sad in his
presence. 2 Wherefore the king said unto me, Why is thy countenance
sad, seeing thou art not sick? this is nothing else but sorrow of
heart. Then I was very sore afraid, 3 And said unto the king, Let the
king live for ever: why should not my countenance be sad, when the
city, the place of my fathers' sepulchres, lieth waste, and the gates
thereof are consumed with fire? 4 Then the king said unto me, For
what dost thou make request? So I prayed to the God of heaven. 5 And
I said unto the king, If it please the king, and if thy servant have
found favour in thy sight, that thou wouldest send me unto Judah, unto
the city of my fathers' sepulchres, that I may build it. 6 And the
king said unto me, (the queen also sitting by him,) For how long shall
thy journey be? and when wilt thou return? So it pleased the king to
send me; and I set him a time. 7 Moreover I said unto the king, If it
please the king, let letters be given me to the governors beyond the
river, that they may convey me over till I come into Judah; 8 And a
letter unto Asaph the keeper of the king's forest, that he may give me
timber to make beams for the gates of the palace which appertained to
the house, and for the wall of the city, and for the house that I shall
enter into. And the king granted me, according to the good hand of my
God upon me.
When Nehemiah had prayed for the relief of his countrymen, and perhaps
in David's words (Ps. li. 18, Build thou the walls of Jerusalem), he
did not sit still and say, "Let God now do his own work, for I have no
more to do," but set himself to forecast what he could do towards it.
Our prayers must be seconded with our serious endeavours, else we mock
God. Nearly four months passed, from Chisleu to Nisan (from November to
March), before Nehemiah made his application to the king for leave to
go to Jerusalem, either because the winter was not a proper time for
such a journey, and he would not make the motion till he could pursue
it, or because it was so long before his month of waiting came, and
there was no coming into the king's presence uncalled, Esth. iv. 11.
Now that he attended the king's table he hoped to have his ear. We are
not thus limited to certain moments in our addresses to the King of
kings, but have liberty of access to him at all times; to the throne of
grace we never come unseasonably. Now here is,
I. The occasion which he gave the king to enquire into his cares and
griefs, by appearing sad in his presence. Those that speak to such
great men must not fall abruptly upon their business, but fetch a
compass. Nehemiah would try whether he was in a good humour before he
ventured to tell him his errand, and this method he took to try him. He
took up the wine and gave it to the king when he called for it,
expecting that then he would look him in the face. He had not used to
be sad in the king's presence, but conformed to the rules of the court
(as courtiers must do), which would admit no sorrows, Esth. iv. 2.
Though he was a stranger, a captive, he was easy and pleasant. Good men
should do what they can by their cheerfulness to convince the world of
the pleasantness of religious ways and to roll away the reproach cast
upon them as melancholy; but there is a time for all things, Eccl. iii.
4. Nehemiah now saw cause both to be sad and to appear so. The miseries
of Jerusalem gave him cause to be sad, and his showing his grief would
give occasion to the king to enquire into the cause. He did not
dissemble sadness, for he was really in grief for the afflictions of
Joseph, and was not like the hypocrites who disfigure their faces; yet
he could have concealed his grief if it had been necessary (the heart
knows its own bitterness, and in the midst of laughter is often sad),
but it would now serve his purpose to discover his sadness. Though he
had wine before him, and probably, according to the office of the
cup-bearer, did himself drink of it before he gave it to the king, yet
it would not make his heart glad, while God's Israel was in distress.
II. The kind notice which the king took of his sadness and the enquiry
he made into the cause of it (v. 2): Why is thy countenance sad, seeing
thou art not sick? Note, 1. We ought, from a principle of Christian
sympathy, to concern ourselves in the sorrows and sadnesses of others,
even of our inferiors, and not say, What is it to us? Let not masters
despise their servants' griefs, but desire to make them easy. The great
God is not pleased with the dejections and disquietments of his people,
but would have them both serve him with gladness and eat their bread
with joy. 2. It is not strange if those that are sick have sad
countenances, because of what is felt and what is feared; sickness will
make those grave that were most airy and gay: yet a good man, even in
sickness, may be of good cheer if he knows that his sins are forgiven.
3. Freedom from sickness is so great a mercy that while we have that we
ought not to be inordinately dejected under any outward burden; yet
sorrow for our own sins, the sins of others, and the calamities of
God's church, may well sadden the countenance, without sickness.
III. The account which Nehemiah gave the king of the cause of his
sadness, which he gave with meekness and fear. 1. With fear. He owned
that now (though it appears by the following story that he was a man of
courage) he was sorely afraid, perhaps of the king's wrath (for those
eastern monarchs assumed an absolute power of life and death, Dan. ii.
12, 13; v. 19) or of misplacing a word, and losing his request by the
mismanagement of it. Though he was a wise man, he was jealous of
himself, lest he should say any thing imprudently; it becomes us to be
so. A good assurance is indeed a good accomplishment, yet a humble
self-diffidence is not man's dispraise. 2. With meekness. Without
reflection upon any man, and with all the respect, deference, and
good-will, imaginable to the king his master, he says, "Let the king
live for ever; he is wise and good, and the fittest man in the world to
rule." He modestly asked, "Why should not my countenance be sad as it
is when (though I myself am well and at ease) the city" (the king knew
what city he meant), "the place of my fathers' sepulchres, lieth
waste?" Many are melancholy and sad but can give no reason for being
so, cannot tell why nor wherefore; such should chide themselves for,
and chide themselves out of, their unjust and unreasonable griefs and
fears. But Nehemiah could give so good a reason for his sadness as to
appeal to the king himself concerning it. Observe, (1.) He calls
Jerusalem the place of his fathers' sepulchres, the place where his
ancestors were buried. It is good for us to think often of our fathers'
sepulchres; we are apt to dwell in our thoughts upon their honours and
titles, their houses and estates, but let us think also of their
sepulchres, and consider that those who have gone before us in the
world have also gone before us out of the world, and their monuments
are momentos to us. There is also a great respect owing to the memory
of our fathers, which we should not be willing to see injured. All
nations, even those that have had no expectation of the resurrection of
the dead, have looked upon the sepulchres of their ancestors as in some
degree sacred and not to be violated. (2.) He justifies himself in his
grief: "I do well to be sad. Why should I not be so?" There is a time
even for pious and prosperous men to be sad and to show their grief.
The best men must not think to antedate heaven by banishing all
sorrowful thoughts; it is a vale of tears we pass through, and we must
submit to the temper of the climate. (3.) He assigns the ruins of
Jerusalem as the true cause of his grief. Note, All the grievances of
the church, but especially its desolations, are, and ought to be,
matter of grief and sadness to all good people, to all that have a
concern for God's honour and that are living members of Christ's
mystical body, and are of a public spirit; they favour even Zion's
dust, Ps. cii. 14.
IV. The encouragement which the king gave him to tell his mind, and the
application he thereupon made in his heart to God, v. 4. The king had
an affection for him, and was not pleased to see him melancholy. It is
also probable that he had a kindness for the Jews' religion; he had
discovered it before in the commission he gave to Ezra, who was a
churchman, and now again in the power he put Nehemiah into, who was a
statesman. Wanting therefore only to know how he might be serviceable
to Jerusalem, he asks this its anxious friend, "For what dost thou make
request? Something thou wouldst have; what is it?" He was afraid to
speak (v. 2), but this gave him boldness; much more may the invitation
Christ has given us to pray, and the promise that we shall speed,
enable us to come boldly to the throne of grace. Nehemiah immediately
prayed to the God of heaven that he would give him wisdom to ask
properly and incline the king's heart to grant him his request. Those
that would find favour with kings must secure the favour of the King of
kings. He prayed to the God of heaven as infinitely above even this
mighty monarch. It was not a solemn prayer (he had not opportunity for
that), but a secret sudden ejaculation; he lifted up his heart to that
God who understands the language of his heart: Lord, give me a mouth
and wisdom; Lord, give me favour in the sight of this man. Note, It is
good to be much in pious ejaculations, especially upon particular
occasions. Wherever we are we have a way open heaven-ward. This will
not hinder any business, but further it rather; therefore let no
business hinder this, but give rise to it rather. Nehemiah had prayed
very solemnly with reference to this very occasion (ch. i. 11), yet,
when it comes to the push, he prays again. Ejaculations and solemn
prayers must not jostle out one another, but each have its place.
V. His humble petition to the king. When he had this encouragement he
presented his petition very modestly and with submission to the king's
wisdom (v. 5), but very explicitly. He asked for a commission to go as
governor to Judah, to build the wall of Jerusalem, and to stay there
for a certain time, so many months, we may suppose; and then either he
had his commission renewed or went back and was sent again, so that he
presided there twelve years at least, ch. v. 14. He also asked for a
convoy (v. 7), and an order upon the governors, not only to permit and
suffer him to pass through their respective provinces, but to supply
him with what he had occasion for, with another order upon the keeper
of the forest of Lebanon to give him timber for the work that he
designed.
VI. The king's great favour to him in asking him when he would return,
v. 6. He intimated that he was unwilling to lose him, or to be long
without him, yet to gratify him, and do a real office of kindness to
his people, he would spare him awhile, and let him have what clauses he
pleased inserted in his commission, v. 8. Here was an immediate answer
to his prayer; for the seed of Jacob never sought the God of Jacob in
vain. In the account he gives of the success of his petition he takes
notice, 1. Of the presence of the queen; she sat by (v. 6), which (they
say) was not usual in the Persian court, Esth. i. 11. Whether the queen
was his back friend, that would have hindered him, and he observes it
to the praise of God's powerful providence that though she was by yet
he succeeded, or whether she was his true friend, and it is observed to
the praise of God's kind providence that she was present to help
forward his request, is not certain. 2. Of the power and grace of God.
He gained his point, not according to his merit, his interest in the
king, or his good management, but according to the good hand of his God
upon him. Gracious souls take notice of God's hand, his good hand, in
all events which turn in favour of them. This is the Lord's doing, and
therefore doubly acceptable.
Nehemiah's Journey to Jerusalem; the Malice of Sanballat, &c. (b. c. 445.)
9 Then I came to the governors beyond the river, and gave them the
king's letters. Now the king had sent captains of the army and horsemen
with me. 10 When Sanballat the Horonite, and Tobiah the servant, the
Ammonite, heard of it, it grieved them exceedingly that there was come
a man to seek the welfare of the children of Israel. 11 So I came to
Jerusalem, and was there three days. 12 And I arose in the night, I
and some few men with me; neither told I any man what my God had put in
my heart to do at Jerusalem: neither was there any beast with me, save
the beast that I rode upon. 13 And I went out by night by the gate of
the valley, even before the dragon well, and to the dung port, and
viewed the walls of Jerusalem, which were broken down, and the gates
thereof were consumed with fire. 14 Then I went on to the gate of the
fountain, and to the king's pool: but there was no place for the beast
that was under me to pass. 15 Then went I up in the night by the
brook, and viewed the wall, and turned back, and entered by the gate of
the valley, and so returned. 16 And the rulers knew not whither I
went, or what I did; neither had I as yet told it to the Jews, nor to
the priests, nor to the nobles, nor to the rulers, nor to the rest that
did the work. 17 Then said I unto them, Ye see the distress that we
are in, how Jerusalem lieth waste, and the gates thereof are burned
with fire: come, and let us build up the wall of Jerusalem, that we be
no more a reproach. 18 Then I told them of the hand of my God which
was good upon me; as also the king's words that he had spoken unto me.
And they said, Let us rise up and build. So they strengthened their
hands for this good work. 19 But when Sanballat the Horonite, and
Tobiah the servant, the Ammonite, and Geshem the Arabian, heard it,
they laughed us to scorn, and despised us, and said, What is this thing
that ye do? will ye rebel against the king? 20 Then answered I them,
and said unto them, The God of heaven, he will prosper us; therefore we
his servants will arise and build: but ye have no portion, nor right,
nor memorial, in Jerusalem.
We are here told,
I. Now Nehemiah was dismissed by the court he was sent from. The king
appointed captains of the army and horsemen to go with him (v. 9), both
for his guard and to show that he was a man whom the king did delight
to honour, that all the king's servants might respect him accordingly.
Those whom the King of kings sends he thus protects, he thus dignifies
with a host of angels to attend them.
II. How he was received by the country he was sent to.
1. By the Jews and their friends at Jerusalem. We are told,
(1.) That while he concealed his errand they took little notice of him.
He was at Jerusalem three days (v. 11), and it does not appear that any
of the great men of the city waited on him to congratulate him on his
arrival, but he remained unknown. The king sent horsemen to attend him,
but the Jews sent none to meet him; he had no beast with him, but that
which he himself rode on, v. 12. Wise men, and those who are worthy of
double honour, yet covet not to come with observation, to make a show,
or make a noise, no, not when they come with the greatest blessings.
Those that shortly are to have the dominion in the morning the world
now knows not, but they lie hid, 1 John iii. 1.
(2.) That though they took little notice of him he took great notice of
them and their state. He arose in the night, and viewed the ruins of
the walls, probably by moon-light (v. 13), that he might see what was
to be done and in what method they must go about it, whether the old
foundation would serve, and what there was of the old materials that
would be of use. Note, [1.] Good work is likely to be well done when it
is first well considered. [2.] It is the wisdom of those who are
engaged in public business, as much as may be, to see with their own
eyes, and not to proceed altogether upon the reports and
representations of others, and yet to do this without noise, and if
possible unobserved. [3.] Those that would build up the church's walls
must first take notice of the ruins of those walls. Those that would
know how to amend must enquire what is amiss, what needs reformation,
and what may serve as it is.
(3.) That when he disclosed his design to the rulers and people they
cheerfully concurred with him in it. He did not tell them, at first,
what he came about (v. 16), because he would not seem to do it for
ostentation, and because, if he found it impracticable, he might
retreat the more honourably. Upright humble men will not sound a
trumpet before their alms or any other of their good offices. But when
he had viewed and considered the thing, and probably felt the pulse of
the rulers and people, he told them what God had put into his heart (v.
12), even to build up the wall of Jerusalem, v. 17. Observe, [1.] How
fairly he proposed the undertaking to them: "You see the distress we
are in, how we lie exposed to the enemies that are round about us, how
justly they reproach us as foolish and despicable, how easily they may
make a prey of us whenever they have a mind; come, therefore, and let
us build up the wall." He did not undertake to do the work without them
(it could not be the work of one man), nor did he charge or command
imperiously, though he had the king's commission; but in a friendly
brotherly way he exhorted and excited them to join with him in this
work. To encourage them hereto, he speaks of the design, First, As that
which owed it origin to the special grace of God. He takes not the
praise of it to himself, as a good thought of his own, but acknowledges
that God put it into his heart, and therefore they all ought to
countenance it (whatever is of God must be promoted), and might hope to
prosper in it, for what God puts men upon he will own them in.
Secondly, As that which owed its progress hitherto to the special
providence of God. He produced the king's commission, told them how
readily it was granted and how forward the king was to favour his
design, in which he saw the hand of his God good upon him. It would
encourage both him and them to proceed in an undertaking which God had
so remarkably smiled upon. Thus he proposed it to them; and, [2.] They
presently came to a resolution, one and all, to concur with him: Let us
rise up and build. They are ashamed that they have sat still so long
without so much as attempting this needful work, and now resolve to
rise up out of their slothfulness, to bestir themselves, and to stir up
one another. "Let us rise up," that is, "let us do it with vigour, and
diligence, and resolution, as those that are determined to go through
with it." So they strengthened their hands, their own and one
another's, for this good work. Note, First, Many a good work would find
hands enough to be laid to it if there were but one good head to lead
in it. They all saw the desolations of Jerusalem, yet none proposed the
repair of them; but, when Nehemiah proposed it, they all consented to
it. It is a pity that a good motion should be lost purely for want of
one to move it and to break the ice in it. Secondly, By stirring up
ourselves and one another to that which is good, we strengthen
ourselves and one another for it; for the great reason why we are weak
in our duty is because we are cold to it, indifferent and unresolved.
Let us now see how Nehemiah was received,
2. By those that wished ill to the Jews. Those whom God and his Israel
blessed they cursed. (1.) When he did but show his face it vexed them,
v. 10. Sanballat and Tobiah, two of the Samaritans, but by birth the
former a Moabite, the latter an Ammonite, when they saw one come armed
with a commission from the king to do service to Israel, were
exceedingly grieved that all their little paltry arts to weaken Israel
were thus baffled and frustrated by a fair, and noble, and generous
project to strengthen them. Nothing is a greater vexation to the
enemies of good people, who have misrepresented them to princes as
turbulent, and factious, and not fit to live, than to see them stand
right in the opinion of their rulers, their innocency cleared and their
reproach rolled away, and that they are thought not only fit to live,
but fit to be trusted. When they saw a man come in that manner, who
professedly sought the welfare of the children of Israel, it vexed them
to the heart. The wicked shall see it, and be grieved. (2.) When he
began to act they set themselves to hinder him, but in vain, v. 19, 20.
[1.] See here with what little reason the enemies attempted to
discourage him. They represented the undertaking as a silly thing: They
laughed us to scorn and despised us as foolish builders, that could not
finish what we began. They represented the undertaking also as a wicked
thing, no better than treason: Will you rebel against the king? Because
this was the old invidious charge, though now they had a commission
from the king and were taken under his protection, yet still they must
be called rebels. [2.] See also with what good reason the Jews slighted
these discouragements. They bore up themselves with this that they were
the servants of the God of heaven, the only true and living God, that
they were acting for him in what they did, and that therefore he would
bear them out and prosper them, though the heathen raged, Ps. ii. 1.
They considered also that the reason why these enemies did so malign
them was because they had no right in Jerusalem, but envied them their
right in it. Thus may the impotent menaces of the church's enemies be
easily despised by the church's friends.
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N E H E M I A H
CHAP. III.
Saying and doing are often two things: many are ready to say, "Let us
rise up and build," who sit still and do nothing, like that fair-spoken
son who said,"I go, Sir, but went not." The undertakers here were none
of those. As soon as they had resolved to build the wall about
Jerusalem they lost no time, but set about it presently, as we find in
this chapter. Let it never be said that we left that good work to be
done to-morrow which we might as well have done to-day. This chapter
gives an account of two things:--I. The names of the builders, which
are recorded here to their honour, for they were such as herein
discovered a great zeal for God and their country, both a pious and a
public spirit, a great degree both of industry and courage; and what
they did was fit to be thus largely registered, both for their praise
and for the encouragement of others to follow their example. II. The
order of the building; they took it before them, and ended where they
began. They repaired, 1. From the sheep-gate to the fish-gate, ver. 1,
2. 2. Thence to the old-gate, ver. 3-5. 3. Thence to the valley-gate,
ver. 6-12. 4. Thence to the dung-gate, ver. 13, 14. 5. Thence to the
gate of the fountain, ver. 15. 6. Thence to the water-gate, ver. 16-26.
7. Thence by the horse-gate to the sheep-gate again, where they began
(ver. 27-32), and so they brought their work quite round the city.
The Rebuilding of the Wall. (b. c. 445.)
1 Then Eliashib the high priest rose up with his brethren the priests,
and they builded the sheep gate; they sanctified it, and set up the
doors of it; even unto the tower of Meah they sanctified it, unto the
tower of Hananeel. 2 And next unto him builded the men of Jericho.
And next to them builded Zaccur the son of Imri. 3 But the fish gate
did the sons of Hassenaah build, who also laid the beams thereof, and
set up the doors thereof, the locks thereof, and the bars thereof. 4
And next unto them repaired Meremoth the son of Urijah, the son of Koz.
And next unto them repaired Meshullam the son of Berechiah, the son of
Meshezabeel. And next unto them repaired Zadok the son of Baana. 5
And next unto them the Tekoites repaired; but their nobles put not
their necks to the work of their Lord. 6 Moreover the old gate
repaired Jehoiada the son of Paseah, and Meshullam the son of
Besodeiah; they laid the beams thereof, and set up the doors thereof,
and the locks thereof, and the bars thereof. 7 And next unto them
repaired Melatiah the Gibeonite, and Jadon the Meronothite, the men of
Gibeon, and of Mizpah, unto the throne of the governor on this side the
river. 8 Next unto him repaired Uzziel the son of Harhaiah, of the
goldsmiths. Next unto him also repaired Hananiah the son of one of the
apothecaries, and they fortified Jerusalem unto the broad wall. 9 And
next unto them repaired Rephaiah the son of Hur, the ruler of the half
part of Jerusalem. 10 And next unto them repaired Jedaiah the son of
Harumaph, even over against his house. And next unto him repaired
Hattush the son of Hashabniah. 11 Malchijah the son of Harim, and
Hashub the son of Pahathmoab, repaired the other piece, and the tower
of the furnaces. 12 And next unto him repaired Shallum the son of
Halohesh, the ruler of the half part of Jerusalem, he and his
daughters. 13 The valley gate repaired Hanun, and the inhabitants of
Zanoah; they built it, and set up the doors thereof, the locks thereof,
and the bars thereof, and a thousand cubits on the wall unto the dung
gate. 14 But the dung gate repaired Malchiah the son of Rechab, the
ruler of part of Beth-haccerem; he built it, and set up the doors
thereof, the locks thereof, and the bars thereof. 15 But the gate of
the fountain repaired Shallun the son of Colhozeh, the ruler of part of
Mizpah; he built it, and covered it, and set up the doors thereof, the
locks thereof, and the bars thereof, and the wall of the pool of Siloah
by the king's garden, and unto the stairs that go down from the city of
David. 16 After him repaired Nehemiah the son of Azbuk, the ruler of
the half part of Beth-zur, unto the place over against the sepulchres
of David, and to the pool that was made, and unto the house of the
mighty. 17 After him repaired the Levites, Rehum the son of Bani.
Next unto him repaired Hashabiah, the ruler of the half part of Keilah,
in his part. 18 After him repaired their brethren, Bavai the son of
Henadad, the ruler of the half part of Keilah. 19 And next to him
repaired Ezer the son of Jeshua, the ruler of Mizpah, another piece
over against the going up to the armoury at the turning of the wall.
20 After him Baruch the son of Zabbai earnestly repaired the other
piece, from the turning of the wall unto the door of the house of
Eliashib the high priest. 21 After him repaired Meremoth the son of
Urijah the son of Koz another piece, from the door of the house of
Eliashib even to the end of the house of Eliashib. 22 And after him
repaired the priests, the men of the plain. 23 After him repaired
Benjamin and Hashub over against their house. After him repaired
Azariah the son of Maaseiah the son of Ananiah by his house. 24 After
him repaired Binnui the son of Henadad another piece, from the house of
Azariah unto the turning of the wall, even unto the corner. 25 Palal
the son of Uzai, over against the turning of the wall, and the tower
which lieth out from the king's high house, that was by the court of
the prison. After him Pedaiah the son of Parosh. 26 Moreover the
Nethinims dwelt in Ophel, unto the place over against the water gate
toward the east, and the tower that lieth out. 27 After them the
Tekoites repaired another piece, over against the great tower that
lieth out, even unto the wall of Ophel. 28 From above the horse gate
repaired the priests, every one over against his house. 29 After them
repaired Zadok the son of Immer over against his house. After him
repaired also Shemaiah the son of Shechaniah, the keeper of the east
gate. 30 After him repaired Hananiah the son of Shelemiah, and Hanun
the sixth son of Zalaph, another piece. After him repaired Meshullam
the son of Berechiah over against his chamber. 31 After him repaired
Malchiah the goldsmith's son unto the place of the Nethinims, and of
the merchants, over against the gate Miphkad, and to the going up of
the corner. 32 And between the going up of the corner unto the sheep
gate repaired the goldsmiths and the merchants.
The best way to know how to divide this chapter is to observe how the
work was divided among the undertakers, that every one might know what
he had to do, and mind it accordingly with a holy emulation, and desire
to excel, yet without any contention, animosity, or separate interest.
No strife appears among them but which should do most for the public
good. Several things are observable in the account here given of the
building of the wall about Jerusalem:--
I. That Eliashib the high priest, with his brethren the priests, led
the van in this troop of builders, v. 1. Ministers should be foremost
in every good work; for their office obliges them to teach and quicken
by their example, as well as by their doctrine. If there be labour in
it, who so fit as they to work? if danger, who so fit as they to
venture? The dignity of the high priest was very great, and obliged him
to signalize himself in this service. The priests repaired the
sheep-gate, so called because through it were brought the sheep that
were to be sacrificed in the temple; and therefore the priests
undertook the repair of it because the offerings of the Lord made by
fire were their inheritance. And of this gate only it is said that they
sanctified it with the word and prayer, and perhaps with sacrifices
perhaps, 1. Because it led to the temple; or, 2. Because with this the
building of the wall began, and it is probable (though they were at
work in all parts of the wall at the same time) that this was first
finished, and therefore at this gate they solemnly committed their city
and the walls of it to the divine protection; or, 3. Because the
priests were the builders of it; and it becomes ministers above others,
being themselves in a peculiar manner sanctified to God, to sanctify to
him all their performances, and to do even their common actions after a
godly sort.
II. That the undertakers were very many, who each took his share, some
more and some less, in this work, according as their ability was. Note,
What is to be done for the public good every one should assist in, and
further, to the utmost of his place and power. United force will
conquer that which no individual dares venture on. Many hands will make
light work.
III. That many were active in this work who were not themselves
inhabitants of Jerusalem, and therefore consulted purely the public
welfare and not any private interest or advantage of their own. Here
are the men of Jericho with the first (v. 2), the men of Gibeon and
Mizpah (v. 7), and Zanoah, v. 13. Every Israelite should lend a hand
towards the building up of Jerusalem.
IV. That several rulers, both of Jerusalem and of other cities, were
active in this work, thinking themselves bound in honour to do the
utmost that their wealth and power enabled them to do for the
furtherance of this good work. But it is observable that they are
called rulers of part, or the half part, of their respective cities.
One was ruler of the half part of Jerusalem (v. 12), another of part of
Beth-haccerem (v. 14), another of part of Mizpah (v. 15), another of
the half part of Beth-zur (v. 16), one was ruler of one half part, and
another of the other half part, of Keilah, v. 17, 18. Perhaps the
Persian government would not entrust any one with a strong city, but
appointed two to be a watch upon each other. Rome had two consuls.
V. Here is a just reproach fastened upon the nobles of Tekoa, that they
put not their necks to the work of their Lord (v. 5), that is, they
would not come under the yoke of an obligation to this service; as if
the dignity and liberty of their peerage were their discharge from
serving God and doing good, which are indeed the highest honour and the
truest freedom. Let not nobles think any thing below them by which they
may advance the interests of their country; for what else is their
nobility good for but that it puts them in a higher and larger sphere
of usefulness than that in which inferior persons move?
VI. Two persons joined in repairing the old gate (v. 6), and so were
co-founders, and shared the honour of it between them. The good work
which we cannot compass ourselves we must be thankful to those that
will go partners with us in. Some think that this is called the old
gate because it belonged to the ancient Salem, which was said to be
first built by Melchizedek.
VII. Several good honest tradesmen, as well as priests and rulers, were
active in this work--goldsmiths, apothecaries, merchants, v. 8, 32.
They did not think their callings excused them, nor plead that they
could not leave their shops to attend the public business, knowing that
what they lost would certainly be made up to them by the blessing of
God upon their callings.
VIII. Some ladies are spoken of as helping forward this work--Shallum
and his daughters (v. 12), who, though not capable of personal service,
yet having their portions in their own hands, or being rich widows,
contributed money for buying materials and paying workmen. St. Paul
speaks of some good women that laboured with him in the gospel, Phil.
iv. 3.
IX. Of some it is said that they repaired over against their houses (v.
10, 23, 28, 29), and of one (who, it is likely, was only a lodger) that
he repaired over against his chamber, v. 30. When a general good work
is to be done each should apply himself to that part of it that falls
nearest to him and is within his reach. If every one will sweep before
his own door, the street will be clean; if every one will mend one, we
shall be all mended. If he that has but a chamber will repair before
that, he does his part.
X. Of one it is said that he earnestly repaired that which fell to his
share (v. 20)--he did it with an inflamed zeal; not that others were
cold or indifferent, but he was the most vigorous of any of them and
consequently made himself remarkable. It is good to be thus zealously
affected in a good thing and it is probable that this good man's zeal
provoked very many to take the more pains and make the more haste.
XI. Of one of these builders it is observed that he was the sixth son
of his father, v. 30. His five elder brethren, it seems, laid not their
hand to this work, but he did. In doing that which is good we need not
stay to see our elders go before us; if they decline it, it does not
therefore follow that we must. Thus the younger brother, if he be the
better man, and does God and his generation better service, is indeed
the better gentleman; those are most honourable that are most useful.
XII. Some of those that had first done helped their fellows, and
undertook another share where they saw there was most need. Meremoth
repaired, v. 4 and again, v. 21. And the Tekoites, besides the piece
they repaired (v. 5), undertook another piece (v. 27), which is the
more remarkable because their nobles set them a bad example by
withdrawing from the service, which, instead of serving them for an
excuse to sit still, perhaps made them the more forward to do double
work, that by their zeal they might either shame or atone for the
covetousness and carelessness of their nobles.
Lastly, Here is no mention of any particular share that Nehemiah
himself had in this work. A name-sake of his is mentioned, v. 16. But
did he do nothing? Yes, though he undertook not any particular piece of
the wall, yet he did more than any of them, for he had the oversight of
them all; half of his servants worked where there was most need, and
the other half stood sentinel, as we find afterwards (ch. iv. 16),
while he himself in his own person walked the rounds, directed and
encouraged the builders, set his hand to the work where he saw
occasion, and kept a watchful eye upon the motions of the enemy, as we
shall find in the next chapter. The pilot needs not haul at a rope: it
is enough for him to steer.
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N E H E M I A H
CHAP. IV.
We left all hands at work for the building of the wall about Jerusalem.
But such good work is not wont to be carried on without opposition; now
here we are told what opposition was given to it, and what methods
Nehemiah took to forward the work, notwithstanding that opposition. I.
Their enemies reproached and ridiculed their undertaking, but their
scoffs they answered with prayers: they heeded them not, but went on
with their work notwithstanding, ver. 1-6. II. They formed a bloody
design against them, to hinder them by force of arms, ver. 7, 8, 10-12.
To guard against this Nehemiah prayed (ver. 9), set guards (ver. 13),
and encouraged them to fight (ver. 14), by which the design was broken
(ver. 15), and so the work was carried on with all needful precaution
against a surprise, ver. 16-23. In all this Nehemiah approved himself a
man of great wisdom and courage, as well as great piety.
The Opposition of Sanballat, &c.. (b. c. 445.)
1 But it came to pass, that when Sanballat heard that we builded the
wall, he was wroth, and took great indignation, and mocked the Jews.
2 And he spake before his brethren and the army of Samaria, and said,
What do these feeble Jews? will they fortify themselves? will they
sacrifice? will they make an end in a day? will they revive the stones
out of the heaps of the rubbish which are burned? 3 Now Tobiah the
Ammonite was by him, and he said, Even that which they build, if a fox
go up, he shall even break down their stone wall. 4 Hear, O our God;
for we are despised: and turn their reproach upon their own head, and
give them for a prey in the land of captivity: 5 And cover not their
iniquity, and let not their sin be blotted out from before thee: for
they have provoked thee to anger before the builders. 6 So built we
the wall; and all the wall was joined together unto the half thereof:
for the people had a mind to work.
Here is, I. The spiteful scornful reflection which Sanballat and Tobiah
cast upon the Jews for their attempt to build the wall about Jerusalem.
The country rang of it presently; intelligence was brought of it to
Samaria, that nest of enemies to the Jews and their prosperity; and
here we are told how they received the tidings. 1. In heart. They were
very angry at the undertaking, and had great indignation, v. 1. It
vexed them that Nehemiah came to seek the welfare of the children of
Israel (ch. ii. 10); but, when they heard of this great undertaking for
their good, they were out of all patience. They had hitherto pleased
themselves with the thought that while Jerusalem was unwalled they
could swallow it up and make themselves masters of it when they
pleased; but, if it be walled, it will not only be fenced against them,
but by degrees become formidable to them. The strength and safety of
the church are the grief and vexation of its enemies. 2. In word. They
despised it, and made it the subject of their ridicule. In this they
sufficiently displayed their malice; but good was brought out of it;
for, looking upon it as a foolish undertaking that would sink under its
own weight, they did not go about to obstruct it till it was too late.
Let us see with what pride and malice they set themselves publicly to
banter it. (1.) Sanballat speaks with scorn of the workmen: "These
feeble Jews" (v. 2), "what will they do for materials? Will they revive
the stones out of the rubbish? And what mean they by being so hasty? Do
they think to make the walling of a city but one day's work, and to
keep the feast of dedication with sacrifice the next day? Poor silly
people! See how ridiculous they make themselves!" (2.) Tobiah speaks
with no less scorn of the work itself. He has his jest too, and must
show his wit, v. 3. Profane scoffers sharpen one another. "Sorry work,"
says he, "they are likely to make of it; they themselves will be
ashamed of it: If a fox go up, not with his subtlety, but with his
weight, he will break down their stone wall." Many a good work has been
thus looked upon with contempt by the proud and haughty scorners.
II. Nehemiah's humble and devout address to God when he heard of these
reflections. He had notice brought him of what they said. It is
probable that they themselves sent him a message to this purport, to
discourage him, hoping to jeer him out of his attempt; but he did not
answer these fools according to their folly; he did not upbraid them
with their weakness, but looked up to God by prayer.
1. He begs of God to take notice of the indignities that were done them
(v. 4), and in this we are to imitate him: Hear, O our God! for we are
despised. Note, (1.) God's people have often been a despised people,
and loaded with contempt. (2.) God does, and will, hear all the slights
that are put upon his people, and it is their comfort that he does so
and a good reason why they should be as though they were deaf, Ps.
xxxviii. 13, 15. "Thou art our God to whom we appeal; our cause needs
no more than a fair hearing."
2. He begs of God to avenge their cause and turn the reproach upon the
enemies themselves (v. 4, 5); and this was spoken rather by a spirit of
prophecy than by a spirit of prayer, and is not to be imitated by us
who are taught of Christ to pray for those that despitefully use and
persecute us. Christ himself prayed for those that reproached him:
Father, forgive them. Nehemiah here prays, Cover not their iniquity.
Note, (1.) Those that cast contempt on God's people do but prepare
everlasting shame for themselves. (2.) It is a sin from which sinners
are seldom recovered. Doubtless Nehemiah had reason to think the hearts
of those sinners were desperately hardened, so that they would never
repent of it, else he would not have prayed that it might never be
blotted out. The reason he gives is not, They have abused us, but, They
have provoked thee, and that before the builders, to whom, it is
likely, they sent a spiteful message. Note, We should be angry at the
malice of persecutors, not because it is abusive to us, but because it
is offensive to God; and on that we may ground an expectation that God
will appear against it, Ps. lxxiv. 18, 22.
III. The vigour of the builders, notwithstanding these reflections, v.
6. They made such good speed that in a little time they had run up the
wall to half its height, for the people had a mind to work; their
hearts were upon it, and they would have it forwarded. Note, 1. Good
work goes on well when people have a mind to it. 2. The reproaches of
enemies should rather quicken us to our duty than drive us from it.
7 But it came to pass, that when Sanballat, and Tobiah, and the
Arabians, and the Ammonites, and the Ashdodites, heard that the walls
of Jerusalem were made up, and that the breaches began to be stopped,
then they were very wroth, 8 And conspired all of them together to
come and to fight against Jerusalem, and to hinder it. 9 Nevertheless
we made our prayer unto our God, and set a watch against them day and
night, because of them. 10 And Judah said, The strength of the
bearers of burdens is decayed, and there is much rubbish; so that we
are not able to build the wall. 11 And our adversaries said, They
shall not know, neither see, till we come in the midst among them, and
slay them, and cause the work to cease. 12 And it came to pass, that
when the Jews which dwelt by them came, they said unto us ten times,
From all places whence ye shall return unto us they will be upon you.
13 Therefore set I in the lower places behind the wall, and on the
higher places, I even set the people after their families with their
swords, their spears, and their bows. 14 And I looked, and rose up,
and said unto the nobles, and to the rulers, and to the rest of the
people, Be not ye afraid of them: remember the Lord, which is great and
terrible, and fight for your brethren, your sons, and your daughters,
your wives, and your houses. 15 And it came to pass, when our enemies
heard that it was known unto us, and God had brought their counsel to
nought, that we returned all of us to the wall, every one unto his
work.
We have here,
I. The conspiracy which the Jews' enemies formed against them, to stay
the building by slaying the builders. The conspirators were not only
Sanballat and Tobiah, but other neighbouring people whom they had drawn
into the plot. They flattered themselves with a fancy that the work
would soon stand still of itself; but, when they heard that it went on
a prospered, they were angry at the Jews for being so hasty to push the
work forward and angry at themselves for being so slow in opposing it
(v. 7): They were very wroth. Cursed be their anger, for it was fierce,
and their wrath, for it was cruel. Nothing would serve but they would
fight against Jerusalem, v. 8. Why, what quarrel had they with the
Jews? Had they done them any wrong? Or did they design them any? No,
they lived peaceably by them; but it was merely out of envy and malice;
they hated the Jews' piety, and were therefore vexed at their
prosperity and sought their ruin. Observe, 1. How unanimous they were:
They conspired all of them together, though of different interests
among themselves, yet one in their opposition to the work of God. 2.
How close they were; they said, "They shall not know, neither see, till
we have them at our mercy." Thus they took crafty counsel, and digged
deep to hide it from the Lord, and promised themselves security and
success from the secresy of their management. 3. How cruel they were:
We will come and slay them. If nothing less than the murder of the
workmen will put a stop to the work, they will not stick at that; nay,
it is their blood they thirst for, and they are glad of any pretence to
glut themselves with it. 4. What the design was and how confident they
were of success: it was to cause the work to cease (v. 11), and this
they were confident that they should effect. The hindering of good work
is that which bad men aim at and promise themselves; but good work is
God's work, and it shall prosper.
II. The discouragements which the builders themselves laboured under.
At the very time when the adversaries said, Let us cause the work to
cease, Judah said, "Let us even let it fall, for we are not able to go
forward with it," v. 10. They represent the labourers as tired, and the
remaining difficulties, even of that first part of their work, the
removing of the rubbish, as insuperable, and therefore they think it
advisable to desist for the present. Can Judah, that warlike valiant
tribe, sneak thus? Active leading men have many times as much ado to
grapple with the fears of their friends as with the terrors of their
enemies.
III. The information that was brought to Nehemiah of the enemies'
designs, v. 12. There were Jews that dwelt by them, in the country,
who, though they had not zeal enough to bring them to Jerusalem to help
their brethren in building the wall, yet, having by their situation
opportunity to discover the enemies' motions, had so much honesty and
affection to the cause as to give intelligence of them; nay, that their
intelligence might be the more credited, they came themselves to give
it, and they said it ten times, repeating it as men in earnest, and
under a concern, and the report was confirmed by many witnesses. The
intelligence they gave is expressed abruptly, and finds work for the
critics to make out the sense of it, which perhaps is designed to
intimate that they gave this intelligence as men out of breath and in
confusion, whose very looks would make up the deficiencies of their
words. I think it may be read, without supplying any thing: "Whatever
place you turn to, they are against us, so that you have need to be
upon your guard on all sides," Note, God has many ways of bringing to
light, and so bringing to nought, the devices and designs of his and
his church's enemies. Even the cold and feeble Jews that contentedly
dwell by them shall be made to serve as spies upon them; nay, rather
than fail, a bird of the air shall carry their voice.
IV. The pious and prudent methods which Nehemiah, hereupon, took to
baffle the design, and to secure his work and workmen.
1. It is said (v. 14) he looked. (1.) He looked up, engaged God for
him, and put himself and his cause under the divine protection (v. 9):
We made our prayer unto our God. That was the way of this good man, and
should be our way; all his cares, all his griefs, all his fears, he
spread before God, and thereby made himself easy. This was the first
thing he did; before he used any means, he made his prayer to God, for
with him we must always begin. (2.) He looked about him. Having prayed,
he set a watch against them. The instructions Christ has given us in
our spiritual warfare agree with this example, Matt. xxvi. 41. Watch
and pray. If we think to secure ourselves by prayer only, without
watchfulness, we are slothful and tempt God; if by watchfulness,
without prayer, we are proud and slight God; and, either way, we
forfeit his protection.
2. Observe, (1.) How he posted the guards, v. 13. In the lower places
he set them behind the wall, that they might annoy the enemy over it,
as a breast-work; but in the higher places, where the wall was raised
to its full height, he set them upon it, that from the top of it they
might throw down stones or darts upon the heads of the assailants: he
set them after their families, that mutual relation might engage them
to mutual assistance. (2.) How he animated and encouraged the people,
v. 14. He observed even the nobles and rulers themselves, as well as
the rest of the people, to be in a great consternation upon the
intelligence that was brought them, and ready to conclude that they
were all undone, by which their hands were weakened both for work and
war, and therefore, he endeavours to silence their fears. "Come," says
he, "be not afraid of them, but behave yourselves valiantly,
considering, [1.] Whom you fight under. You cannot have a better
captain: Remember the Lord, who is great and terrible; you think your
enemies great and terrible, but what are they in comparison with God,
especially in opposition to him? He is great above them to control
them, and will be terrible to them when he comes to reckon with them."
Those that with an eye of faith see the church's God to be great and
terrible will see the church's enemies to be mean and despicable. The
reigning fear of God is the best antidote against the ensnaring fear of
man. He that is afraid of a man that shall die forgets the Lord his
Maker, Isa. lxxiv. 12, 13. [2.] "Whom you fight for. You cannot have a
better cause; you fight for your brethren (Ps. cxxii. 8), your sons,
and your daughters. All that is dear to you in their world lies at
stake; therefore behave yourselves valiantly."
V. The happy disappointment which this gave to the enemies, v. 15. When
they found that their design was discovered, and that the Jews were
upon their guard, they concluded that it was to no purpose to attempt
any thing, but that God had brought their counsel to nought. They knew
they could not gain their point but by surprise, and, if their plot was
known, it was quashed. The Jews hereupon returned every one to his
work, with so much the more cheerfulness because they saw plainly that
God owned it and owned them in the doing of it. Note, God's care of our
safety should engage and encourage us to go on with vigour in our duty.
As soon as ever a danger is over let us return to our work, and trust
God another time.
The Precautions of Nehemiah. (b. c. 445.)
16 And it came to pass from that time forth, that the half of my
servants wrought in the work, and the other half of them held both the
spears, the shields, and the bows, and the habergeons; and the rulers
were behind all the house of Judah. 17 They which builded on the
wall, and they that bare burdens, with those that laded, every one with
one of his hands wrought in the work, and with the other hand held a
weapon. 18 For the builders, every one had his sword girded by his
side, and so builded. And he that sounded the trumpet was by me. 19
And I said unto the nobles, and to the rulers, and to the rest of the
people, The work is great and large, and we are separated upon the
wall, one far from another. 20 In what place therefore ye hear the
sound of the trumpet, resort ye thither unto us: our God shall fight
for us. 21 So we laboured in the work: and half of them held the
spears from the rising of the morning till the stars appeared. 22
Likewise at the same time said I unto the people, Let every one with
his servant lodge within Jerusalem, that in the night they may be a
guard to us, and labour on the day. 23 So neither I, nor my brethren,
nor my servants, nor the men of the guard which followed me, none of us
put off our clothes, saving that every one put them off for washing.
When the builders had so far reason to think the design of the enemies
broken as to return to their work, yet they were not so secure as to
lay down their arms, knowing how restless and unwearied they were in
their attempts, and that, if one design failed, they would be hatching
another. Thus must we watch always against our spiritual enemies, and
not expect that our warfare will be accomplished till our work is. See
what course Nehemiah took, that the people might hold themselves in a
readiness, in case there should be an attack. 1. While one half were at
work, the other half were under their arms, holding spears, and
shields, and bows, not only for themselves but for the labourers too,
who would immediately quit their work, and betake themselves to their
weapons, upon the first alarm, v. 16. It is probable that they changed
services at stated hours, which would relieve the fatigue of both, and
particularly would be an ease to the bearers of burdens, whose strength
had decayed (v. 10); while they held the weapons, they were eased and
yet not idle. Thus dividing their time between the trowels and the
spears, they are said to work with one hand and hold their weapons with
the other (v. 17), which cannot be understood literally, for the work
would require both hands; but it intimates that they were equally
employed in both. Thus must we work out our salvation with the weapons
of our warfare in our hand; for in every duty we must expect to meet
with opposition from our spiritual enemies, against whom we must still
be fighting the good fight of faith. 2. Every builder had a sword by
his side (v. 18), which he could carry without hindering his labour.
The word of God is the sword of the Spirit, which we ought to have
always at hand and never to seek, both in our labours and in our
conflicts as Christians. 3. Care was taken both to get and give early
notice of the approach of the enemy, in case they should endeavour to
surprise them. Nehemiah kept a trumpeter always by him to sound an
alarm, upon the first intimation of danger. The work was large, and the
builders were dispersed; for in all parts of the wall they were
labouring at the same time. Nehemiah continually walked round to
oversee the work and encourage the workmen, and so would have speedy
intelligence if the enemy made an attack, of which, by sound of
trumpet, he would soon give notice to all, and they must immediately
repair to him with a full assurance that their God would fight for
them, v. 18-20. When they acted as workmen, it was requisite they
should be dispersed wherever there was work to do; but when as soldiers
it was requisite they should come into close order, and be found in a
body. Thus should the labourers in Christ's building be ready to unite
against a common foe. 4. The inhabitants of the villages were ordered
to lodge within Jerusalem, with their servants, not only that they
might be the nearer to their work in the morning, but that they might
be ready to help in case of an attack in the night, v. 22. The strength
of a city lies more in its hands than in its walls; secure them, and
God's blessing upon them, and be secure. 5. Nehemiah himself, and all
his men, kept closely to their business. The spears were held up, with
the sight of them to terrify the enemy, not only from sun to sun, but
from twilight to twilight every day, v. 21. Thus ought we to be always
upon our guard against our spiritual enemies, not only (as here) while
it is light, but when it is dark, for they are the rulers of the
darkness of this world. Nay, so very intent was Nehemiah upon his work,
and so fast did he hold his servants to it, that while the heat of the
business lasted neither he himself nor his attendants went into bed,
but every night lay and slept in their clothes (v. 23), except that
they shifted them now and then, either for cleanliness or in a case of
ceremonial pollution. It was a sign that their heart was upon their
work when they could not find time to dress and undress, but resolved
they would be at all times ready for service. Good work is likely to go
on successfully when those that labour in it thus make a business of
it.
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N E H E M I A H
CHAP. V.
How bravely Nehemiah, as a wise and faithful governor, stood upon his
guard against the attacks of enemies abroad, we read in the foregoing
chapter. Here we have him no less bold and active to redress grievances
at home, and, having kept them from being destroyed by their enemies,
to keep them from destroying one another. Here is, I. The complaint
which the poor made to him of the great hardships which the rich (of
whom they were forced to borrow money) put upon them, ver. 1-5. II. The
effectual course which Nehemiah took both to reform the oppressors and
to relieve the oppressed, ver. 6-13. III. The good example which he
himself, as governor, set them of compassion and tenderness, ver.
14-19.
The Complaints of the Poor. (b. c. 445.)
1 And there was a great cry of the people and of their wives against
their brethren the Jews. 2 For there were that said, We, our sons,
and our daughters, are many: therefore we take up corn for them, that
we may eat, and live. 3 Some also there were that said, We have
mortgaged our lands, vineyards, and houses, that we might buy corn,
because of the dearth. 4 There were also that said, We have borrowed
money for the king's tribute, and that upon our lands and vineyards.
5 Yet now our flesh is as the flesh of our brethren, our children as
their children: and, lo, we bring into bondage our sons and our
daughters to be servants, and some of our daughters are brought unto
bondage already: neither is it in our power to redeem them; for other
men have our lands and vineyards.
We have here the tears of the oppressed, which Solomon considered,
Eccl. iv. 1. Let us consider them as here they are dropped before
Nehemiah, whose office it was, as governor, to deliver the poor and
needy, and rid them out of the hand of the wicked oppressors, Ps.
lxxxii. 4. Hard times and hard hearts made the poor miserable.
I. The times they lived in were hard. There was a dearth of corn (v.
3), probably for want of rain, with which God had chastised their
neglect of his house (Hag. i. 9-11) and the non-payment of their
church-dues, Mal. iii. 9, 10. Thus foolish sinful men bring God's
judgments upon themselves, and then fret and complain of them. When the
markets are high, and provisions scarce and dear, the poor soon feel
from it, and are pinched by it. Blessed be God for the mercy, and God
deliver us from the sin, of fulness of bread, Ezek. xvi. 49. That which
made the scarcity here complained of the more grievous was that their
sons and their daughters were many, v. 2. The families that were most
necessitous were most numerous; here were the mouths, but where was the
meat? Some have estates and no children to inherit them; others have
children and no estates to leave them. Those who have both have reason
to be thankful; those who have neither may the more easily be content.
Those who have great families and little substance must learn to live
by faith in God's providence and promise; and those who have little
families and great substance must make their abundance a supply for the
wants of others. But this was not all: as corn was dear, so the taxes
were high; the king's tribute must be paid, v. 4. This mark of their
captivity still remained upon them. Perhaps it was a poll-money that
was required, and then, their sons and their daughters being many, it
rose the higher. The more they had to maintain (a hard case!) the more
they had to pay. Now, it seems, they had not wherewithal of their own
to buy corn and pay taxes, but were necessitated to borrow. Their
families came poor out of Babylon; they had been at great expense in
building them houses, and had not yet got up their strength when these
new burdens came upon them. The straits of poor housekeepers who make
hard shift to get an honest livelihood, and sometimes want what is
fitting for them and their families, are well worthy the compassionate
consideration of those who either with their wealth or with their power
are in a capacity to help them.
II. The persons they dealt with were hard. Money must be had, but it
must be borrowed; and those that lent them money, taking advantage of
their necessity, were very hard upon them and made a prey of them. 1.
They exacted interest from them at twelve per cent, the hundredth part
every month, v. 11. If men borrow large sums to trade with, to increase
their stocks, or to purchase land, there is no reason why the lender
should not share with the borrower in his profit; or if to spend upon
their lusts, or repair what they have so spent, why should they not pay
for their extravagances? But if the poor borrow to maintain their
families, and we be able to help them, it is certain we ought either to
lend freely what they have occasion for, or (if they be not likely to
repay it) to give freely something towards it. Nay, 2. They forced them
to mortgage to them their lands and houses for the securing of the
money (v. 3), and not only so, but took the profits of them for
interest (v. 5, compare v. 11), that by degrees they might make
themselves masters of all they had. Yet this was not the worst. 3. They
took their children for bond-servants, to be enslaved or sold at
pleasure, v. 5. This they complain of most sensibly, as that which
touched them in a tender part, and they aggravate it with this: "Our
children are as their children, as dear to us as theirs are to them;
not only of the same human nature, and entitled to the honours and
liberties of that (Mal. ii. 10; Job xxxi. 15), but of the same holy
nation, free-born Israelites, and dignified with the same privileges.
Our flesh carries in it the sacred seal of the covenant of
circumcision, as well as the flesh of our brethren; yet our heirs must
be their slaves, and it is not in our power to redeem them." This they
made a humble remonstrance of to Nehemiah, not only because they saw he
was a great man that could relieve them, but a good man that would.
Whither should the injured poor flee for succour but to the shields of
the earth? Whither but to the chancery, to the charity, in the royal
breast, and those deputed by it for relief against the summum jus--the
extremity of the law?
Lastly, We will leave Nehemiah hearing the complaint, and enquiring
into the truth of the complainants' allegations (for the clamours of
the poor are not always just), while we sit down and look, (1.) With a
gracious compassion upon the oppressed, and lament the hardships which
many in the world are groaning under; putting our souls into their
souls' stead, and remembering in our prayers and succours those that
are burdened, as burdened with them. (2.) With a gracious indignation
at the oppressors, and abhorrence of their pride and cruelty, who drink
the tears, the blood, of those they have under their feet. But let
those who show no mercy expect judgment without mercy. It was an
aggravation of the sin of these oppressing Jews that they were
themselves so lately delivered out of the house of bondage, which
obliged them in gratitude to undo the heavy burdens, Isa. lviii. 6.
Grievances of the Poor Redressed. (b. c. 445.)
6 And I was very angry when I heard their cry and these words. 7 Then
I consulted with myself, and I rebuked the nobles, and the rulers, and
said unto them, Ye exact usury, every one of his brother. And I set a
great assembly against them. 8 And I said unto them, We after our
ability have redeemed our brethren the Jews, which were sold unto the
heathen; and will ye even sell your brethren? or shall they be sold
unto us? Then held they their peace, and found nothing to answer. 9
Also I said, It is not good that ye do: ought ye not to walk in the
fear of our God because of the reproach of the heathen our enemies?
10 I likewise, and my brethren, and my servants, might exact of them
money and corn: I pray you, let us leave off this usury. 11 Restore,
I pray you, to them, even this day, their lands, their vineyards, their
oliveyards, and their houses, also the hundredth part of the money, and
of the corn, the wine, and the oil, that ye exact of them. 12 Then
said they, We will restore them, and will require nothing of them; so
will we do as thou sayest. Then I called the priests, and took an oath
of them, that they should do according to this promise. 13 Also I
shook my lap, and said, So God shake out every man from his house, and
from his labour, that performeth not this promise, even thus be he
shaken out, and emptied. And all the congregation said, Amen, and
praised the Lord. And the people did according to this promise.
It should seem the foregoing complaint was made to Nehemiah at the time
when he had his head and hands as full as possible of the public
business about building the wall; yet, perceiving it to be just, he did
not reject it because it was unseasonable; he did not chide the
petitioners, nor fall into a passion with them, for disturbing him when
they saw how much he had to do, a fault which men of business are too
often guilty of; nor did he so much as adjourn the hearing of the cause
or proceedings upon it till he had more leisure. The case called for
speedy interposition, and therefore he applied himself immediately to
the consideration of it, knowing that, let him build Jerusalem's walls
ever so high, so thick, so strong, the city could not be safe while
such abuses as these were tolerated. Now observe, What method he took
for the redress of this grievance which was so threatening to the
public.
I. He was very angry (v. 6); he expressed a great displeasure at it, as
a very bad thing. Note, It well becomes rulers to show themselves angry
at sin, that by the anger itself they may be excited to their duty, and
by the expressions of it others may be deterred from evil.
II. He consulted with himself, v. 7. By this it appears that his anger
was not excessive, but kept within bounds, that, though his spirit was
provoked, he did not say or do any thing unadvisedly. Before he rebuked
the nobles, he consulted with himself what to say, and when, and how.
Note, Reproofs must be given with great consideration, that what is
well meant may not come short of its end for want of being well
managed. It is the reproof of instruction that giveth life. Even wise
men lose the benefit of their wisdom sometimes for want of consulting
with themselves and taking time to deliberate.
III. He rebuked the nobles and rulers, who were the monied men, and
whose power perhaps made them the more bold to oppress. Note, Even
nobles and rulers, if they do that which is evil, ought to be told of
it by proper persons. Let no man imagine that his dignity sets him
above reproof.
IV. He set a great assembly against them. He called the people together
to be witnesses of what he said, and to bear their testimony (which the
people will generally be forward to do) against the oppressions and
extortions their rulers were guilty of, v. 12. Ezra and Nehemiah were
both of them very wise, good, useful men, yet, in cases not unlike,
there was a great deal of difference between their management: when
Ezra was told of the sin of the rulers in marrying strange wives he
rent his clothes, and wept, and prayed, and was hardly persuaded to
attempt a reformation, fearing it to be impracticable, for he was a man
of a mild tender spirit; when Nehemiah was told of as bad a thing he
kindled immediately, reproached the delinquents, incensed the people
against them, and never rested till, by all the rough methods he could
use, he forced them to reform; for he was a man of a hot and eager
spirit. Note, 1. Very holy men may differ much from each other in their
natural temper and in other things that result from it. 2. God's work
may be done, well done, and successfully, and yet different methods
taken in the doing of it, which is a good reason why we should neither
arraign the management of others nor make our own a standard. There are
diversities of operation, but the same Spirit.
V. He fairly reasoned the case with them, and showed them the evil of
what they did. The regular way of reforming men's lives is to
endeavour, in the first place, to convince their consciences. Several
things he offered to their consideration, which are so pertinent and
just that it appeared he had consulted with himself. He lays it before
them, 1. That those whom they oppressed were their brethren: You exact
every one of his brother. It was bad enough to oppress strangers, but
much worse to oppress their poor brethren, from whom the divine law did
not allow them to take any usury, Deut. xxiii. 19, 20. 2. That they
were but lately redeemed out of the hand of the heathen. The body of
the people were so by the wonderful providence of God; some particular
persons among them were so, who, besides their share in the general
captivity, were in servitude to heathen masters, and ransomed at the
charge of Nehemiah and other pious and well-disposed persons. "Now,"
says he, "have we taken all this pains to get their liberty out of the
hands of the heathen, and shall their own rulers enslave them? What an
absurd thing is this! Must we be at the same trouble and expense to
redeem them from you as we were to redeem them from Babylon?" v. 8.
Those whom God by his grace has made free ought not to be again brought
under a yoke of bondage, Gal. v. 1; 1 Cor. vii. 23. 3. That it was a
great sin thus to oppress the poor (v. 9): "It is not good that you do;
though you get money by it, you contract guilt by it, and ought you not
to walk in the fear of God? Certainly you ought, for you profess
religion, and relation to him; and, if you do walk in the fear of God,
you will not be either covetous of worldly gain or cruel towards your
brethren." Those that walk in the fear of God will not dare to do a
wicked thing, Job xxxi. 13, 14, 23. 4. That it was a great scandal, and
a reproach to their profession. "Consider the reproach of the heathen
our enemies, enemies to us, to our God, and to our holy religion. They
will be glad of any occasion to speak against us, and this will give
them great occasion; they will say, These Jews, that profess so much
devotion to God, see how barbarous they are one to another." Note, (1.)
All that profess religion should be very careful that they do nothing
to expose themselves to the reproach of those that are without, lest
religion be wounded through their sides. (2.) Nothing exposes religion
more to the reproach of its enemies than the worldliness and
hard-heartedness of the professors of it. 5. That he himself had set
them a better example (v. 10), which he enlarges upon afterwards, v.
14, &c. Those that rigorously insist upon their right themselves will
with a very ill grace persuade others to recede from theirs.
VI. He earnestly pressed them not only not to make their poor
neighbours any more such hard bargains, but to restore that which they
had got into their hands, v. 11. See how familiarly he speaks to them:
Let us leave off this usury, putting himself in, as becomes reprovers,
though far from being any way guilty of the crime. See how earnestly,
and yet humbly, he persuades them: I pray you leave off; and I pray you
restore. Though he had authority to command, yet, for love's sake, he
rather beseeches. See how particularly he presses them to be kind to
the poor, to give them up their mortgages, put them again in possession
of their estates, remit the interest, and give them time to pay in the
principal. He urged them to their loss, yet, urging them to their duty,
it would be, at length, to their advantage. What we charitably forgive
will be remembered and recompensed, as well as what we charitably give.
VII. He laid them under all the obligations possible to do what he
pressed them to. 1. He got a promise from them (v. 12): We will restore
them. 2. He sent for the priests to give them their oath that they
would perform this promise; now that their convictions were strong, and
they seemed resolved, he would keep them to it. 3. He bound them by a
solemn curse or execration, hoping that would strike some awe upon
them: So let God shake out every man that performeth not this promise,
v. 13. This was a threatening that he would certainly do so, to which
the people said Amen, as to those curses at Mount Ebal ( Deut. xxvii.),
that their throats might be cut with their own tongues if they should
falsify their engagement, and that by the dread of that they might be
kept to their promise. With this Amen the people praised the Lord; so
far were they from promising with regret that they promised with all
possible expressions of joy and thankfulness. Thus David, when he took
God's vows upon him, sang and gave praise, Ps. lvi. 12. This
cheerfulness in promising was well, but that which follows was better:
They did according to this promise, and adhered to what they had done,
not as their ancestors in a like case, who re-enslaved those whom a
little before they had released, Jer. xxxiv. 10, 11. Good promises are
good things, but good performances are all in all.
The Generosity of Nehemiah. (b. c. 445.)
14 Moreover from the time that I was appointed to be their governor in
the land of Judah, from the twentieth year even unto the two and
thirtieth year of Artaxerxes the king, that is, twelve years, I and my
brethren have not eaten the bread of the governor. 15 But the former
governors that had been before me were chargeable unto the people, and
had taken of them bread and wine, beside forty shekels of silver; yea,
even their servants bare rule over the people: but so did not I,
because of the fear of God. 16 Yea, also I continued in the work of
this wall, neither bought we any land: and all my servants were
gathered thither unto the work. 17 Moreover there were at my table a
hundred and fifty of the Jews and rulers, beside those that came unto
us from among the heathen that are about us. 18 Now that which was
prepared for me daily was one ox and six choice sheep; also fowls were
prepared for me, and once in ten days store of all sorts of wine: yet
for all this required not I the bread of the governor, because the
bondage was heavy upon this people. 19 Think upon me, my God, for
good, according to all that I have done for this people.
Nehemiah had mentioned his own practice, as an inducement to the nobles
not to burden the poor, no, not with just demands; here he relates more
particularly what his practice was, not in pride or vain-glory, nor to
pass a compliment upon himself, but as an inducement both to his
successors and to the inferior magistrates to be as tender as might be
of the people's ease.
I. He intimates what had been the way of his predecessors, v. 15. He
does not name them, because what he had to say of them was not to their
honour, and in such a case it is good to spare names; but the people
knew how chargeable they had been, and how dearly the country paid for
all the benefit of their government. The government allowed them forty
shekels of silver, which was nearly five pounds (so much a day, it is
probable); but, besides that, they obliged the people to furnish them
with bread and wine, which they claimed as perquisites of their office;
and not only so, but they suffered their servants to squeeze the
people, and to get all they could out of them. Note, 1. It is no new
thing for those who are in public places to seek themselves more than
the public welfare, any, and to serve themselves by the public loss. 2.
Masters must be accountable for all the acts of fraud and injustice,
violence and oppression, which they connive at in their servants.
II. He tells us what had been his own way.
1. In general, he had not done as the former governors did; he would
not, he durst not, because of the fear of God. He had an awe of God's
majesty and a dread of his wrath. And, (1.) The fear of God restrained
him from oppressing the people. Those that truly fear God will not dare
to do any thing cruel or unjust. (2.) It was purely that which
restrained him. He was thus generous, not that he might have praise of
men, or serve a turn by his interest in the people, but purely for
conscience' sake, because of the fear of God. This will not only be a
powerful, but an acceptable principle both of justice and charity. What
a good hand his predecessors made of their place appeared by the
estates they raised; but Nehemiah, for his part, got nothing, except
the satisfaction of doing good: Neither bought we any land, v. 16. Say
not then that he was a bad husband, but that he was a good governor,
who aimed not to feather his own nest. Let us remember the words of the
Lord, how he said, It is more blessed to give than to receive, Acts xx.
35.
2. More particularly, observe here, (1.) How little Nehemiah received
of what he might have required. He did the work of the governor, but he
did not eat the bread of the governor (v. 14), did not require it, v.
18. So far was he from extorting more than his due that he never
demanded that, but lived upon what he had got in the king of Persia's
court and his own estate in Judea: the reason he gives for this piece
of self-denial is, Because the bondage was heavy upon the people. He
might have used the common excuse for rigour in such cases, that it
would be a wrong to his successors not to demand his dues; but let them
look to themselves: he considered the afflicted state of the Jews, and,
while they groaned under so much hardship, he could not find it in his
heart to add to their burden, but would rather lessen his own estate
than ruin them. Note, in our demands we must consider not only the
justice of them, but the ability of those on whom we make them; where
there is nothing to be had we know who loses his right. (2.) How much
he gave which he might have withheld. [1.] His servants' work, v. 16.
The servants of princes think themselves excused from labour; but
Nehemiah's servants, by his order no doubt, were all gathered to the
work. Those that have many servants should contrive how they may do
good with them and keep them well employed. [2.] His own meat, v. 17,
18. He kept a very good table, not on certain days, but constantly; he
had many honourable guests, at least 150 of his own countrymen, persons
of the first rank, besides strangers that came to him upon business;
and he had plentiful provisions for his guests, beef, and mutton, and
fowl, and all sorts of wine. Let those in public places remember that
they were preferred to do good, not to enrich themselves; and let
people in humbler stations learn to use hospitality one to another
without grudging, 1 Pet. iv. 9.
III. He concludes with a prayer (v. 19): Think upon me, my God, for
good. 1. Nehemiah here mentions what he had done for this people, not
in pride, as boasting of himself, nor in passion, as upbraiding them,
nor does it appear that he had occasion to do it in his own
vindication, as Paul had to relate his like self-denying tenderness
towards the Corinthians, but to shame the rulers out of their
oppressions; let them learn of him to be neither greedy in their
demands nor paltry in their expenses, and then they would have the
credit and comfort of their liberality, as he had. 2. He mentions it to
God in prayer, not as if he thought he had hereby merited any favour
from God, as a debt, but to show that he looked not for any recompence
of his generosity from men, but depended upon God only to make up to
him what he had lost and laid out for his honour; and he reckoned the
favour of God reward enough. "If God do but think upon me for good, I
have enough." His thoughts to us-ward are our happiness, Ps. xl. 5. He
refers it to God to recompense him in such a manner as he pleased. "If
men forget me, let my God think on me, and I desire no more."
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N E H E M I A H
CHAP. VI.
The cries of oppressed poverty being stilled, we are now to enquire how
the building of the wall goes forward, and in this chapter we find it
carried on with vigour and finished with joy, notwithstanding the
restless attempts of the gates of hell to hinder it. How the Jews'
enemies were baffled in their design to put a stop to it by force we
read before, ch. iv. Here we find how their endeavours to drive
Nehemiah off from it were frustrated. I. When they courted him to an
interview, with design to do him a mischief, he would not stir, ver.
1-4. II. When they would have made him believe his undertaking was
represented as seditious and treasonable, he regarded not the
insinuation, ver. 5-9. III. When they hired pretended prophets to
advise him to retire into the temple for his own safety, still he kept
his ground, ver. 10-14. IV. Notwithstanding the secret correspondence
that was kept up between them and some false and treacherous Jews, the
work was finished in a short time, ver. 15-19. Such as these were the
struggles between the church and its enemies. But great is God's cause
and it will be prosperous and victorious.
The Plot of Sanballat, &c. (b. c. 445.)
1 Now it came to pass, when Sanballat, and Tobiah, and Geshem the
Arabian, and the rest of our enemies, heard that I had builded the
wall, and that there was no breach left therein; (though at that time I
had not set up the doors upon the gates;) 2 That Sanballat and Geshem
sent unto me, saying, Come, let us meet together in some one of the
villages in the plain of Ono. But they thought to do me mischief. 3
And I sent messengers unto them, saying, I am doing a great work, so
that I cannot come down: why should the work cease, whilst I leave it,
and come down to you? 4 Yet they sent unto me four times after this
sort; and I answered them after the same manner. 5 Then sent
Sanballat his servant unto me in like manner the fifth time with an
open letter in his hand; 6 Wherein was written, It is reported among
the heathen, and Gashmu saith it, that thou and the Jews think to
rebel: for which cause thou buildest the wall, that thou mayest be
their king, according to these words. 7 And thou hast also appointed
prophets to preach of thee at Jerusalem, saying, There is a king in
Judah: and now shall it be reported to the king according to these
words. Come now therefore, and let us take counsel together. 8 Then I
sent unto him, saying, There are no such things done as thou sayest,
but thou feignest them out of thine own heart. 9 For they all made us
afraid, saying, Their hands shall be weakened from the work, that it be
not done. Now therefore, O God, strengthen my hands.
Two plots upon Nehemiah we have here an account of, how cunningly they
were laid by his enemies and how happily frustrated by God's good
providence and his prudence.
I. A plot to trepan him into a snare. The enemies had an account of the
good forwardness the work was in, that all the breaches of the wall
were made up, so that they considered it as good as done, though at
that time the doors of the gates were off the hinges (v. 1); they must
therefore now or never, by one bold stroke, take off Nehemiah. They
heard how well guarded he was, so that there was no attacking him upon
the spot; they will therefore try by all the arts of wheedling to get
him among them. Observe, 1. With what hellish subtlety they courted him
to meet them, not in any city, lest that should excite a suspicion that
they intended to secure him, but in a village in the lot of Benjamin:
"Come, let us meet together to consult about the common interests of
our provinces." Or they would have him think that they coveted his
friendship, and would be glad to be better acquainted with him, in
order to a good understanding between them and the settling of a good
correspondence. But they thought to do him a mischief. It is probable
that he had some secret intelligence given him that they designed to
imprison or murder him; or he knew them so well that, without breach of
charity, he concluded they aimed at his life, and therefore, when they
spoke fair, he believed them not. 2. See with what heavenly wisdom he
declined the motion. His God did instruct him to give them that prudent
answer by messengers of his own: "I am doing a great work, am very
busy, and am loth to let the work stand still while I leave it to come
down to you," v. 3. His care was that the work might not cease; he knew
it would if he left it ever so little; and why should it cease while I
come down to you? He says nothing of his jealousies, nor reproaches
them for their treacherous design, but gives them a good reason and one
of the true reasons why he would not come. Compliment must always give
way to business. Let those that are tempted to idle merry meetings by
their vain companions thus answer the temptation, "We have work to do,
and must not neglect it." Four times they attacked him with the same
solicitation, and he as often returned the same answer, which, we may
suppose, was very vexatious to them; for really it was the ceasing of
the work that they aimed at, and it would make them despair of breaking
the undertaking to see the undertaker so intent upon it. I answered
them (says he) after the same manner, v. 4. Note, We must never suffer
ourselves to be overcome by the greatest importunity to do any thing
sinful or imprudent; but, when we are attacked with the same
temptation, must still resist it with the same reason and resolution.
II. A plot to terrify him from his work. Could they but drive him off,
the work would cease of course. This therefore Sanballat attempts, but
in vain. 1. He endeavours to possess Nehemiah with an apprehension that
his undertaking to build the walls of Jerusalem was generally
represented as factious and seditious, and would be resented
accordingly at court, v. 5-7. The best men, even in their most innocent
and excellent performances, have lain under this imputation. This is
written to him in an open letter, as a thing generally known and talked
of, that it was reported among the nations, and Gashmu will aver it for
truth, that Nehemiah was aiming to make himself king and to shake off
the Persian yoke. Note, It is common for that which is the sense only
of the malicious to be falsely represented by them as the sense of the
many. Now Sanballat pretends to inform Nehemiah of this as a friend,
that he might hasten to court to clear himself, or stay his
proceedings, for fear they should be thus misconstrued; at least, upon
this surmise, he urges him to give him the meeting--"Let us take
counsel together how to quell the report," hoping by this means either
to take him off, or at least to take him off from his business. Thus
were his words softer than oil, and yet war was in his heart, and he
hoped, like Judas, to kiss and kill. But surely in vain is the net
spread in the sight of any bird. Nehemiah was soon aware what they
aimed at, to weaken their hands from the work (v. 9), and therefore not
only denied that such things were true, but that they were reported; he
was better known than to be thus suspected. 2. Thus he escaped the
snare and kept his ground, nor would he be frightened by winds and
clouds from sowing and reaping. Suppose it was thus reported, we must
never omit known duty merely for fear it should be misconstrued; but,
while we keep a good conscience, let us trust God with our good name.
But indeed it was not thus reported. God's people, though sufficiently
loaded with reproach, yet are not really so low in reputation as some
would have them thought to be.
In the midst of his complaint of their malice, in endeavouring to
frighten him, and so weaken his hands, he lifts up his heart to Heaven
in this short prayer: Now therefore, O God! strengthen my hands. It is
the great support and relief of good people that in all their straits
and difficulties they have a good God to go to, from whom, by faith and
prayer, they may fetch in grace to silence their fears and strengthen
their hands when their enemies are endeavouring to fill them with fears
and weaken their hands. When, in our Christian work and warfare, we are
entering upon any particular services or conflicts, this is a good
prayer for us to put up: "I have such a duty to do, such a temptation
to grapple with; now therefore, O God! strengthen my hands." Some read
it, not as a prayer, but as a holy resolution (for O God is supplied in
our translation): Now therefore I will strengthen my hands. Note,
Christian fortitude will be sharpened by opposition. Every temptation
to draw us from duty should quicken us so much the more to duty.
Shemaiah's Plot Defeated. (b. c. 445.)
10 Afterward I came unto the house of Shemaiah the son of Delaiah the
son of Mehetabeel, who was shut up; and he said, Let us meet together
in the house of God, within the temple, and let us shut the doors of
the temple: for they will come to slay thee; yea, in the night will
they come to slay thee. 11 And I said, Should such a man as I flee?
and who is there, that, being as I am, would go into the temple to save
his life? I will not go in. 12 And, lo, I perceived that God had not
sent him; but that he pronounced this prophecy against me: for Tobiah
and Sanballat had hired him. 13 Therefore was he hired, that I should
be afraid, and do so, and sin, and that they might have matter for an
evil report, that they might reproach me. 14 My God, think thou upon
Tobiah and Sanballat according to these their works, and on the
prophetess Noadiah, and the rest of the prophets, that would have put
me in fear.
The Jews' enemies leave no stone unturned, no way untried, to take
Nehemiah off from building the wall about Jerusalem. In order to this
they had tried to fetch him into the country to them, but in vain; now
they try to drive him into the temple for his own safety; let him be
any where but at his work. Observing him to be a cautious man, they
will endeavour to gain their point by making him cowardly. Observe,
I. How basely the enemies managed this temptation.
1. That which they designed was to bring Nehemiah to do a foolish
thing, that they might laugh at him, and insult over him for doing it,
and so lessen his interest and influence (v. 13): That I should be
afraid, and so they might have matter for an evil report, and might
reproach me. This was indeed doing the devil's work, who is men's
tempter that he may be their accuser, draws men to sin that he may
glory in their shame. The greatest mischief our enemies can do us is to
frighten us from our duty and bring us to do what is sinful.
2. The tools they made use of were a pretended prophet and prophetess,
whom they hired to persuade Nehemiah to quit his work and retire for
his own safety. The pretended prophet was Shemaiah, of whom it is said
that he was shut up in his own house, either under pretence of
retirement for meditation and to consult the mind of God or to give
Nehemiah a sign in like manner to make himself a recluse. It should
seem, Nehemiah had a value for him, for he went to his house to consult
him, v. 10. Other prophets there were, and one prophetess, Noadiah (v.
14), that were in the interest of the Jews' enemies, pensioners to them
and traitors to their country. Whether they pretended to inspiration
does not appear; they do not say, Thus saith the Lord, as the false
prophets of old did; if not so, yet they would be thought to excel in
divine knowledge, and human prudence, and to have uncommon measures of
insight and foresight, and were therefore consulted in difficult cases,
as prophets had been. These the enemies feed to be of counsel for them.
Let us hence take occasion to lament, (1.) The wickedness of such bad
men as these prophets, that ever any should be so perfidious as to
betray the cause of God and their country even under the pretence of
communion with God and concern for their country. (2.) The unhappiness
of such good men as Nehemiah, who are in danger of being imposed upon
by such cheats, and to whom no temptation comes with more force than
that which comes under a colour of religion, of revelation and
devotion, and is brought by the hand of prophets.
3. The pretence was plausible. These prophets suggested to Nehemiah
that the enemies would come and slay him, in the night they would slay
him, which he had reason enough to believe was true; they would, if
they could, if they durst. They pretended to be much concerned for his
safety. The people would be all undone if any harm should come to him;
and therefore they very gravely advised him to hide himself in the
temple till the danger was over; that was a strong and sacred place,
where he would be under the special protection of Heaven, Ps. xxvii. 5.
If Nehemiah had been prevailed upon to do this, immediately the people
would both have left off their work and thrown down their arms, and
every one would have shifted for his own safety; and then the enemies
might easily, and without opposition, have demolished the works, broken
down the wall again, and so gained their point. Though
self-preservation is a fundamental principle of the law of nature, yet
that is not always the best and wisest counsel which pretends to go
upon that principle.
II. See how bravely Nehemiah vanquished this temptation, and came off a
conqueror.
1. He immediately resolved not to yield to it, v. 11. See here, (1.)
What his reasonings are: "Should such a man as I flee? Shall I desert
God's work, or discourage my own workmen whom I have employed and
encouraged? Shall I be over-credulous of report, and over-solicitous
about my own life? I that am the governor, on whom so many eyes are,
both of friends and foes? Another might flee, but not I. Who is there
that being as I am, in my post of honour, and power, and trust, would
go into the temple, and lurk there, when business is to be done, yea,
though it were to save his life?" Note, When we are tempted to sin we
should remember who and what we are, that we may not do any thing
unbecoming us, and the profession we make. It is not for kings, O
Lemuel! Prov. xxxi. 4. (2.) What was the result of his reasonings. He
is at a point: "I will not go in. I will rather die at my work than
live in an inglorious retreat from it." Note, Holy courage and
magnanimity will engage us, whatever it cost us, never to decline a
good work, nor ever to do a bad one.
2. He was immediately aware of what was the rise of it (v. 12): "I
perceived that God had not sent him, that he gave this advice, not by
any divine direction, ordinary or extraordinary, but with a design
against me." The wickedness of such mercenary wretches will sooner or
later be brought to light. Two things Nehemiah says he dreaded in that
which he was advised to:--(1.) Offending God: That I should be afraid,
and do so, and sin. Note, Sin is that which above any thing we should
dread; and a good preservative it is against sin to be afraid of
nothing but sin. (2.) Shaming himself: That they might reproach me.
Note, Next to the sinfulness of sin we should dread the scandalousness
of it.
3. He humbly begs of God to reckon with them for their base designs
upon him (v. 14): My God, think thou upon Tobiah, and the rest of them,
according to their works. As, when he had mentioned his own good
services, he did not covetously or ambitiously prescribe to God what
reward he should give him, but modestly prayed, Think upon me, my God
(ch. v. 19), so here he does not revengefully imprecate any particular
judgment upon his enemies, but refers the matter to God. "Thou knowest
their hearts, and art the avenger of falsehood and wrong; take
cognizance of this cause; judge between me and them, and take what way
and time thou mayest please to call them to an account for it." Note,
Whatever injuries are done us we must not avenge ourselves, but commit
our cause to him that judgeth righteously.
The Completion of the Wall. (b. c. 445.)
15 So the wall was finished in the twenty and fifth day of the month
Elul, in fifty and two days. 16 And it came to pass, that when all
our enemies heard thereof, and all the heathen that were about us saw
these things, they were much cast down in their own eyes: for they
perceived that this work was wrought of our God. 17 Moreover in those
days the nobles of Judah sent many letters unto Tobiah, and the letters
of Tobiah came unto them. 18 For there were many in Judah sworn unto
him, because he was the son in law of Shechaniah the son of Arah; and
his son Johanan had taken the daughter of Meshullam the son of
Berechiah. 19 Also they reported his good deeds before me, and
uttered my words to him. And Tobiah sent letters to put me in fear.
Nehemiah is here finishing the wall of Jerusalem, and yet still has
trouble created him by his enemies.
I. Tobiah, and the other adversaries of the Jews, had the mortification
to see the wall built up, notwithstanding all their attempts to hinder
it. The wall was begun and finished in fifty-two days, and yet we have
reason to believe they rested on the sabbaths, v. 15. Many were
employed, and there was room for them; what they did they did
cheerfully, and minded their business because they loved it. The
threats of their enemies, which were intended to weaken them, it is
likely, quickened them to go on with their work the more vigorously,
that they might get it done before the enemy came. Thus out of the
eater came forth meat. See what a great deal of work may be done in a
little time if we would set about it in earnest and keep close to it.
When the enemies heard that the wall was finished before they thought
it was well begun, and, when they doubted not but to put a stop to it,
they were much cast down in their own eyes, v. 16. 1. They were ashamed
of their own confidence that they should cause the work to cease; they
were crest-fallen upon the disappointment. 2. They envied the
prosperity and success of the Jews, grieved to see the walls of
Jerusalem built, while, it may be, the kings of Persia had not
permitted them thus to fortify the cities of Samaria. When Cain envied
his brother his countenance fell, Gen. iv. 5. 3. They despaired of ever
doing them the mischief they designed them, of bringing them down and
making a prey of them; and well they might, for they perceived, by the
wonderful success, that the work was wrought of God. Even these
heathens had so much sense as, [1.] To see a special providence of God
conversant about the affairs of the church when they did remarkably
prosper. They said among the heathen, The Lord has done great things
for them; it is his doing, Ps. cxxvi. 2. God fighteth for Israel and
worketh with them. [2.] To believe that God's work would be perfect.
When they perceived that the work was of God they expected no other
than that it would go on and prosper. [3.] To conclude that, if it were
of God, it was to no purpose to think of opposing it; it would
certainly prevail and be victorious.
II. Nehemiah had the vexation, notwithstanding this, to see some of his
own people treacherously corresponding with Tobiah and serving his
interest; and a great grief and discouragement, no doubt, it was to
him. 1. Even of the nobles of Judah there were those who had so little
sense of honour and their country's good as to communicate with Tobiah
by letter, v. 17. They wrote with all the freedom and familiarity of
friends to him, and welcomed his letters to them. Could nobles do a
thing so mean? Nobles of Judah so wicked a thing? It seems great men
are not always wise, not always honest. 2. Many in Judah were in a
strict but secret confederacy with him to advance the interest of his
country, though it would certainly be the ruin of their own. They were
sworn unto him, not as their prince, but as their friend and ally,
because both he and his son had married daughters of Israel, v. 18. See
the mischief of marrying with strangers; for one heathen that was
converted by it ten Jews were perverted. When once they became akin to
Tobiah they soon became sworn to him. A sinful love leads to a sinful
league. 3. They had the impudence to court Nehemiah himself into a
friendship with him: "They reported his good deeds before me,
represented him as an intelligent gentleman and well worthy my
acquaintance, an honest gentleman and one that I might confide in." We
are indeed required to speak ill of no man, but never to speak well of
bad men. Those that forsake the law praise the wicked, Prov. xxviii. 4.
4. They were so false as to betray Nehemiah's counsels to him; they
uttered Nehemiah's words to him, perverting them, no doubt, and putting
false constructions upon them, which furnished Tobiah with matter for
letters to put him in fear and so drive him from his work and
discourage him in it. Thus were all their thoughts against him for
evil, yet God thought upon him for good.
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N E H E M I A H
CHAP. VII.
The success of one good design for God and our generation should
encourage us to proceed and form some other; Nehemiah did so, having
fortified Jerusalem with gates and walls, his next care is, I. To see
the city well kept, ver. 1-4. II. To see it well peopled, in order to
which he here reviews and calls over the register of the children of
the captivity, the families that returned at first, and records it,
ver. 5-73. It is the same, in effect, with that which we had, Ezra ii.
What use he made of it we shall find afterwards, when he brought one of
ten to live in Jerusalem, ch. xi. 1.
The Completion of the Wall. (b. c. 445.)
1 Now it came to pass, when the wall was built, and I had set up the
doors, and the porters and the singers and the Levites were appointed,
2 That I gave my brother Hanani, and Hananiah the ruler of the
palace, charge over Jerusalem: for he was a faithful man, and feared
God above many. 3 And I said unto them, Let not the gates of
Jerusalem be opened until the sun be hot; and while they stand by, let
them shut the doors, and bar them: and appoint watches of the
inhabitants of Jerusalem, every one in his watch, and every one to be
over against his house. 4 Now the city was large and great: but the
people were few therein, and the houses were not builded.
God saith concerning his church (Isa. lxii. 6), I have set watchmen
upon thy walls, O Jerusalem! This is Nehemiah's care here; for dead
walls, without living watchmen, are but a poor defence to a city.
I. He appointed the porters, singers, and Levites, in their places to
their work. This is meant of their work in general, which was to attend
the temple service; it had been neglected in some degree, but now was
revived. God's worship is the defence of a place, and his ministers,
when they mind their duty, are watchmen on the walls. Or, in
particular, he ordered them to be ready against the wall was to be
dedicated, that they might perform that service in an orderly and
solemn manner; and the dedication of it was its strength. That is
likely to be beneficial to us which is devoted to God.
II. He appointed two governors or consuls, to whom he committed the
care of the city, and gave them in charge to provide for the public
peace and safety. Hanani, his brother, who came to him with the tidings
of the desolations of Jerusalem, was one, a man of approved integrity
and affection to his country; the other was Hananiah, who had been
ruler of the palace: for he that has approved himself faithful in less
shall be entrusted with more. Of this Hananiah it is said that he was a
faithful man and one that feared God above many, v. 2. Note, 1. Among
those who fear God truly there are some who fear him greatly, and excel
others in the expressions and instances of that fear; and they are
worthy a double portion of that honour which is due to those that fear
the Lord, Ps. xv. 4. There were many in Jerusalem that feared God, but
this good man was more eminent for religion and serious godliness than
any. 2. Those that fear God must evidence it by their being faithful to
all men and universally conscientious. 3. God's Jerusalem is then
likely to flourish when those rule in it, and have charge of it, who
excel in virtue, and are eminent both for godliness and honesty. It is
supposed, by some, that Nehemiah was now about to return to the Persian
court to have his commission renewed, and that he left these two worthy
men in charge with the affairs of the city in his absence. Good
governors, when and where they cannot act themselves, must be very
careful whom they depute.
III. He gave orders about the shutting of the gates and the guarding of
the walls, v. 3, 4. See here, 1. What the present state of Jerusalem
was. The city, in compass, was large and great. The walls enclosed the
same ground as formerly; but much of it lay waste, for the houses were
not built, few at least in comparison with what had been; so that
Nehemiah walled the city in faith, and with an eye to that promise of
the replenishing of it which God had lately made by the prophet, Zech.
viii. 3, &c. Though the people were now few, he believed they would be
multiplied, and therefore built the walls so as to make room for them;
had he not depended upon this he might have thought walls without a
city as great a reproach as a city without walls. 2. What was the care
of Nehemiah for it. He ordered the rulers of the city themselves, (1.)
To stand by, and see the city-gates shut up and barred every night; for
in vain had they a wall if they were careless of their gates. (2.) To
take care that they should not be opened in the morning till they could
see that all was clear and quiet. (3.) To set sentinels upon the walls,
or elsewhere, at convenient distances, who should, in case of the
approach of the enemy, give timely notice to the city of the danger;
and, as it came to their turn to watch, they must post themselves over
against their own houses, because of them, it might be presumed, they
would be in a particular manner careful. The public safety depends upon
every one's particular care to guard himself and his own family against
sin, that common enemy. It is every one's interest to watch, but many
understand not their own interest; it is therefore incumbent upon
magistrates to appoint watches. And as this people had lately found God
with them in their building (else they would have built in vain), so
now that the wall was built, no doubt, they were made sensible that
except the Lord kept the city the watchman waked but in vain, Ps.
cxxvii. 1.
The Register of the Captives. (b. c. 445.)
5 And my God put into mine heart to gather together the nobles, and the
rulers, and the people, that they might be reckoned by genealogy. And I
found a register of the genealogy of them which came up at the first,
and found written therein, 6 These are the children of the province,
that went up out of the captivity, of those that had been carried away,
whom Nebuchadnezzar the king of Babylon had carried away, and came
again to Jerusalem and to Judah, every one unto his city; 7 Who came
with Zerubbabel, Jeshua, Nehemiah, Azariah, Raamiah, Nahamani,
Mordecai, Bilshan, Mispereth, Bigvai, Nehum, Baanah. The number, I say,
of the men of the people of Israel was this; 8 The children of
Parosh, two thousand a hundred seventy and two. 9 The children of
Shephatiah, three hundred seventy and two. 10 The children of Arah,
six hundred fifty and two. 11 The children of Pahathmoab, of the
children of Jeshua and Joab, two thousand and eight hundred and
eighteen. 12 The children of Elam, a thousand two hundred fifty and
four. 13 The children of Zattu, eight hundred forty and five. 14
The children of Zaccai, seven hundred and threescore. 15 The children
of Binnui, six hundred forty and eight. 16 The children of Bebai, six
hundred twenty and eight. 17 The children of Azgad, two thousand
three hundred twenty and two. 18 The children of Adonikam, six
hundred threescore and seven. 19 The children of Bigvai, two thousand
threescore and seven. 20 The children of Adin, six hundred fifty and
five. 21 The children of Ater of Hezekiah, ninety and eight. 22 The
children of Hashum, three hundred twenty and eight. 23 The children
of Bezai, three hundred twenty and four. 24 The children of Hariph, a
hundred and twelve. 25 The children of Gibeon, ninety and five. 26
The men of Beth-lehem and Netophah, a hundred fourscore and eight. 27
The men of Anathoth, a hundred twenty and eight. 28 The men of
Beth-azmaveth, forty and two. 29 The men of Kirjath-jearim,
Chephirah, and Beeroth, seven hundred forty and three. 30 The men of
Ramah and Geba, six hundred twenty and one. 31 The men of Michmas, a
hundred and twenty and two. 32 The men of Beth-el and Ai, a hundred
twenty and three. 33 The men of the other Nebo, fifty and two. 34
The children of the other Elam, a thousand two hundred fifty and four.
35 The children of Harim, three hundred and twenty. 36 The children
of Jericho, three hundred forty and five. 37 The children of Lod,
Hadid, and Ono, seven hundred twenty and one. 38 The children of
Senaah, three thousand nine hundred and thirty. 39 The priests: the
children of Jedaiah, of the house of Jeshua, nine hundred seventy and
three. 40 The children of Immer, a thousand fifty and two. 41 The
children of Pashur, a thousand two hundred forty and seven. 42 The
children of Harim, a thousand and seventeen. 43 The Levites: the
children of Jeshua, of Kadmiel, and of the children of Hodevah, seventy
and four. 44 The singers: the children of Asaph, a hundred forty and
eight. 45 The porters: the children of Shallum, the children of Ater,
the children of Talmon, the children of Akkub, the children of Hatita,
the children of Shobai, a hundred thirty and eight. 46 The Nethinims:
the children of Ziha, the children of Hashupha, the children of
Tabbaoth, 47 The children of Keros, the children of Sia, the children
of Padon, 48 The children of Lebana, the children of Hagaba, the
children of Shalmai, 49 The children of Hanan, the children of
Giddel, the children of Gahar, 50 The children of Reaiah, the
children of Rezin, the children of Nekoda, 51 The children of Gazzam,
the children of Uzza, the children of Phaseah, 52 The children of
Besai, the children of Meunim, the children of Nephishesim, 53 The
children of Bakbuk, the children of Hakupha, the children of Harhur,
54 The children of Bazlith, the children of Mehida, the children of
Harsha, 55 The children of Barkos, the children of Sisera, the
children of Tamah, 56 The children of Neziah, the children of
Hatipha. 57 The children of Solomon's servants: the children of
Sotai, the children of Sophereth, the children of Perida, 58 The
children of Jaala, the children of Darkon, the children of Giddel, 59
The children of Shephatiah, the children of Hattil, the children of
Pochereth of Zebaim, the children of Amon. 60 All the Nethinims, and
the children of Solomon's servants, were three hundred ninety and two.
61 And these were they which went up also from Tel-melah,
Tel-haresha, Cherub, Addon, and Immer: but they could not show their
father's house, nor their seed, whether they were of Israel. 62 The
children of Delaiah, the children of Tobiah, the children of Nekoda,
six hundred forty and two. 63 And of the priests: the children of
Habaiah, the children of Koz, the children of Barzillai, which took one
of the daughters of Barzillai the Gileadite to wife, and was called
after their name. 64 These sought their register among those that
were reckoned by genealogy, but it was not found: therefore were they,
as polluted, put from the priesthood. 65 And the Tirshatha said unto
them, that they should not eat of the most holy things, till there
stood up a priest with Urim and Thummim. 66 The whole congregation
together was forty and two thousand three hundred and threescore, 67
Beside their manservants and their maidservants, of whom there were
seven thousand three hundred thirty and seven: and they had two hundred
forty and five singing men and singing women. 68 Their horses, seven
hundred thirty and six: their mules, two hundred forty and five: 69
Their camels, four hundred thirty and five: six thousand seven hundred
and twenty asses. 70 And some of the chief of the fathers gave unto
the work. The Tirshatha gave to the treasure a thousand drams of gold,
fifty basons, five hundred and thirty priests' garments. 71 And some
of the chief of the fathers gave to the treasure of the work twenty
thousand drams of gold, and two thousand and two hundred pound of
silver. 72 And that which the rest of the people gave was twenty
thousand drams of gold, and two thousand pound of silver, and
threescore and seven priests' garments. 73 So the priests, and the
Levites, and the porters, and the singers, and some of the people, and
the Nethinims, and all Israel, dwelt in their cities; and when the
seventh month came, the children of Israel were in their cities.
We have here another good project of Nehemiah's; for wise and zealous
men will be always contriving something or other for the glory of God
and the edification of his church. He knew very well that the safety of
a city, under God, depends more upon the number and valour of the
inhabitants than upon the height or strength of its walls; and
therefore, observing that the people were few that dwelt in it, he
thought fit to take an account of the people, that he might find what
families had formerly had their settlement in Jerusalem, but were now
removed into the country, that he might bring them back, and what
families could in any other way be influenced by their religion, or by
their business, to come and rebuild the houses in Jerusalem and dwell
in them. So little reason have we to wish that we may be placed alone
in the earth, or in Jerusalem itself, that much of our safety and
comfort depends upon our neighbours and friends; the more the stronger,
the more the merrier. It is the wisdom of the governors of a nation to
keep the balance even between the city and country, that the metropolis
be not so extravagantly large as to drain and impoverish the country,
nor yet so weak as not to be able to protect it. Now observe,
I. Whence this good design of Nehemiah's came. He owns, My God put it
into my heart, v. 5. Note, Whatever good motion is in our minds, either
prudent or pious, we must acknowledge it to come from God. It was he
that put it into our hearts; for every good gift and every good work
are from above. He gives knowledge; he gives grace; all is of him, and
therefore all must be to him. What is done by human prudence must be
ascribed to the direction of divine Providence; he that teaches the
husbandman his discretion (Isa. xxviii. 26) teaches the statesman his.
II. What method he took in prosecution of it.
1. He called the rulers together, and the people, that he might have an
account of the present state of their families--their number and
strength, and where they were settled. It is probable that when he
summoned them to come together he ordered them to bring such an account
along with them out of their several districts. And I doubt they were
not so many but that it might be soon done.
2. He reviewed the old register of the genealogy of those who came up
at the first, and compared the present accounts with that; and here we
have the repetition of that out of Ezra 2. The title is the same here
(v. 6, 7) as there (v. 1, 2): These are the children of the province,
&c. Two things are here repeated and recorded a second time from
thence--the names and numbers of their several families, and their
oblations to the service of the temple. The repetition of these
accounts may intimate to us the delight which the great God is pleased
to take in the persons, families, and services of his spiritual Israel,
and the particular notice he takes of them. He knows those that are
his, knows them all, knows them by name, has his eye on the register of
those children of the captivity, and does all according to the ancient
counsel of his will concerning them.
(1.) Here is an account of the heads of the several families that first
came up, v. 6-69. As to this, [1.] Though it seem of little use to us
now, yet then it was of great use, to compare what they had been with
what they now were. We may suppose they were much increased by this
time; but it would do well for them to remember their small beginnings,
that they might acknowledge God in multiplying their families and
building them up. By this means likewise their genealogies would be
preserved, and the distinction of their families kept up, till the
Messiah should come, and then an end be put to all their genealogies,
which were preserved for his sake, but afterwards were endless. But,
[2.] There are many differences in the numbers between this catalogue
and that in Ezra. Most of them indeed are exactly the same, and some
others within a very few under or over (one or two perhaps); and
therefore I cannot think, as some do, that that was the number of these
families at their first coming and this as they were now, which was at
least forty years after (some make it much more); for we cannot suppose
so many families to be not at all, or but little, altered in their
numbers in all that time; therefore what differences there are we may
suppose to arise either from the mistakes of transcribers, which easily
happen in numbers, or from the diversity of the copies from which they
were taken. Or perhaps one was the account of them when they set out
from Babylon with Zerubbabel, the other when they came to Jerusalem.
The sum totals are all just the same there and here, except of the
singing-men and singing-women, which there are 200, here 245. These
were not of such importance as that they should keep any strict account
of them.
(2.) Here is an account of the offerings which were given towards the
work of God, v. 70, &c. This differs much from that in Ezra ii. 68, 69,
and it may be questioned whether it refers to the same contribution;
here the tirshatha, or chief governor, who there was not mentioned,
begins the offering; and the single sum mentioned there exceeds all
those here put together; yet it is probable that it was the same, but
that followed one copy of the lists, this another; for the last verse
is the same here that it was Ezra ii. 70, adding ch. iii. 1. Blessed be
God that our faith and hope are not built upon the niceties of names
and numbers, genealogy and chronology, but on the great things of the
law and gospel. Whatever is given to the work of God, he is not
unrighteous to forget it; nor shall even a cup of cold water, wherewith
he is honoured, go without its reward.
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N E H E M I A H
CHAP. VIII.
Ezra came up out of Babylon thirteen years before Nehemiah came, yet we
have here a piece of good work which he did, that might have been done
before, but was not done till Nehemiah came, who, though he was not
such a scholar nor such a divine as Ezra, nor such a scribe in the law
of his God, yet was a man of a more lively active spirit. His zeal set
Ezra's learning on work, and then great things were done, as we find
here, where we have, I. The public and solemn reading and expounding of
the law, ver. 1-8. II. The joy which the people were ordered to express
upon that occasion, ver. 9-12. III. The solemn keeping of the feast of
tabernacles according to the law, ver. 13-18.
The Explanation of the Law. (b. c. 444.)
1 And all the people gathered themselves together as one man into the
street that was before the water gate; and they spake unto Ezra the
scribe to bring the book of the law of Moses, which the Lord had
commanded to Israel. 2 And Ezra the priest brought the law before the
congregation both of men and women, and all that could hear with
understanding, upon the first day of the seventh month. 3 And he read
therein before the street that was before the water gate from the
morning until midday, before the men and the women, and those that
could understand; and the ears of all the people were attentive unto
the book of the law. 4 And Ezra the scribe stood upon a pulpit of
wood, which they had made for the purpose; and beside him stood
Mattithiah, and Shema, and Anaiah, and Urijah, and Hilkiah, and
Maaseiah, on his right hand; and on his left hand, Pedaiah, and
Mishael, and Malchiah, and Hashum, and Hashbadana, Zechariah, and
Meshullam. 5 And Ezra opened the book in the sight of all the people;
(for he was above all the people;) and when he opened it, all the
people stood up: 6 And Ezra blessed the Lord, the great God. And all
the people answered, Amen, Amen, with lifting up their hands: and they
bowed their heads, and worshipped the Lord with their faces to the
ground. 7 Also Jeshua, and Bani, and Sherebiah, Jamin, Akkub,
Shabbethai, Hodijah, Maaseiah, Kelita, Azariah, Jozabad, Hanan,
Pelaiah, and the Levites, caused the people to understand the law: and
the people stood in their place. 8 So they read in the book in the
law of God distinctly, and gave the sense, and caused them to
understand the reading.
We have here an account of a solemn religious assembly, and the good
work that was done in that assembly, to the honour of God and the
edification of the church.
I. The time of it was the first day of the seventh month, v. 2. That
was the day of the feast of trumpets, which is called a sabbath, and on
which they were to have a holy convocation, Lev. xxiii. 24; Num. xxix.
1. But that was not all: it was one that day that the altar was set up,
and they began to offer their burnt-offerings after their return out of
captivity, a recent mercy in the memory of many then living; in a
thankful remembrance of that, it is likely, they had kept this feast
ever since with more than ordinary solemnity. Divine favours which are
fresh in mind, and which we ourselves have been witnesses of, should
be, and usually are, most affecting.
II. The place was in the street that was before the water-gate (v. 1),
a spacious broad street, able to contain so great a multitude, which
the court of the temple was not; for probably it was not now built
nearly so large as it had been in Solomon's time. Sacrifices were to be
offered only at the door of the temple, but praying, and praising, and
preaching, were, and are, services of religion as acceptably performed
in one place as in another. When this congregation thus met in the
street of the city no doubt God was with them.
III. The persons that met were all the people, who were not compelled
to come, but voluntarily gathered themselves together by common
agreement, as one man: not only men came, but women and children, even
as many as were capable of understanding what they heard. Masters of
families should bring their families with them to the public worship of
God. Women and children have souls to save, and are therefore concerned
to acquaint themselves with the word of God and attend on the means of
knowledge and grace. Little ones, as they come to the exercise of
reason, must be trained up in the exercises of religion.
IV. The master of this assembly was Ezra the priest; he presided in
this service. None so fit to expound and preach as he who was such a
ready scribe in the law of his God. 1. His call to the service was very
clear; for being in office as a priest, and qualified as a scribe, the
people spoke to him to bring the book of the law and read it to them,
v. 1. God gave him ability and authority, and then the people gave him
opportunity and invitation. Knowledge is spiritual alms, which those
that are able should give to every one that needs, to every one that
asks. 2. His post was very convenient. He stood in a pulpit or tower of
wood, which they made for the word (so it is in the original), for the
preaching of the word, that what he said might be the more gracefully
delivered and the better heard, and that the eyes of the hearers might
be upon him, which would engage their attention, as Luke iv. 20. 3. He
had several assistants. Some of these stood with him (v. 4), six on his
right hand and seven on his left: either his pulpit was so contrived as
to hold them all in a row, as in a gallery (but then it would scarcely
have been called a tower), or they had desks a degree lower. Some
think, that he appointed them to read when he was weary; at least his
taking them as assessors with him put an honour upon them before the
people, in order to their being employed in the same service another
time. Others who are mentioned (v. 7) seem to have been employed at the
same time in other places near at hand, to read and expound to those
who could not come within hearing of Ezra. Of these also there were
thirteen priests, whose lips were to keep knowledge, Mal. ii. 7. It is
a great mercy to a people thus to be furnished with ministers that are
apt to teach. Happy was Ezra in having such assistants as these, and
happy were they in having such a guide as Ezra.
V. The religious exercises performed in this assembly were not
ceremonial, but moral, praying and preaching. Ezra, as president of the
assembly, was, 1. The people's mouth to God, and they affectionately
joined with him, v. 6. He blessed the Lord as the great God, gave
honour to him by praising his perfections and praying for his favour;
and the people, in token of their concurrence with him both in prayers
and praises, said, Amen, Amen, lifted up their hands in token of their
desire being towards God and all their expectations from him, and bowed
their heads in token of their reverence of him and subjection to him.
Thus must we adore God, and address ourselves to him, when we are going
to read and hear the word of God, as those that see God in his word
very great and very good. 2. God's mouth to the people, and they
attentively hearkened to him. This was the chief business of the
solemnity, and observe, (1.) Ezra brought the law before the
congregation, v. 2. He had taken care to provide himself with the best
and most correct copies of the law; and what he had laid up for his own
use and satisfaction he here brought forth, as a good householder out
of his treasury, for the benefit of the church. Observe, [1.] The book
of the law is not to be confined to the scribes' studies, but to be
brought before the congregation and read to them in their own language.
[2.] Ministers, when they go to the pulpit, should take their Bibles
with them; Ezra did so; thence they must fetch their knowledge, and
according to that rule they must speak and must show that they do so.
See 2 Chron. xvii. 9. (2.) He opened the book with great reverence and
solemnity, in the sight of all the people, v. 5. He brought it forth
with a sense of the great mercy of God to them in giving them that
book; he opened it with a sense of his mercy to them in giving them
leave to read it, that it was not a spring shut up and a fountain
sealed. The taking of the books, and the opening of the seals, we find
celebrated with joy and praise, Rev. v. 9. Let us learn to address
ourselves to the services of religion with solemn stops and pauses, and
not to go about them rashly; let us consider what we are doing when we
take God's book into our hands, and open it, and so also when we bow
our knees in prayer; and what we do let us do deliberately, Eccl. v. 1.
(3.) He and others read in the book of the law, from morning till noon
(v. 3), and they read distinctly, v. 8. Reading the scriptures in
religious assemblies is an ordinance of God, whereby he is honoured and
his church edified. And, upon special occasions, we must be willing to
attend for many hours together on the reading and expounding of the
word of God: those mentioned here were thus employed for six hours. Let
those that read and preach the word learn also to deliver themselves
distinctly, as those who understand what they say and are affected with
it themselves, and who desire that those they speak to may understand
it, retain it, and be affected with it likewise. It is a snare for a
man to devour that which is holy. (4.) What they read they expounded,
showed the intent and meaning of it, and what use was to be made of it;
they gave the sense in other words, that they might cause the people to
understand the reading, v. 7, 8. Note, [1.] It is requisite that those
who hear the word should understand it, else it is to them but an empty
sound of words, Matt. xxiv. 15. [2.] It is therefore required of those
who are teachers by office that they explain the word and give the
sense of it. Understandest thou what thou readest? and, Have you
understood all these things? are good questions to be put to the
hearers; but, How should we except someone guide us? is as proper a
question for them to put to their teachers, Acts viii. 30, 31. Reading
is good, and preaching good, but expounding brings the reading and the
preaching together, and thus makes the reading the more intelligible
and the preaching the more convincing. (5.) The people conducted
themselves very properly when the word was read and opened to them.
[1.] With great reverence. When Ezra opened the book all the people
stood up (v. 5), thereby showing respect both to Ezra and to the word
he was about to read. It becomes servants to stand when their master
speaks to them, in honour to their master and to show a readiness to do
as they are bidden. [2.] With great fixedness and composedness. They
stood in their place (v. 7); several ministers were reading and
expounding at some distance from each other, and every one of the
people kept his post, did not go to hear first one and then another, to
make remarks upon them, but stood in his place, that he might neither
give disturbance to another nor receive any disturbance himself. [3.]
With great attention and a close application of mind: The ears of all
the people were unto the book of the law (v. 3), were even chained to
it; they heard readily, and minded every word. The word of God commands
attention and deserves it. If through carelessness we let much slip in
hearing, there is danger that through forgetfulness we shall let all
slip after hearing.
9 And Nehemiah, which is the Tirshatha, and Ezra the priest the scribe,
and the Levites that taught the people, said unto all the people, This
day is holy unto the Lord your God; mourn not, nor weep. For all the
people wept, when they heard the words of the law. 10 Then he said
unto them, Go your way, eat the fat, and drink the sweet, and send
portions unto them for whom nothing is prepared: for this day is holy
unto our Lord: neither be ye sorry; for the joy of the Lord is your
strength. 11 So the Levites stilled all the people, saying, Hold your
peace, for the day is holy; neither be ye grieved. 12 And all the
people went their way to eat, and to drink, and to send portions, and
to make great mirth, because they had understood the words that were
declared unto them.
We may here observe,
I. How the people were wounded with the words of the law that were read
to them. The law works death, and speaks terror, shows men their sins,
and their misery and danger because of sin, and thunders a curse
against every one that continues not in every part of his duty.
Therefore when they heard it they all wept (v. 9): it was a good sign
that their hearts were tender, like Josiah's when he heard the words of
the law. They wept to think how they had offended God, and exposed
themselves, by their many violations of the law; when some wept all
wept, for they all saw themselves guilty before God.
II. How they were healed and comforted with the words of peace that
were spoken to them. It was well that they were so much affected with
the word of God, and received the impressions of it; but they must not
yield unduly to their mourning, especially at this time, because the
day was holy to the Lord; it was one of the solemn feasts, on which it
was their duty to rejoice; and even sorrow for sin must not hinder our
joy in God, but rather lead us to it and prepare us for it.
1. The masters of the assembly endeavoured to pacify them and encourage
them. Now Nehemiah is brought in, and not before, in this chapter; he
took notice of the people's weeping. Ezra was pleased to see them so
affected with the word, but Nehemiah observed to him, and Ezra
concurred in the thought, that it was now unseasonable. This day was
holy (it is called a sabbath, Lev. xxiii. 24), and therefore was to be
celebrated with joy and praise, not as if it were a day to afflict
their souls. (1.) They forbade the people to mourn and weep (v. 9): Be
not sorry (v. 10); hold your peace, neither be you grieved, v. 11.
Every thing is beautiful in its season; as we must not be merry when
God calls to mourning, so we must not frighten and afflict ourselves
when God gives us occasion to rejoice. Even sorrow for sin must not
grow so excessive as to hinder our joy in God and our cheerfulness in
his service. (2.) They commanded them to testify their joy, to put on
the garments of praise instead of the spirit of heaviness. They allowed
them, in token of their joy, to feast themselves, to eat and drink
better than on other days, to eat the fat and drink the sweet; but then
it must be, [1.] With charity to the poor: "Send portions to those for
whom nothing is prepared that your abundance may supply their want,
that they may rejoice with you and their loins may bless you." Christ
directs those that make feasts to invite their poor neighbours, Luke
xiv. 13. But it is especially the duty of a religious feast, as well as
of a religious fast, to draw out the soul to the hungry, Isa. lviii. 7,
10. God's bounty should make us bountiful. Many will eat the fat and
drink the sweet themselves, even to excess, that will never allow
portions, nor scarcely crumbs, to the poor, who may read their own doom
in the parable of the rich man, Luke xvi. 19, &c. But such know not, or
consider not, what God gave them their estates for. Observe, We must
not only give to those that offer themselves, but send to those that
are out of sight. The liberal devises liberal things, and seeks objects
of charity. [2.] It must be with piety and devotion: The joy of the
Lord is your strength. Let it not be a carnal sensual joy, but holy and
spiritual, the joy of the Lord, joy in the goodness of God, under the
direction and government of the grace of God, joy arising from our
interest in the love and favour of God and the tokens of his favour.
"This joy will be your strength, therefore encourage it; it will be
your strength, First, For the performance of the other duties of the
feast." The more cheerful we are in our religious exercises the more we
shall abound in them. Secondly, "For all that which you have to do in
conformity to the law of God which has been read to you." Holy joy will
be oil to the wheels of our obedience. Thirdly, "For the resisting of
your enemies that are plotting against you." The joy of the Lord will
arm us against the assaults of our spiritual enemies, and put our
mouths out of taste for those pleasures with which the tempter baits
his hooks.
2. The assembly complied with the directions that were given them.
Their weeping was stilled (v. 11) and they made great mirth, v. 12.
Note, We ought always to have such a command of every passion as that,
however it may break out, it may soon be restrained and called in again
when we are convinced that it is either unreasonable or unseasonable.
He that has such a rule as this over his own spirit is better than the
mighty. Observe, (1.) After they had wept they rejoiced. Holy mourning
makes way for holy mirth; those that sow in tears shall reap in joy;
those that tremble at the convictions of the word may triumph in the
consolations of it. (2.) The ground of their joy was very good. They
made mirth, not because they had the fat to eat and the sweet to drink,
and a great deal of good company, but because they had understood the
words that were declared to them. Note, [1.] To have the holy
scriptures with us, and helps to understand them, is a very great
mercy, which we have abundant reason to rejoice in. Bibles and
ministers are the joy of God's Israel. [2.] The better we understand
the word of God the more comfort we shall find in it; for the darkness
of trouble arises from the darkness of ignorance and mistake. When the
words were first declared to them they wept; but, when they understood
them, they rejoiced, finding at length precious promises made to those
who repented and reformed and that therefore there was hope in Israel.
The Joy of the People. (b. c. 444.)
13 And on the second day were gathered together the chief of the
fathers of all the people, the priests, and the Levites, unto Ezra the
scribe, even to understand the words of the law. 14 And they found
written in the law which the Lord had commanded by Moses, that the
children of Israel should dwell in booths in the feast of the seventh
month: 15 And that they should publish and proclaim in all their
cities, and in Jerusalem, saying, Go forth unto the mount, and fetch
olive branches, and pine branches, and myrtle branches, and palm
branches, and branches of thick trees, to make booths, as it is
written. 16 So the people went forth, and brought them, and made
themselves booths, every one upon the roof of his house, and in their
courts, and in the courts of the house of God, and in the street of the
water gate, and in the street of the gate of Ephraim. 17 And all the
congregation of them that were come again out of the captivity made
booths, and sat under the booths: for since the days of Jeshua the son
of Nun unto that day had not the children of Israel done so. And there
was very great gladness. 18 Also day by day, from the first day unto
the last day, he read in the book of the law of God. And they kept the
feast seven days; and on the eighth day was a solemn assembly,
according unto the manner.
We have here,
I. The people's renewed attendance upon the word. They had spent the
greatest part of one day in praying and hearing, and yet were so far
from being weary of that new moon and sabbath that the next day after,
though it was no festival, the chief of them came together again to
hear Ezra expound (v. 13), which they found more delightful and gainful
than any worldly pleasure or profit whatsoever. Note, The more we
converse with the word of God, if we rightly understand it and be
affected with it, the more we shall covet to converse with it, and to
increase in our acquaintance with it, saying, How sweet are thy words
unto my mouth! Those that understand the scriptures well will still be
desirous to understand them better. Now the priests and the Levites
themselves came with the chief of the people to Ezra, that prince of
expositors, to understand the words of the law, or, as it is in the
margin, that they might instruct in the words of the law; they came to
be taught themselves, that they might be qualified to teach others.
Observe, 1. Though, on the first day, Ezra's humility had set them on
his right hand and on his left, as teachers with him (v. 4, 7), yet
now, they being by trial made more sensible than ever of their own
deficiencies and his excellencies, on the second day their humility set
them at Ezra's feet, as learners of him. 2. Those that would teach
others must themselves receive instructions. Priests and Levites must
be taught first and then teach.
II. The people's ready obedience to the word, in one particular
instance, as soon as they were made sensible of their duty therein. It
is probable that Ezra, after the wisdom of his God that was in his hand
(Ezra vii. 25), when they applied to him for instruction out of the law
on the second day of the seventh month, read to them those laws which
concerned the feasts of that month, and, among the rest, that of the
feast of tabernacles, Lev. xxiii. 34; Deut. xvi. 13. Ministers should
preach not only that which is true and good, but that which is
seasonable, directing to the work of the day in its day. Here is, 1.
The divine appointment of the feast of tabernacles reviewed, v. 14, 15.
They found written in the law a commandment concerning it. Those that
diligently search the scriptures will find those things written there
which they had forgotten or not duly considered. This feast of
tabernacles was a memorial of their dwelling in tents in the
wilderness, a representation of our tabernacle state in this world, and
a type of the holy joy of the gospel church. The conversion of the
nations to the faith of Christ is foretold under the figure of this
feast (Zech. xiv. 16); they shall come to keep the feast of
tabernacles, as having here no continuing city. This feast was to be
proclaimed in all their cities. The people were themselves to fetch
boughs of trees (they of Jerusalem fetched them from the mount of
Olives) and to make booths, or arbours, of them, in which they were to
lodge (as much as the weather would permit) and to make merry during
the feast. 2. This appointment religiously observed, v. 16, 17. Then we
read and hear the word acceptably and profitably when we do according
to what is written therein, when what appears to be our duty is revived
after it has been neglected. (1.) They observed the ceremony: They sat
in booths, which the priests and Levites set up in the courts of the
temple; those that had houses of their own set up booths on the roofs
of them, or in their courts; and those that had not such conveniences
set them up in the streets. This feast had usually been observed (2
Chron. v. 3; Ezra iii. 4), but never with such solemnity as now since
Joshua's time, when they were newly settled, as they were now newly
re-settled in Canaan. That man loves his house too well that cannot
find in his heart to quit it, awhile, in compliance either with an
ordinance or with a providence of God. (2.) They minded the substance,
else the ceremony, how significant soever, would have been
insignificant. [1.] They did it with gladness, with very great
gladness, rejoicing in God and his goodness to them. All their holy
feasts, but this especially, were to be celebrated with joy, which
would be much for the honour of God, and their own encouragement in his
service. [2.] They attended the reading and expounding of the word of
God during all the days of the feast, v. 18. They improved their
leisure for this good work. Spare hours cannot be better spent than in
studying the scriptures and conversing with them. At this feast of
tabernacles God appointed the law to be read once in seven years.
Whether this was that year of release in which that service was to be
performed (Deut. xxxi. 10, 11) does not appear; however they spent all
the days of the feast in that good work, and on the eighth day was a
solemn assembly, as God had appointed, in which they finished the
solemnity the twenty-second day of the month, yet did not separate, for
the twenty-fourth day was appointed to be spent in fasting and prayer.
Holy joy just not indispose us for godly sorrow any more than godly
sorrow for holy joy.
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N E H E M I A H
CHAP. IX.
The tenth day of the seventh month between the feast of trumpets (ch.
viii. 2) and the feast of tabernacles (ver. 14) was appointed to be the
day of atonement; we have no reason to think but that it was
religiously observed, though it is not mentioned. But here we have an
account of an occasional fast that was kept a fortnight after that,
with reference to the present posture of their affairs, and it was, as
that, a day of humiliation. There is a time to weep as well as a time
to laugh. We have here an account. I. How this fast was observed, ver.
1-3. II. What were the heads of the prayer that was made to God on that
occasion, wherein they made a thankful acknowledgment of God's mercies,
a penitent confession of sin, and a humble submission to the righteous
hand of God in the judgments that were brought upon them, concluding
with a solemn resolution of new obedience, ver. 4-38.
The Repentance of the People. (b. c. 444.)
1 Now in the twenty and fourth day of this month the children of Israel
were assembled with fasting, and with sackclothes, and earth upon them.
2 And the seed of Israel separated themselves from all strangers, and
stood and confessed their sins, and the iniquities of their fathers.
3 And they stood up in their place, and read in the book of the law of
the Lord their God one fourth part of the day; and another fourth part
they confessed, and worshipped the Lord their God.
We have here a general account of a public fast which the children of
Israel kept, probably by order from Nehemiah, by and with the advice
and consent of the chief of the fathers. It was a fast that men
appointed, but such a fast as God had chosen; for, 1. It was a day to
afflict the soul, Isa. lviii. 5. Probably they assembled in the courts
of the temple, and they there appeared in sackcloth and in the posture
of mourners, with earth on their heads, v. 1. By these outward
expressions of sorrow and humiliation they gave glory to God, took
shame to themselves, and stirred up one another to repentance. They
were restrained from weeping, ch. viii. 9, but now they were directed
to weep. The joy of our holy feasts must give way to the sorrow of our
solemn fasts when they come. Every thing is beautiful in its season. 2.
It was a day to loose the bands of wickedness, and that is the fast
that God has chosen, Isa. lviii. 6. Without this, spreading sackcloth
and ashes under us is but a jest. The seed of Israel, because they were
a holy seed, appropriated to God and more excellent than their
neighbours, separated themselves from all strangers with whom they had
mingled and joined in affinity, v. 2. Ezra had separated them from
their strange wives some years before, but they had relapsed into the
same sin, and had either made marriages or at least made friendships
with them, and contracted such an intimacy as was a snare to them. But
now they separated themselves from the strange children as well as from
the strange wives. Those that intend by prayers and covenants to join
themselves to God must separate themselves from sin and sinners; for
what communion hath light with darkness? 3. It was a day of communion
with God. They fasted to him, even to him (Zech. vii. 5); for, (1.)
They spoke to him in prayer, offered their pious and devout affections
to him in the confession of sin and the adoration of him as the Lord
and their God. Fasting without prayer is a body without a soul, a
worthless carcase. (2.) They heard him speaking to them by his word;
for they read in the book of the law, which is very proper on fasting
days, that, in the glass of the law, we may see our deformities and
defilements, and know what to acknowledge and what to amend. The word
will direct and quicken prayer, for by it the Spirit helps our praying
infirmities. Observe how the time was equally divided between these
two. Three hours (for that is the fourth part of a day) they spent in
reading, expounding, and applying the scriptures, and three hours in
confessing sin and praying; so that they staid together six hours, and
spent all the time in the solemn acts of religion, without saying,
Behold, what a weariness is it! The varying of the exercises made it
the less tedious, and, as the word they read would furnish them with
matter for prayer, so prayer would make the word the more profitable.
Bishop Patrick thinks that they spent the whole twelve hours of the day
in devotion, that from six o'clock in the morning till nine they read,
and then from nine to twelve they prayed, from twelve to three they
read again, and from three till six at night they prayed again. The
word of a fast day is good work, and therefore we should endeavour to
make a day's work, a good day's work, of it.
The Prayer of the Levites. (b. c. 444.)
4 Then stood up upon the stairs, of the Levites, Jeshua, and Bani,
Kadmiel, Shebaniah, Bunni, Sherebiah, Bani, and Chenani, and cried with
a loud voice unto the Lord their God. 5 Then the Levites, Jeshua, and
Kadmiel, Bani, Hashabniah, Sherebiah, Hodijah, Shebaniah, and
Pethahiah, said, Stand up and bless the Lord your God for ever and
ever: and blessed be thy glorious name, which is exalted above all
blessing and praise. 6 Thou, even thou, art Lord alone; thou hast
made heaven, the heaven of heavens, with all their host, the earth, and
all things that are therein, the seas, and all that is therein, and
thou preservest them all; and the host of heaven worshippeth thee. 7
Thou art the Lord the God, who didst choose Abram, and broughtest him
forth out of Ur of the Chaldees, and gavest him the name of Abraham;
8 And foundest his heart faithful before thee, and madest a covenant
with him to give the land of the Canaanites, the Hittites, the
Amorites, and the Perizzites, and the Jebusites, and the Girgashites,
to give it, I say, to his seed, and hast performed thy words; for thou
art righteous: 9 And didst see the affliction of our fathers in
Egypt, and heardest their cry by the Red sea; 10 And showedst signs
and wonders upon Pharaoh, and on all his servants, and on all the
people of his land: for thou knewest that they dealt proudly against
them. So didst thou get thee a name, as it is this day. 11 And thou
didst divide the sea before them, so that they went through the midst
of the sea on the dry land; and their persecutors thou threwest into
the deeps, as a stone into the mighty waters. 12 Moreover thou
leddest them in the day by a cloudy pillar; and in the night by a
pillar of fire, to give them light in the way wherein they should go.
13 Thou camest down also upon mount Sinai, and spakest with them from
heaven, and gavest them right judgments, and true laws, good statutes
and commandments: 14 And madest known unto them thy holy sabbath, and
commandedst them precepts, statutes, and laws, by the hand of Moses thy
servant: 15 And gavest them bread from heaven for their hunger, and
broughtest forth water for them out of the rock for their thirst, and
promisedst them that they should go in to possess the land which thou
hadst sworn to give them. 16 But they and our fathers dealt proudly,
and hardened their necks, and hearkened not to thy commandments, 17
And refused to obey, neither were mindful of thy wonders that thou
didst among them; but hardened their necks, and in their rebellion
appointed a captain to return to their bondage: but thou art a God
ready to pardon, gracious and merciful, slow to anger, and of great
kindness, and forsookest them not. 18 Yea, when they had made them a
molten calf, and said, This is thy God that brought thee up out of
Egypt, and had wrought great provocations; 19 Yet thou in thy
manifold mercies forsookest them not in the wilderness: the pillar of
the cloud departed not from them by day, to lead them in the way;
neither the pillar of fire by night, to show them light, and the way
wherein they should go. 20 Thou gavest also thy good spirit to
instruct them, and withheldest not thy manna from their mouth, and
gavest them water for their thirst. 21 Yea, forty years didst thou
sustain them in the wilderness, so that they lacked nothing; their
clothes waxed not old, and their feet swelled not. 22 Moreover thou
gavest them kingdoms and nations, and didst divide them into corners:
so they possessed the land of Sihon, and the land of the king of
Heshbon, and the land of Og king of Bashan. 23 Their children also
multipliedst thou as the stars of heaven, and broughtest them into the
land, concerning which thou hadst promised to their fathers, that they
should go in to possess it. 24 So the children went in and possessed
the land, and thou subduedst before them the inhabitants of the land,
the Canaanites, and gavest them into their hands, with their kings, and
the people of the land, that they might do with them as they would.
25 And they took strong cities, and a fat land, and possessed houses
full of all goods, wells digged, vineyards, and oliveyards, and fruit
trees in abundance: so they did eat, and were filled, and became fat,
and delighted themselves in thy great goodness. 26 Nevertheless they
were disobedient, and rebelled against thee, and cast thy law behind
their backs, and slew thy prophets which testified against them to turn
them to thee, and they wrought great provocations. 27 Therefore thou
deliveredst them into the hand of their enemies, who vexed them: and in
the time of their trouble, when they cried unto thee, thou heardest
them from heaven; and according to thy manifold mercies thou gavest
them saviours, who saved them out of the hand of their enemies. 28
But after they had rest, they did evil again before thee: therefore
leftest thou them in the hand of their enemies, so that they had the
dominion over them: yet when they returned, and cried unto thee, thou
heardest them from heaven; and many times didst thou deliver them
according to thy mercies; 29 And testifiedst against them, that thou
mightest bring them again unto thy law: yet they dealt proudly, and
hearkened not unto thy commandments, but sinned against thy judgments,
(which if a man do, he shall live in them;) and withdrew the shoulder,
and hardened their neck, and would not hear. 30 Yet many years didst
thou forbear them, and testifiedst against them by thy spirit in thy
prophets: yet would they not give ear: therefore gavest thou them into
the hand of the people of the lands. 31 Nevertheless for thy great
mercies' sake thou didst not utterly consume them, nor forsake them;
for thou art a gracious and merciful God. 32 Now therefore, our God,
the great, the mighty, and the terrible God, who keepest covenant and
mercy, let not all the trouble seem little before thee, that hath come
upon us, on our kings, on our princes, and on our priests, and on our
prophets, and on our fathers, and on all thy people, since the time of
the kings of Assyria unto this day. 33 Howbeit thou art just in all
that is brought upon us; for thou hast done right, but we have done
wickedly: 34 Neither have our kings, our princes, our priests, nor
our fathers, kept thy law, nor hearkened unto thy commandments and thy
testimonies, wherewith thou didst testify against them. 35 For they
have not served thee in their kingdom, and in thy great goodness that
thou gavest them, and in the large and fat land which thou gavest
before them, neither turned they from their wicked works. 36 Behold,
we are servants this day, and for the land that thou gavest unto our
fathers to eat the fruit thereof and the good thereof, behold, we are
servants in it: 37 And it yieldeth much increase unto the kings whom
thou hast set over us because of our sins: also they have dominion over
our bodies, and over our cattle, at their pleasure, and we are in great
distress. 38 And because of all this we make a sure covenant, and
write it; and our princes, Levites, and priests, seal unto it.
We have here an account how the work of this fast-day was carried on.
1. The names of the ministers that were employed. They are twice named
(v. 4, 5), only with some variation of the names. Either they prayed
successively, according to that rule which the apostle gives (1 Cor.
xiv. 31, You may all prophesy one by one), or, as some think, there
were eight several congregations at some distance from each other, and
each had a Levite to preside in it. 2. The work itself in which they
employed themselves. (1.) They prayed to God, cried to him with a loud
voice (v. 4), for the pardon of the sins of Israel and God's favour to
them. They cried aloud, not that God might the better hear them, as
Baal's worshippers, but that the people might, and to excite their
fervency. (2.) They praised God; for the work of praise is not
unseasonable on a fast-day; in all acts of devotion we must aim at
this, to give unto God the glory due to his name. The summary of their
prayers we have here upon record; whether drawn up before, as a
directory to the Levites what to enlarge on, or recollected after, as
the heads of what they had in prayer enlarged upon, is uncertain. Much
more no doubt was said than is here recorded, else confessing and
worshipping God would not have taken up a fourth part of the day, much
less two-fourths.
In this solemn address to God we have,
I. An awful adoration of God, as a perfect and glorious Being, and the
fountain of all beings, v. 5, 6. The congregation is called upon to
signify their concurrence herewith by standing up; and so the minister
directs himself to God, Blessed be thy glorious name. God is here
adored, 1. As the only living and true God: Thou art Jehovah alone,
self-existent and independent; there is no God besides thee. 2. As the
Creator of all things: Thou hast made heaven, earth, and seas, and all
that is in them. The first article of our creed is fitly made the first
article of our praises. 3. As the great Protector of the whole
creation: "Thou preservest in being all the creatures thou hast given
being to." God's providence extends itself to the highest beings, for
they need it, and to the meanest, for they are not slighted by it. What
God has made he will preserve; what he does is done effectually, Eccl.
iii. 14. 4. As the object of the creatures' praises: "The host of
heaven, the world of holy angels, worshippeth thee, v. 6. But thy name
is exalted above all blessing and praise; it needs not the praises of
the creatures, nor is any addition made to its glory by those praises."
The best performances in the praising of God's name, even those of the
angels themselves, fall infinitely short of what it deserves. It is not
only exalted above our blessing, but above all blessing. Put all the
praises of heaven and earth together, and the thousandth part is not
said of what might and should be said of the glory of God. Our goodness
extendeth not to him.
II. A thankful acknowledgment of God's favours to Israel.
1. Many of these are here reckoned up in order before him, and very
much to the purpose, for, (1.) We must take all occasions to mention
the loving kindness of the Lord, and in every prayer give thanks. (2.)
When we are confessing our sins it is good to take notice of the
mercies of God as the aggravations of our sins, that we may be the more
humbled and ashamed, and call ourselves by the scandalous name of
ungrateful. (3.) When we are seeking to God for mercy and relief in the
time of distress it is an encouragement to our faith and hope to look
back upon our own and our fathers' experiences: "Lord, thou hast done
well for us formerly; shall it be all undone again? Art not thou the
same God still?"
2. Let us briefly observe the particular instances of God's goodness to
Israel here recounted. (1.) The call of Abraham, v. 7. God's favour to
him was distinguishing: "Thou didst choose him." His grace in him was
powerful to bring him out of Ur of the Chaldees, and, in giving him the
name of Abraham, he put honour upon him as his own and assured him that
he should be the father of many nations. Look unto Abraham your father
(Isa. li. 2) and see free grace glorified in him. (2.) The covenant God
made with him to give the land of Canaan to him and his seed, a type of
the better country, v. 8. And this covenant was sure, for God found
Abraham's heart faithful before God, and found it so because he made it
so (for faith is not of ourselves, it is the gift of God), and
therefore performed his words; for with the upright he will show
himself upright, and wherever he finds a faithful heart he will be
found a faithful God. (3.) The deliverance of Israel out of Egypt, v.
9-11. It was seasonable to remember this now that they were interceding
for the perfecting of their deliverance out of Babylon. They were then
delivered, in compassion to their affliction, in answer to their cry,
and in resistance of the pride and insolence of their persecutors.
Wherein they dealt proudly, God showed himself above them (Exod. xviii.
11), and so got himself a name; for he said, I will get me honour upon
Pharaoh. Even to this day the name of God is glorified for that
wonderful work. It was done miraculously: signs and wonders were shown
for the effecting of it; their deliverance was the destruction of their
enemies; they were thrown into the deeps, as irrecoverably as a stone
into the mighty waters. (4.) The conducting of them through the
wilderness, by the pillar of cloud and fire, which showed them which
way they should go, when they should remove, and when and where they
should rest, directed all their stages and all their steps, v. 12. It
was also a visible token of God's presence with them, to guide and
guard them. They mention this again (v. 19), observing that though they
had by their sins provoked God to withdraw from them, and leave them to
wander and perish in the by-paths of the wilderness, yet in his
manifold mercy he continued to lead them, and took not away the pillar
of cloud and fire, v. 19. When mercies, though forfeited, are
continued, we are bound to be doubly thankful. (5.) The plentiful
provision made for them in the wilderness, that they might not perish
for hunger: Thou gavest them bread from heaven, and water out of the
rock (v. 15), and, to hold up their hearts, a promise that they should
go in and possess the land of Canaan. They had meat and drink, food
convenient in the way, and the good land at their journey's end; what
would they more? This also is repeated (v. 20, 21) as that which was
continued, notwithstanding their provocations: Forty years didst thou
sustain them. Never was people so long nursed and so tenderly; they
were wonderfully provided for, and, in so long a time, their clothes
waxed not old, and, though the way was rough and tedious, their feet
swelled not; for they were carried as upon eagles' wings. (6.) The
giving of the law upon Mount Sinai. This was the greatest favour of all
that was done them and the greatest honour that was put upon them. The
Lawgiver was very glorious, v. 13. "Thou didst not only send, but
camest down thyself, and didst speak with them," Deut. iv. 33. The law
given was very good. No nation under the sun had such right judgments,
true laws, and good statutes, Deut. iv. 8. The moral and judicial
precepts were true and right, founded upon natural equity and the
eternal reasons of good and evil; and even the ceremonial institutions
were good, tokens of God's goodness to them and types of gospel grace.
Particular notice is taken of the law of the fourth commandment as a
great favour to them: Thou madest known unto them thy holy sabbath,
which was a token of God's particular favour to them, distinguishing
them from the nations who had revolted from God and quite lost that
ancient part of revealed religion, and was likewise a means of keeping
up their communion with him. And, with the law and the sabbath, he gave
his good Spirit to instruct them, v. 20. Besides the law given on Mount
Sinai, the five books of Moses, which he wrote as he was moved by the
Holy Ghost, were constant instructions to them, particularly the book
of Deuteronomy, in which God's Spirit by Moses instructed them fully.
Bezaleel was filled with the Spirit of God (Exod. xxxi. 3), so was
Joshua (Num. xxvii. 18), and Caleb had another spirit. (7.) The putting
of them in possession of Canaan, that good land, kingdoms and nations,
v. 22. They were made so numerous as to replenish it (v. 23) and so
victorious as to be masters of it (v. 24); the natives were given into
their hands, that they might do with them as they would, set their
feet, if they pleased, on the necks of their kings. Thus they gained a
happy settlement, v. 25. Look upon their cities, and you see them
strong and well fortified. Look into their houses, and you find them
fine and well furnished, filled with all sorts of rich goods. Take a
view of the country, and you will say that you never saw such a fat
land, so well stored with vineyards and oliveyards. All these they
found made ready to their hands; so they delighted themselves in the
gifts of God's great goodness. They could not wish to be more easy or
happy than they were, or might have been, in Canaan, had it not been
their own fault. (8.) God's great readiness to pardon their sins, and
work deliverance for them, when they had by their provocations brought
his judgments upon themselves. When they were in the wilderness they
found him a God ready to pardon (v. 17), a God of pardons (so the
margin reads it), who had proclaimed his name as a God forgiving
iniquity, transgression, and sin, who has power to forgive sin, is
willing to forgive, and glories in forgiving. Though they forsook him,
he did not forsake them, as justly he might have done, but continued
his care of them and favour to them. Afterwards, when they were settled
in Canaan and sold themselves by their sins into the hands of their
enemies, upon their submission and humble request he gave them saviours
(v. 27), the judges, by whom God wrought many a great deliverance for
them when they were on the brink of ruin. This he did, not for any
merit of theirs, for their deserved nothing but ill, but according to
his mercies, his manifold mercies. (9.) The admonitions and fair
warnings he gave them by his servants the prophets. When he delivered
them from their troubles he testified against their sins (v. 28, 29),
that they might not misconstrue their deliverances as connivances at
their wickedness. That which was designed in all the testimonies which
the prophets bore against them was to bring them again to God's law, to
lay their necks under its yoke, and walk by its rule. The end of our
ministry is to bring people to God by bringing them to his law, not to
bring them to ourselves by bringing them under any law of ours. This we
have again (v. 30): Thou testifiedst against them by thy Spirit in thy
prophets. The testimony of the prophets was the testimony of the Spirit
in the prophets, and it was the Spirit of Christ in them, 1 Pet. i. 10,
11. They spoke as they were moved by the Holy Ghost, and what they said
is to be received accordingly. God gave them his Spirit to instruct
them (v. 20), but, they not receiving that instruction, he did by his
Spirit testify against them. If we will not suffer God's word to teach
and rule us, it will accuse and judge us. God sends prophets, in
compassion to his people (2 Chron. xxxvi. 15), that he may not send
judgments. (10.) The lengthening out of his patience and the moderating
of his rebukes: Many years did he forbear them (v. 30), as loth to
punish them, and waiting to see if they would repent; and, when he did
punish them, he did not utterly consume them nor forsake them, v. 31.
Had he forsaken them they would have been utterly consumed; but he did
not stir up all his wrath, for he designed their reformation, not their
destruction. Thus do they multiply, thus do they magnify, the instances
of God's goodness to Israel, and we should do in like manner, that the
goodness of God, duly considered by us, may lead us to repentance, and
overcome our badness. The more thankful we are for God's mercies the
more humbled we shall be for our own sins.
III. Here is a penitent confession of sin, their own sins, and the sins
of their fathers. The mention of these is interwoven with the memorials
of God's favours, that God's goodness, notwithstanding their
provocations, might appear the more illustrious, and their sins,
notwithstanding his favours, might appear the more heinous. Many
passages in this acknowledgment of sins and mercies are taken from
Ezek. xx. 5-26, as will appear by comparing those verses with these;
for the word of God is of use to direct us in prayer, and by what he
says to us we may learn what to say to him.
1. They begin with the sins of Israel in the wilderness: They, even our
fathers (so it might better be read), dealt proudly (though,
considering what they were, and how lately they had come out of
slavery, they had no reason to be proud), and hardened their necks, v.
16. Pride is at the bottom of men's obstinacy and disobedience; they
think it below them to bow their necks to God's yoke, and a piece of
state to set up their own will in opposition to the will of God
himself. (1.) There were two things which they did not duly give heed
to, else they would not have done as they did:--The word of God they
heard, but they did not hearken to God's commandments; and the works of
God they saw, but they were not mindful of his wonders: had they duly
considered them as miracles, they would have obeyed from a principle of
faith and holy fear; had they duly considered them as mercies, they
would have obeyed from a principle of gratitude and holy love. But,
when men make no right use either of God's ordinances or of his
providences, what can be expected from them? (2.) Two great sins are
here specified; which they were guilty of in the wilderness--meditating
a return, [1.] To Egyptian slavery, which, for the sake of the garlick
and onions, they preferred before the glorious liberty of the Israel of
God attended with some difficulty and inconvenience. In their rebellion
they appointed a captain to return to their bondage, in distrust of
God's power and contempt of his holy promise, v. 17. [2.] To Egyptian
idolatry: They made a molten calf, and were so sottish as to say, This
is thy God.
2. They next bewail the provocations of their fathers after they were
put in possession of Canaan. Though they were delighted themselves in
God's great goodness, yet that would not prevail to keep them closely
to him; for, nevertheless, they were disobedient (v. 26) and wrought
great provocations. For, (1.) They abused God's prophets, slew them
because they testified against them to turn them to God (v. 26), so
returning the greatest injury for the greatest kindness. (2.) They
abused his favours: After they had rest, they did evil again, v. 28.
They were not wrought upon either by their troubles or their
deliverances out of trouble. Neither fear nor love would hold them to
their duty.
3. They at length come nearer to their own day, and lament the sins
which had brought those judgments upon them which they had long been
groaning under and were now but in part delivered from: We have done
wickedly (v. 33): our kings, our princes, our priests, and our fathers,
have all been guilty, and we in them, v. 34. Two things they charge
upon themselves and their fathers, as the cause of their
troubles:--(1.) A contempt of the good law God had given them: They
sinned against thy judgments, the dictates of divine wisdom, and the
demands of divine sovereignty. Though they were told how much it would
be for their own advantage to govern themselves by them, for, if a man
do them, he shall live in them (v. 29), yet they would not do them, and
so, in effect, said that they would not live. They forsook their own
mercies. This abridgment of the covenant, Do this and live, is taken
from Ezek. xx. 13, and is quoted, Gal. iii. 12, to prove that the law
is not of faith; it was not them as it is now, Believe and live, yet
they gave a withdrawing shoulder, so it is in the margin. They
pretended to lay their shoulders under the burden of God's law, and put
their shoulders to the work, but they proved withdrawing shoulders;
they soon flew off, would not keep to it, would not abide by it. When
it came, as we say, to the setting to, they shrunk back, and would not
hear. They had a backsliding heart; and, though God by his prophets
called them to return, they would not give ear, v. 30. He stretched out
his hands, but no man regarded. (2.) A contempt of the good land God
had given them (v. 35): "Our kings have not served thee in their
kingdom, have not used their power for the support of religion; our
people have not served thee in the use of the gifts of thy great
goodness, and in that large and fat land which thou not only gavest
them by thy grant, but gavest before them by the expulsion of the
natives and the complete victories they obtained over them." Those that
would not serve God in their own land were made to serve their enemies
in a strange land, as was threatened, Deut. xxviii. 47, 48. It is a
pity that a good land should have bad inhabitants, but so it was with
Sodom. Fatness and fulness often make men proud and sensual.
IV. Here is a humble representation of the judgments of God, which they
had been and were now under.
1. Former judgments are remembered as aggravations of their sins, that
they had not taken warning. In the days of the judges their enemies
vexed them (v. 27); and, when they did evil again, God did again leave
them in the hand of their enemies, who could not have touched them if
God had not given them up; but, when God left them, they got and kept
dominion over them.
2. Their present calamitous state is laid before the Lord (v. 36, 37):
We are servants this day. Free-born Israelites are enslaved, and the
land which they had long held by a much more honourable tenure than
grand sergeantry itself, even by immediate grant from the crown of
heaven to them as a peculiar people above all people on the earth, they
now held by as base a tenure as villenage itself, by, from, and under,
the kings of Persia, whose vassals they were. A sad change! But see
what work sin makes! They were bound to personal service: They have
dominion over our bodies; they held all they had precariously, were
tenants at will, and the land-tax that they paid was so great that it
amounted even to a rack-rent; so that all the rents, issues, and
profits, of their land did in effect accrue to the king, and it was as
much as they could do to get a bare subsistence for themselves and
their families out of it. This, they honestly own, was for their sins.
Poverty and slavery are the fruits of sin; it is sin that brings us
into all our distresses.
V. Here is their address to God under these calamities. 1. By way of
request, that their trouble might not seem little, v. 32. It is the
only petition in all this prayer. The trouble was universal; it had
come on their kings, princes, priests, prophets, fathers, and all their
people; they had all shared in the sin (v. 34), and now all shared in
the judgment. It was of long continuance: From the time of the kings of
Assyria, who carried the ten tribes captive, unto this day. "Lord, let
it not all seem little and not worthy to be regarded, or not needing to
be relieved." They do not prescribe to God what he shall do for them,
but leave it to him, only desiring he would please to take cognizance
of it, remembering that when he saw the affliction of his people in
Egypt to be great he came down to deliver them, Exod. iii. 7, 8. In
this request they have an eye to God as one that is to be feared (for
he is the great, the mighty, and the terrible, God), and as one that is
to be trusted, for he is our God in covenant, and a God that keeps
covenant and mercy. 2. By way of acknowledgment, notwithstanding, that
really it was less than they deserved, v. 33. They own the justice of
God in all their troubles, that he had done them no wrong. "We have
done wickedly in breaking thy laws, and therefore thou hast done right
in bringing all these miseries upon us." Note, It becomes us, when we
are under the rebukes of divine Providence, though ever so sharp and
ever so long, to justify God and to judge ourselves; for he will be
clear when he judgeth. Ps. li. 4.
VI. Here is the result and conclusion of this whole matter. After this
long remonstrance of their case was made they came at last to this
resolution, that they would return to God and to their duty, and oblige
themselves never to forsake God, but always to continue in their duty.
"Because of all this, we make a sure covenant with God; in
consideration of our frequent departures from God, we will now more
firmly than ever bind ourselves to him. Because we have smarted so much
for sin, we will now stedfastly resolve against it, that we may not any
more withdraw the shoulder." Observe, 1. This covenant was made with
serious consideration. It is the result of a chain of suitable
thoughts, and so is a reasonable service. 2. With great solemnity. It
was written, in perpetuam rei memoriam--that it might remain a memorial
for all ages; it was sealed and left upon record, that it might be a
witness against them if they dealt deceitfully. 3. With joint consent:
"We make it; we are all agreed in making it, and do it unanimously,
that we may strengthen the hands one of another." 4. With fixed
resolution: "It is a sure covenant, without reserving a power of
revocation. It is what we will live and die by, and never go back
from." A certain number of the princes, priests, and Levites, were
chosen as the representatives of the congregation, to subscribe and
seal it for and in the name of the rest. Now was fulfilled that promise
concerning the Jews, that, when they returned out of captivity, they
should join themselves to the Lord in a perpetual covenant (Jer. l. 5),
and that in Isa. xliv. 5, that they should subscribe with their hand
unto the Lord. He that bears an honest mind will not startle at
assurances; nor will those that know the deceitfulness of their own
hearts think them needless.
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N E H E M I A H
CHAP. X.
We have in this chapter a particular account of the covenant which in
the close of the foregoing chapter was resolved upon; they struck while
the iron was hot, and immediately put that good resolve in execution,
when they were in a good frame, lest, if it should be delayed, it might
be dropped. Here we have, I. The names of those that set their hands
and seals to it, ver. 1-27. II. An account of those who signified their
consent and concurrence, ver. 28, 29. III. The covenant itself, and the
articles of it in general, that they would "keep God's commandments"
(ver. 29); in particular, that they would not marry with the heathen
(ver. 30), nor profane the sabbath, nor be rigorous with their debtors
(ver. 31), and that they would carefully pay their church-dues, for the
maintenance of the temple service, which they promise faithfully to
adhere to, ver. 32-39.
The Sealing of the Covenant. (b. c. 444.)
1 Now those that sealed were, Nehemiah, the Tirshatha, the son of
Hachaliah, and Zidkijah, 2 Seraiah, Azariah, Jeremiah, 3 Pashur,
Amariah, Malchijah, 4 Hattush, Shebaniah, Malluch, 5 Harim,
Meremoth, Obadiah, 6 Daniel, Ginnethon, Baruch, 7 Meshullam,
Abijah, Mijamin, 8 Maaziah, Bilgai, Shemaiah: these were the priests.
9 And the Levites: both Jeshua the son of Azaniah, Binnui of the sons
of Henadad, Kadmiel; 10 And their brethren, Shebaniah, Hodijah,
Kelita, Pelaiah, Hanan, 11 Micha, Rehob, Hashabiah, 12 Zaccur,
Sherebiah, Shebaniah, 13 Hodijah, Bani, Beninu. 14 The chief of the
people; Parosh, Pahath-moab, Elam, Zatthu, Bani, 15 Bunni, Azgad,
Bebai, 16 Adonijah, Bigvai, Adin, 17 Ater, Hizkijah, Azzur, 18
Hodijah, Hashum, Bezai, 19 Hariph, Anathoth, Nebai, 20 Magpiash,
Meshullam, Hezir, 21 Meshezabeel, Zadok, Jaddua, 22 Pelatiah,
Hanan, Anaiah, 23 Hoshea, Hananiah, Hashub, 24 Hallohesh, Pileha,
Shobek, 25 Rehum, Hashabnah, Maaseiah, 26 And Ahijah, Hanan, Anan,
27 Malluch, Harim, Baanah. 28 And the rest of the people, the
priests, the Levites, the porters, the singers, the Nethinims, and all
they that had separated themselves from the people of the lands unto
the law of God, their wives, their sons, and their daughters, every one
having knowledge, and having understanding; 29 They clave to their
brethren, their nobles, and entered into a curse, and into an oath, to
walk in God's law, which was given by Moses the servant of God, and to
observe and do all the commandments of the Lord our Lord, and his
judgments and his statutes; 30 And that we would not give our
daughters unto the people of the land, nor take their daughters for our
sons: 31 And if the people of the land bring ware or any victuals on
the sabbath day to sell, that we would not buy it of them on the
sabbath, or on the holy day: and that we would leave the seventh year,
and the exaction of every debt.
When Israel was first brought into covenant with God it was done by
sacrifice and the sprinkling of blood, Exod. xxiv. But here it was done
by the more natural and common way of sealing and subscribing the
written articles of the covenant, which bound them to no more than was
already their duty. Now here we have,
I. The names of those public persons who, as the representatives and
heads of the congregation, set their hands and seals to this covenant,
because it would have been an endless piece of work for every
particular person to do it; and, if these leading men did their part in
pursuance of this covenant, their example would have a good influence
upon all the people. Now observe, 1. Nehemiah, who was the governor,
signed first, to show his forwardness in this work and to set others a
good example, v. 1. Those that are above others in dignity and power
should go before them in the way of God. 2. Next to him subscribed
twenty-two priests, among whom I wonder we do not find Ezra, who was an
active man in the solemnity (ch. viii. 2) which was but the first day
of the same month, and therefore we cannot think he was absent; but he,
having before done his part as a scribe, now left it to others to do
theirs. 3. Next to the priests, seventeen Levites subscribed this
covenant, among whom we find all or most of those who were the mouth of
the congregation in prayer, ch. ix. 4, 5. This showed that they
themselves were affected with what they had said, and would not bind
those burdens on others which they themselves declined to touch. Those
that lead in prayer should lead in every other good work. 4. Next to
the Levites, forty-four of the chief of the people gave it under their
hands for themselves and all the rest, chiefly those whom they had
influence upon, that they would keep God's commandments. Their names
are left upon record here, to their honour, as men that were forward
and active in reviving and endeavouring to perpetuate religion in their
country. The memory of such shall be blessed. It is observable that
most of those who were mentioned, ch. vii. 8, &c., as heads of houses
or clans, are here mentioned among the first of the chief of the people
that subscribed, whoever was the present head bearing the name of him
that was head when they came out of Babylon, and these were fittest to
subscribe for all those of their father's house. Here are Parosh,
Pahathmoab, Elam, Zatthu, Bani (v. 14), Azgad, Bebai, Bigvai, Adin,
Ater, Hashum, Bezai, Hariph, Anathoth, and some others in the following
verses, that are all found in that catalogue. Those that have interest
must use it for God.
II. The concurrence of the rest of the people with them, and the rest
of the priests and Levites, who signified their consent to what their
chiefs did. With them joined, 1. Their wives and children; for they had
transgressed, and they must reform. Every one that had knowledge and
understanding must covenant with God. As soon as young people grow up
to be capable of distinguishing between good and evil, and of acting
intelligently, they ought to make it their own act and deed to join
themselves to the Lord. 2. The proselytes of other nations, all that
had separated themselves from the people of the lands, their gods and
their worship, unto the law of God, and the observance of that law. See
what conversion is; it is separating ourselves from the course and
custom of this world, and devoting ourselves to the conduce of the word
of God. And, as there is one law, so there is one covenant, one
baptism, for the stranger and for him that is born in the land. Observe
how the concurrence of the people is expressed, v. 29. (1.) They clave
to their brethren one and all. Here those whom the court blessed the
country blessed too! The commonalty agreed with their nobles in this
good work. Great men never look so great as when they encourage
religion, and are examples of it; and they would by that, as much as
any thing, secure an interest in the most valuable of their inferiors.
Let but the nobles cordially espouse religious causes, and perhaps they
will find people cleave to them therein closer than they can imagine.
Observe, Their nobles are called their brethren; for, in the things of
God, rich and poor, high and low, meet together. (2.) They entered into
a curse and an oath. As the nobles confirmed the covenant with their
hands and seals, so the people with a curse and an oath, solemnly
appealing to God concerning their sincerity, and imprecating his just
revenge if they dealt deceitfully. Every oath has in it a conditional
curse upon the soul, which makes it a strong bond upon the soul; for
our own tongues, if false and lying tongues, will fall, and fall
heavily, upon ourselves.
III. The general purport of this covenant. They laid upon themselves no
other burden than this necessary thing, which they were already obliged
to by all other engagements of duty, interest, and gratitude--to walk
in God's law, and to do all his commandments, v. 29. Thus David swore
that he would keep God's righteous judgments, Ps. cxix. 106. Our own
covenant binds us to this, if not more strongly, yet more sensibly,
than we were before bound, and therefore we must not think it needless
thus to bind ourselves. Observe, When we bind ourselves to do the
commandments of God we bind ourselves to do all his commandments, and
therein to have an eye to him as the Lord and our Lord.
IV. Some of the particular articles of this covenant, such as were
adapted to their present temptations. 1. That they would not intermarry
with the heathen, v. 30. Many of them had been guilty of this, Ezra ix.
1. In our covenants with God we should engage particularly against
those sins that we have been most frequently overtaken in and damaged
by. Those that resolve to keep the commandments of God must say to evil
doers, Depart, Ps. cxix. 115. 2. That they would keep no markets on the
sabbath day, or any other day of which the law had said, You shall do
no work therein. They would not only not sell goods themselves for gain
on that day, but they would not encourage the heathen to sell on that
day by buying of them, no not victuals, under pretence of necessity;
but would buy in their provisions for their families the day before, v.
31. Note, Those that covenant to keep all God's commandments must
particularly covenant to keep sabbaths well; for the profanation of
them is an inlet to other instances of profaneness. The sabbath is a
market day for our souls, but not for our bodies. 3. That they would
not be severe in exacting their debts, but would observe the seventh
year as a year of release, according to the law, v. 31. In this matter
they had been faulty (ch. v.), and here therefore they promise to
reform. This was the acceptable fast, to undo the heavy burden, and to
let the oppressed go free, Isa. lviii. 6. It was in the close of the
day of expiation that the jubilee trumpet sounded. It was for the
neglect of observing the seventh year as a year of rest for the land
that God had made it enjoy its sabbaths seventy years (Lev. xxvi. 35),
and therefore they covenanted to observe that law. Those are stubborn
children indeed that will not amend the fault for which they have been
particularly corrected.
The Renewal of Sacred Rites. (b. c. 444.)
32 Also we made ordinances for us, to charge ourselves yearly with the
third part of a shekel for the service of the house of our God; 33
For the showbread, and for the continual meat offering, and for the
continual burnt offering, of the sabbaths, of the new moons, for the
set feasts, and for the holy things, and for the sin offerings to make
an atonement for Israel, and for all the work of the house of our God.
34 And we cast the lots among the priests, the Levites, and the
people, for the wood offering, to bring it into the house of our God,
after the houses of our fathers, at times appointed year by year, to
burn upon the altar of the Lord our God, as it is written in the law:
35 And to bring the firstfruits of our ground, and the firstfruits of
all fruit of all trees, year by year, unto the house of the Lord: 36
Also the firstborn of our sons, and of our cattle, as it is written in
the law, and the firstlings of our herds and of our flocks, to bring to
the house of our God, unto the priests that minister in the house of
our God: 37 And that we should bring the firstfruits of our dough,
and our offerings, and the fruit of all manner of trees, of wine and of
oil, unto the priests, to the chambers of the house of our God; and the
tithes of our ground unto the Levites, that the same Levites might have
the tithes in all the cities of our tillage. 38 And the priest the
son of Aaron shall be with the Levites, when the Levites take tithes:
and the Levites shall bring up the tithe of the tithes unto the house
of our God, to the chambers, into the treasure house. 39 For the
children of Israel and the children of Levi shall bring the offering of
the corn, of the new wine, and the oil, unto the chambers, where are
the vessels of the sanctuary, and the priests that minister, and the
porters, and the singers: and we will not forsake the house of our God.
Having covenanted against the sins they had been guilty of, they
proceed in obliging themselves to revive and observe the duties they
had neglected. We must not only cease to do evil, but learn to do well.
I. It was resolved, in general, that the temple service should be
carefully kept up, that the work of the house of their God should be
done in its season, according to the law, v. 33. Let not any people
expect the blessing of God unless they make conscience of observing his
ordinances and keeping up the public worship of him. Then it is likely
to go well with our houses when care is taken that the work of God's
house go on well. It was likewise resolved that they would never
forsake the house of their God (v. 39), as they and their fathers had
done, would not forsake it for the house of any other god, or for the
high places, as idolaters did, nor forsake it for their farms and
merchandises, as those did that were atheistical and profane. Those
that forsake the worship of God forsake God.
II. It was resolved, in pursuance of this, that they would liberally
maintain the temple service, and not starve it. The priests were ready
to do their part in all the work of God's house, if the people would do
theirs, which was to find them with materials to work upon. Now here it
was agreed and concluded, 1. That a stock should be raised for the
furnishing of God's table and altar plentifully. Formerly there were
treasures in the house of the Lord for this purpose, but these were
gone, and there was no settled fund to supply the want of them. It was
a constant charge to provide show-bread for the table, two lambs for
the daily offerings, four for the sabbaths, and more, and more costly,
sacrifices for other festivals, occasional sin-offerings, and
meat-offerings, and drink-offerings for them all. They had no rich king
to provide these, as Hezekiah did; the priests could not afford to
provide them, their maintenance was so small; the people therefore
agreed to contribute yearly, every one of them, the third part of a
shekel, about ten pence a-piece for the bearing of this expense. When
every one will act, and every one will give, though but little, towards
a good work, the whole amount will be considerable. The tirshatha did
not impose this tax, but the people made it an ordinance for
themselves, and charged themselves with it, v. 32, 33. 2. That
particular care should be taken to provide wood for the altar, to keep
the fire always burning upon it, and wherewith to boil the
peace-offerings. All of them, priests and Levites as well as people,
agreed to bring in their quota, and cast lots in what order they should
bring it in, which family first and which next, that there might be a
constant supply, and not a scarcity at one time and an overplus at
another, v. 34. Thus they provided the fire and the wood, as well as
the lambs for the burnt-offerings. 3. That all those things which the
divine law had appointed for the maintenance of the priests and Levites
should be duly paid in, for their encouragement to mind their business,
and that they might not be under any temptation to neglect it for the
making of necessary provision for their families. Then the work of the
house of God is likely to go on when those that serve at the altar
live, and live comfortably, upon the altar. First-fruits and tenths
were then the principal branches of the ministers' revenues; and they
here resolved, (1.) To bring in the first-fruits justly, the
first-fruits of their ground and trees (Exod. xxiii. 19; Lev. xix. 23),
the first-born of their children (even the money wherewith they were to
be redeemed) and of their cattle, Exod. xiii. 2, 11, 12 (this was given
to the priests, Num. xviii. 15, 16), also the first-fruits of their
dough (Num. xv. 21), concerning which there is a particular order given
in the prophecy concerning the second temple, Ezek. xliv. 30. (2.) To
bring in their tenths likewise, which were due to the Levites (v. 37),
and a tenth out of those tenths to the priest, v. 38. This was the law
(Num. xviii. 21-28); but these dues had been withheld, in consequence
of which God, by the prophet, charges them with robbing him (Mal. iii.
8, 9), at the same time encouraging them to be more just to him and his
receivers, with a promise that, if they brought the tithes into the
store-house, he would pour out blessings upon them, v. 10. This
therefore they resolved to do, that there might be meat in God's house,
and plenty in the store-chambers of the temple, where the vessels of
the sanctuary were, v. 39. "We will do it (say they) in all the cities
of our tillage," v. 37. In all the cities of our servitude, so the
LXX., for they were servants in their own land, ch. ix. 36. But (as Mr.
Poole well observes), though they paid great taxes to the kings of
Persia, and had much hardship put upon them, they would not make that
an excuse for not paying their tithes, but would render to God the
things that were his, as well as to Cæsar the things that were his. We
must do what we can in works of piety and charity notwithstanding the
taxes we pay to the government, and cheerfully perform our duty to God
in our servitude, which will be the surest way to ease and liberty in
God's due time.
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N E H E M I A H
CHAP. XI.
Jerusalem was walled round, but it was not as yet fully inhabited, and
therefore was weak and despicable. Nehemiah's next care is to bring
people into it; of that we have here an account. I. The methods taken
to replenish it, ver. 1, 2. II. The principal persons that resided
there, of Judah and Benjamin (ver. 3-9), of the priests and Levites,
ver. 10-19. III. The several cities and villages of Judah and Benjamin
that were peopled by the rest of their families, ver. 20-36.
The Re-peopling of Jerusalem. (b. c. 444.)
1 And the rulers of the people dwelt at Jerusalem: the rest of the
people also cast lots, to bring one of ten to dwell in Jerusalem the
holy city, and nine parts to dwell in other cities. 2 And the people
blessed all the men, that willingly offered themselves to dwell at
Jerusalem. 3 Now these are the chief of the province that dwelt in
Jerusalem: but in the cities of Judah dwelt every one in his possession
in their cities, to wit, Israel, the priests, and the Levites, and the
Nethinims, and the children of Solomon's servants. 4 And at Jerusalem
dwelt certain of the children of Judah, and of the children of
Benjamin. Of the children of Judah; Athaiah the son of Uzziah, the son
of Zechariah, the son of Amariah, the son of Shephatiah, the son of
Mahalaleel, of the children of Perez; 5 And Maaseiah the son of
Baruch, the son of Colhozeh, the son of Hazaiah, the son of Adaiah, the
son of Joiarib, the son of Zechariah, the son of Shiloni. 6 All the
sons of Perez that dwelt at Jerusalem were four hundred threescore and
eight valiant men. 7 And these are the sons of Benjamin; Sallu the
son of Meshullam, the son of Joed, the son of Pedaiah, the son of
Kolaiah, the son of Maaseiah, the son of Ithiel, the son of Jesaiah.
8 And after him Gabbai, Sallai, nine hundred twenty and eight. 9 And
Joel the son of Zichri was their overseer: and Judah the son of Senuah
was second over the city. 10 Of the priests: Jedaiah the son of
Joiarib, Jachin. 11 Seraiah the son of Hilkiah, the son of Meshullam,
the son of Zadok, the son of Meraioth, the son of Ahitub, was the ruler
of the house of God. 12 And their brethren that did the work of the
house were eight hundred twenty and two: and Adaiah the son of Jeroham,
the son of Pelaliah, the son of Amzi, the son of Zechariah, the son of
Pashur, the son of Malchiah, 13 And his brethren, chief of the
fathers, two hundred forty and two: and Amashai the son of Azareel, the
son of Ahasai, the son of Meshillemoth, the son of Immer, 14 And
their brethren, mighty men of valour, a hundred twenty and eight: and
their overseer was Zabdiel, the son of one of the great men. 15 Also
of the Levites: Shemaiah the son of Hashub, the son of Azrikam, the son
of Hashabiah, the son of Bunni; 16 And Shabbethai and Jozabad, of the
chief of the Levites, had the oversight of the outward business of the
house of God. 17 And Mattaniah the son of Micha, the son of Zabdi,
the son of Asaph, was the principal to begin the thanksgiving in
prayer: and Bakbukiah the second among his brethren, and Abda the son
of Shammua, the son of Galal, the son of Jeduthun. 18 All the Levites
in the holy city were two hundred fourscore and four. 19 Moreover the
porters, Akkub, Talmon, and their brethren that kept the gates, were a
hundred seventy and two.
Jerusalem is called here the holy city (v. 1), because there the temple
was, and that was the place God had chosen to put his name there; upon
this account, one would think, the holy seed should all have chosen to
dwell there and have striven for a habitation there; but, on the
contrary, it seems they declined dwelling there, 1. Because a greater
strictness of conversation was expected from the inhabitants of
Jerusalem than from others, which they were not willing to come up to.
Those who care not for being holy themselves are shy of dwelling in a
holy city; they would not dwell in the New Jerusalem itself for that
reason, but would wish to have a continuing city here upon earth. Or,
2. Because Jerusalem, of all places, was most hated by the heathen
their neighbours, and against it their malicious designs were levelled,
which made that the post of danger (as the post of honour usually is)
and therefore they were not willing to expose themselves there. Fear of
persecution and reproach, and of running themselves into trouble, keeps
many out of the holy city, and makes them backward to appear for God
and religion, not considering that, as Jerusalem is with a special
malice threatened and insulted by its enemies, so it is with a special
care protected by its God and made a quiet habitation, Isa. xxxiii. 20;
Ps. xlvi. 4, 5. Or, 3. Because it was more for their worldly advantage
to dwell in the country. Jerusalem was no trading city, and therefore
there was no money to be got there by merchandise, as there was in the
country by corn and cattle. Note, All seek their own, not the things
that are Jesus Christ's, Phil. ii. 21. It is a general and just
complaint that most people prefer their own wealth, credit, pleasure,
ease, and safety, before the glory of God and the public good. People
being thus backward to dwell at Jerusalem, now that it was poor, we are
here told,
I. By what means it was replenished. 1. The rulers dwelt there, v. 1.
That was the proper place for them to reside in, because there were set
the thrones of judgment (Ps. cxxii. 5), and thither, in all difficult
matters, the people resorted with their last appeals. And if it were an
instance of eminent affection to the house of God, zeal for the public
good, and of faith, and holy courage, and self-denial, to dwell there
at this time, the rulers would be examples of these to their inferiors.
Their dwelling there would invite and encourage others to dwell there
too. Magnates magnetes--the mighty are magnetic. When great men choose
the holy city for their habitation their example brings holiness into
reputation, and their zeal will provoke very many. 2. There were some
that willingly offered themselves to dwell at Jerusalem, nobly
foregoing their own secular interest for the public welfare, v. 2. It
is upon record, to their honour, that when others were shy of venturing
upon difficulty, loss, and danger, they sought the good of Jerusalem,
because of the house of the Lord their God. Those shall prosper that
thus love Zion, Ps. cxxii. 6, 9. It is said, The people blessed them.
They praised them; they prayed for them; they praised God for them.
Many that do not appear forward themselves for the public good will yet
give a good word to those that do. God and man will bless those that
are public blessings, which should encourage us to be zealous in doing
good. 3. They, finding that yet there was room, concluded upon a review
of their whole body to bring one in ten to dwell in Jerusalem; who they
should be was determined by lot, the disposal whereof, all knew, was of
the Lord. This would prevent strife, and would be a great satisfaction
to those on whom the lot fell to dwell at Jerusalem, that they plainly
saw God appointing the bounds of their habitation. They observed the
proportion of one in ten, as we may suppose, to bring the balance
between the city and country to a just and equal poise; so it seems to
refer to the ancient rule of giving the tenth to God; and what is given
to the holy city he reckons given to himself.
II. By what persons it was replenished. A general account is here given
of the inhabitants of Jerusalem because the governors of Judah looked
upon them as their strength in the Lord of hosts their God, and valued
them accordingly, Zech. xii. 5. 1. Many of the children of Judah and
Benjamin dwelt there; for, originally, part of the city law in the lot
of one of those tribes and part in that of the other; but the greater
part was in the lot of Benjamin, and therefore here we find of the
children of Judah only 468 families in Jerusalem (v. 6), but of
Benjamin 928, v. 7, 8. Thus small were its beginnings, but afterwards,
before our Saviour's time, it grew much more populous. Those of Judah
all descended from Perez, or Pharez, that son of Judah of whom, as
concerning the flesh, Christ came. And, though the Benjamites were more
in number, yet of the men of Judah it is said (v. 6) that they were
valiant men, fit for service, and able to defend the city in case of an
attack. Judah has not lost its ancient character of a lion's whelp,
bold and daring. Of the Benjamites that dwelt in Jerusalem we are here
told who was overseer, and who was second, v. 9. For it is as necessary
for a people to have good order kept up among themselves as to be
fortified against the attacks of their enemies from abroad, to have
good magistrates as to have good soldiers. 2. The priests and Levites
did many of them settle at Jerusalem; where else should men that were
holy to God dwell, but in the holy city? (1.) Most of the priests, we
may suppose, dwelt there, for their business lay where the temple was.
Of those that did the work of the house in their courses here were 822
of one family, 242 of another, and 128 of another, v. 12-14. It was
well that those labourers were not few. It is said of some of them that
they were mighty men of valour (v. 14); it was necessary that they
should be so, for the priesthood was not only a work, which required
might, but a warfare, which required valour, especially now. Of one of
these priests it is said that he was the son of one of the great men.
It was no disparagement to the greatest man they had to have his son in
the priesthood; he might magnify his office, for his office did not in
the least diminish him. (2.) Some of the Levites also came and dwelt at
Jerusalem, yet but few in comparison, 284 in all (v. 18), with 172
porters (v. 19), for much of their work was to teach the good knowledge
of God up and down the country, for which purpose they were to be
scattered in Israel. As many as there was occasion for attended at
Jerusalem; the rest were doing good elsewhere. [1.] It is said of one
of the Levites that he had the oversight of the outward business of the
house of God, v. 16. The priests were chief managers of the business
within the temple gates; but this Levite was entrusted with the secular
concerns of God's house, that were in ordine ad
spiritualia--subservient to its spiritual concerns, the collecting of
the contributions, the providing of materials for the temple service,
and the like, which it was necessary to oversee, else the inward
business would have been starved and have stood still. Those who take
care of the ta exo--the outward concerns of the church, the serving of
its tables, are as necessary in their place as those who take care of
its ta eso--its inward concerns, who give themselves to the word and
prayer. [2.] It is said of another that he was the principal to begin
the thanksgiving in prayer. Probably he had a good ear and a good
voice, and was a scientific singer, and therefore was chosen to lead
the psalm. He was precentor in the temple. Observe, Thanksgiving is
necessary in prayer; they should go together; giving thanks for former
mercies is a becoming way of begging further mercies. And care should
be taken in public service that every thing be done in the best manner,
decently and in good order-- in prayer, that one speak and the rest
join--in singing, that one begin and the rest follow.
The Distribution of the People. (b. c. 444.)
20 And the residue of Israel, of the priests, and the Levites, were in
all the cities of Judah, every one in his inheritance. 21 But the
Nethinims dwelt in Ophel: and Ziha and Gispa were over the Nethinims.
22 The overseer also of the Levites at Jerusalem was Uzzi the son of
Bani, the son of Hashabiah, the son of Mattaniah, the son of Micha. Of
the sons of Asaph, the singers were over the business of the house of
God. 23 For it was the king's commandment concerning them, that a
certain portion should be for the singers, due for every day. 24 And
Pethahiah the son of Meshezabeel, of the children of Zerah the son of
Judah, was at the king's hand in all matters concerning the people.
25 And for the villages, with their fields, some of the children of
Judah dwelt at Kirjath-arba, and in the villages thereof, and at Dibon,
and in the villages thereof, and at Jekabzeel, and in the villages
thereof, 26 And at Jeshua, and at Moladah, and at Beth-phelet, 27
And at Hazar-shual, and at Beer-sheba, and in the villages thereof,
28 And at Ziklag, and at Mekonah, and in the villages thereof, 29 And
at En-rimmon, and at Zareah, and at Jarmuth, 30 Zanoah, Adullam, and
in their villages, at Lachish, and the fields thereof, at Azekah, and
in the villages thereof. And they dwelt from Beer-sheba unto the valley
of Hinnom. 31 The children also of Benjamin from Geba dwelt at
Michmash, and Aija, and Bethel, and in their villages, 32 And at
Anathoth, Nob, Ananiah, 33 Hazor, Ramah, Gittaim, 34 Hadid, Zeboim,
Neballat, 35 Lod, and Ono, the valley of craftsmen. 36 And of the
Levites were divisions in Judah, and in Benjamin.
Having given an account of the principal persons that dwelt in
Jerusalem (a larger account of whom he had before, 1 Chron. ix. 2,
&c.), Nehemiah, in these verses, gives us some account of the other
cities, in which dwelt the residue of Israel, v. 20. It was requisite
that Jerusalem should be replenished, yet not so as to drain the
country. The king himself is served of the field, which will do little
service if there be not hands to manage it. Let there therefore be no
strife, no envy, no contempt, no ill will, between the inhabitants of
the cities and those of the villages; both are needful, both useful,
and neither can be spared. 1. The Nethinims, the posterity of the
Gibeonites, dwelt in Ophel, which was upon the wall of Jerusalem (ch.
iii. 26), because they were to do the servile work of the temple, which
therefore they must be posted near to, that they might be ready to
attend, v. 21. 2. Though the Levites were dispersed through the cities
of Judah, yet they had an overseer who resided in Jerusalem, superior
of their order and their provincial, to whom they applied for
direction, who took care of their affairs and took cognizance of their
conduct, whether they did their duty, v. 22. 3. Some of the singers
were appointed to look after the necessary repairs of the temple, being
ingenious men, and having leisure between their hours of service; they
were over the business of the house of God, v. 22. And, it seems, the
king of Persia had such a kindness for their office that he allotted a
particular maintenance for them, besides what belonged to them as
Levites, v. 23. 4. Here is one that was the king's commissioner at
Jerusalem. He was of the posterity of Zerah (v. 24); for of that family
of Judah there were some new settled in Jerusalem, and not all of
Pharez, as appears by that other catalogue, 1 Chron. ix. 6. He is said
to be at the king's hand, or on the king's part, in all matters
concerning the people, to determine controversies that arose between
the king's officers and his subjects, to see that what was due to the
king from the people was duly paid in and what was allowed by the king
for the temple service was duly paid out, and happy it was for the Jews
that one of themselves was in this post. 5. Here is an account of the
villages, or country towns, which were inhabited by the residue of
Israel--the towns in which the children of Judah dwelt (v. 25-30),
those that were inhabited by the children of Benjamin (v. 31-35), and
divisions for the Levites among both, v. 36. We will now suppose them
safe and easy, though few and poor, but by the blessing of God they
were likely to increase in wealth and power, and they would have been
more likely if there had not been that general profaneness among them,
and lukewarmness in religion, with which they were charged in God's
name by the prophet Malachi, who, it is supposed, prophesied about this
time, and in whom prophecy ceased for some ages, till it revived in the
great prophet and his forerunner.
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N E H E M I A H
CHAP. XII.
In this chapter are preserved upon record, I. The names of the chief of
the priests and the Levites that came up with Zerubbabel, ver. 1-9. II.
The succession of the high priests, ver. 10, 11. III. The names of the
next generation of the other chief priests, ver. 12-21. IV. The eminent
Levites that were in Nehemiah's time, ver. 22-26. V. The solemnity of
dedicating the wall of Jerusalem, ver. 27-43. VI. The settling of the
offices of the priests and Levites in the temple, ver. 44-47.
The Priests and Levites That Returned. (b. c. 444.)
1 Now these are the priests and the Levites that went up with
Zerubbabel the son of Shealtiel, and Jeshua: Seraiah, Jeremiah, Ezra,
2 Amariah, Malluch, Hattush, 3 Shechaniah, Rehum, Meremoth, 4 Iddo,
Ginnetho, Abijah, 5 Miamin, Maadiah, Bilgah, 6 Shemaiah, and
Joiarib, Jedaiah, 7 Sallu, Amok, Hilkiah, Jedaiah. These were the
chief of the priests and of their brethren in the days of Jeshua. 8
Moreover the Levites: Jeshua, Binnui, Kadmiel, Sherebiah, Judah, and
Mattaniah, which was over the thanksgiving, he and his brethren. 9
Also Bakbukiah and Unni, their brethren, were over against them in the
watches. 10 And Jeshua begat Joiakim, Joiakim also begat Eliashib,
and Eliashib begat Joiada, 11 And Joiada begat Jonathan, and Jonathan
begat Jaddua. 12 And in the days of Joiakim were priests, the chief
of the fathers: of Seraiah, Meraiah; of Jeremiah, Hananiah; 13 Of
Ezra, Meshullam; of Amariah, Jehohanan; 14 Of Melicu, Jonathan; of
Shebaniah, Joseph; 15 Of Harim, Adna; of Meraioth, Helkai; 16 Of
Iddo, Zechariah; of Ginnethon, Meshullam; 17 Of Abijah, Zichri; of
Miniamin, of Moadiah, Piltai; 18 Of Bilgah, Shammua; of Shemaiah,
Jehonathan; 19 And of Joiarib, Mattenai; of Jedaiah, Uzzi; 20 Of
Sallai, Kallai; of Amok, Eber; 21 Of Hilkiah, Hashabiah; of Jedaiah,
Nethaneel. 22 The Levites in the days of Eliashib, Joiada, and
Johanan, and Jaddua, were recorded chief of the fathers: also the
priests, to the reign of Darius the Persian. 23 The sons of Levi, the
chief of the fathers, were written in the book of the chronicles, even
until the days of Johanan the son of Eliashib. 24 And the chief of
the Levites: Hashabiah, Sherebiah, and Jeshua the son of Kadmiel, with
their brethren over against them, to praise and to give thanks,
according to the commandment of David the man of God, ward over against
ward. 25 Mattaniah, and Bakbukiah, Obadiah, Meshullam, Talmon, Akkub,
were porters keeping the ward at the thresholds of the gates. 26
These were in the days of Joiakim the son of Jeshua, the son of
Jozadak, and in the days of Nehemiah the governor, and of Ezra the
priest, the scribe.
We have here the names, and little more than the names, of a great many
priests and Levites, that were eminent in their day among the returned
Jews. Why this register should be here inserted by Nehemiah does not
appear, perhaps to keep in remembrance those good men, that posterity
might know to whom they were beholden, under God, for the happy revival
and re-establishment of their religion among them. Thus must we
contribute towards the performance of that promise, Ps. cxii. 6, The
righteous shall be in everlasting remembrance. Let the memory of the
just be blessed, be perpetuated. It is a debt we still owe to faithful
ministers to remember our guides, who have spoken to us the word of
God, Heb. xiii. 7. Perhaps it is intended to stir up their posterity,
who succeeded them in the priest's office and inherited their dignities
and preferments, to imitate their courage and fidelity. It is good to
know what our godly ancestors and predecessors were, that we may learn
thereby what we should be. We have here, 1. The names of the priests
and Levites that came up with the first out of Babylon, when Jeshua was
high priest. Jeremiah and Ezra are mentioned with the first (v. 1),
but, it is supposed, not Jeremiah the prophet nor Ezra the scribe; the
fame of the one was long before and that of the other some time after,
though both of them were priests. Of one of the Levites it is said (v.
8) that he was over the thanksgiving, that is, he was entrusted to see
that the psalms, the thanksgiving psalms, were constantly sung in the
temple in due time and manner. The Levites kept their turns in their
watches, reliving one another as becomes brethren, fellow-labourers,
and fellow-soldiers. 2. The succession of high priests during the
Persian monarchy, from Jeshua (or Jesus), who was high priest at the
time of the restoration, to Jaddua (or Jaddus), who was high priest
when Alexander the Great, after the conquest of Tyre, came to
Jerusalem, and paid great respect to this Jaddus, who met him in his
pontifical habit, and showed him the prophecy of Daniel, which foretold
his conquests. 3. The next generation of priests, who were chief men,
and active in the days of Joiakim, sons of the first set. Note, We have
reason to acknowledge God's favour to his church, and care of it, in
that, as one generation of ministers passes away, another comes. All
those who are mentioned v. 1, &c., as eminent in their generation, are
again mentioned, though with some variation in several of the names, v.
12, &c., except two, as having sons that were likewise eminent in their
generation--a rare instance, that twenty good fathers should leave
behind them twenty good sons (for so many here are) that filled up
their places. 4. The next generation of Levites, or rather a latter
generation; for those priests who are mentioned flourished in the days
of Joiakim the high priest, these Levites in the days of Eliashib, v.
22. Perhaps then the forementioned families of the priests began to
degenerate, and the third generation of them came short of the first
two; but the work of God shall never fail for want of instruments. Then
a generation of Levites was raised up, who were recorded chief of the
fathers (v. 22), and were eminently serviceable to the interests of the
church, and their service not the less acceptable either to God or to
his people for their being Levites only, of the lower rank of
ministers. Eliashib the high priest being allied to Tobiah (ch. xiii.
4), the other priests grew remiss; but then the Levites appeared the
more zealous, as appears by this, that those who were now employed in
expounding (ch. viii. 7) and in praying (ch. ix. 4, 5) were all
Levites, not priests, regard being had to their personal qualifications
more than to their order. These Levites were some of them singers (v.
24), to praise and give thanks, others of them porters (v. 25), keeping
the ward at the thresholds of the gates, and both according to the
command of David.
The Dedication of the Wall. (b. c. 444.)
27 And at the dedication of the wall of Jerusalem they sought the
Levites out of all their places, to bring them to Jerusalem, to keep
the dedication with gladness, both with thanksgivings, and with
singing, with cymbals, psalteries, and with harps. 28 And the sons of
the singers gathered themselves together, both out of the plain country
round about Jerusalem, and from the villages of Netophathi; 29 Also
from the house of Gilgal, and out of the fields of Geba and Azmaveth:
for the singers had builded them villages round about Jerusalem. 30
And the priests and the Levites purified themselves, and purified the
people, and the gates, and the wall. 31 Then I brought up the princes
of Judah upon the wall, and appointed two great companies of them that
gave thanks, whereof one went on the right hand upon the wall toward
the dung gate: 32 And after them went Hoshaiah, and half of the
princes of Judah, 33 And Azariah, Ezra, and Meshullam, 34 Judah,
and Benjamin, and Shemaiah, and Jeremiah, 35 And certain of the
priests' sons with trumpets; namely, Zechariah the son of Jonathan, the
son of Shemaiah, the son of Mattaniah, the son of Michaiah, the son of
Zaccur, the son of Asaph: 36 And his brethren, Shemaiah, and Azarael,
Milalai, Gilalai, Maai, Nethaneel, and Judah, Hanani, with the musical
instruments of David the man of God, and Ezra the scribe before them.
37 And at the fountain gate, which was over against them, they went up
by the stairs of the city of David, at the going up of the wall, above
the house of David, even unto the water gate eastward. 38 And the
other company of them that gave thanks went over against them, and I
after them, and the half of the people upon the wall, from beyond the
tower of the furnaces even unto the broad wall; 39 And from above the
gate of Ephraim, and above the old gate, and above the fish gate, and
the tower of Hananeel, and the tower of Meah, even unto the sheep gate:
and they stood still in the prison gate. 40 So stood the two
companies of them that gave thanks in the house of God, and I, and the
half of the rulers with me: 41 And the priests; Eliakim, Maaseiah,
Miniamin, Michaiah, Elioenai, Zechariah, and Hananiah, with trumpets;
42 And Maaseiah, and Shemaiah, and Eleazar, and Uzzi, and Jehohanan,
and Malchijah, and Elam, and Ezer. And the singers sang loud, with
Jezrahiah their overseer. 43 Also that day they offered great
sacrifices, and rejoiced: for God had made them rejoice with great joy:
the wives also and the children rejoiced: so that the joy of Jerusalem
was heard even afar off.
We have read of the building of the wall of Jerusalem with a great deal
of fear and trembling; we have here an account of the dedicating of it
with a great deal of joy and triumph. Those that sow in tears shall
thus reap.
I. We must enquire what was the meaning of this dedication of the wall;
we will suppose it to include the dedication of the city too (continens
pro contento--the thing containing for the thing contained), and
therefore it was not done till the city was pretty well replenished,
ch. xi. 1. It was a solemn thanksgiving to God for his great mercy to
them in the perfecting of this undertaking, of which they were the more
sensible because of the difficulty and opposition they had met with in
it. 2. They hereby devoted the city in a peculiar manner to God and to
his honour, and took possession of it for him and in his name. All our
cities, all our houses, must have holiness to the Lord written upon
them; but this city was (so as never any other was) a holy city, the
city of the great King (Ps. xlviii. 2 and Matt. v. 35): it had been so
ever since God chose it to put his name there, and as such, it being
now refitted, it was afresh dedicated to God by the builders and
inhabitants, in token of their acknowledgment that they were his
tenants, and their desire that it might still be his and that the
property of it might never be altered. Whatever is done for their
safety, ease, and comfort, must be designed for God's honour and glory.
3. They hereby put the city and its walls under the divine protection,
owning that unless the Lord kept the city the walls were built in vain.
When this city was in possession of the Jebusites, they committed the
guardianship of it to their gods, though they were blind and lame ones,
2 Sam. v. 6. With much more reason do the people of God commit it to
his keeping who is all-wise and almighty. The superstitious founders of
cities had an eye to the lucky position of the heavens (see Mr.
Gregory's works, p. 29, &c.); but these pious founders had an eye to
God only, to his providence, and not to fortune.
II. We must observe with what solemnity it was performed, under the
direction of Nehemiah. 1. The Levites from all parts of the country
were summoned to attend. The city must be dedicated to God, and
therefore his ministers must be employed in the dedicating of it, and
the surrender must pass through their hands. When those solemn feasts
were over (ch. viii. and ix.) they went home to their respective posts,
to mind their cures in the country; but now their presence and
assistance were again called for. 2. Pursuant to this summons, there
was a general rendezvous of all the Levites, v. 28, 29. Observe in what
method they proceeded. (1.) They purified themselves, v. 30. We are
concerned to cleanse our hands, and purify our hearts, when any work
for God is to pass through them. They purified themselves and then the
people. Those that would be instrumental to sanctify others must
sanctify themselves, and set themselves apart for God, with purity of
mind and sincerity of intention. Then they purified the gates and the
wall. Then may we expect comfort when we are prepared to receive it. To
the pure all things are pure (Tit. i. 15); and, to those who are
sanctified, houses and tables, and all their creature comforts and
enjoyments, are sanctified, 1 Tim. iv. 4, 5. This purification was
performed, it is probable, by sprinkling the water of purifying (or of
separation, as it is called, Num. xix. 9) on themselves and the people,
the walls and the gates--a type of the blood of Christ, with which our
consciences being purged from dead works, we become fit to serve the
living God (Heb. ix. 14) and to be his care. (2.) The princes, priests,
and Levites, walked round upon the wall in two companies, with musical
instruments, to signify the dedication of it all to God, the whole
circuit of it (v. 36); so that it is likely they sung psalms as they
went along, to the praise and glory of God. This procession is here
largely described. They had a rendezvous at one certain lace, where
they divided themselves into two companies. Half of the princes, with
several priests and Levites, went on the right hand, Ezra leading their
van, v. 36. The other half of the princes and priests, who gave thanks
likewise, went to the left hand, Nehemiah bringing up the rear, v. 38.
At length both companies met in the temple, where they joined their
thanksgivings, v. 40. The crowd of people, it is likely, walked on the
ground, some within the wall and others without, one end of this
ceremony being to affect them with the mercy they were giving thanks
for, and to perpetuate the remembrance of it among them. Processions,
for such purposes, have their use. (3.) The people greatly rejoiced, v.
43. While the princes, priests, and Levites, testified their joy and
thankfulness by great sacrifices, sound of trumpet, musical
instruments, and songs of praise, the common people testified theirs by
loud shouts, which were heard afar off, further than the more
harmonious sound of their songs and music: and these shouts, coming
from a sincere and hearty joy, are here taken notice of; for God
overlooks not, but graciously accepts, the honest zealous services of
mean people, though there is in them little of art and they are far
from being fine. It is observed that the women and children rejoiced;
and their hosannas were not despised, but recorded to their praise. All
that share in public mercies ought to join in public thanksgivings. The
reason given is that God had made them rejoice with great joy. He had
given them both matter for joy and hearts to rejoice; his providence
had made them safe and easy, and then his grace made them cheerful and
thankful. The baffled opposition of their enemies, no doubt, added to
their joy and mixed triumph with it. Great mercies call for the most
solemn returns of praise, in the courts of the Lord's house, in the
midst of thee, O Jerusalem!
The People's Attention to Their Duty. (b. c. 444.)
44 And at that time were some appointed over the chambers for the
treasures, for the offerings, for the firstfruits, and for the tithes,
to gather into them out of the fields of the cities the portions of the
law for the priests and Levites: for Judah rejoiced for the priests and
for the Levites that waited. 45 And both the singers and the porters
kept the ward of their God, and the ward of the purification, according
to the commandment of David, and of Solomon his son. 46 For in the
days of David and Asaph of old there were chief of the singers, and
songs of praise and thanksgiving unto God. 47 And all Israel in the
days of Zerubbabel, and in the days of Nehemiah, gave the portions of
the singers and the porters, every day his portion: and they sanctified
holy things unto the Levites; and the Levites sanctified them unto the
children of Aaron.
We have here an account of the remaining good effects of the universal
joy that was at the dedication of the wall. When the solemnities of a
thanksgiving day leave such impressions on ministers and people as that
both are more careful and cheerful in doing their duty afterwards, then
they are indeed acceptable to God and turn to a good account. So it was
here. 1. The ministers were more careful than they had been of their
work; the respect the people paid them upon this occasion encouraged
them to diligence and watchfulness, v. 45. The singers kept the ward of
their God, attending in due time to the duty of their office; the
porters, too, kept the ward of the purification, that is, they took
care to preserve the purity of the temple by denying admission to those
that were ceremonially unclean. When the joy of the Lord thus engages
us to our duty, and enlarges us in it, it is then an earnest of that
joy which, in concurrence with the perfection of holiness, will be our
everlasting bliss. 2. The people were more careful than they had been
of the maintenance of their ministers. The people, at the dedication of
the wall, among other things which they made matter of their joy,
rejoiced for the priests and for the Levites that waited, v. 44. They
had a great deal of comfort in their ministers, and were glad of them.
When they observed how diligently they waited, and what pains they took
in their work, they rejoiced in them. Note, The surest way for
ministers to recommend themselves to their people, and gain an interest
in their affections, is to wait on their ministry (Rom. xii. 7), to be
humble and industrious, and to mind their business. When these did so
the people thought nothing too much to do for them, to encourage them.
The law had provided then their portions (v. 44), but what the better
were they for that provision if what the law appointed them either was
not duly collected or not justly paid to them? Now, (1.) Care is here
taken for the collecting of their dues. They were modest, and would
rather lose their right than call for it themselves. The people were
many of them careless and would not bring their dues unless they were
called upon; and therefore some were appointed whose office it should
be to gather into the treasuries, out of the fields of the cities, the
portions of the law for the priests and Levites (v. 44), that their
portion might not be lost for want of being demanded. This is a piece
of good service both to ministers and people, that the one may not come
short of their maintenance nor the other of their duty. (2.) Care is
taken that, being gathered in, they might be duly paid out, v. 47. They
gave the singers and porters their daily portion, over and above what
was due to them as Levites; for we may suppose that when David and
Solomon appointed them their work (v. 45, 46), above what was required
from them as Levites, they settled a fund for their further
encouragement. Let those that labour more abundantly in the word and
doctrine be counted worthy of this double honour. As for the other
Levites, the tithes, here called the holy things, were duly set apart
for them, out of which they paid the priests their tithe according to
the law. Both are said to be sanctified; when what is contributed,
either voluntarily or by law, for the support of religion and the
maintenance of the ministry, is given with an eye to God and his
honour, it is sanctified, and shall be accepted of him accordingly, and
it will cause the blessing to rest on the house and all that is in it,
Ezek. xliv. 30.
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N E H E M I A H
CHAP. XIII.
Nehemiah, having finished what he undertook for the fencing and filling
of the holy city, returned to the king his master, who was not willing
to be long without him, as appears (v. 6). But, after some time, he
obtained leave to come back again to Jerusalem, to redress grievances,
and purge out some corruptions which had crept in in his absence; and
very active he was in reforming several abuses, which here we have an
account of. I. He turned out from Israel the mixed multitude, the
Moabites and Ammonites especially, ver. 1-3. With a particular
indignation, he expelled Tobiah out of the lodgings he had got in the
court of the temple, ver. 4-9. II. He secured the maintenance of the
priests and Levites to them more firmly than it had been, ver. 10-14.
III. He restrained the profanation of the sabbath day, and provided for
the due sanctification of it, ver. 15-22. IV. He checked the growing
mischief of marrying strange wives, ver. 23-31.
The People's Attention to Their Duty. (b. c. 444.)
1 On that day they read in the book of Moses in the audience of the
people; and therein was found written, that the Ammonite and the
Moabite should not come into the congregation of God for ever; 2
Because they met not the children of Israel with bread and with water,
but hired Balaam against them, that he should curse them: howbeit our
God turned the curse into a blessing. 3 Now it came to pass, when
they had heard the law, that they separated from Israel all the mixed
multitude. 4 And before this, Eliashib the priest, having the
oversight of the chamber of the house of our God, was allied unto
Tobiah: 5 And he had prepared for him a great chamber, where
aforetime they laid the meat offerings, the frankincense, and the
vessels, and the tithes of the corn, the new wine, and the oil, which
was commanded to be given to the Levites, and the singers, and the
porters; and the offerings of the priests. 6 But in all this time was
not I at Jerusalem: for in the two and thirtieth year of Artaxerxes
king of Babylon came I unto the king, and after certain days obtained I
leave of the king: 7 And I came to Jerusalem, and understood of the
evil that Eliashib did for Tobiah, in preparing him a chamber in the
courts of the house of God. 8 And it grieved me sore: therefore I
cast forth all the household stuff of Tobiah out of the chamber. 9
Then I commanded, and they cleansed the chambers: and thither brought I
again the vessels of the house of God, with the meat offering and the
frankincense.
It was the honour of Israel, and the greatest preservation of their
holiness, that they were a peculiar people, and were so to keep
themselves, and not to mingle with the nations, nor suffer any of them
to incorporate with them. Now here we have,
I. The law to this purport, which happened to be read on that day, in
the audience of the people (v. 1), on the day of the dedication of the
wall, as it should seem, for with their prayers and praises they joined
the reading of the word; and though it was long after that the other
grievances, here mentioned, were redressed by Nehemiah's power, yet
this of the mixed multitude might be redressed then by the people's own
act, for so it seems to be, v. 3. Or, perhaps, it was on the
anniversary commemoration of that day, some years after, and therefore
said to be on that day. They found a law, that the Ammonites and
Moabites should not be naturalized, should not settle among them, nor
unite with them, v. 1. The reason given is because they had been
injurious and ill-natured to the Israel of God (v. 2), had not shown
them common civility, but sought their ruin, though they not only did
them no harm, but were expressly forbidden to do them any. This law we
have, with this reason, Deut. xxiii. 3-5.
II. The people's ready compliance with this law, v. 3. See the benefit
of the public reading of the word of God; when it is duly attended to
it discovers to us sin and duty, good and evil, and shows us wherein we
have erred. Then we profit by the discovery when by it we are wrought
upon to separate ourselves from all that evil to which we had addicted
ourselves. They separated from Israel all the mixed multitude, which
had of old been a snare to them, for the mixed multitude fell a
lusting, Num. xi. 4. These inmates they expelled, as usurpers and
dangerous.
III. The particular case of Tobiah, who was an Ammonite, and to whom,
it is likely, the historian had an eye in the recital of the law (v.
1), and the reason of it, v. 2. For he had the same enmity to Israel
that his ancestors had, the spirit of an Ammonite, witness his
indignation at Nehemiah (ch. ii. 10) and the opposition he had given to
his undertakings, ch. iv. 7, 8. Observe,
1. How basely Eliashib the chief priest took this Tobiah in to be a
lodger even in the courts of the temple. (1.) He was allied to Tobiah
(v. 4), by marriage first and then by friendship. His grandson had
married Sanballat's daughter, v. 28. Probably some other of his family
had married Tobiah's, and (would you think it?) the high priest thought
the alliance an honour to his family, and was very proud of it, though
really it was his greatest disgrace, and what he had reason to be
ashamed of. It was expressly provided by the law that the high priest
should marry one of his own people, else he profanes his seed among his
people, Lev. xxi. 14, 15. And for Eliashib to contract an alliance with
an Ammonite, a servant (for so he is called) and to value himself upon
it, probably because he has a wit and a beau, and cried up for a fine
gentleman (ch. vi. 19), was such a contempt of the crown of his
consecration as one would not wish should be told in Gath or published
in the streets of Ashkelon. (2.) Being allied to him, he must be
acquainted with him. Tobiah, being a man of business, has often
occasion to be at Jerusalem, I doubt upon no good design. Eliashib is
fond of his new kinsman, pleased with his company, and must have him as
near him as he can. He has not a room for him stately enough in his own
apartment, in the courts of the temple; therefore, out of several
little chambers which had been used for store-chambers, by taking down
the partitions, he contrived to make one great chamber, a state-room
for Tobiah, v. 5. A wretched thing it was, [1.] That Tobiah the
Ammonite should be entertained with respect in Israel, and have a
magnificent reception. [2.] That the high priest, who should have
taught the people the law and set them a good example, should, contrary
to the law, give him entertainment, and make use of the power he had,
as overseer of the chambers of the temple, for that purpose. [3.] That
he should lodge him in the courts of God's house, as if to confront God
himself; this was next to setting up an idol there, as the wicked kings
of old had done. An Ammonite must not come into the congregation; and
shall one of the worst and vilest of the Ammonites be courted into the
temple itself, and caressed there? [4.] That he should throw out the
stores of the temple, to make room for him, and so expose them to be
lost, wasted, and embezzled, though they were the portions of the
priests, merely to gratify Tobiah. Thus did he corrupt the covenant of
Levi, as Malachi complained at this time, ch. ii. 8. Well might
Nehemiah add (v. 6), But all this time was not I at Jerusalem. If he
had been there, the high priest durst not have done such a thing. The
envious one, who sows tares in God's field, knows how to take an
opportunity to do it when the servants sleep or are absent, Matt. xiii.
25. The golden calf was made when Moses was in the mount.
2. How bravely Nehemiah, the chief governor, threw him out, and all
that belonged to him, and restored the chambers to their proper use.
When he came to Jerusalem, and was informed by the good people who were
troubled at it what an intimacy had grown between their chief priest
and their chief enemy, it grieved him sorely (v. 7, 8) that God's house
should be so profaned, his enemies so caressed and trusted, and his
cause betrayed by him that should have been its protector and patron.
Nothing grieves a good man, a good magistrate, more than to see the
ministers of God's house do any wicked thing. Nehemiah has power and he
will use it for God. (1.) Tobiah shall be expelled. He fears not
disobliging him, fears not his resentments, or Eliashib's, nor excuses
himself from interposing in an affair that lay within the jurisdiction
of the high priest; but, like one zealously affected in a good thing,
he expels the intruder, by casting forth all his household stuff. He
did not seize it for his own use, but cast it out, that Tobiah, who it
is probable was now absent, when he came again, might have no
conveniences for his reception there. Our Saviour thus cleansed the
temple, that the house of prayer might not be a den of thieves. And
thus those that would expel sin out of their hearts, those living
temples, must throw out its household stuff and all the provision made
for it, strip it, starve it, and take away all those things that are
the food and fuel of lust; this is, in effect, to mortify it. (2.) The
temple stores shall be brought in again, and the vessels of the house
of God put in their places; but the chambers must first be sprinkled
with the water of purification, and so cleansed, because they had been
profaned. Thus, when sin is cast out of the heart by repentance, let
the blood of Christ be applied to it by faith, and then let it be
furnished with the graces of God's Spirit for every good work.
Abuses Rectified. (b. c. 434.)
10 And I perceived that the portions of the Levites had not been given
them: for the Levites and the singers, that did the work, were fled
every one to his field. 11 Then contended I with the rulers, and
said, Why is the house of God forsaken? And I gathered them together,
and set them in their place. 12 Then brought all Judah the tithe of
the corn and the new wine and the oil unto the treasuries. 13 And I
made treasurers over the treasuries, Shelemiah the priest, and Zadok
the scribe, and of the Levites, Pedaiah: and next to them was Hanan the
son of Zaccur, the son of Mattaniah: for they were counted faithful,
and their office was to distribute unto their brethren. 14 Remember
me, O my God, concerning this, and wipe not out my good deeds that I
have done for the house of my God, and for the offices thereof.
Here is another grievance redressed by Nehemiah.
I. The Levites had been wronged. This was the grievance: their portions
had not been given them, v. 10. Perhaps Tobiah, when he took possession
of the store-chambers, seized the stores too, and, by the connivance of
Eliashib, converted them to his own use. The complaint is not that they
were not collected from the people, but that they were not given to the
Levites, and the Levites were so modest as not to sue for them; for the
Levites and singers fled every one to his field. This comes in as a
reason either, (1.) Why their payments were withheld. The Levites were
non-residents: when they should have been doing their work about the
temple, they were at their farms in the country; and therefore the
people were little inclined to give them their maintenance. If
ministers have not the encouragement they should have, let them
consider whether they themselves be not accessory to the contempt they
are under, by the neglect of their business. Or rather, (2.) It is the
reason why Nehemiah soon perceived that their dues had been denied
them, because he missed them from their posts. "Where are the singers"
(said Nehemiah); "why do not they attend according to their office, to
praise God?" "Why, truly, they have gone every one to his country seat,
to get a livelihood for themselves and their families out of their
grounds; for their profession would not maintain them." A scandalous
maintenance makes a scandalous ministry. The work is neglected because
the workmen are. It was not long since the payment of the salaries
appointed for the singers was put into a very good method (ch. xii.
47); and yet how soon did it fail for want of being looked after!
II. Nehemiah laid the fault upon the rulers, who should have taken care
that the Levites minded their business and had all due encouragement
therein. This is required from Christian magistrates, that they use
their power to oblige ministers to do their duty, and people to do
theirs. Nehemiah began with the rulers, and called them to an account:
"Why is the house of God forsaken? v. 11. Why are the Levites starved
out of it? Why did not you take notice of this and prevent it?" The
people forsook the Levites, which was expressly forbidden (Deut. xii.
19; xiv. 27); and then the Levites forsook their post in the house of
God. Both ministers and people who forsake religion and the services of
it, and magistrates too who do not what they can to keep them to it,
will have a great deal to answer for.
III. He delayed not to bring the dispersed Levites to their places
again, and set them in their stations (as the word is), v. 11. A Levite
in his field (clericus in foro--a minister keeping the market) is out
of his station. God's house is his place, and there let him be found.
Many that are careless would do much better than they do if they were
but called upon. Say to Archippus, Take heed to thy ministry.
IV. He obliged the people to bring in their tithes, v. 12. His zeal
provoked theirs; and, when they saw the Levites at their work, they
could not for shame withhold their wages any longer, but honestly and
cheerfully brought them in. The better church-work is done the better
will church-dues be paid.
V. He provided that just and prompt payment should be made of the
Levites' stipends. Commissioners were appointed to see to this (v. 13),
and they were such as were accounted faithful, that is, had approved
themselves so in other trusts committed to them, and so had purchased
to themselves this good degree, 1 Tim. iii. 13. Let men be tried first
and then trusted, tried in the less and then trusted with more. Their
office was to receive and pay, to distribute to their brethren in due
season and due proportions.
VI. Having no recompence (it is a question whether he had thanks) from
those for whom he did these good services, he looks up to God as his
paymaster (v. 14): Remember me, O my God! concerning this. Nehemiah was
a man much in pious ejaculations; on every occasion he looked up to
God, and committed himself and his affairs to him. 1. He here reflects
with comfort and much satisfaction upon what he had done for the house
of God and the offices thereof; it pleased him to think that he had
been any way instrumental to revive and support religion in his country
and to reform what was amiss. What kindness any show to God's
ministers, thus shall it be returned into their own bosoms, in the
secret joy they shall have there, not only in having done well, but in
having done good, good to many, good to souls. 2. He here refers it to
God to consider him for it, not in pride, or as boasting of what he had
done, much less depending upon it as his righteousness, or as if he
thought he had made God a debtor to him, but in a humble appeal to him
concerning his integrity and honest intention in what he had done, and
a believing expectation that he would not be unrighteous to forget his
work and labour of love, Heb. vi. 10. Observe how modest he is in his
requests. He only prays, Remember me, not Reward me--Wipe not out my
good deeds, not Publish them, Record them. Yet he was rewarded and his
good deeds were recorded; for God does more than we are able to ask.
Note, Deeds done for the house of God and the offices of it, for the
support of religion and the encouragement of it, are good deeds. There
is both righteousness and godliness in them, and God will certainly
remember them, and not wipe them out; they shall in no wise lose their
reward.
The Charge Respecting the Sabbath. (b. c. 434.)
15 In those days saw I in Judah some treading wine presses on the
sabbath, and bringing in sheaves, and lading asses; as also wine,
grapes, and figs, and all manner of burdens, which they brought into
Jerusalem on the sabbath day: and I testified against them in the day
wherein they sold victuals. 16 There dwelt men of Tyre also therein,
which brought fish, and all manner of ware, and sold on the sabbath
unto the children of Judah, and in Jerusalem. 17 Then I contended
with the nobles of Judah, and said unto them, What evil thing is this
that ye do, and profane the sabbath day? 18 Did not your fathers
thus, and did not our God bring all this evil upon us, and upon this
city? yet ye bring more wrath upon Israel by profaning the sabbath.
19 And it came to pass, that when the gates of Jerusalem began to be
dark before the sabbath, I commanded that the gates should be shut, and
charged that they should not be opened till after the sabbath: and some
of my servants set I at the gates, that there should no burden be
brought in on the sabbath day. 20 So the merchants and sellers of all
kind of ware lodged without Jerusalem once or twice. 21 Then I
testified against them, and said unto them, Why lodge ye about the
wall? if ye do so again, I will lay hands on you. From that time forth
came they no more on the sabbath. 22 And I commanded the Levites that
they should cleanse themselves, and that they should come and keep the
gates, to sanctify the sabbath day. Remember me, O my God, concerning
this also, and spare me according to the greatness of thy mercy.
Here is another instance of that blessed reformation in which Nehemiah
was so active. He revived sabbath-sanctification, and maintained the
authority of the fourth commandment; and a very good deed this was for
the house of God and the offices thereof, for, where holy time is
over-looked and made nothing of, it is not strange if all holy duties
be neglected. Here is,
I. A remonstrance of the abuse. The law of the sabbath was very strict
and much insisted one, and with good reason, for religion is never in
the throne while sabbaths are trodden under foot. But Nehemiah
discovered even in Judah, among those to whom sabbaths were given for a
sign, this law wretchedly violated. His own eyes were his informers.
Magistrates who are in care to discharge their duty aright will as much
as may be see with their own eyes, and accomplish a diligent search to
find out that which is evil. To his great grief it appeared that there
was a general profanation of the sabbath, that holy day, even in
Jerusalem, that holy city, which was so lately dedicated to God. 1. The
husbandmen trod their wine-presses and brought home their corn on that
day (v. 15), through there was an express command that in earing-time,
and in harvest-time, they should rest on the sabbaths (Exod. xxxiv.
21), because then they might be tempted to take a greater liberty, and
to fancy that God would indulge them in it. 2. The carriers loaded
their asses with all manner of burdens, and made no scruple of it,
though there was a particular proviso in the law for the cattle resting
(Deut. v. 14) and that they should bear no burden on the sabbath day,
Jer. xvii. 21. 3. The hawkers, and pedlars, and petty chapmen, that
were men of Tyre, that famous trading city, sold all manner of wares on
the sabbath day (v. 16); and the children of Judah and Jerusalem had so
little grace as to buy of them, and so encourage them in making our
Father's day a day of merchandise, contrary to the law of the fourth
commandment, which forbids the doing any manner of work. No wonder
there was a general decay of religion and corruption of manners among
this people when they forsook the sanctuary and profaned the sabbath.
II. The reformation of it. Those that are jealous for the honour of God
cannot bear to see his sabbath profaned. Observe in what method this
good man proceeded in his zeal for the sabbath.
1. He testified against those who profaned it, v. 15, and again v. 21.
He not only expressed his own dislike of it, but endeavoured to
convince them that it was a great sin, and showed them the testimony of
the word of God against it. He would not punish it till he had laid
open the evil of it.
2. He reasoned with the rulers concerning it, took the nobles of Judah
to task, and contended with them, v. 17. The greatest of men are not
too high to be told of their faults by those whose proper office it is
to reprove them; nay, great men should be, as here, contended with in
the first place, because of the influence they have upon others.
(1.) He charges them with it: You do it. They did not carry corn, nor
sell fish, but, [1.] They connived at those that did, and did not use
their power to restrain them, and so made themselves guilty, as those
magistrates do who bear the sword in vain. [2.] They set a bad example
in other things. If the nobles allowed themselves in sports and
recreations, in idle visits and idle talk, on the sabbath day, the men
of business, both in city and country, would profane it by their
worldly employments, as more justifiable. We must be responsible for
the sins which others are led to commit by our example.
(2.) He charges it upon them as an evil thing, for so it is, proceeding
from a great contempt of God and our own souls.
(3.) He reasons the case with them (v. 18), and shows them that sabbath
breaking was one of the sins for which God had brought judgments upon
them, and that if they did not take warning, but returned to the same
sins again, they had reason to expect further judgments: You bring more
wrath upon Israel by profaning the sabbath. Thus Ezra concluded, If we
again break thy commandments, wilt not thou be angry with us till thou
hast consumed us? Ezra ix. 14.
3. He took care to prevent the profanation of the sabbath, as one that
aimed only at reformation. If he could reform them, he would not punish
them, and, if he should punish them, it was but that he might reform
them. This is an example to magistrates to be heirs of restraint, and
prudently to use the bit and bridle, that there may be no occasion for
the lash. (1.) He ordered the gates of Jerusalem to be kept shut from
the evening before the sabbath to the morning after, and set his own
servants (whose care, courage and honesty, he could confide in) to
watch them, that no burdens should be brought in on the sabbath day,
nor late the night before, nor early in the morning after, lest sabbath
time should be encroached upon, v. 19. Those that came in to worship in
the courts of the temple were no doubt admitted to pass and repass, but
none that came to sell goods; they were forced to lodge without the
city (v. 20), where no doubt they wished the sabbath were gone, that
they might sell corn. (2.) He threatened those who came with goods to
the gates, who pressed hard for entrance, telling them that, if they
came again, he would certainly lay hands on them (v. 21), and this
deterred them from coming any more. Note, If reformers will but put on
resolution, more may be done towards the breaking of bad customs than
they can imagine. Vice connived at is indeed a daring thing, and will
bid defiance to counsel and reproof; but it may be made cowardly, and
will be so when magistrates make themselves a terror to it. The king
that sits on the throne of judgment scatters away all evil with his
eyes. (3.) He charged the Levites to take care about the due
sanctifying of the sabbath, that they should cleanse themselves in the
first place, and so give a good example to the people, and that they
should some of them come and keep the gates, v. 22. Because he and his
servants must shortly return to court, he would leave this charge with
some that might abide by it, that not only when he was present, but in
his absence, the sabbath might be sanctified. Then there is likely to
be a reformation, in this and other respects, when magistrates and
ministers join their forces. The courage, zeal, and prudence of
Nehemiah in this matter, are here recorded for our imitation; and we
have reason to think that the cure he wrought was lasting; for, in our
Saviour's time, we find the Jews in the other extreme, over-scrupulous
in the ceremonial part of sabbath-sanctification.
4. He concludes this passage with a prayer (v. 22), in which observe,
(1.) The petitions: Remember me (as the thief on the cross, Lord,
remember me); that is enough. God's thoughts to us ward are very
precious, Ps. xl. 5. He adds, Spare me. So far is he from thinking that
what he had done did properly merit a reward in strict justice that he
cries earnestly to God to spare him, as Jeremiah (ch. xv. 15), Take me
not away in thy long-suffering (ch. x. 24), Correct me not in anger,
and (ch. xvii. 17), Be not a terror to me. Note, The best saints, even
when they do the best actions, stand in need of sparing mercy; for
there is not a just man that doeth good and sinneth not. (2.) The plea:
According to the greatness (or multitude) of thy mercies. Note, God's
mercy is what we must depend upon, and not any merit of our own, when
we appear before God.
The Dismissal of Strange Wives. (b. c. 434.)
23 In those days also saw I Jews that had married wives of Ashdod, of
Ammon, and of Moab: 24 And their children spake half in the speech of
Ashdod, and could not speak in the Jews' language, but according to the
language of each people. 25 And I contended with them, and cursed
them, and smote certain of them, and plucked off their hair, and made
them swear by God, saying, Ye shall not give your daughters unto their
sons, nor take their daughters unto your sons, or for yourselves. 26
Did not Solomon king of Israel sin by these things? yet among many
nations was there no king like him, who was beloved of his God, and God
made him king over all Israel: nevertheless even him did outlandish
women cause to sin. 27 Shall we then hearken unto you to do all this
great evil, to transgress against our God in marrying strange wives?
28 And one of the sons of Joiada, the son of Eliashib the high priest,
was son in law to Sanballat the Horonite: therefore I chased him from
me. 29 Remember them, O my God, because they have defiled the
priesthood, and the covenant of the priesthood, and of the Levites.
30 Thus cleansed I them from all strangers, and appointed the wards of
the priests and the Levites, every one in his business; 31 And for
the wood offering, at times appointed, and for the firstfruits.
Remember me, O my God, for good.
We have here one instance more of Nehemiah's pious zeal for the
purifying of his countrymen as a peculiar people to God; that was the
thing he aimed at in the use of his power, not the enriching of
himself. See here,
I. How they had corrupted themselves by marrying strange wives. This
was complained of in Ezra's time, and much done towards a reformation,
Ezra ix. and x. But, when the unclean spirit is cast out, if a watchful
eye be not kept upon him, he will re-enter; so he did here. Though in
Ezra's time those that had married strange wives were forced to put
them away, which could not but occasion trouble and confusion in
families, yet others would not take warning. Nitimur in vetitum--we
still lean towards what is forbidden. Nehemiah, like a good governor,
enquired into the state of the families of those that were under his
charge, that he might reform what was amiss in them, and so heal the
streams by healing the springs. 1. He enquired whence they had their
wives, and found that many of the Jews had married wives of Ashdod, of
Ammon, and of Moab (v. 23), either because they were fond of what was
far-fetched or because they hoped by these alliances to strengthen and
enrich themselves. See how God by the prophet reproves this, Mal. ii.
11. Judah has dealt treacherously, and broken covenant with God, the
covenant made in Ezra's time with reference to this very thing; he has
profaned the holiness of the Lord by marrying the daughter (that is,
the worshipper) of a strange god. 2. He talked with the children, and
found they were children of strangers, for their speech betrayed them.
The children were bred up with their mothers, and learned of them and
their nurses and servants to speak, so that they could not speak the
Jews' language, could not speak it at all, or not readily, or not
purely, but half in the speech of Ashdod, or Ammon, or Moab, according
as the country was which the mother was a native of. Observe, (1.)
Children, in their childhood, learn much of their mothers. Partus
sequitur ventrem--they are prone to imitate their mothers. (2.) If
either side be bad, the corrupt nature will incline the children to
take after that, which is a good reason why Christians should not be
unequally yoked. (3.) In the education of children great care should be
taken about the government of their tongues, that they learn not the
language of Ashdod, any impious or impure talk, any corrupt
communication.
II. What course Nehemiah took to purge out this corruption, when he
discovered how much it had prevailed.
1. He showed them the evil of it, and the obligation he lay under to
witness against it. He did not seek an occasion against them, but this
was an iniquity to be punished by the judge, and which he must by no
means connive at (v. 27): "Shall we hearken to you, who endeavour to
palliate and excuse it? No, it is an evil, a great evil, it is a
transgression against our God, to marry strange wives, and we must do
our utmost to put a stop to it. You beg that they may not be divorced
from you, but we cannot hearken to you, for there is no other remedy to
clear us from the guilt and prevent infection." (1.) He quotes a
precept, to prove that it was in itself a great sin; and makes them
swear to that precept: You shall not give your daughters unto their
sons, &c., which is taken from Deut. vii. 3. When we would reclaim
people from sin we must show them the sinfulness of it in the glass of
the commandment. (2.) He quotes a precedent, to show the pernicious
consequences of it, which made it necessary to be animadverted upon by
the government (v. 26): Did not Solomon king of Israel sin by these
things? The falls of great and good men are recorded in order that we
may take warning by them to shun the temptations which they were
overcome by. Solomon was famous for wisdom; there was no king like him
for it; yet, when he married strange wives, his wisdom could not secure
him from their snares, nay, it departed from him, and he did very
foolishly. He was beloved of God, but his marrying strange wives threw
him out of God's favour, and went near to extinguish the holy fire of
grace in his soul: he was king over all Israel; but his doing this
occasioned the loss of ten of his twelve tribes. You plead that you can
marry strange wives and yet retain the purity of Israelites; but
Solomon himself could not; even him did outlandish women cause to sin.
Therefore let him that thinks he stands take heed lest he fall when he
runs upon such a precipice.
2. He showed himself highly displeased at it, that he might awaken them
to a due sense of the evil of it: He contended with them, v. 25. They
offered to justify themselves in what they did, but he showed them how
frivolous their excuses were, and argued it warmly with them. When he
had silenced them he cursed them, that is, he denounced the judgments
of God against them, and showed them what their sin deserved. He then
picked out some of them that were more obstinate than the rest, and fit
to be made examples, and smote them (that is, ordered them to be beaten
by the proper officers according to the law, Deut. xxv. 2, 3), to which
he added this further mark of infamy that he plucked off their hair, or
cut or shaved it off; for it may so be understood. Perhaps they had
prided themselves in their hair, and therefore he took it off to deform
and humble them, and put them to shame; it was, in effect, to
stigmatize them, at least for a time. Ezra, in this case, had plucked
off his own hair, in holy sorrow for the sin; Nehemiah plucked off
their hair, in a holy indignation at the sinners. See the different
tempers of wise, and good, and useful men, and the divers graces, as
well as divers gifts, of the same Spirit.
3. He obliged them not to take any more such wives, and separated those
whom they had taken: He cleansed them from all strangers, both men and
women (v. 30), and made them promise with an oath that they would never
do so again, v. 25. Thus did he try all ways and means to put a stop to
this mischief and to prevent another relapse into this disease.
4. He took particular care of the priests' families, that they might
not lie under this stain, this guilt. He found, upon enquiry, that a
branch of the high priest's own family, one of his grandsons, had
married a daughter of Sanballat, that notorious enemy of the Jews (ch.
ii. 10; iv. 1), and so had, in effect, twisted interests with the
Samaritans, v. 28. How little love had that man either to God or his
country who could make himself in duty and interest a friend to him
that was a sworn enemy to both. It seems this young priest would not
put away his wife, and therefore Nehemiah chased him from him, deprived
him, degraded him, and made him for ever incapable of the priesthood.
Josephus says that this expelled priest was Manasseh, and that when
Nehemiah drove him away he went to his father-in-law Sanballat, who
built him a temple upon Mount Gerazim, like that at Jerusalem, and
promised him he should be high priest in it, and that then was laid the
foundation of the Samaritans' pretensions, which continued warm to our
Saviour's time. John iv. 20, Our fathers worshipped in this mountain.
When Nehemiah had thus expelled one that had forfeited the honour of
the priesthood he again posted the priests and Levites every one in his
business, v. 30. It was no loss to them to part with one that was the
scandal of their cloth; the work would be done better without him. When
Judas had gone out Christ said, Now is the Son of Man glorified, John
xiii. 30, 31. Here are Nehemiah's prayers on this occasion. (1.) He
prays, Remember them, O my God! v. 29. "Lord, convince and convert
them; put them in mind of what they should be and do, that they may
come to themselves." Or, "Remember them to reckon with them for their
sin; remember it against them." If we take it so, this prayer is a
prophecy that God would remember it against them. Those that defile the
priesthood despise God, and shall be lightly esteemed. Perhaps they
were too many and too great for him to deal with. "Lord" (says he),
"deal thou with them; take the work into thy own hands." (2.) He prays,
Remember me, O my God! v. 31. The best services done to the public have
sometimes been forgotten by those for whom they were done (Eccl. ix.
15); therefore Nehemiah refers it to God to recompense him, takes him
for his paymaster, and then doubts not but he shall be well paid. This
may well be the summary of our petitions; we need no more to make us
happy than this: Remember me, O my God! for good.
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Esther
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AN
EXPOSITION,
W I T H P R A C T I C A L O B S E R V A T I O N S,
OF THE BOOK OF
E S T H E R.
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How the providence of God watched over the Jews that had returned out
of captivity to their own land, and what great and kind things were
done for them, we read in the two foregoing books; but there were many
who staid behind, having not zeal enough for God's house, and the holy
land and city, to carry them through the difficulties of a removal
thither. These, one would think, should have been excluded the special
protection of Providence, as unworthy the name of Israelites; but our
God deals not with us according to our folly and weakness. We find in
this book that even those Jews who were scattered in the provinces of
the heathen were taken care of, as well as those who were gathered in
the land of Judea, and were wonderfully preserved, when doomed to
destruction and appointed as sheep for the slaughter. Who drew up this
story is uncertain. Mordecai was as able as any man to relate, on his
own knowledge, the several passages of it; quorum pars magna fuit--for
he bore a conspicuous part in it; and that he wrote such an account of
them as was necessary to inform his people of the grounds of their
observing the feast of Purim we are told (ch. ix. 20, Mordecai wrote
these things, and sent them enclosed in letters to all the Jews), and
therefore we have reason to think he was the penman of the whole book.
It is the narrative of a plot laid against the Jews to cut them all
off, and which was wonderfully disappointed by a concurrence of
providences. The most compendious exposition of it will be to read it
deliberately all together at one time, for the latter events expound
the former and show what providence intended in them. The name of God
is not found in this book; but the apocryphal addition to it (which is
not in the Hebrew, nor was ever received by the Jews into the canon),
containing six chapters, begins thus, Then Mordecai said, God has done
these things. But, though the name of God be not in it, the finger of
God is, directing many minute events for the bringing about of his
people's deliverance. The particulars are not only surprising and very
entertaining, but edifying and very encouraging to the faith and hope
of God's people in the most difficult and dangerous times. We cannot
now expect such miracles to be wrought for us as were for Israel when
they were brought out of Egypt, but we may expect that in such ways as
God here took to defeat Haman's plot he will still protect his people.
We are told, I. How Esther came to be queen and Mordecai to be great at
court, who were to be the instruments of the intended deliverance, ch.
i., ii. II. Upon what provocation, and by what arts, Haman the
Amalekite obtained an order for the destruction of all the Jews, ch.
iii. III. The great distress the Jews, and their patriots especially,
were in thereupon, ch. iv. IV. The defeating of Haman's particular plot
against Mordecai's life, ch. v.-vii. V. The defeating of his general
plot against the Jews, ch. viii. VI. The care that was taken to
perpetuate the remembrance of this, ch. ix., x. The whole story
confirms the Psalmist's observation (Ps. xxxvii. 12, 13), The wicked
plotteth against the just, and gnasheth upon him with his teeth. The
Lord shall laugh at him; he sees that his day is coming.
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E S T H E R
CHAP. I.
Several things in this chapter itself are very instructive and of great
use; but the design of recording the story of it is to show how way was
made for Esther to the crown, in order to her being instrumental to
defeat Haman's plot, and this long before the plot was laid, that we
may observe and admire the foresight and vast reaches of Providence.
"Known unto God are all his works" before-hand. Ahasuerus the king, I.
In his height feasts all his great men, ver. 1-9. II. In his heat he
divorces his queen, because she would not come to him when he sent for
her, ver. 10-22. This shows how God serves his own purposes even by the
sins and follies of men, which he would not permit if he know not how
to bring good out of them.
The Feast of Ahasuerus. (b. c. 519.)
1 Now it came to pass in the days of Ahasuerus, (this is Ahasuerus
which reigned, from India even unto Ethiopia, over an hundred and seven
and twenty provinces:) 2 That in those days, when the king Ahasuerus
sat on the throne of his kingdom, which was in Shushan the palace, 3
In the third year of his reign, he made a feast unto all his princes
and his servants; the power of Persia and Media, the nobles and princes
of the provinces, being before him: 4 When he showed the riches of
his glorious kingdom and the honour of his excellent majesty many days,
even a hundred and fourscore days. 5 And when these days were
expired, the king made a feast unto all the people that were present in
Shushan the palace, both unto great and small, seven days, in the court
of the garden of the king's palace; 6 Where were white, green, and
blue, hangings, fastened with cords of fine linen and purple to silver
rings and pillars of marble: the beds were of gold and silver, upon a
pavement of red, and blue, and white, and black, marble. 7 And they
gave them drink in vessels of gold, (the vessels being diverse one from
another,) and royal wine in abundance, according to the state of the
king. 8 And the drinking was according to the law; none did compel:
for so the king had appointed to all the officers of his house, that
they should do according to every man's pleasure. 9 Also Vashti the
queen made a feast for the women in the royal house which belonged to
king Ahasuerus.
Which of the kings of Persia this Ahasuerus was the learned are not
agreed. Mordecai is said to have been one of those that were carried
captive from Jerusalem (ch. ii. 5, 6), whence it should seem that this
Ahasuerus was one of the first kings of that empire. Dr. Lightfoot
thinks that he was that Artaxerxes who hindered the building of the
temple, who is called also Ahasuerus (Ezra iv. 6, 7), after his
great-grandfather of the Medes, Dan. ix. 1. We have here an account,
I. Of the vast extent of his dominion. In the time of Darius and Cyrus
there were but 120 princes ( Dan. vi. 1); now there were 127, from
India to Ethiopia, v. 1. It had become an over-grown kingdom, which in
time would sink with its own weight, and, as usual, would lose its
provinces as fast as it got them. If such vast power be put into a bad
hand, it is able to do so much the more mischief; but, if into a good
hand, it is able to do so much the more good. Christ's kingdom is, or
shall be, far larger than this, when the kingdoms of the world shall
all become his; and it shall be everlasting.
II. Of the great pomp and magnificence of his court. When he found
himself fixed in his throne, the pride of his heart rising with the
grandeur of his kingdom, he made a most extravagant feast, wherein he
put himself to vast expense and trouble only to show the riches of his
glorious kingdom and the honour of his excellent majesty, v. 4. This
was vain glory, an affection of pomp to no purpose at all; for none
questioned the riches of his kingdom, nor offered to vie with him for
honour. If he had shown the riches of his kingdom and the honour of his
majesty, as some of his successors did, in contributing largely towards
the building of the temple and the maintaining of the temple service
(Ezra vi. 8, vii. 22), it would have turned to a much better account.
Two feasts Ahasuerus made:-- 1. One for his nobles and princes, which
lasted a hundred and eighty days, v. 3, 4. Not that he feasted the same
persons every day for all that time, but perhaps the nobles and princes
of one province one day, of another province another day, while thus he
and his constant attendants fared sumptuously every day. The Chaldee
paraphrast (who is very bold in his additions to the story of this
book) says that there had been a rebellion among his subjects and that
this feast was kept for joy of the quashing of it. 2. Another was made
for all the people, both great and small, which lasted seven days, some
one day and some another; and, because no house would hold them, they
were entertained in the court of the garden, v. 5. The hangings with
which the several apartments were divided or the tents which were there
pitched for the company, were very fine and rich; so were the beds or
benches on which they sat, and the pavement under their feet, v. 6.
Better is a dinner of herbs with quietness, and the enjoyment of one's
self and a friend, than this banquet of wine with all the noise and
tumult that must needs attend it.
III. Of the good order which in some respects was kept there
notwithstanding. We do not find this like Belshazzar's feast, in which
dunghill-gods were praised and the vessels of the sanctuary profaned,
Dan. v. 3, 4. Yet the Chaldee paraphrase says that the vessels of the
sanctuary were used in this feast, to the great grief of the pious
Jews. It was not like Herod's feast, which reserved a prophet's head
for the last dish. Two things which are laudable we may gather from the
account here given of this feast:-- 1. That there was no forcing of
healths, nor urging of them: The drinking was according to the law,
probably some law lately made; none did compel, no, not by continual
proposing of it (as Josephus explains it); they did not send the glass
about, but every man drank as he pleased (v. 8), so that if there were
any that drank to excess it was their own fault, a fault which few
would commit when the king's order put an honour upon sobriety. This
caution of a heathen prince, even when he would show his generosity,
may shame many who are called Christians, who think they do not
sufficiently show their good housekeeping, nor bid their friends
welcome, unless they make them drunk, and, under pretence of sending
the health round, send the sin round, and death with it. There is a woe
to those that do so; let them read it and tremble, Hab. ii. 15, 16. It
is robbing men of their reason, their richest jewel, and making them
fools, the greatest wrong that can be. 2. That there was no mixed
dancing; for the gentlemen and ladies were entertained asunder, not as
in the feast of Belshazzar, whose wives and concubines drank with him
(Dan. v. 2), or that of Herod, whose daughter danced before him. Vashti
feasted the women in her own apartment; not openly in the court of the
garden, but in the royal house, v. 9. Thus, while the king showed the
honour of his majesty, she and her ladies showed the honour of their
modesty, which is truly the majesty of the fair sex.
Vashti's Refusal to Appear; Vashti Divorced. (b. c. 519.)
10 On the seventh day, when the heart of the king was merry with wine,
he commanded Mehuman, Biztha, Harbona, Bigtha, and Abagtha, Zethar, and
Carcas, the seven chamberlains that served in the presence of Ahasuerus
the king, 11 To bring Vashti the queen before the king with the crown
royal, to show the people and the princes her beauty: for she was fair
to look on. 12 But the queen Vashti refused to come at the king's
commandment by his chamberlains: therefore was the king very wroth, and
his anger burned in him. 13 Then the king said to the wise men, which
knew the times, (for so was the king's manner toward all that knew law
and judgment: 14 And the next unto him was Carshena, Shethar,
Admatha, Tarshish, Meres, Marsena, and Memucan, the seven princes of
Persia and Media, which saw the king's face, and which sat the first in
the kingdom;) 15 What shall we do unto the queen Vashti according to
law, because she hath not performed the commandment of the king
Ahasuerus by the chamberlains? 16 And Memucan answered before the
king and the princes, Vashti the queen hath not done wrong to the king
only, but also to all the princes, and to all the people that are in
all the provinces of the king Ahasuerus. 17 For this deed of the
queen shall come abroad unto all women, so that they shall despise
their husbands in their eyes, when it shall be reported, The king
Ahasuerus commanded Vashti the queen to be brought in before him, but
she came not. 18 Likewise shall the ladies of Persia and Media say
this day unto all the king's princes, which have heard of the deed of
the queen. Thus shall there arise too much contempt and wrath. 19 If
it please the king, let there go a royal commandment from him, and let
it be written among the laws of the Persians and the Medes, that it be
not altered, That Vashti come no more before king Ahasuerus; and let
the king give her royal estate unto another that is better than she.
20 And when the king's decree which he shall make shall be published
throughout all his empire, (for it is great,) all the wives shall give
to their husbands honour, both to great and small. 21 And the saying
pleased the king and the princes; and the king did according to the
word of Memucan: 22 For he sent letters into all the king's
provinces, into every province according to the writing thereof, and to
every people after their language, that every man should bear rule in
his own house, and that it should be published according to the
language of every people.
We have here a damp to all the mirth of Ahasuerus's feast; it ended in
heaviness, not as Job's children's feast by a wind from the wilderness,
not as Belshazzar's by a hand-writing on the wall, but by his own
folly. An unhappy falling out there was, at the end of the feast,
between the king and queen, which broke off the feast abruptly, and
sent the guests away silent and ashamed.
I. It was certainly the king's weakness to send for Vashti into his
presence when he was drunk, and in company with abundance of gentlemen,
many of whom, it is likely, were in the same condition. When his heart
was merry with wine nothing would serve him but Vashti must come, well
dressed as she was, with the crown on her head, that the princes and
people might see what a handsome woman she was, v. 10, 11. Hereby, 1.
He dishonoured himself as a husband, who ought to protect, but by no
means expose, the modesty of his wife, who ought to be to her a
covering of the eyes (Gen. xx. 16), not to uncover them. 2. He
diminished himself as a king, in commanding that from his wife which
she might refuse, much to the honour of her virtue. It was against the
custom of the Persians for the women to appear in public, and he put a
great hardship upon her when he did not court, but command her to do so
uncouth a thing, and make her a show. If he had not been put out of the
possession of himself by drinking to excess, he would not have done
such a thing, but would have been angry at any one that should have
mentioned it. When the wine is in the wit is out, and men's reason
departs from them.
II. However, perhaps it was not her wisdom to deny him. She refused to
come (v. 12); though he sent his command by seven honourable
messengers, and publicly, and Josephus says sent again and again, yet
she persisted in her denial. Had she come, while it was evident that
she did it in pure obedience, it would have been no reflection upon her
modesty, nor a bad example. The thing was not in itself sinful, and
therefore to obey would have been more her honour than to be so
precise. Perhaps she refused in a haughty manner, and then it was
certainly evil; she scorned to come at the king's commandment. What a
mortification was this to him! While he was showing the glory of his
kingdom he showed the reproach of his family, that he had a wife that
would do as she pleased. Strifes between yoke-fellows are bad enough at
any time, but before company they are very scandalous, and occasion
blushing and uneasiness.
III. The king thereupon grew outrageous. He that had rule over 127
provinces had no rule over his own spirit, but his anger burned in him,
v. 12. He would have consulted his own comfort and credit more if he
had stifled his resentment, had passed by the affront his wife gave
him, and turned it off with a jest.
IV. Though he was very angry, he would not do any thing in this matter
till he advised with his privy-counsellors; as he had seven
chamberlains to execute his orders, who are named (v. 10), so he had
seven counsellors to direct his orders. The greater power a man has the
greater need he has of advice, that he may not abuse his power. Of
these counsellors it is said that they were learned men, for they knew
law and judgment,that they were wise men, for they knew the times,and
that the king put great confidence in them and honour upon them, for
they saw the king's face and sat first in the kingdom, v. 13, 14. In
the multitude of such counsellors there is safety. Now here is,
1. The question proposed to this cabinet-council (v. 15): What shall we
do to the queen Vashti according to the law? Observe, (1.) Though it
was the queen that was guilty, the law must have its course. (2.)
Though the king was very angry, yet he would do nothing but what he was
advised was according to law.
2. The proposal which Memucan made, that Vashti should be divorced for
her disobedience. Some suggest that he gave this severe advice, and the
rest agreed to it, because they knew it would please the king, would
gratify both his passion now and his appetite afterwards. But Josephus
says that, on the contrary, he had a strong affection for Vashti, and
would not have put her away for this offence if he could legally have
passed it by; and then we must suppose Memucan, in his advice, to have
had a sincere regard to justice and the public good. (1.) He shows what
would be the bad consequences of the queen's disobedience to her
husband, if it were passed by and not animadverted upon, that it would
embolden other wives both to disobey their husbands and to domineer
over them. Had this unhappy falling out between the king and his wife,
wherein she was conqueror, been private, the error would have remained
with themselves and the quarrel might have been settled privately
between themselves; but it happening to be public, and perhaps the
ladies that were now feasting with the queen having shown themselves
pleased with her refusal, her bad example would be likely to have a bad
influence upon all the families of the kingdom. If the queen must have
her humour, and the king must submit to it (since the houses of private
persons commonly take their measures from the courts of princes), the
wives would be haughty and imperious and would scorn to obey their
husbands, and the poor despised husbands might fret at it, but could
not help themselves; for the contentions of a wife are a continual
dropping, Prov. xix. 13; xxvii. 15; and see Prov. xxi. 9; xxv. 24. When
wives despise their husbands, whom they ought to reverence (Eph. v.
33), and contend for dominion over those to whom they ought to be in
subjection (1 Pet. iii. 1), there cannot but be continual guilt and
grief, confusion and every evil work. And great ones must take heed of
setting copies of this kind, v. 16-18. (2.) He shows what would be the
good consequence of a decree against Vashti that she should be
divorced. We may suppose that before they proceeded to this extremity
they sent to Vashti to know if she would yet submit, cry Peccavi--I
have done wrong, and ask the king's pardon, and that, if she had done
so, the mischief of her example would have been effectually prevented,
and process would have been stayed; but it is likely she continued
obstinate, and insisted upon it as her prerogative to do as she
pleased, whether it pleased the king or no, and therefore they gave
this judgment against her, that she come no more before the king, and
this judgment so ratified as never to be reversed, v. 19. The
consequence of this, it was hoped, would be that the wives would give
to their husbands honour, even the wives of the great, notwithstanding
their own greatness, and the wives of the small, notwithstanding the
husband's meanness (v. 20); and thus every man would bear rule in his
own house, as he ought to do, and, the wives being subject, the
children and servants would be so too. It is the interest of states and
kingdoms to provide that good order be kept in private families.
3. The edict that passed according to this proposal, signifying that
the queen was divorced for contumacy, according to the law, and that,
if other wives were in like manner undutiful to their husbands, they
must expect to be in like manner disgraced (v. 21, 22): were they
better than the queen? Whether it was the passion or the policy of the
king that was served by this edict, God's providence served its own
purpose by it, which was to make way for Esther to the crown.
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E S T H E R
CHAP. II.
Two things are recorded in this chapter, which were working towards the
deliverance of the Jews from Haman's conspiracy:--I. The advancement of
Esther to be queen instead of Vashti. Many others were candidates for
the honour (ver. 1-4); but Esther, an orphan, a captive-Jewess (ver.
5-7), recommended herself to the king's chamberlain first (ver. 8-11)
and then to the king (ver. 12-17), who made her queen, ver. 18-20. II.
The good service that Mordecai did to the king in discovering a plot
against his life, ver. 21-23.
Esther's Advancement; Esther Chosen Queen. (b. c. 514.)
1 After these things, when the wrath of king Ahasuerus was appeased, he
remembered Vashti, and what she had done, and what was decreed against
her. 2 Then said the king's servants that ministered unto him, Let
there be fair young virgins sought for the king: 3 And let the king
appoint officers in all the provinces of his kingdom, that they may
gather together all the fair young virgins unto Shushan the palace, to
the house of the women, unto the custody of Hege the king's
chamberlain, keeper of the women; and let their things for purification
be given them: 4 And let the maiden which pleaseth the king be queen
instead of Vashti. And the thing pleased the king; and he did so. 5
Now in Shushan the palace there was a certain Jew, whose name was
Mordecai, the son of Jair, the son of Shimei, the son of Kish, a
Benjamite; 6 Who had been carried away from Jerusalem with the
captivity which had been carried away with Jeconiah king of Judah, whom
Nebuchadnezzar the king of Babylon had carried away. 7 And he brought
up Hadassah, that is, Esther, his uncle's daughter: for she had neither
father nor mother, and the maid was fair and beautiful; whom Mordecai,
when her father and mother were dead, took for his own daughter. 8 So
it came to pass, when the king's commandment and his decree was heard,
and when many maidens were gathered together unto Shushan the palace,
to the custody of Hegai, that Esther was brought also unto the king's
house, to the custody of Hegai, keeper of the women. 9 And the maiden
pleased him, and she obtained kindness of him; and he speedily gave her
her things for purification, with such things as belonged to her, and
seven maidens, which were meet to be given her, out of the king's
house: and he preferred her and her maids unto the best place of the
house of the women. 10 Esther had not showed her people nor her
kindred: for Mordecai had charged her that she should not show it. 11
And Mordecai walked every day before the court of the women's house, to
know how Esther did, and what should become of her. 12 Now when every
maid's turn was come to go in to king Ahasuerus, after that she had
been twelve months, according to the manner of the women, (for so were
the days of their purifications accomplished, to wit, six months with
oil of myrrh, and six months with sweet odours, and with other things
for the purifying of the women;) 13 Then thus came every maiden unto
the king; whatsoever she desired was given her to go with her out of
the house of the women unto the king's house. 14 In the evening she
went, and on the morrow she returned into the second house of the
women, to the custody of Shaashgaz, the king's chamberlain, which kept
the concubines: she came in unto the king no more, except the king
delighted in her, and that she were called by name. 15 Now when the
turn of Esther, the daughter of Abihail the uncle of Mordecai, who had
taken her for his daughter, was come to go in unto the king, she
required nothing but what Hegai the king's chamberlain, the keeper of
the women, appointed. And Esther obtained favour in the sight of all
them that looked upon her. 16 So Esther was taken unto king Ahasuerus
into his house royal in the tenth month, which is the month Tebeth, in
the seventh year of his reign. 17 And the king loved Esther above all
the women, and she obtained grace and favour in his sight more than all
the virgins; so that he set the royal crown upon her head, and made her
queen instead of Vashti. 18 Then the king made a great feast unto all
his princes and his servants, even Esther's feast; and he made a
release to the provinces, and gave gifts, according to the state of the
king. 19 And when the virgins were gathered together the second time,
then Mordecai sat in the king's gate. 20 Esther had not yet showed
her kindred nor her people; as Mordecai had charged her: for Esther did
the commandment of Mordecai, like as when she was brought up with him.
How God put down one that was high and mighty from her seat we read in
the chapter before, and are now to be told how he exalted one of low
degree, as the virgin Mary observes in her song (Luke i. 52) and Hannah
before her, 1 Sam. ii. 4-8. Vashti being humbled for her height, Esther
is advanced for her humility. Observe,
I. The extravagant course that was taken to please the king with
another wife instead of Vashti. Josephus says that when his anger was
over he was exceedingly grieved that the matter was carried so far, and
would have been reconciled to Vashti but that, by the constitution of
the government, the judgment was irrevocable--that therefore, to make
him forget her, they contrived how to entertain him first with a great
variety of concubines, and then to fix him to the most agreeable of
them all for a wife instead of Vashti. The marriages of princes are
commonly made by policy and interest, for the enlarging of their
dominions and the strengthening of their alliances; but this must be
made partly by the agreeableness of the person to the king's fancy,
whether she was rich or poor, noble or ignoble. What pains were taken
to humour the king! As if his power and wealth were given him for no
other end than that he might have all the delights of the sense wound
up to the height of pleasurableness, and exquisitely refined, though at
the best they are but dross and dregs in comparison with divine and
spiritual pleasures. 1. All the provinces of his kingdom must be
searched for fair young virgins, and officers appointed to choose them,
v. 3. 2. A house (a seraglio) was prepared on purpose for them, and a
person appointed to have the charge of them, to see that they were well
provided for. 3. No less than twelve months was allowed them for their
purification, some of them at least who were brought out of the
country, that they might be very clean, and perfumed, v. 12. Even those
who were the masterpieces of nature must yet have all this help from
art to recommend them to a vain and carnal mind. 4. After the king had
once taken them to his bed, they were made recluses ever after, except
the king pleased at any time to send for them (v. 14); they were looked
upon as secondary wives, were maintained by the king accordingly, and
might not marry. We may see, by this instance, to what absurd practices
those came who were destitute of divine revelation, and who, as a
punishment for their idolatry, were given up to vile affections. Having
broken through that law of creation which resulted from God's making
man, they broke through another law, which was founded upon his making
one man and one woman. See what need there was of the gospel of Christ
to purify men from the lusts of the flesh and to reduce them to the
original institution. Those that have learned Christ will think it a
shame even to speak of such things as these which were done of them,
not only in secret, but avowedly, Eph. v. 12.
II. The overruling providence of God thus bringing Esther to be queen.
Had she been recommended to Ahasuerus for a wife, he would have
rejected the motion with disdain; but when she came in her turn, after
several others, and it was found that though many of them were
ingenious and discreet, graceful and agreeable, yet Esther excelled
them all, way was made for her, even by her rivals, into the king's
affections and the honours consequent thereupon. It is certain, as
bishop Patrick says, that those who suggest that she committed a great
sin to come at this dignity do not consider the custom of those times
and countries. Every one that the king took to his bed was married to
him, and was his wife of a lower rank, as Hagar was Abraham's; so that,
if Esther had not been made queen, the sons of Jacob need not say that
he dealt with their sister as with a harlot. Concerning Esther we must
observe,
1. Her original and character. (1.) She was one of the children of the
captivity, a Jewess and a sharer with her people in their bondage.
Daniel and his fellows were advanced in the land where they were
captives; for they were of those whom God sent thither for their good,
Jer. xxiv. 5. (2.) She was an orphan; her father and mother were both
dead (v. 7), but, when they had forsaken her, then the Lord took her
up, Ps. xxvii. 10. When those whose unhappiness it is to be thus
deprived of their parents in their childhood yet afterwards come to be
eminently pious and prosperous, we ought to take notice of it to the
glory of that God, and his grace and providence, who has taken it among
the titles of his honour to be a Father of the fatherless. (3.) She was
a beauty, fair of form, good of countenance; so it is in the margin, v.
7. Her wisdom and virtue were her greatest beauty, but it is an
advantage to be a diamond to be well set. (4.) Mordecai, her
cousin-german, was her guardian, brought her up, and took her for his
own daughter. The LXX. says that he designed to make her his wife; if
that were so, he was to be praised that he opposed not her better
preferment. Let God be acknowledged in raising up friends for the
fatherless and motherless; let it be an encouragement to that pious
instance of charity that many who have taken care of the education of
orphans have lived to see the good fruit of their care and pains,
abundantly to their comfort. Dr. Lightfoot thinks that this Mordecai is
the same with that mentioned in Ezra ii. 2, who went up to Jerusalem
with the first, and helped forward the settlement of his people until
the building of the temple was stopped, and then went back to the
Persian court, to see what service he could do them there. Mordecai
being Esther's guardian or pro-parent, we are told, [1.] How tender he
was of her, as if she had been his own child (v. 11): he walked before
her door every day, to know how she did, and what interest she had. Let
those whose relations are thus cast upon them by divine Providence be
thus kindly affectioned to them and solicitous for them. [2.] How
respectful she was to him. Though in relation she was his equal, yet,
being in age and dependence his inferior, she honoured him as her
father--did his commandment, v. 20. This is an example to orphans; if
they fall into the hands of those who love them and take care of them,
let them make suitable returns of duty and affection. The less obliged
their guardians were in duty to provide for them the more obliged they
are in gratitude to honour and obey their guardians. Here is an
instance of Esther's obsequiousness to Mordecai, that she did not show
her people of her kindred, because Mordecai had charged her that she
should not, v. 10. He did not bid her deny her country, nor tell a lie
to conceal her parentage; if he had told her to do so, she must not
have done it. But he only told her not to proclaim her country. All
truths are not to be spoken at all times, though an untruth is not to
be spoken at any time. She being born in Shushan, and her parents being
dead, all took her to be of Persian extraction, and she was not bound
to undeceive them.
2. Her preferment. Who would have thought that a Jewess, a captive, and
orphan, was born to be a queen, an empress! Yet so it proved.
Providence sometimes raiseth up the poor out of the dust, to set them
among princes, 1 Sam. ii. 8. (1.) The king's chamberlain honoured her
(v. 9), and was ready to serve her. Wisdom and virtue will gain
respect. Those that make sure of God's favour shall find favour with
man too as far as it is good for them. All that looked upon Esther
admired her (v. 15) and concluded that she was the lady that would win
the prize, and she did win it. (2.) The king himself fell in love with
her. She was not solicitous, as the rest of the maidens were, to set
herself off with artificial beauty; she required nothing but just what
was appointed for her (v. 15) and yet she was most acceptable. The more
natural beauty is the more agreeable. The king loved Esther above all
the women, v. 17. Now he needed not to make any further trials, or take
time to deliberate; he is soon determined to set the royal crown upon
her head, and make her queen, v. 17. This was done in his seventh year
(v. 16) and Vashti was divorced in his third year (ch. i. 3); so that
he was four years without a queen. Notice is taken, [1.] Of the honours
the king put upon Esther. He graced the solemnity of her coronation
with a royal feast (v. 18), at which perhaps Esther, in compliance with
the king, made a public appearance, which Vashti had refused to do,
that she might have the praise of obedience in the same instance in
which the other incurred the blot of disobedience. He also granted a
release to the provinces, either a remittance of the taxes in arrear or
an act of grace for criminals; as Pilate, at the feast, released a
prisoner. This was to add to the joy. [2.] Of the deference Esther
continued to pay to her former guardian. She still did the commandment
of Mordecai, as when she was brought up with him, v. 20. Mordecai sat
in the king's gate; that was the height of his preferment: he was one
of the porters or door-keepers of the court. Whether he had this place
before, or whether Esther obtained it for him, we are not told; but
there he sat contentedly, and aimed no higher; and yet Esther who was
advanced to the throne was observant of him. This was an evidence of a
humble and grateful disposition, that she had a sense of his former
kindnesses and his continued wisdom. It is a great ornament to those
that are advanced, and much to their praise, to remember their
benefactors, to retain the impressions of their good education, to be
diffident of themselves, willing to take advice, and thankful for it.
Mordecai's Discovery of a Plot. (b. c. 510.)
21 In those days, while Mordecai sat in the king's gate, two of the
king's chamberlains, Bigthan and Teresh, of those which kept the door,
were wroth, and sought to lay hand on the king Ahasuerus. 22 And the
thing was known to Mordecai, who told it unto Esther the queen; and
Esther certified the king thereof in Mordecai's name. 23 And when
inquisition was made of the matter, it was found out; therefore they
were both hanged on a tree: and it was written in the book of the
chronicles before the king.
This good service which Mordecai did to the government, in discovering
a plot against the life of the king, is here recorded, because the
mention of it will again occur to his advantage. No step is yet taken
towards Haman's design of the Jews' destruction, but several steps are
taken towards God's design of their deliverance, and this for one. God
now gives Mordecai an opportunity of doing the king a good turn, that
he might have the fairer opportunity afterwards of doing the Jews a
good turn. 1. A design was laid against the king by two of his own
servants, who sought to lay hands on him, not only to make him a
prisoner, but to take away his life, v. 21. Probably they resented some
affront which they thought he had given them, or some injury which he
had done them. Who would be great, to be so much the object of envy?
Who would be arbitrary, to be so much the object of ill-will? Princes,
above any mortals, have their souls continually in their hands, and
often go down slain to the pit, especially those who caused terror in
the land of the living. 2. Mordecai got notice of their treason, and,
by Esther's means, discovered it to the king, hereby confirming her in
and recommending himself to the king's favour. How he came to the
knowledge of it does not appear. Whether he overheard their discourse,
or whether they offered to draw him in with them, so it was that the
thing was known to him. This ought to be a warning against all
traitorous and seditious practices: though men presume upon secresy, a
bird of the air shall carry the voice. Mordecai, as soon as he knew it,
caused it to be made known to the king, which ought to be an
instruction and example to all that would be found good subjects not to
conceal any bad design they know of against the prince or the public
peace, for it is making a confederacy with public enemies. 3. The
traitors were hanged, as they deserved, but not till their treason was,
upon search, fully proved against them (v. 23), and the whole matter
was recorded in the king's journals, with a particular remark that
Mordecai was the man who discovered the treason. He was not rewarded
presently, but a book of remembrance was written. Thus with respect to
those who serve Christ, though their recompence is adjourned till the
resurrection of the just, yet an account is kept of their work of faith
and labour of love, which God is not unrighteous to forget, Heb. vi.
10.
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E S T H E R
CHAP. III.
A very black and mournful scene here opens, and which threatens the
ruin of all the people of God. Were there not some such dark nights,
the light of the morning would not be so welcome. I. Haman is made the
king's favourite, ver. 1. II. Mordecai refuses to give him the honour
he demands, ver. 2-4. III. Haman, for his sake, vows to be revenged
upon all the Jews, ver. 5, 6. IV. He, upon a malicious suggestion,
obtains an order from the king to have them all massacred upon a
certain day, ver. 7-13. V. This order is dispersed through the kingdom,
ver. 14, 15.
Haman's Malignant Proposal. (b. c. 510.)
1 After these things did king Ahasuerus promote Haman the son of
Hammedatha the Agagite, and advanced him, and set his seat above all
the princes that were with him. 2 And all the king's servants, that
were in the king's gate, bowed, and reverenced Haman: for the king had
so commanded concerning him. But Mordecai bowed not, nor did him
reverence. 3 Then the king's servants, which were in the king's gate,
said unto Mordecai, Why transgressest thou the king's commandment? 4
Now it came to pass, when they spake daily unto him, and he hearkened
not unto them, that they told Haman, to see whether Mordecai's matters
would stand: for he had told them that he was a Jew. 5 And when Haman
saw that Mordecai bowed not, nor did him reverence, then was Haman full
of wrath. 6 And he thought scorn to lay hands on Mordecai alone; for
they had showed him the people of Mordecai: wherefore Haman sought to
destroy all the Jews that were throughout the whole kingdom of
Ahasuerus, even the people of Mordecai.
Here we have,
I. Haman advanced by the prince, and adored thereupon by the people.
Ahasuerus had lately laid Esther in his bosom, but she had no such
interest in him as to get her friends preferred, or to prevent the
preferring of one who she knew was an enemy to her people. When those
that are good become great they still find that they cannot do good,
nor prevent mischief, as they would. This Haman was an Agagite (an
Amalekite, says Josephus), probably of the descendants of Agag, a
common name of the princes of Amalek, as appears, Num. xxiv. 7. Some
think that he was by birth a prince, as Jehoiakim was, whose seat was
set above the rest of the captive kings (2 Kings xxv. 28), as Haman's
here was, v. 1. The king took a fancy to him (princes are not bound to
give reasons for their favours), made him his favourite, his confidant,
his prime-minister of state. Such a commanding influence the court then
had that (contrary to the proverb) those whom it blessed the country
blessed too; for all men adored this rising sun, and the king's
servants were particularly commanded to bow before him and to do him
reverence (v. 2), and they did so. I wonder what the king saw in Haman
that was commendable or meritorious; it is plain that he was not a man
of honour or justice, of any true courage or steady conduct, but proud,
and passionate, and revengeful; yet was he promoted, and caressed, and
there was none so great as he. Princes' darlings are not always
worthies.
II. Mordecai adhering to his principles with a bold and daring
resolution, and therefore refusing to reverence Haman as the rest of
the king's servants did, v. 2. He was urged to it by his friends, who
reminded him of the king's commandment, and consequently of the danger
he incurred if he refused to comply with it; it was as much as his life
was worth, especially considering Haman's insolence, v. 3. They spoke
daily to him (v. 4), to persuade him to conform, but all in vain: he
hearkened not to them, but told them plainly that he was a Jew, and
could not in conscience do it. Doubtless his refusal, when it came to
be taken notice of and made the subject of discourse, was commonly
attributed to pride and envy, that he would not pay respect to Haman
because, on the score of his alliance to Esther, he was not himself as
much promoted, or to a factious seditious spirit and a disaffection to
the king and his government; those that would make the best of it
looked upon it as his weakness, or his want of breeding, called it a
humour, and a piece of affected singularity. It does not appear that
any one scrupled at conforming to it except Mordecai; and yet his
refusal was pious, conscientious, and pleasing to God, for the religion
of a Jew forbade him, 1. To give such extravagant honours as were
required to any mortal man, especially so wicked a man as Haman was. In
the apocryphal chapters of this book (ch. xiii. 12-14) Mordecai is
brought in thus appealing to God in this matter: Thou knowest, Lord,
that it was neither in contempt nor pride, nor for any desire of glory,
that I did not bow down to proud Haman, for I could have been content
with good will, for the salvation of Israel, to kiss the soles of his
feet; but I did this that I might not prefer the glory of man above the
glory of God, neither will I worship any but thee. 2. He especially
thought it a piece of injustice to his nation to give such honour to an
Amalekite, one of that devoted nation with which God had sworn that he
would have perpetual war (Exod. xvii. 16) and concerning which he had
given that solemn charge (Deut. xxv. 17), Remember what Amalek did.
Though religion does by no means destroy good manners, but teaches us
to render honour to whom honour is due, yet it is the character of a
citizen of Zion that not only in his heart, but in his eyes, such a
vile person as Haman was is contemned, Ps. xv. 4. Let those who are
governed by principles of conscience be steady and resolute, however
censured or threatened, as Mordecai was.
III. Haman meditating revenge. Some that hoped thereby to curry favour
with Haman took notice to him of Mordecai's rudeness, waiting to see
whether he would bend or break, v. 4. Haman then observed it himself,
and was full of wrath, v. 5. A meek and humble man would have slighted
the affront, and have said, "Let him have his humour; what am I the
worse for it?" But it makes Haman's proud spirit rage, and fret, and
boil, within him, so that he becomes uneasy to himself and all about
him. It is soon resolved that Mordecai must die. The head must come off
that will not bow to Haman; if he cannot have his honours, he will have
his blood. It is as penal in this court not to worship Haman as it was
in Nebuchadnezzar's not to worship the golden image which he had set
up. Mordecai is a person of quality, in a post of honour, and own
cousin to the queen; and yet Haman thinks his life nothing towards a
satisfaction for the affront: thousands of innocent and valuable lives
must be sacrificed to his indignation; and therefore he vows the
destruction of all the people of Mordecai, for his sake, because his
being a Jew was the reason he gave why he did not reverence Haman.
Herein appear Haman's intolerable pride, insatiable cruelty, and the
ancient antipathy of an Amalekite to the Israel of God. Saul the son of
Kish, a Benjamite, spared Agag, but Mordecai the son of Kish, a
Benjamite (ch. ii. 5), shall find no mercy with this Agagite, whose
design is to destroy all the Jews throughout the whole kingdom of
Ahasuerus (v. 6), which, I suppose, would include those that had
returned to their own land, for that was now a province of his kingdom.
Come and let us cut them off from being a nation, Ps. lxxxiii. 4.
Nero's barbarous wish is his, that they had all but one neck.
Haman Obtains Leave to Slay the Jews. (b. c. 510.)
7 In the first month, that is, the month Nisan, in the twelfth year of
king Ahasuerus, they cast Pur, that is, the lot, before Haman from day
to day, and from month to month, to the twelfth month, that is, the
month Adar. 8 And Haman said unto king Ahasuerus, There is a certain
people scattered abroad and dispersed among the people in all the
provinces of thy kingdom; and their laws are diverse from all people;
neither keep they the king's laws: therefore it is not for the king's
profit to suffer them. 9 If it please the king, let it be written
that they may be destroyed: and I will pay ten thousand talents of
silver to the hands of those that have the charge of the business, to
bring it into the king's treasuries. 10 And the king took his ring
from his hand, and gave it unto Haman the son of Hammedatha the
Agagite, the Jews' enemy. 11 And the king said unto Haman, The silver
is given to thee, the people also, to do with them as it seemeth good
to thee. 12 Then were the king's scribes called on the thirteenth day
of the first month, and there was written according to all that Haman
had commanded unto the king's lieutenants, and to the governors that
were over every province, and to the rulers of every people of every
province according to the writing thereof, and to every people after
their language; in the name of king Ahasuerus was it written, and
sealed with the king's ring. 13 And the letters were sent by posts
into all the king's provinces, to destroy, to kill, and to cause to
perish, all Jews, both young and old, little children and women, in one
day, even upon the thirteenth day of the twelfth month, which is the
month Adar, and to take the spoil of them for a prey. 14 The copy of
the writing for a commandment to be given in every province was
published unto all people, that they should be ready against that day.
15 The posts went out, being hastened by the king's commandment, and
the decree was given in Shushan the palace. And the king and Haman sat
down to drink; but the city Shushan was perplexed.
Haman values himself upon that bold and daring thought, which he
fancied well became his great spirit, of destroying all the Jews--an
undertaking worthy of its author, and which he promised himself would
perpetuate his memory. He doubts not but to find desperate and bloody
hands enough to cut all their throats if the king will but give him
leave. How he obtained leave, and commission to do it, we are here
told. He had the king's ear, let him alone to manage him.
I. He makes a false and malicious representation of Jews, and their
character, to the king, v. 8. The enemies of God's people could not
give them such bad treatment as they do if they did not first give them
a bad name. He would have the king believe, 1. That the Jews were a
despicable people, and that it was not for his credit to harbour
them:"A certain people there is," without name, as if nobody knew
whence they came and what they were; "they are not incorporated, but
scattered abroad and dispersed in all the provinces as fugitives and
vagabonds on the earth, and inmates in all countries, the burden and
scandal of the places where they live." 2. That they were a dangerous
people, and that it was not safe to harbour them. "They have laws and
usages of their own, and conform not to the statutes of the kingdom and
the customs of the country; and therefore they may be looked upon as
disaffected to the government and likely to infect others with their
singularities, which may end in a rebellion." It is no new thing for
the best of men to have such invidious characters as these given of
them; if it be no sin to kill them, it is no sin to belie them.
II. He bids high for leave to destroy them all, v. 9. He knew there
were many that hated the Jews, and would willingly fall upon them if
they might but have a commission: Let it be written therefore that they
may be destroyed. Give but orders for a general massacre of all the
Jews, and Haman will undertake it shall be easily done. If the king
will gratify him in this matter, he will make him a present of ten
thousand talents, which shall be paid into the king's treasuries. This,
he thought, would be a powerful inducement to the king to consent, and
would obviate the strongest objection against him, which was that the
government must needs sustain loss in its revenues by the destruction
of so many of its subjects; so great a sum, he hoped, would be
equivalent for that. Proud and malicious men will not stick at the
expenses of their revenge, nor spare any cost to gratify it. Yet no
doubt Haman knew how to re-imburse himself out of the spoil of the
Jews, which his janizaries were to seize for him (v. 13), and so to
make them bear the charges of their own ruin; while he himself hoped to
be not only a saver but a gainer by the bargain.
III. He obtains what he desired, a full commission to do what he would
with the Jews, v. 10, 11. The king was so inattentive to business, and
so bewitched with Haman, that he took no time to examine the truth of
his allegations, but was as willing as Haman could wish to believe the
worst concerning the Jews, and therefore he gave them up into his
hands, as lambs to the lion: The people are thine, do with them as it
seemeth good unto thee. He does not say, "Kill them, slay them" (hoping
Haman's own cooler thoughts would abate the rigour of that sentence and
induce him to sell them for slaves); but "Do what thou wilt with them."
And so little did he consider how much he should lose in his tribute,
and how much Haman would gain in the spoil, that he gave him withal the
ten thousand talents: The silver is thine. Such an implicit confidence
likewise he had in Haman, and so perfectly had he abandoned all care of
his kingdom, that he gave Haman his ring, his privy-seal, or
sign-manual, wherewith to confirm whatever edict he pleased to draw up
for this purpose. Miserable is the kingdom that is at the disposal of
such a head as this, which has one ear only, and a nose to be led by,
but neither eyes nor brains, nor scarcely a tongue of its own.
IV. He then consults with his soothsayers to find out a lucky day for
the designed massacre, v. 7. The resolve was taken up in the first
month, in the twelfth year of the king, when Esther had been his wife
about five years. Some day or other in that year must be pitched upon;
and, as if he doubted not but that Heaven would favour his design and
further it, he refers it to the lot, that is, to the divine Providence,
to choose the day for him; but that, in the decision, proved a better
friend to the Jews than to him, for the lot fell upon the twelfth
month, so that Mordecai and Esther had eleven months to turn themselves
in for the defeating of the design, or, if they could not defeat it,
space would be left for the Jews to make their escape and shift for
their safety. Haman, though eager to have the Jews cut off, yet will
submit to the laws of his superstition, and not anticipate the supposed
fortunate day, no, not to gratify his impatient revenge. Probably he
was in some fear lest the Jews should prove too hard for their enemies,
and therefore durst not venture on such a hazardous enterprise but
under the smiles of a good omen. This may shame us, who often acquiesce
not in the directions and disposals of Providence when they cross our
desires and intentions. He that believeth the lot, much more that
believeth the promise, will not make haste. But see how God's wisdom
serves its own purposes by men's folly. Haman has appealed to the lot,
and to the lot he shall go, which, by adjourning the execution, gives
judgment against him and breaks the neck of the plot.
V. The bloody edict is hereupon drawn up, signed, and published, giving
orders to the militia of every province to be ready against the
thirteenth day of the twelfth month, and, on that day, to murder all
the Jews, men, women, and children, and seize their effects, v. 12-14.
Had the decree been to banish all the Jews and expel them out of the
king's dominions, it would have been severe enough; but surely never
any act of cruelty appeared so barefaced as this, to destroy, to kill,
and to cause to perish, all the Jews, appointing them as sheep for the
slaughter without showing any cause for so doing. No crime is laid to
their charge; it is not pretended that they were obnoxious to the
public justice, nor is any condition offered, upon performance of which
they might have their lives spared; but die they must, without mercy.
Thus have the church's enemies thirsted after blood, the blood of the
saints and the martyrs of Jesus, and drunk of it till they have been
perfectly intoxicated (Rev. xvii. 6); yet still, like the horse-leech,
they cry, Give, give. This cruel offer is ratified with the king's
seal, directed to the king's lieutenants, and drawn up in the king's
name, and yet the king knows not what he does. Posts are sent out, with
all expedition, to carry copies of the decree to the respective
provinces, v. 15. See how restless the malice of the church's enemies
is: it will spare no pains; it will lose no time.
VI. The different temper of the court and city hereupon. 1. The court
was very merry upon it: The king and Haman sat down to drink, perhaps
to drink "Confusion to all the Jews." Haman was afraid lest the king's
conscience should smite him for what he had done and he should begin to
wish it undone again, to prevent which he engrossed him to himself, and
kept him drinking. This cursed method many take to drown their
convictions, and harden their own hearts and the hearts of others in
sin. 2. The city was very sad upon it (and the other cities of the
kingdom, no doubt, when they had notice of it): The city Shushan was
perplexed, not only the Jews themselves, but all their neighbours that
had any principles of justice and compassion. It grieved them to see
their king so abused, to see wickedness in the place of judgment (Eccl.
iii. 16), to see men that lived peaceably treated so barbarously; and
what would be the consequences of it to themselves they knew not. But
the king and Haman cared for none of these things. Note, It is an
absurd and impious thing to indulge ourselves in mirth and pleasure
when the church is in distress and the public are perplexed.
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E S T H E R
CHAP. IV.
We left God's Isaac bound upon the altar and ready to be sacrificed,
and the enemies triumphing in the prospect of it; but things here begin
to work towards a deliverance, and they begin at the right end. I. The
Jews' friends lay to heart the danger and lament it, ver. 1-4. II.
Matters are concerted between Mordecai and Esther for the preventing of
it. 1. Esther enquires into this case, and receives a particular
account of it, ver. 5-7. 2. Mordecai urges her to intercede with the
king for a revocation of the edict, ver. 8, 9. III. Esther objects the
danger of addressing the king uncalled, ver. 10-12. IV. Mordecai
presses her to venture, ver. 13, 14. V. Esther, after a religious fast
of three days, promises to do so (ver. 15-17), and we shall find that
she sped well.
Great Mourning among the Jews. (b. c. 510.)
1 When Mordecai perceived all that was done, Mordecai rent his clothes,
and put on sackcloth with ashes, and went out into the midst of the
city, and cried with a loud and a bitter cry; 2 And came even before
the king's gate: for none might enter into the king's gate clothed with
sackcloth. 3 And in every province, whithersoever the king's
commandment and his decree came, there was great mourning among the
Jews, and fasting, and weeping, and wailing; and many lay in sackcloth
and ashes. 4 So Esther's maids and her chamberlains came and told it
her. Then was the queen exceedingly grieved; and she sent raiment to
clothe Mordecai, and to take away his sackcloth from him: but he
received it not.
Here we have an account of the general sorrow that there was among the
Jews upon the publishing of Haman's bloody edict against them. It was a
sad time with the church. 1. Mordecai cried bitterly, rent his clothes,
and put on sackcloth, v. 1, 2. He not only thus vented his grief, but
proclaimed it, that all might take notice of it that he was not ashamed
to own himself a friend to the Jews, and a fellow-sufferer with them,
their brother and companion in tribulation, how despicable and how
odious soever they were now represented by Haman's faction. It was
nobly done thus publicly to espouse what he knew to be a righteous
cause, and the cause of God, even when it seemed a desperate and a
sinking cause. Mordecai laid the danger to heart more than any because
he knew that Haman's spite was against him primarily, and that it was
for his sake that the rest of the Jews were struck at; and therefore,
though he did not repent of what some would call his obstinacy, for he
persisted in it (ch. v. 9), yet it troubled him greatly that his people
should suffer for his scruples, which perhaps occasioned some of them
to reflect upon him as too precise. But, being able to appeal to God
that what he did he did from a principle of conscience, he could with
comfort commit his own cause and that of his people to him that judgeth
righteously. God will keep those that are exposed by the tenderness of
their consciences. Notice is here taken of a law that none might enter
into the king's gate clothed with sackcloth; though the arbitrary power
of their kings often, as now, set many a mourning, yet none must come
near the king in a mourning dress, because he was not willing to hear
the complaints of such. Nothing but what was gay and pleasant must
appear at court, and every thing that was melancholy must be banished
thence; all in king's palaces wear soft clothing (Matt. xi. 8), not
sackcloth. But thus to keep out the badges of sorrow, unless they could
withal have kept out the causes of sorrow--to forbid sackcloth to
enter, unless they could have forbidden sickness, and trouble, and
death to enter--was jest. However this obliged Mordecai to keep his
distance, and only to come before the gate, not to take his place in
the gate. 2. All the Jews in every province laid it much to heart, v.
3. They denied themselves the comfort of their tables (for they fasted
and mingled tears with their meat and drink), and the comfort of their
beds at night, for they lay in sackcloth and ashes. Those who for want
of confidence in God, and affection to their own land, has staid in the
land of their captivity, when Cyrus gave them liberty to be gone, now
perhaps repented of their folly, and wished, when it was too late, that
they had complied with the call of God. 3. Esther the queen, upon a
general intimation of the trouble Mordecai was in, was exceedingly
grieved, v. 4. Mordecai's grief was hers, such a respect did she still
retain for him; and the Jews' danger was her distress; for, though a
queen, she forgot not her relation to them. Let not the greatest think
it below them to grieve for the affliction of Joseph, though they
themselves be anointed with the chief ointments, Amos vi. 6. Esther
sent change of raiment to Mordecai, the oil of joy for mourning and the
garments of praise for the spirit of heaviness; but because he would
make her sensible of the greatness of his grief, and consequently of
the cause of it, he received it not, but was as one that refused to be
comforted.
Mordecai's Application to Esther; Esther Urged to Petition the King; Esther
Resolves to Petition the King. (b. c. 510.)
5 Then called Esther for Hatach, one of the king's chamberlains, whom
he had appointed to attend upon her, and gave him a commandment to
Mordecai, to know what it was, and why it was. 6 So Hatach went forth
to Mordecai unto the street of the city, which was before the king's
gate. 7 And Mordecai told him of all that had happened unto him, and
of the sum of the money that Haman had promised to pay to the king's
treasuries for the Jews, to destroy them. 8 Also he gave him the copy
of the writing of the decree that was given at Shushan to destroy them,
to show it unto Esther, and to declare it unto her, and to charge her
that she should go in unto the king, to make supplication unto him, and
to make request before him for her people. 9 And Hatach came and told
Esther the words of Mordecai. 10 Again Esther spake unto Hatach, and
gave him commandment unto Mordecai; 11 All the king's servants, and
the people of the king's provinces, do know, that whosoever, whether
man or woman, shall come unto the king into the inner court, who is not
called, there is one law of his to put him to death, except such to
whom the king shall hold out the golden sceptre, that he may live: but
I have not been called to come in unto the king these thirty days. 12
And they told to Mordecai Esther's words. 13 Then Mordecai commanded
to answer Esther, Think not with thyself that thou shalt escape in the
king's house, more than all the Jews. 14 For if thou altogether
holdest thy peace at this time, then shall there enlargement and
deliverance arise to the Jews from another place; but thou and thy
father's house shall be destroyed: and who knoweth whether thou art
come to the kingdom for such a time as this? 15 Then Esther bade them
return Mordecai this answer, 16 Go, gather together all the Jews that
are present in Shushan, and fast ye for me, and neither eat nor drink
three days, night or day: I also and my maidens will fast likewise; and
so will I go in unto the king, which is not according to the law: and
if I perish, I perish. 17 So Mordecai went his way, and did according
to all that Esther had commanded him.
So strictly did the laws of Persia confine the wives, especially the
king's wives, that it was not possible for Mordecai to have a
conference with Esther about this important affair, but divers messages
are here carried between them by Hatach, whom the king had appointed to
attend her, and it seems he was one she could confide in.
I. She sent to Mordecai to know more particularly and fully what the
trouble was which he was now lamenting (v. 5) and why it was that he
would not put off his sackcloth. To enquire thus after news, that we
may know the better how to direct our griefs and joys, our prayers and
praises, well becomes all that love Sion. If we must weep with those
that weep, we must know why they weep.
II. Mordecai sent her an authentic account of the whole matter, with a
charge to her to intercede with the king in this matter: Mordecai told
him all that had happened unto him (v. 7), what a pique Haman had
against him for now bowing to him, and by what arts he had procured
this edict; he sent her also a true copy of the edict, that she might
see what imminent danger she and her people were in, and charged her,
if she had any respect for him or any kindness for the Jewish nation,
that she should appear now on their behalf, rectify the misinformations
with which the king was imposed upon, and set the matter in a true
light, not doubting but that then he would vacate the decree.
III. She sent her case to Mordecai, that she could not, without peril
of her life, address the king, and that therefore he put a great
hardship upon her in urging her to it. Gladly would she wait, gladly
would she stoop, to do the Jews a kindness; but, if she must run the
hazard of being put to death as a malefactor, she might well say, I
pray thee have me excused, and find out some other intercessor.
1. The law was express, and all knew it, that whosoever came to the
king uncalled should be put to death, unless he was pleased to hold out
the golden sceptre to them, and it was extremely doubtful whether she
should find him in so good a humour, v. 11. This law was made, not so
much in prudence, for the greater safety of the king's person, as in
pride, that being seldom seen, and not without great difficulty, he
might be adored as a little god. A foolish law it was; for, (1.) It
made the kings themselves unhappy, confining them to their retirements
for fear they should be seen. This made the royal palace little better
than a royal prison, and the kings themselves could not but become
morose, and perhaps melancholy, and so a terror to others and a burden
to themselves. Many have their lives made miserable by their own
haughtiness and ill nature. (2.) It was bad for the subjects; for what
good had they of a king that they might never have liberty to apply to
for the redress of grievances and appeal to from the inferior judges?
It is not thus in the court of the King of kings; to the footstool of
his throne of grace we may at any time come boldly, and may be sure of
an answer of peace to the prayer of faith. We are welcome, not only
into the inner court, but even into the holiest, through the blood of
Jesus. (3.) It was particularly very uncomfortable for their wives (for
there was not a proviso in the law to except them), who were bone of
their bone and flesh of their flesh. But perhaps it was wickedly
intended as much against them as any other, that the kings might the
more freely enjoy their concubines, and Esther knew it. Miserable was
the kingdom when the princes framed their laws to serve their lusts.
2. Her case was at present very discouraging. Providence so ordered it
that, just at this juncture, she was under a cloud, and the king's
affections cooled towards her, for she had been kept from his presence
thirty days, that her faith and courage might be the more tried, and
that God's goodness in the favour she now found with the king
notwithstanding might shine the brighter. It is probable that Haman
endeavoured by women, as well as wine, to divert the king from thinking
of what he had done, and then Esther was neglected, from whom no doubt
he did what he could to alienate the king, knowing her to be averse to
him.
IV. Mordecai still insisted upon it that, whatever hazard she might
run, she must apply to the king in this great affair, v. 13, 14. No
excuse will serve, but she must appear an advocate in this cause; he
suggested to her, 1. That it was her own cause, for that the decree to
destroy all the Jews did not except her: "Think not therefore that thou
shalt escape in the king's house, that the palace will be thy
protection, and the crown save thy head: no, thou art a Jewess, and, if
the rest be cut off, thou wilt be cut off too." It was certainly her
wisdom rather to expose herself to a conditional death from her husband
than to a certain death from her enemy. 2. That it was a cause which,
one way or other, would certainly be carried, and which therefore she
might safely venture in. "If thou shouldst decline the service,
enlargement and deliverance will arise to the Jews from another place."
This was the language of a strong faith, which staggered not at the
promise when the danger was most threatening, but against hope believed
in hope. Instruments may fail, but God's covenant will not. 3. That if
she deserted her friends now, through cowardice and unbelief, she would
have reason to fear that some judgment from heaven would be the ruin of
her and her family: "Thou and thy father's house shall be destroyed,
when the rest of the families of the Jews shall be preserved." He that
by sinful shifts will save his life, and cannot find in his heart to
trust God with it in the way of duty, shall lose it in the way of sin.
4. That divine Providence had an eye to this in bringing her to be
queen: "Who knows whether thou hast come to the kingdom for such a time
as this?" and therefore, (1.) "Thou art bound in gratitude to do this
service for God and his church, else thou dost not answer the end of
thy elevation." (2.) "Thou needest not fear miscarrying in the
enterprise; if God designed thee for it, he will bear thee out and give
thee success." Now, [1.] It appeared, by the event, that she did come
to the kingdom that she might be an instrument of the Jews'
deliverance, so that Mordecai was right in the conjecture. Because the
Lord loved his people, therefore he made Esther queen. There is a wise
counsel and design in all the providences of God, which is unknown to
us till it is accomplished, but it will prove, in the issue, that they
are all intended for, and centre in, the good of the church. [2.] The
probability of this was a good reason why she should now bestir
herself, and do her utmost for her people. We should every one of us
consider for what end God has put us in the place where we are, and
study to answer that end; and, when any particular opportunity of
serving God and our generation offers itself, we must take care that we
do not let it slip; for we were entrusted with it that we might improve
it. These things Mordecai urges to Esther; and some of the Jewish
writers, who are fruitful in invention, add another thing which had
happened to him (v. 7) which he desired she might be told, "that going
home, the night before, in great heaviness, upon the notice of Haman's
plot, he met three Jewish children coming from school, of whom he
enquired what they had learned that day; one of them told him his
lesson was, Prov. iii. 25, 26, Be not afraid of sudden fear; the second
told him his was, Isa. viii. 10, Take counsel together, and it shall
come to nought; the third told him his was Isa. xlvi. 4, I have made,
and I will bear, even I will carry and will deliver you. 'O the
goodness of God,' says Mordecai, 'who out of the mouth of babes and
sucklings ordains strength!'"
V. Esther hereupon resolved, whatever it might cost her, to apply to
the king, but not till she and her friends had first applied to God.
Let them first by fasting and prayer obtain God's favour, and then she
should hope to find favour with the king, v. 15, 16. She speaks here,
1. With the piety and devotion that became an Israelite. She had here
eye up unto God, in whose hands the hearts of kings are, and on whom
she depended to incline this king's heart towards her. She went in
peril of her life, but would think herself safe, and would be easy,
when she had committed the keeping of her soul to God and had put
herself under his protection. She believed that God's favour was to be
obtained by prayer, that his people are a praying people, and he a
prayer-hearing God. She knew it was the practice of good people, in
extraordinary cases, to join fasting with prayer, and many of them to
join together in both. She therefore, (1.) Desired that Mordecai would
direct the Jews that were in Shushan to sanctify a fast and call a
solemn assembly, to meet in the respective synagogues to which they
belonged, and to pray for her, and to keep a solemn fast, abstaining
from all set meals and all pleasant food for three days, and as much as
possible from all food, in token of their humiliation for sin and in a
sense of their unworthiness of God's mercy. Those know not how to value
the divine favours who grudge thus much labour and self-denial in the
pursuit of it. (2.) She promised that she and her family would sanctify
this fast in her apartment of the palace, for she might not come to
their assemblies; her maids were either Jewesses or so far proselytes
that they joined with her in her fasting and praying. Here is a good
example of a mistress praying with her maids, and it is worthy to be
imitated. Observe also, Those who are confined to privacy may join
their prayers with those of the solemn assemblies of God's people;
those that are absent in body may be present in spirit. Those who
desire, and have, the prayers of others for them, must not think that
this will excuse them from praying for themselves.
2. With the courage and resolution that became a queen. "When we have
sought God in this matter, I will go unto the king to intercede for my
people. I know it is not according to the king's law, but it is
according to God's law; and therefore, whatever comes of it, I will
venture, and not count my life dear to me, so that I may serve God and
his church, and, if I perish, I perish. I cannot lose my life in a
better cause. Better do my duty and die for my people than shrink from
my duty and die with them." She reasons as the lepers (2 Kings vii. 4):
"If I sit still, I die; if I venture, I may live, and be the life of my
people: if the worst come to the worst," as we say, "I shall but die."
Nothing venture, nothing win. She said not this in despair or passion,
but in a holy resolution to do her duty and trust God with the issue;
welcome his holy will. In the apocryphal part of this book (ch. xiii.
and xiv.) we have Mordecai's prayer and Esther's upon this occasion,
and both of them very particular and pertinent. In the sequel of the
story we shall find that God said not to this seed of Jacob, Seek you
me in vain.
__________________________________________________________________
E S T H E R
CHAP. V.
The last news we had of Haman left him in his cups, ch. iii. 15. Our
last news of queen Esther left her in tears, fasting and praying. Now
this chapter brings in, I. Esther in her joys, smiled upon by the king
and honoured with his company at her banquet of wine, ver. 1-8. II.
Haman upon the fret, because he had not Mordecai's cap and knee, and
with great indignation setting up a gallows for him, ver. 9-14. Thus
those that sow in tears shall reap in joy, but the triumphing of the
wicked is short.
Esther's Approach to the King. (b. c. 510.)
1 Now it came to pass on the third day, that Esther put on her royal
apparel, and stood in the inner court of the king's house, over against
the king's house: and the king sat upon his royal throne in the royal
house, over against the gate of the house. 2 And it was so, when the
king saw Esther the queen standing in the court, that she obtained
favour in his sight: and the king held out to Esther the golden sceptre
that was in his hand. So Esther drew near, and touched the top of the
sceptre. 3 Then said the king unto her, What wilt thou, queen Esther?
and what is thy request? it shall be even given thee to the half of the
kingdom. 4 And Esther answered, If it seem good unto the king, let
the king and Haman come this day unto the banquet that I have prepared
for him. 5 Then the king said, Cause Haman to make haste, that he may
do as Esther hath said. So the king and Haman came to the banquet that
Esther had prepared. 6 And the king said unto Esther at the banquet
of wine, What is thy petition? and it shall be granted thee: and what
is thy request? even to the half of the kingdom it shall be performed.
7 Then answered Esther, and said, My petition and my request is; 8
If I have found favour in the sight of the king, and if it please the
king to grant my petition, and to perform my request, let the king and
Haman come to the banquet that I shall prepare for them, and I will do
to morrow as the king hath said.
Here is, I. Esther's bold approach to the king, v. 1. When the time
appointed for their fast was finished she lost no time, but on the
third day, when the impression of her devotions were fresh upon her
spirit, she addressed the king. When the heart is enlarged in communion
with God it will be emboldened in doing and suffering for him. Some
think that the three days' fast was only one whole day and two whole
nights, in all which time they did not take any food at all, and that
this is called three days, as Christ's lying in the grave so long is.
This exposition is favoured by the consideration that on the third day
the queen made her appearance at court. Resolutions which have
difficulties and dangers to break though should be pursued without
delay, lest they cool and slacken. What thou doest, which must be done
boldly, do it quickly. Now she put on her royal apparel, that she might
the better recommend herself to the king, and laid aside her fast-day
clothes. She put on her fine clothes, not to please herself, but her
husband; in her prayer, as we find in the Apocrypha (Esther xiv. 16),
she thus appeals to God: Thou knowest, Lord, I abhor the sign of my
high estate which is upon my head, in the days wherein I show myself,
&c. Let hose whose rank obliges them to wear rich clothes learn hence
to be dead to them, and not make them their adorning. She stood in the
inner court over against the king, expecting her doom, between hope and
fear.
II. The favourable reception which the king gave her. When he saw her
she obtained favour in his sight. The apocryphal author and Josephus
say that she took two maids with her, on one of whom she leaned, while
the other bore up her train,--that her countenance was cheerful and
very amiable, but her heart was in anguish,--that the king, lifting up
his countenance that shone with majesty, at first looked very fiercely
upon her, whereupon she grew pale, and fainted, and bowed herself on
the head of the maid that went by her; but then God changed the spirit
of the king, and, in a fear, he leaped from his throne, took her in his
arms till she came to herself, and comforted her with loving words.
Here we are only told,
1. That he protected her from the law, and assured her of safety, by
holding out to her the golden sceptre (v. 2), which she thankfully
touched the top of, thereby presenting herself to him as a humble
petitioner. Thus having had power with God and prevailed, like Jacob,
she had power with men too. He that will lose his life for God shall
save it, or find it in a better life.
2. That he encouraged her address (v. 3): What wilt thou, queen Esther,
and what is thy request? So far was he from counting her an offender
that he seemed glad to see her, and desirous to oblige her. He that had
divorced one wife for not coming when she was sent for would not be
severe to another for coming when she was not sent for. God can turn
the hearts of men, of great men, of those that act most arbitrarily,
which way he pleases towards us. Esther feared that she should perish,
but was promised that she should have what she might ask for, though it
were the half of the kingdom. Note, God in his providence often
prevents the fears, and outdoes the hopes, of his people, especially
when they venture in his cause. Let us from this story infer, as our
Saviour does from the parable of the unjust judge, an encouragement to
pray always to our God, and not faint, Luke xviii. 6-8. Hear what this
haughty king says (What is thy petition, and what is thy request? It
shall be granted thee), and say shall not God hear and answer the
prayers of his own elect, that cry day and night to him? Esther came to
a proud imperious man; we come to the God of love and grace. She was
not called; we are: the Spirit says, Come, and the bride says, Come.
She had a law against her; we have a promise, many a promise, in favour
of us: Ask, and it shall be given you. She had no friend to introduce
her, or intercede for her, while on the contrary he that was then the
king's favourite was her enemy; but we have an advocate with the
Father, in whom he is well pleased. Let us therefore come boldly to the
throne of grace.
3. That all the request she had to make to him, at this time, was that
he would please to come to a banquet which she had prepared for him,
and bring Haman along with him, v. 4, 5. Hereby, (1.) She would
intimate to him how much she valued his favour and company. Whatever
she had to ask, she desired his favour above any thing, and would
purchase it at any rate. (2.) She would try how he stood affected to
her; for, if he should refuse this, it would be to no purpose as yet to
present her other request. (3.) She would endeavour to bring him into a
pleasant humour, and soften his spirit, that he might with the more
tenderness receive the impressions of the complaint she had to make to
him. (4.) She would please him, by making court to Haman his favourite,
and inviting him to come whose company she knew he loved and whom she
desired to have present when she made her complaint; for she would say
nothing of him but what she durst say to his face. (5.) She hoped at
the banquet of wine to have a fairer and more favourable opportunity of
presenting her petition. Wisdom is profitable to direct how to manage
some men that are hard to deal with, and to take them by the right
handle.
4. That he readily came, and ordered Haman to come along with him (v.
5), which was an indication of the kindness he still retained for her;
if he really designed the destruction of her and her people, he would
not have accepted her banquet. There he renewed his kind enquiry (What
is thy petition?) and his generous promise, that it should be granted,
even to the half of the kingdom (v. 6), a proverbial expression, by
which he assured her that he would deny her nothing in reason. Herod
used it, Mark vi. 23.
5. That then Esther thought fit to ask no more than a promise that he
would please to accept of another treat, the next day, in her
apartment, and Haman with him (v. 7, 8), intimating to him that then
she would let him know what her business was. This adjourning of the
main petition may be attributed, (1.) To Esther's prudence; thus she
hoped yet further to win upon him and ingratiate herself with him.
Perhaps her heart failed her now when she was going to make her
request, and she desired to take some further time for prayer, that God
would give her a mouth and wisdom. The putting of it off thus, it is
likely, she knew would be well taken as an expression of the great
reverence she had for the king, and her unwillingness to be too
pressing upon him. What is hastily asked is often as hastily denied;
but what is asked with a pause deserves to be considered. (2.) To God's
providence putting it into Esther's heart to delay her petition a day
longer, she knew not why, but God did, that what was to happen in the
night intervening between this and to-morrow might further her design
and make way for her success, that Haman might arrive at the highest
pitch of malice against Mordecai and might begin to fall before him.
The Jews perhaps blamed Ester as dilatory, and some of them began to
suspect her sincerity, or at least her zeal; but the event disproved
their jealousy, and all was for the best.
Haman's Joy and Chagrin; Haman's Mediated Revenge. (b. c. 510.)
9 Then went Haman forth that day joyful and with a glad heart: but when
Haman saw Mordecai in the king's gate, that he stood not up, nor moved
for him, he was full of indignation against Mordecai. 10 Nevertheless
Haman refrained himself: and when he came home, he sent and called for
his friends, and Zeresh his wife. 11 And Haman told them of the glory
of his riches, and the multitude of his children, and all the things
wherein the king had promoted him, and how he had advanced him above
the princes and servants of the king. 12 Haman said moreover, Yea,
Esther the queen did let no man come in with the king unto the banquet
that she had prepared but myself; and to morrow am I invited unto her
also with the king. 13 Yet all this availeth me nothing, so long as I
see Mordecai the Jew sitting at the king's gate. 14 Then said Zeresh
his wife and all his friends unto him, Let a gallows be made of fifty
cubits high, and to morrow speak thou unto the king that Mordecai may
be hanged thereon: then go thou in merrily with the king unto the
banquet. And the thing pleased Haman; and he caused the gallows to be
made.
This account here given of Haman is a comment upon that of Solomon,
Prov. xxi. 24. Proud and haughty scorner is his name that deals in
proud wrath. Never did any man more answer that name than Haman, in
whom pride and wrath had so much the ascendant. See him,
I. Puffed up with the honour of being invited to Esther's feast. He was
joyful and glad of heart at it, v. 9. Observe with what a high gust he
speaks of it (v. 12), how he values himself upon it, and how near he
thinks it brings him to the perfection of felicity, that Esther the
queen did let no man come with the king to the banquet but his mighty
self, and he thought it was because she was exceedingly charmed with
his conversation that the next day she had invited him also to come
with the king; none so fit as he to bear the king company. Note,
Self-admirers and self-flatterers are really self-deceivers. Haman
pleased himself with the fancy that the queen, by this repeated
invitation, designed to honour him, whereas really she designed to
accuse him, and, in calling him to the banquet, did but call him to the
bar. What magnifying glasses do proud men look at their faces in! And
how does the pride of their heart deceive them! Obad. 3.
II. Vexing and fretting at the slight that Mordecai put upon him, and
thereby made uneasy to himself and to all about him. 1. Mordecai was as
determined as ever: He stood not up, nor moved for him, v. 9. What he
did was from a principle of conscience, and therefore he persevered in
it, and would not cringe to Haman, no, not when he had reason to fear
him and Esther herself complimented him. He knew God could and would
deliver him and his people from the rage of Haman, without any such
mean and sneaking expedients to mollify him. Those that walk in holy
sincerity may walk in holy security, and go on in their work, not
fearing what man can do unto them. He that walks uprightly walks
surely. 2. Haman can as ill bear it as ever; nay, the higher he is
lifted up, the more impatient is he of contempt and the more enraged at
it. (1.) It made his own spirit restless, and put him into a grievous
agitation. He was full of indignation (v. 9) and yet refrained himself,
v. 10. Gladly would he have drawn his sword and run Mordecai through
for affronting him thus; but he hoped shortly to see him fall with all
the Jews, and therefore with much ado prevailed with himself to forbear
stabbing him. What a struggle had he in his own bosom between his
anger, which required Mordecai's death immediately (O that I had of his
flesh! I cannot be satisfied! Job xxxi. 31), and his malice, which had
determined to wait for the general massacre! Thus thorns and snares are
in the way of the froward. (2.) It made all his enjoyments sapless.
This little affront which he received from Mordecai was the dead fly
which spoiled all his pot of precious ointment; he himself owned in the
presence of his wife and friends, to the everlasting reproach of a
proud and discontented mind, that he had no comfort in his estate,
preferment, and family, as long as Mordecai lived and had a place in
the king's gate, v. 10-13. He took notice of his own riches and
honours, the numerousness of his family, and the high posts to which he
was advanced, that he was the darling of the prince and the idol of the
court; and yet all this avails him nothing as long as Mordecai is
unhanged. Those that are disposed to be uneasy will never want
something or other to be uneasy at; and proud men, though they have
much to their mind, yet, if they have not all to their mind, it is as
nothing to them. The thousandth part of what Haman had would serve to
make a humble modest man as much of a happiness as he expects from this
world; and yet Haman complained as passionately as if he had been sunk
into the lowest degree of poverty and disgrace.
III. Meditating revenge, and assisted therein by his wife and his
friends, v. 14. They saw how gladly he would dispense with his own
resolution of deferring the slaughter till the time determined by the
lot, and therefore advised him to take an earnest and foretaste of the
satisfaction he then expected in the speedy execution of Mordecai; let
him have that to please him at the moment; and having, as he thought,
made sure the destruction of all the Jews, at the time appointed, he
will not think scorn, for the present, to lay hands on Mordecai alone.
1. For the pleasing of his fancy they advise him to get a gallows
ready, and have it set up before his own door, that, as soon as ever he
could get the warrant signed, there might be no delay of the execution;
he would not need so much as to stay the making of the gallows. This is
very agreeable to Haman, who has the gallows made and fixed
immediately; it must be fifty cubits high, or as near that as might be,
for the greater disgrace of Mordecai and to make him a spectacle to
every one that passed by; and it must be before Haman's door, that all
men might take notice it was to the idol of his revenge that Mordecai
was sacrificed and that he might feed his eyes with the sight. 2. For
the gaining of his point they advise him to go early in the morning to
the king, and get an order from him for the hanging of Mordecai, which,
they doubted not, would be readily granted to one who was so much the
king's favourite and who had so easily obtained an edict for the
destruction of the whole nation of the Jews. There needed no feigned
suggestion; it was enough if he let the king know that Mordecai, in
contempt of the king's command, refused to reverence him. And now we
leave Haman to go to bed, pleased with the thoughts of seeing Mordecai
hanged the next day, and then going merrily to the banquet, and not
dreaming of handselling his own gallows.
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E S T H E R
CHAP. VI.
It is a very surprising scene that opens in this chapter. Haman, when
he hoped to be Mordecai's judge, was made his page, to his great
confusion and mortification; and thus way was made for the defeat of
Haman's plot and the deliverance of the Jews. I. The providence of God
recommends Mordecai in the night to the king's favour, ver. 1-3. II.
Haman, who came to incense the king against him, is employed as an
instrument of the king's favour to him, ver. 4-11. III. From this his
friends read him his doom, which is executed in the next chapter, ver.
12-14. And now it appears that Esther's intercession for her people was
happily adjourned, De die in diem--from day to day.
The Record of Mordecai's Loyalty. (b. c. 510.)
1 On that night could not the king sleep, and he commanded to bring the
book of records of the chronicles; and they were read before the king.
2 And it was found written, that Mordecai had told of Bigthana and
Teresh, two of the king's chamberlains, the keepers of the door, who
sought to lay hand on the king Ahasuerus. 3 And the king said, What
honour and dignity hath been done to Mordecai for this? Then said the
king's servants that ministered unto him, There is nothing done for
him.
Now Satan put it into the heart of Haman to contrive Mordecai's death
we read in the foregoing chapter; how God put it into the heart of the
king to contrive Mordecai's honour we are here told. Now, if the king's
word will prevail above Haman's (for, though Haman be a great man, the
king in the throne must be above him), much more will the counsel of
God stand, whatever devices there are in men's hearts. It is to no
purpose therefore for Haman to oppose it, when both God and the king
will have Mordecai honoured, and in this juncture too, when his
preferment, and Haman's disappointment, would help to ripen the great
affair of the Jewish deliverance for the effort that Esther was to make
towards it the next day. Sometimes delay may prove to have been good
conduct. Stay awhile, and we may have done the sooner. Cunctando
restituit rem--He conquered by delay. Let us trace the steps which
Providence took towards the advancement of Mordecai.
I. On that night could not the king sleep. His sleep fled away (so the
word is); and perhaps, like a shadow, the more carefully he pursued it
the further it went from him. Sometimes we cannot sleep because we fain
would sleep. Even after a banquet of wine he could not sleep when
Providence had a design to serve in keeping him waking. We read of no
bodily indisposition he was under, that might break his sleep; but God,
whose gift sleep is, withheld it from him. Those that are ever so much
resolved to cast away care cannot always do it; they find it in their
pillows when they neither expect nor welcome it. He that commanded 127
provinces could not command one hour's sleep. Perhaps the charms of
Esther's conversation the day before gave occasion to his heart to
reproach him for neglecting her, and banishing her from his presence,
though she was the wife of his bosom, for above thirty days; and that
might keep him waking. An offended conscience can find a time to speak
when it will be heard.
II. When he could not sleep he called to have the book of records, the
Journals of his reign, read to him, v. 1. Surely he did not design that
that should lull him asleep; it would rather fill his head with cares,
and drive away sleep. But God put it into his heart to call for it,
rather than for music or songs, which the Persian kings used to be
attended with (Dan. vi. 18) and which would have been more likely to
compose him to rest. When men do that which is unaccountable we know
not what God intends by it. Perhaps he would have this book of business
read to him that he might improve time and be forming some useful
projects. Had it been king David's case, he would have found some other
entertainment for his thoughts; when he could not sleep he would have
remembered God and meditated upon him (Ps. lxiv. 6), and, if he would
have had any book read to him, it would have been his Bible; for in
that law did he meditate day and night.
III. The servant that read to him either lighted first on that article
which concerned Mordecai, or, reading long, came to it at length. Among
other things it was found written that Mordecai had discovered a plot
against the life of the king which prevented the execution of it, v. 2.
Mordecai was not in such favour at court that the reader should
designedly pitch upon that place; but Providence directed him to it;
nay, if we may believe the Jews' tradition (as bishop Patrick relates
it), opening the book at this place he turned over the leaves, and
would have read another part of the book, but the leaves flew back
again to the same place where he opened it; so that he was forced to
read that paragraph. How Mordecai's good service was recorded we read
ch. ii. 23, and here it is found upon record.
IV. The king enquired what honour and dignity had been done to Mordecai
for this, suspecting that this good service had gone unrewarded, and,
like Pharaoh's butler, remembering it as his fault this day, Gen. xli.
9. Note, The law of gratitude is a law of nature. We ought particularly
to be grateful to our inferiors, and not to think all their services
such debts to us but that they make us indebted to them. Two rules of
gratitude may be gathered from the king's enquiry here:--1. Better
honour than nothing. If we cannot, or need not, make recompence to
those who have been kind to us, yet let us do them honour by
acknowledging their kindnesses and owning our obligations to them. 2.
Better late than never. If we have long neglected to make grateful
returns for good offices done us, let us at length bethink ourselves of
our debts.
V. The servants informed him that nothing had been done to Mordecai for
that eminent service; in the king's gate he sat before, and there he
still sat. Note, 1. It is common for great men to take little notice of
their inferiors. The king knew not whether Mordecai was preferred or no
till his servants informed him. High spirits take a pride in being
careless and unconcerned about those that are below them and ignorant
of their state. The great God takes cognizance of the meanest of his
servants, knows what dignity is done them and what disgrace. 2.
Humility, modesty, and self-denial, though in God's account of great
price, yet commonly hinder men's preferment in the world. Mordecai
rises no higher than the king's gate, while proud ambitious Haman gets
the king's ear and heart; but, though the aspiring rise fast, the
humble stand fast. Honour makes proud men giddy, but upholds the humble
in spirit, Prov. xxix. 23. 3. Honour and dignity are rated high in the
king's books. He does not ask, What reward has been given Mordecai?
what money? what estate? but only, What honour?--a poor thing, and
which, if he had not wherewith to support it, would be but a burden. 4.
The greatest merits and the best services are often overlooked and go
unrewarded among men. Little honour is done to those who best deserve
it, and fittest for it, and would do most good with it. See Eccl. ix.
14-16. The acquisition of wealth and honour is usually a perfect
lottery, in which those that venture least commonly carry off the best
prize. Nay, 5. Good services are sometimes so far from being a man's
preferment that they will not be his protection. Mordecai is at this
time, by the king's edict, doomed to destruction, with all the Jews,
though it is owned that he deserved dignity. Those that faithfully
serve God need not fear being thus ill paid.
The Honour Conferred on Mordecai. (b. c. 510.)
4 And the king said, Who is in the court? Now Haman was come into the
outward court of the king's house, to speak unto the king to hang
Mordecai on the gallows that he had prepared for him. 5 And the
king's servants said unto him, Behold, Haman standeth in the court. And
the king said, Let him come in. 6 So Haman came in. And the king said
unto him, What shall be done unto the man whom the king delighteth to
honour? Now Haman thought in his heart, To whom would the king delight
to do honour more than to myself? 7 And Haman answered the king, For
the man whom the king delighteth to honour, 8 Let the royal apparel
be brought which the king useth to wear, and the horse that the king
rideth upon, and the crown royal which is set upon his head: 9 And
let this apparel and horse be delivered to the hand of one of the
king's most noble princes, that they may array the man withal whom the
king delighteth to honour, and bring him on horseback through the
street of the city, and proclaim before him, Thus shall it be done to
the man whom the king delighteth to honour. 10 Then the king said to
Haman, Make haste, and take the apparel and the horse, as thou hast
said, and do even so to Mordecai the Jew, that sitteth at the king's
gate: let nothing fail of all that thou hast spoken. 11 Then took
Haman the apparel and the horse, and arrayed Mordecai, and brought him
on horseback through the street of the city, and proclaimed before him,
Thus shall it be done unto the man whom the king delighteth to honour.
It is now morning, and people begin to stir.
I. Haman is so impatient to get Mordecai hanged that he comes early to
court, to be ready at the king's levee, before any other business is
brought before him, to get a warrant for his execution (v. 4), which he
makes sure that he shall have at the first word. The king would gratify
him in a greater thing than that; and he could tell the king that he
was so confident of the justice of his request, and the king's favour
to him in it, that he had got the gallows ready: one word from the king
would complete his satisfaction.
II. The king is so impatient to have Mordecai honoured that he sends to
know who is in the court that is fit to be employed in it. Word is
brought him that Haman is in the court, v. 5. Let him come in, says the
king, the fittest man to be made use of both in directing and in
dispensing the king's favour; and the king knew nothing of any quarrel
he had with Mordecai. Haman is brought in immediately, proud of the
honour done him in being admitted into the king's bed-chamber, as it
should seem, before he was up; for let the king but give orders for the
dignifying of Mordecai, and he will be easy in his mind and try to
sleep. Now Haman thinks he has the fairest opportunity he can wish for
to solicit against Mordecai; but the king's heart is as full as his,
and it is fit he should speak first.
III. The king asks Haman how he should express his favour to one whom
he had marked for a favourite: What shall be done to the man whom the
king delights to honour? v. 6. Note, It is a good property in kings,
and other superiors, to delight in bestowing rewards and not to delight
in punishing. Parents and masters should take a pleasure in commending
and encouraging that which is good in those under their charge.
IV. Haman concludes that he himself is the favourite intended, and
therefore prescribes the highest expressions of honour that could, for
once, be bestowed upon a subject. His proud heart presently suggested,
"To whom will the king delight to do honour more than to myself? No one
deserves it so well as I," thinks Haman, "nor stands so fair for it."
See how men's pride deceives them. 1. Haman had a better opinion of his
merits than there was cause for: he thought none so worthy of honour as
himself. It is a foolish thing for us thus to think ourselves the only
deserving persons, or more deserving than any other. The deceitfulness
of our own hearts appears in nothing so much as in the good conceit we
have of ourselves and our own performances, against which we should
therefore constantly watch and pray. 2. He had a better opinion of his
interest than there was reason for. He thought the king loved and
valued no one but himself, but he was deceived. We should suspect that
the esteem which others profess for us is not so great as it seems to
be or as we are sometimes willing to believe it is, that we may not
think too well of ourselves nor place too much confidence in others.
Now Haman thinks he is carving out honour for himself, and therefore
does it very liberally, v. 8, 9. Nay, he does it presumptuously,
prescribing honours too great to be conferred upon any subject, that he
must be dressed in the royal robes, wear the royal crown, and ride on
the king's own horse; in short, he must appear in all the pomp and
grandeur of the king himself, only he must not carry the sceptre, the
emblem of power. He must be attended by one of the king's most noble
princes, who must be his lacquey, and all the people must be made to
take notice of him and do him reverence; for he must ride in state
through the streets, and it must be proclaimed before him, for his
honour, and the encouragement of all to seek the ruler's favour, Thus
shall it be done to the man whom the king delights to honour, which had
the same intention with that which was proclaimed before Joseph, Bow
the knee; for every good subject will honour those whom the king
delights to honour. And shall not every good Christian then honour
those whom the King of kings delights to honour and call the saints
that are on the earth the excellent ones?
V. The king confounds him with a positive order that he should
immediately go himself and put all this honour upon Mordecai the Jew,
v. 10. If the king had but said, as Haman expected, Thou art the man,
what a fair opportunity would he have had to do the errand he came on,
and to desire that, to grace the solemnity of his triumphs, Mordecai,
his sworn enemy, might be hanged at the same time! But how is he
thunderstruck when the king bids him not to order all this to be done,
but to do it himself to Mordecai the Jew, the very man he hated above
all men and whose ruin he was now designing! Now, it is to no purpose
to think of moving any thing to the king against Mordecai when he is
the man whom the king delights to honour. Solomon says, The heart of
the king is unsearchable (Prov. xxv. 3), but it is not unchangeable.
VI. Haman dares not dispute nor so much as seem to dislike the king's
order, but, with the greatest regret and reluctance imaginable, brings
it to Mordecai, who I suppose did no more cringe to Haman now than he
had done, valuing his counterfeit respect no more than he had valued
his concealed malice. The apparel is brought, Mordecai is dressed up,
and rides in state through the city, recognized as the king's
favourite, v. 11. It is hard to say which of the two put a greater
force upon himself, proud Haman in putting this honour upon Mordecai,
or humble Mordecai in accepting it: the king would have it so, and both
must submit. Upon this account it was agreeable to Mordecai as it was
an indication of the king's favour, and gave hope that Esther would
prevail for the reversing of the edict against the Jews.
Haman Cast Down. (b. c. 510.)
12 And Mordecai came again to the king's gate. But Haman hasted to his
house mourning, and having his head covered. 13 And Haman told Zeresh
his wife and all his friends every thing that had befallen him. Then
said his wise men and Zeresh his wife unto him, If Mordecai be of the
seed of the Jews, before whom thou hast begun to fall, thou shalt not
prevail against him, but shalt surely fall before him. 14 And while
they were yet talking with him, came the king's chamberlains, and
hasted to bring Haman unto the banquet that Esther had prepared.
We may here observe,
I. How little Mordecai was puffed up with his advancement. He came
again to the king's gate (v. 12); he returned to his place and the duty
of it immediately, and minded his business as closely as he had done
before. Honour is well bestowed on those that are not made proud and
idle by it, and will not think themselves above their business.
II. How much Haman was cast down with his disappointment. He could not
bear it. To wait upon any man, especially Mordecai, and at this time,
when he hoped to have seen him hanged, was enough to break such a proud
heart as he had. He hasted to his house mourning, and having his head
covered, as one that looked upon himself as sunk and in a manner
condemned. What harm had it done him to stoop thus to Mordecai? Was he
ever the worse for it? Was it not what he himself proposed to be done
by one of the king's most noble princes? Why then should he grudge to
do it himself? But that will break a proud man's heart which would not
break a humble man's sleep.
III. How his doom was, out of this event, read to him by his wife and
his friends: "If Mordecai be, as they say he is, of the seed of the
Jews, before whom thou hast begun to fall, though but in a point of
honour, never expect to prevail against him; for thou shalt surely fall
before him," v. 13. Miserable comforters were they all; they did not
advise him to repent, and ask Mordecai's pardon for his bad design
against him, but foretold his destiny as fatal and unavoidable. Two
things they foresaw:--1. That Haman would be disappointed in his
enterprise against the Jews: "Thou shalt not prevail to root out that
people. Heaven plainly fights against thee." 2. That he himself would
be destroyed: Thou shalt surely fall before him. The contest between
Michael and the dragon will not be a drawn battle; no, Haman must fall
before Mordecai. Two things they grounded their prognostications
upon:--(1.) This Mordecai was of the seed of the Jews; feeble Jews
their enemies sometimes called them, but formidable Jews they sometimes
found them. They are a holy seed, a praying seed, in covenant with God,
and a seed that the Lord hath all along blessed, and therefore let not
their enemies expect to triumph over them. (2.) Haman had begun to
fall, and therefore he was certainly a gone man. It has been observed
of great court-favourites that when once they have been frowned upon
they have fallen utterly, as fast as they rose; it is true of the
church's enemies that when God begins with them he will make an end. As
for God his work is perfect.
IV. How seasonably he was now sent for to the banquet that Esther had
prepared, v. 14. He thought it seasonable, in hopes it would revive his
drooping spirits and save his sinking honour. But really it was
seasonable because, his spirits being broken by this sore
disappointment, he might the more easily be run down by Esther's
complaint against him. The wisdom of God is seen in timing the means of
his church's deliverance so as to manifest his own glory.
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E S T H E R
CHAP. VII.
We are now to attend the second banquet to which the king and Haman
were invited: and there, I. Esther presents her petition to the king
for her life and the life of her people, ver. 1-4. II. She plainly
tells the king that Haman is the man who designed her ruin and the ruin
of all her friends, ver. 5, 6. III. The king thereupon gave orders for
the hanging of Haman upon the gallows that he had prepared for
Mordecai, which was done accordingly, ver. 7-10. And thus, by the
destruction of the plotter, a good step was taken towards the defeating
of the plot.
Haman Accused by Esther. (b. c. 510.)
1 So the king and Haman came to banquet with Esther the queen. 2 And
the king said again unto Esther on the second day at the banquet of
wine, What is thy petition, queen Esther? and it shall be granted thee:
and what is thy request? and it shall be performed, even to the half of
the kingdom. 3 Then Esther the queen answered and said, If I have
found favour in thy sight, O king, and if it please the king, let my
life be given me at my petition, and my people at my request: 4 For
we are sold, I and my people, to be destroyed, to be slain, and to
perish. But if we had been sold for bondmen and bondwomen, I had held
my tongue, although the enemy could not countervail the king's damage.
5 Then the king Ahasuerus answered and said unto Esther the queen,
Who is he, and where is he, that durst presume in his heart to do so?
6 And Esther said, The adversary and enemy is this wicked Haman. Then
Haman was afraid before the king and the queen.
The king in humour, and Haman out of humour, meet at Esther's table.
Now,
I. The king urged Esther, a third time, to tell him what her request
was, for he longed to know, and repeated his promise that it should be
granted, v. 2. If the king had now forgotten that Esther had an errand
to him, and had not again asked what it was, she could scarcely have
known how to renew it herself; but he was mindful of it, and now was
bound with the threefold cord of a promise thrice made to favour her.
II. Esther, at length, surprises the king with a petition, not for
wealth or honour, or the preferment of some of her friends to some high
post, which the king expected, but for the preservation of herself and
her countrymen from death and destruction, v. 3, 4.
1. Even a stranger, a criminal, shall be permitted to petition for his
life; but that a friend, a wife, should have occasion to present such a
petition was very affecting: Let my life be given me at my petition,
and my people at my request. Two things bespeak lives to be very
precious, and fit to be saved, if innocent, at any expense:--(1.)
Majesty. If it be a crowned head that is struck at, it is time to stir.
Esther's was such: "Let my life be given me. If thou hast any affection
for the wife of thy bosom, now is the time to show it; for that is the
life that lies at stake." (2.) Multitude. If they be many lives, very
many, and those no way forfeited, that are aimed at, no time should be
lost nor pains spared to prevent the mischief. "It is not a friend or
two, but my people, a whole nation, and a nation dear to me, for the
saving of which I now intercede."
2. To move the king the more she suggests, (1.) That she and her people
were bought and sold. They had not sold themselves by any offence
against the government, but were sold to gratify the pride and revenge
of one man. (2.) That it was not their liberty only, but their lives
that were sold. "Had we been sold" (she says) "into slavery, I would
not have complained; for in time we might have recovered our liberty,
thought the king would have made but a bad bargain of it, and not have
increased his wealth by our price. Whatever had been paid for us, the
loss of so many industrious hands out of his kingdom would have been
more damage to the treasury than the price would countervail." To
persecute good people is as impolitic as it is impious, and a manifest
wrong to the interests of princes and states; they are weakened and
impoverished by it. But this was not the case. We are sold (says she)
to be destroyed, to be slain, and to perish; and then it is time to
speak. She refers to the words of the decree (ch. iii. 13), which aimed
at nothing short of their destruction; this would touch in a tender
part if there were any such in the king's heart, and would bring him to
relent.
III. The king stands amazed at the remonstrance, and asks (v. 5) "Who
is he, and where is he, that durst presume in his heart to do so? What!
contrive the murder of the queen and all her friends? Is there such a
man, such a monster rather, in nature? Who is he, and where is he,
whose heart has filled him to do so?" Or, Who hath filled his heart. He
wonders, 1. That any one should be so bad as to think such a thing;
Satan certainly filled his heart. 2. That any one should be so bold as
to do such a thing, should have his heart so fully set in him to do
wickedly, should be so very daring. Note, (1.) It is hard to imagine
that there should be such horrid wickedness committed in the world as
really there is. Who, where is he, that dares, presumes, to question
the being of God and his providence, to banter his oracles, profane his
name, persecute his people, and yet bid defiance to his wrath? Such
there are, to think of whom is enough to make horror take hold of us,
Ps. cxix. 53. (2.) We sometimes startle at the mention of that evil
which yet we ourselves are chargeable with. Ahasuerus is amazed at that
wickedness which he himself is guilty of; for he consented to that
bloody edict against the Jews. Thou art the man, might Esther too truly
have said.
IV. Esther plainly charged Haman with it before his face: "Here he is,
let him speak for himself, for therefore he is invited: The adversary
and enemy is this wicked Haman (v. 6); it is he that has designed our
murder, and, which is worse, has basely drawn the king in to be
particeps criminis--a partaker of his crime, ignorantly agreeing to
it."
V. Haman is soon apprehensive of his danger: He was afraid before the
king and queen; and it was time for him to fear when the queen was his
prosecutor, the king his judge, and his own conscience a witness
against him; and the surprising operations of Providence against him
that same morning could not but increase his fear. Now he has little
joy of his being invited to the banquet of wine, but finds himself in
straits when he thought himself in the fulness of his sufficiency. He
is cast into a net by his own feet.
The King Incensed Against Haman; Haman Hanged upon His Own Gallows. (b.
c. 510.)
7 And the king arising from the banquet of wine in his wrath went into
the palace garden: and Haman stood up to make request for his life to
Esther the queen; for he saw that there was evil determined against him
by the king. 8 Then the king returned out of the palace garden into
the place of the banquet of wine; and Haman was fallen upon the bed
whereon Esther was. Then said the king, Will he force the queen also
before me in the house? As the word went out of the king's mouth, they
covered Haman's face. 9 And Harbonah, one of the chamberlains, said
before the king, Behold also, the gallows fifty cubits high, which
Haman had made for Mordecai, who had spoken good for the king, standeth
in the house of Haman. Then the king said, Hang him thereon. 10 So
they hanged Haman on the gallows that he had prepared for Mordecai.
Then was the king's wrath pacified.
Here, I. The king retires in anger. He rose from table in a great
passion, and went into the palace garden to cool himself and to
consider what was to be done, v. 7. He sent not for his seven wise
counsellors who knew the times, being ashamed to consult them about the
undoing of that which he had rashly done without their knowledge or
advice; but he went to walk in the garden awhile, to compare in his
thoughts what Esther had now informed him of with what had formerly
passed between him and Haman. And we may suppose him, 1. Vexed at
himself, that he should be such a fool as to doom a guiltless nation to
destruction, and his own queen among the rest, upon the base
suggestions of a self-seeking man, without examining the truth of his
allegations. Those that do things with self-will reflect upon them
afterwards with self-reproach. 2. Vexed at Haman whom he had laid in
his bosom, that he should be such a villain as to abuse his interest in
him to draw him to consent to so wicked a measure. When he saw himself
betrayed by one he had caressed he was full of indignation at him; yet
he would say nothing till he had taken time for second thoughts, to see
whether they would make the matter better or worse than it first
appeared, that he might proceed accordingly. When we are angry we
should pause awhile before we come to any resolution, as those that
have a rule over our own spirits and are governed by reason.
II. Haman becomes a humble petitioner to the queen for his life. He
might easily perceived by the king's hastily flying out of the room
that there was evil determined against him. For the wrath of a king,
such a king, is as the roaring of a lion and as messengers of death;
and now see, 1. How mean Haman looks, when he stands up first and then
falls down at Esther's feet, to beg she would save his life and take
all he had. Those that are most haughty, insolent, and imperious, when
they are in power and prosperity, are commonly the most abject and
poor-spirited when the wheel turns upon them. Cowards, they say, are
most cruel, and then consciousness of their cruelty makes them the more
cowardly. 2. How great Esther looks, who of late had been neglected and
doomed to the slaughter tanquam ovis--as a sheep; now her sworn enemy
owns that he lies at her mercy, and begs his life at her hand. Thus did
God regard the low estate of his handmaiden and scatter the proud in
the imagination of their hearts, Luke i. 48, 51. Compare with this that
promise made to the Philadelphian church (Rev. iii. 9), I will make
those of the synagogue of Satan to come and to worship before thy feet
and to know that I have loved thee. The day is coming when those that
hate and persecute God's chosen ones would gladly be beholden to them.
Give us of your oil. Father Abraham, send Lazarus. The upright shall
have dominion in the morning.
III. The king returns yet more exasperated against Haman. The more he
thinks of him the worse he thinks of him and of what he had done. It
was but lately that every thing Haman said and did, even that which was
most criminal, was taken well and construed to his advantage; now, on
the contrary, what Haman did that was not only innocent, but a sign of
repentance, is ill taken, and, without colour of reason, construed to
his disadvantage. He lay in terror at Esther's feet, to beg for his
life. What! (says the king) will he force the queen also before me in
the house? Not that he thought he had any such intention, but having
been musing on Haman's design to slay the queen, and finding him in
this posture, he takes occasion from it thus to vent his passion
against Haman, as a man that would not scruple at the greatest and most
impudent piece of wickedness. "He designed to slay the queen, and to
slay her wish me in the house; will he in like manner force her? What!
ravish her first and then murder her? He that had a design upon her
life may well be suspected to have a design upon her chastity."
IV. Those about him were ready to be the instruments of his wrath. The
courtiers that adored Haman when he was the rising sun set themselves
as much against him now that he is a falling star, and are even glad of
an occasion to run him down: so little sure can proud men be of the
interest they think they have. 1. As soon as the king spoke an angry
word they covered Haman's face, as a condemned man, not worthy any more
either to see the king or to be seen by him; they marked him for
execution. Those that are hanged commonly have their faces covered. See
how ready the servants were to take the first hint of the king's mind
in this matter. Turba Romae sequitur fortunam, et semper et odit
damnatos--The Roman populace change as the aspects of fortune do, and
always oppress the fallen. If Haman be going down, they all cry, "Down
with him." 2. One of those that had been lately sent to Haman's house,
to fetch him to the banquet, informed the king of the gallows which
Haman had prepared for Mordecai, v. 9. Now that Mordecai is the
favourite the chamberlain applauds him--he spoke good for the king;
and, Haman being in disgrace, every thing is taken notice of that might
make against him, incense the king against him, and fill up the measure
of his iniquity.
V. The king gave orders that he should be hanged upon his own gallows,
which was done accordingly, nor was he so much as asked what he had to
say why this judgment should not be passed upon him and execution
awarded. The sentence is short--Hang him thereon; and the execution
speedy--So they hanged Haman on the gallows, v. 10. See here, 1. Pride
brought down. He that expected every one to do him homage is now made
an ignominious spectacle to the world, and he himself sacrificed to his
revenge. God resists the proud; and those whom he resists will find him
irresistible. 2. Persecution punished. Haman was upon many accounts a
wicked man, but his enmity to God's church was his most provoking
crime, and for that the God to whom vengeance belongs here reckons with
him, and, though his plot was defeated, gives him according to the
wickedness of his endeavours, Ps. xxviii. 4. 3. Mischief returned upon
the person himself that contrived it, the wicked snared in the work of
his own hands, Ps. vii. 15, 16; ix. 15, 16. Haman was justly hanged on
the very gallows he had unjustly prepared for Mordecai. If he had not
set up that gallows, perhaps the king would not have thought of
ordering him to be hanged; but, if he rear a gallows for the man whom
the king delights to honour, the thought is very natural that he should
be ordered to try it himself, and see how it fits him, see how he likes
it. The enemies of God's church have often been thus taken in their own
craftiness. In the morning Haman was designing himself for the robes
and Mordecai for the gallows; but the tables are turned: Mordecai has
the crown, Haman the cross. The Lord is known by such judgments. See
Prov. xi. 8; xxi. 18.
Lastly, The satisfaction which the king had in this execution. Then was
the king's wrath pacified, and not till then. He was as well pleased in
ordering Haman to be hanged as in ordering Mordecai to be honoured.
Thus shall it be done to the man whom the king delights to take
vengeance on. God saith of wicked men (Ezek. v. 13), I will cause my
fury to rest upon them, and I will be comforted.
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E S T H E R
CHAP. VIII.
We left the plotter hanging, and are now to see what becomes of his
plot. I. His plot was to raise an estate for himself; and all his
estate, being confiscated for treason, is given to Esther and Mordecai,
ver. 1, 2. II. His plot was to ruin the Jews; and as to that, 1. Esther
earnestly intercedes for the reversing of the edict against them, ver.
3-6. 2. It is in effect done by another edict, here published,
empowering the Jews to stand up in their own defence against their
enemies, ver. 7-14. III. This occasions great joy to the Jews and all
their friends, ver. 15-17.
Esther and Mordecai Enriched. (b. c. 510.)
1 On that day did the king Ahasuerus give the house of Haman the Jews'
enemy unto Esther the queen. And Mordecai came before the king; for
Esther had told what he was unto her. 2 And the king took off his
ring, which he had taken from Haman, and gave it unto Mordecai. And
Esther set Mordecai over the house of Haman.
It was but lately that we had Esther and Mordecai in tears and in
fears, but fasting and praying; now let us see how to them there arose
light in darkness. Here is, 1. Esther enriched. Haman was hanged as a
traitor, therefore his estate was forfeited to the crown, and the king
gave it all to Esther, in recompence for the fright that wicked man had
put her into and the vexation he had created her, v. 1. His houses and
lands, good sand chattels, and all the money he had heaped up which he
was prime-minister of state (which, we may suppose, was no little), are
given to Esther; they are all her own, added to the allowance she
already had. Thus is the wealth of the sinner laid up for the just, and
the innocent divides the silver, Prov. xiii. 22; Job xxvii. 17, 18.
What Haman would have done mischief with Esther will do good with; and
estates are to be valued as they are used. 2. Mordecai advanced. His
pompous procession, this morning, through the streets of the city, was
but a sudden flash or blaze of honour; but here we have the more
durable and gainful preferments to which he was raised, which yet the
other happily made way for. (1.) He is now owned as the queen's cousin,
which till now, though Esther had been four years queen, for aught that
appears, the king did not know. So humble, so modest, a man was
Mordecai, and so far from being ambitious of a place at court, that he
concealed his relation to the queen and her obligations to him as her
guardian, and never made us of her interest for any advantage of his
own. Who but Mordecai could have taken so little notice of so great an
honour? But now he was brought before the king, introduced, as we say,
to kiss his hand; for now, at length, Esther had told what he was to
her, not only near a-kin to her, but the best friend she had in the
world, who took care of her when she was an orphan, and one whom she
still respected as a father. Now the king finds himself, for his wife's
sake, more obliged than he thought he had been to delight in doing
honour to Mordecai. How great were the merits of that man to whom both
king and queen did in effect owe their lives! Being brought before the
king, to him no doubt he bowed, and did reverence, though he would not
to Haman an Amalekite. (2.) The king makes his lord privy-seal in the
room of Haman. All the trust he had reposed in Haman, and all the power
he had given him, are here transferred to Mordecai; for the ring which
he had taken from Haman he gave to Mordecai, and made this trusty
humble man as much his favourite, his confidant, and his agent, as ever
that proud perfidious wretch was; a happy change he made of his
bosom-friends, and so, no doubt, he and his people soon found it. (3.)
The queen makes him here steward, for the management of Haman's estate,
and for getting and keeping possession of it: She set Mordecai over the
house of Haman. See the vanity of laying up treasure upon earth; he
that heapeth up riches knoweth not who shall gather them (Ps. xxxix.
6), not only whether he shall be a wise man or a fool (Eccl. ii. 19),
but whether he shall be a friend or an enemy. With what little
pleasure, nay, with what constant vexation, would Haman have looked
upon his estate if he could have foreseen that Mordecai, the man he
hated above all men in the world, should have rule over all that
wherein he had laboured, and thought that he showed himself wise! It is
our interest, therefore, to make sure those riches which will not be
left behind, but will go with us to another world.
The Jews Encouraged to Self-Defence. (b. c. 510.)
3 And Esther spake yet again before the king, and fell down at his
feet, and besought him with tears to put away the mischief of Haman the
Agagite, and his device that he had devised against the Jews. 4 Then
the king held out the golden sceptre toward Esther. So Esther arose,
and stood before the king, 5 And said, If it please the king, and if
I have found favour in his sight, and the thing seem right before the
king, and I be pleasing in his eyes, let it be written to reverse the
letters devised by Haman the son of Hammedatha the Agagite, which he
wrote to destroy the Jews which are in all the king's provinces: 6
For how can I endure to see the evil that shall come unto my people? or
how can I endure to see the destruction of my kindred? 7 Then the
king Ahasuerus said unto Esther the queen and to Mordecai the Jew,
Behold, I have given Esther the house of Haman, and him they have
hanged upon the gallows, because he laid his hand upon the Jews. 8
Write ye also for the Jews, as it liketh you, in the king's name, and
seal it with the king's ring: for the writing which is written in the
king's name, and sealed with the king's ring, may no man reverse. 9
Then were the king's scribes called at that time in the third month,
that is, the month Sivan, on the three and twentieth day thereof; and
it was written according to all that Mordecai commanded unto the Jews,
and to the lieutenants, and the deputies and rulers of the provinces
which are from India unto Ethiopia, a hundred twenty and seven
provinces, unto every province according to the writing thereof, and
unto every people after their language, and to the Jews according to
their writing, and according to their language. 10 And he wrote in
the king Ahasuerus' name, and sealed it with the king's ring, and sent
letters by posts on horseback, and riders on mules, camels, and young
dromedaries: 11 Wherein the king granted the Jews which were in every
city to gather themselves together, and to stand for their life, to
destroy, to slay, and to cause to perish, all the power of the people
and province that would assault them, both little ones and women, and
to take the spoil of them for a prey, 12 Upon one day in all the
provinces of king Ahasuerus, namely, upon the thirteenth day of the
twelfth month, which is the month Adar. 13 The copy of the writing
for a commandment to be given in every province was published unto all
people, and that the Jews should be ready against that day to avenge
themselves on their enemies. 14 So the posts that rode upon mules and
camels went out, being hastened and pressed on by the king's
commandment. And the decree was given at Shushan the palace.
Haman, the chief enemy of the Jews, was hanged, Mordecai and Esther,
their chief friends, were sufficiently protected; but many others there
were in the king's dominions that hated the Jews and desired their
ruin, and to their rage and malice all the rest of that people lay
exposed; for the edict against them was still in force, and, in
pursuance of it, their enemies would on the day appointed fall upon
them, and they would be deemed as rebels against the king and his
government if they should offer to resist and take up arms in their own
defence. For the preventing of this,
I. The queen here makes intercession with much affection and
importunity. She came, a second time, uncalled into the king's presence
(v. 3), and was as before encouraged to present her petition, by the
king's holding out the golden sceptre to her, v. 4. Her petition is
that the king, having put away Haman, would put away the mischief of
Haman and his device against the Jews, that that might not take place
now that he was taken off. Many a man's mischief survives him, and the
wickedness he devised operates when he is gone. What men project and
write may, after their death, be either very profitable or very
pernicious. It was therefore requisite in this case that, for the
defeating of Haman's plot, they should apply to the king for a further
act of grace, that by another edict he would reverse the letters
devised by Haman, and which he wrote (she does not say which the king
consented to and confirmed with his own seal; she leaves it to his own
conscience to say that), by which he took an effectual course to
destroy the Jews in all the king's provinces, v. 5. If the king were
indeed, as he seemed to be, troubled that such a decree was made, he
could not do less than revoke it; for what is repentance, but undoing,
to the utmost of our power, what we have done amiss? 1. This petition
Esther presents with much affection: She fell down at the king's feet
and besought him with tears (v. 3), every tear as precious as any of
the pearls with which she was adorned. It was time to be earnest when
the church of God lay at stake. Let none be so great as to be unwilling
to stoop, none so merry as to be unwilling to weep, when thereby they
may do any service to God's church and people. Esther, though safe
herself, fell down, and begged with tears for the deliverance of her
people. 2. She expresses it with great submission, and a profound
deference to the king and his wisdom and will (v. 5): If it please the
king and if I have found favour in his sight--and again, "If the thing
itself seem right and reasonable before the king, and if I that ask it
be pleasing in his eyes, let the decree be reversed." Even when we have
the utmost reason and justice on our side, and have the clearest cause
to plead, yet it becomes us to speak to our superiors with humility and
modesty, and all possible expressions of respect, and not to talk like
demandants when we are supplicants. There is nothing lost be decency
and good breeding. As soft answers turn away wrath, so soft askings
obtain favour. 3. She enforces her petition with a pathetic plea: "For
how can I endure to see the evil that shall come upon my people? Little
comfort can I have of my own life if I cannot prevail for theirs: as
good share in the evil myself as see it come upon them; for how can I
endure to see the destruction of my kindred, that are dear to me?"
Esther, a queen, owns her poor kindred, and speaks of them with a very
tender concern. Now it was that she mingled her tears with her words,
that she wept and made supplication; we read of no tears when she
begged for her own life, but, now that she was sure of that, she wept
for her people. Tears of pity and tenderness are the most Christ-like.
Those that are truly concerned for the public would rather die in the
last ditch than live to see the desolations of the church of God and
the ruin of their country. Tender spirits cannot bear to think of the
destruction of their people and kindred, and therefore dare not omit
any opportunity of giving them relief.
II. The king here takes a course for the preventing of the mischief
that Haman had designed. 1. The king knew, and informed the queen,
that, according to the constitution of the Persian government, the
former edict could not be revoked (v. 8): What is written in the king's
name, and sealed with the king's ring, may not, under any pretence
whatsoever, be reversed. This was a fundamental article of their magna
charta, that no law or decree, when once it had passed the royal
assent, could be repealed or recalled, no judgment vacated, no
attainder reversed, Dan. vi. 15. This is so far from bespeaking the
wisdom and honour of the Medes and Persians that really it bespeaks
their pride and folly, and consequently their shame. It is ridiculous
in itself for any man, or company of men, to pretend to such an
infallibility of wisdom as to foresee all the consequences of what they
decree; and therefore it is unjust, and injurious to mankind, to claim
such a supremacy of power as to make their decrees irrevocable, whether
the consequences prove good or bad. This savours of that old
presumption which ruined us all: We will be as gods. Much more prudent
is that proviso of our constitution, that no law can, by any words or
sanctions whatsoever, be made unrepealable, any more than any estate
unalienable. Cujus est instruere, ejus est destruere--the right to
enact implies the right to repeal. It is God's prerogative not to
repent, and to say what can never be altered or unsaid. 2. Yet he found
an expedient to undo the devices of Haman, and defeat his design, by
signing and publishing another decree to authorize the Jews to stand
upon their defence, vim vi repellere, et invasorem occidere--to oppose
force to force, and destroy the assailant. This would be their
effectual security. The king shows them that he had done enough already
to convince them that he had a concern for the Jewish nation, for he
had ordered his favourite to be hanged because he laid his hand upon
the Jews (v. 7), and he therefore would do the utmost he could to
protect them; and he leaves it as fully with Esther and Mordecai to use
his name and power for their deliverance as before he had left it with
Haman to use his name and power for their destruction: "Write for the
Jews as it liketh you (v. 8), saving only the honour of our
constitution. Let the mischief be put away as effectually as may be
without reversing the letters." The secretaries of state were ordered
to attend to draw up this edict on the twenty-third day of the third
month (v. 9), about two months after the promulgation of the former,
but nine months before the time set for its execution: it was to be
drawn up and published in the respective languages of all the
provinces. Shall the subjects of an earthly prince have his decrees in
a language they understand? and shall God's oracles and laws be locked
up from his servants in an unknown tongue? It was to be directed to the
proper officers of every province, both to the justices of peace and to
the deputy-lieutenants. It was to be carefully dispersed throughout all
the king's dominions, and true copies sent by expresses to all the
provinces. The purport of this decree was to commission the Jews, upon
the day which was appointed for their destruction, to draw together in
a body for their own defence. And, (1.) To stand for their life, that,
whoever assaulted them, it might be at their peril. (2.) They might not
only act defensively, but might destroy, and slay, and cause to perish,
all the power of the people that would assault them, men, women, and
children (v. 11), and thus to avenge themselves on their enemies (v.
13), and, if they pleased, to enrich themselves by their enemies, for
they were empowered to take the spoil of them for a prey. Now, [1.]
This showed his kindness to the Jews, and sufficiently provided for
their safety; for he latter decree would be looked upon as a tacit
revocation of the former, though not in expression. But, [2.] It shows
the absurdity of that branch of their constitution that none of the
king's edicts might be repealed; for it laid the king here under a
necessity of enacting a civil war in his own dominions, between the
Jews and their enemies, so that both sides took up arms by his
authority, and yet against his authority. No better could come of men's
pretending to be wise above what is given them. Great expedition was
used in dispersing this decree, the king himself being in pain lest it
should come too late and any mischief should be done to the Jews by
virtue of the former decree before the notice of this arrived. It was
therefore by the king's commandment, as well as Mordecai's, that the
messengers were hastened and pressed on (v. 14), and had swift beasts
provided them, v. 10. It was not a time to trifle when so many lives
were in danger.
The Joy of the Jews. (b. c. 510.)
15 And Mordecai went out from the presence of the king in royal apparel
of blue and white, and with a great crown of gold, and with a garment
of fine linen and purple: and the city of Shushan rejoiced and was
glad. 16 The Jews had light, and gladness, and joy, and honour. 17
And in every province, and in every city, whithersoever the king's
commandment and his decree came, the Jews had joy and gladness, a feast
and a good day. And many of the people of the land became Jews; for the
fear of the Jews fell upon them.
It was but a few days ago that we had Mordecai in sackcloth and all the
Jews in sorrow; but here is a blessed change, Mordecai in purple and
all the Jews in joy. See Ps. xxx. 5, 11, 12. 1. Mordecai in purple, v.
15. Having obtained an order for the relief of all the Jews, he was
easy, he parted with his mourning weeds, and put on the royal apparel,
which either belonged to his place or which the king appointed him as a
favourite. His robes were rich, blue and white, of fine linen and
purple; so was his coronet: it was of gold. These are things not worth
taking notice of, but as they were marks of the king's favour, and that
the fruit of God's favour to his church. It is well with a land when
the ensigns of dignity are made the ornaments of serious piety. The
city Shushan was sensible of its advantage in the preferment of
Mordecai, and therefore rejoiced and was glad, not only pleased in
general with the advancement of virtue, but promising itself, in
particular, better times, now that so good a man was entrusted with
power. Haman was hanged; and, when the wicked perish, there is
shouting, Prov. xi. 10. Mordecai was preferred; and, when the righteous
are in authority, the people rejoice. 2. The Jews in joy, v. 16, 17.
The Jews, who awhile ago were under a dark cloud, dejected and
disgraced, now had light and gladness, joy and honour, a feast and a
good lay. If they had not been threatened and in distress they would
not have had occasion for this extraordinary joy. Thus are God's people
sometimes made to sow in tears that they may reap in so much the more
joy. The suddenness and strangeness of the turn of affairs in their
favour added much to their joy. They were like those that dream; then
was their mouth filled with laughter, Ps. cxxvi. 1, 2. One good effect
of this deliverance was that many of the people of the land, that were
considerate, sober, and well inclined, became Jews, were proselyted to
the Jewish religion, renounced idolatry, and worshipped the true God
only. Haman thought to extirpate the Jews, but it proves, in the issue,
that their numbers are greatly increased and many added to the church.
Observe, When the Jews had joy and gladness then many of the people of
the land became Jews. The holy cheerfulness of those that profess
religion is a great ornament to their profession, and will invite and
encourage others to be religious. The reason here given why so many
became Jews at this time is because the fear of the Jews fell upon
them. When they observed how wonderfully divine Providence had owned
them and wrought for them in this critical juncture, (1.) They thought
them great, and considered those happy that were among them; and
therefore they came over to them, as was foretold, Zech. viii. 23. We
will go with you, for we have heard, we have seen, that God is with
you, the shield of your help, and the sword of your excellency, Deut.
xxxiii. 29. When the church prospers, and is smiled upon, many will
come into it that will be shy of it when it is in trouble. (2.) They
thought them formidable, and considered those miserable that were
against them. They plainly saw in Haman's fate that, if any offered
injury to the Jews, it was at their peril; and therefore, for their own
security, they joined themselves to them. It is folly to think of
contending with the God of Israel, and therefore it is wisdom to think
of submitting to him.
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E S T H E R
CHAP. IX.
We left two royal edicts in force, both given at the court of Shushan,
one bearing date the thirteenth day of the first month, appointing that
on the thirteenth day of the twelfth month then next ensuing all the
Jews should be killed; another bearing date the twenty-third day of the
third month, empowering the Jews, on the day appointed for their
slaughter, to draw the sword in their own defence and make their part
good against their enemies as well as they could. Great expectation
there was, no doubt, of this day, and the issue of it. The Jews' cause
was to be tried by battle and the day was fixed for the combat by
authority. Their enemies resolved not to lose the advantages given them
by the first edict, in hope to overpower them by numbers; the Jews
relied on the goodness of their God and the justice of their cause, and
resolved to make their utmost efforts against their enemies. The day
comes at length; and here we are told, I. What a glorious day it was,
that year, to the Jews, and the two days following--a day of victory
and triumph, both in the city Shushan and in all the rest of the king's
provinces, ver. 1-19. II. What a memorable day it was made to
posterity, by an annual feast, in commemoration of this great
deliverance, called "the feast of Purim," ver. 20-32.
The Jews Avenged. (b. c. 509.)
1 Now in the twelfth month, that is, the month Adar, on the thirteenth
day of the same, when the king's commandment and his decree drew near
to be put in execution, in the day that the enemies of the Jews hoped
to have power over them, (though it was turned to the contrary, that
the Jews had rule over them that hated them;) 2 The Jews gathered
themselves together in their cities throughout all the provinces of the
king Ahasuerus, to lay hand on such as sought their hurt: and no man
could withstand them; for the fear of them fell upon all people. 3
And all the rulers of the provinces, and the lieutenants, and the
deputies, and officers of the king, helped the Jews; because the fear
of Mordecai fell upon them. 4 For Mordecai was great in the king's
house, and his fame went out throughout all the provinces: for this man
Mordecai waxed greater and greater. 5 Thus the Jews smote all their
enemies with the stroke of the sword, and slaughter, and destruction,
and did what they would unto those that hated them. 6 And in Shushan
the palace the Jews slew and destroyed five hundred men. 7 And
Parshandatha, and Dalphon, and Aspatha, 8 And Poratha, and Adalia,
and Aridatha, 9 And Parmashta, and Arisai, and Aridai, and Vajezatha,
10 The ten sons of Haman the son of Hammedatha, the enemy of the
Jews, slew they; but on the spoil laid they not their hand. 11 On
that day the number of those that were slain in Shushan the palace was
brought before the king. 12 And the king said unto Esther the queen,
The Jews have slain and destroyed five hundred men in Shushan the
palace, and the ten sons of Haman; what have they done in the rest of
the king's provinces? now what is thy petition? and it shall be granted
thee: or what is thy request further? and it shall be done. 13 Then
said Esther, If it please the king, let it be granted to the Jews which
are in Shushan to do to morrow also according unto this day's decree,
and let Haman's ten sons be hanged upon the gallows. 14 And the king
commanded it so to be done: and the decree was given at Shushan; and
they hanged Haman's ten sons. 15 For the Jews that were in Shushan
gathered themselves together on the fourteenth day also of the month
Adar, and slew three hundred men at Shushan; but on the prey they laid
not their hand. 16 But the other Jews that were in the king's
provinces gathered themselves together, and stood for their lives, and
had rest from their enemies, and slew of their foes seventy and five
thousand, but they laid not their hands on the prey, 17 On the
thirteenth day of the month Adar; and on the fourteenth day of the same
rested they, and made it a day of feasting and gladness. 18 But the
Jews that were at Shushan assembled together on the thirteenth day
thereof, and on the fourteenth thereof; and on the fifteenth day of the
same they rested, and made it a day of feasting and gladness. 19
Therefore the Jews of the villages, that dwelt in the unwalled towns,
made the fourteenth day of the month Adar a day of gladness and
feasting, and a good day, and of sending portions one to another.
We have here a decisive battle fought between the Jews and their
enemies, in which the Jews were victorious. Neither side was surprised;
for both had notice of it long enough before, so that it was a fair
trial of skill between them. Nor could either side call the other
rebels, for they were both supported by the royal authority.
I. The enemies of the Jews were the aggressors. They hoped,
notwithstanding the latter edict, to have power over them, by virtue of
the former (v. 1), and made assaults upon them accordingly; they formed
themselves into bodies, and joined in confederacy against them, to seek
their hurt, v. 2. The Chaldee paraphrase says that none appeared
against the Jews but Amalekites only, who were infatuated, and had
their hearts hardened, as Pharaoh's against Israel, to take up arms to
their own destruction. Some had such an inveterate implacable malice
against the Jews that Haman's fall and Mordecai's advancement, instead
of convincing them, did but exasperate them, and make them the more
outrageous and resolute to cut all their throats. The sons of Haman,
particularly, vowed to avenge their father's death, and pursue his
designs, which they call noble and brave, whatever hazards they run;
and a strong party they had formed both in Shushan and in the provinces
in order hereunto. Fight they would, though they plainly saw Providence
fight against them; and thus they were infatuated to their own
destruction. If they would have sat still, and attempted nothing
against the people of God, not a hair of their head would have fallen
to the ground: but they cannot persuade themselves to do that; they
must be meddling, though it prove to their own ruin, and roll a
burdensome stone, which will return upon them.
II. But the Jews were the conquerors. That very day when the king's
decree for their destruction was to be put in execution, and which the
enemies thought would have been their day, proved God's day, Ps.
xxxvii. 13. It was turned to the contrary of what was expected, and the
Jews had rule over those that hated them, v. 1. We are here told,
1. What the Jews did for themselves (v. 2): They gathered themselves
together in their cities, embodied, and stood upon their defence,
offering violence to none, but bidding defiance to all. If they had not
had an edict to warrant them, they durst not have done it, but, being
so supported, they strove lawfully. Had they acted separately, each
family apart, they would have been an easy prey to their enemies; but
acting in concert, and gathering together in their cities, they
strengthened one another, and durst face their enemies. Vis unita
fortior--forces act most powerfully when combined. Those that write of
the state of the Jews at this day give this as a reason why, though
they are very numerous in many parts, and very rich, they are yet so
despicable, because they are generally so selfish that they cannot
incorporate, and, being under the curse of dispersion, they cannot
unite, nor (as here) gather together, for, if they could, they might
with their numbers and wealth threaten the most potent states.
2. What the rulers of the provinces did for them, under the influence
of Mordecai. All the officers of the king, who, by the bloody edict,
were ordered to help forward their destruction (ch. iii. 12, 13),
conformed to the latter edict (which, being an estopel against an
estopel, had set the matter at large, and left them at liberty to
observe which they pleased) and helped the Jews, which turned the scale
on their side, v. 3. The provinces would generally do as the rulers of
the provinces inclined, and therefore their favouring the Jews would
greatly further them. But why did they help them? Not because they had
any kindness for them, but because the fear of Mordecai fell upon them,
he having manifestly the countenance both of God and the king. They all
saw it their interest to help Mordecai's friends because he was not
only great in the king's house, and caressed by the courtiers (as many
are who have no intrinsic worth to support their reputation), but his
fame for wisdom and virtue went out thence throughout all the
provinces: in all places he was extolled as a great man. He was looked
upon also as a thriving man, and one that waxed greater and greater (v.
4), and therefore for fear of him all the king's officers helped the
Jews. Great men may, by their influence, do a great deal of good; many
that fear not God will stand in awe of them.
3. What God did for them: he struck all people with a fear of them (v.
2), as the Canaanites were made afraid of Israel (Josh. ii. 9, v. 1),
so that, though they had so much hardiness as to assault them, yet they
had not courage to prosecute the assault. Their hearts failed them when
they came to engage, and none of the men of might could find their
hands.
4. What execution they did hereupon: No man could withstand them (v.
2), but they did what they would to those that hated them, v. 5. So
strangely were the Jews strengthened and animated, and their enemies
weakened and dispirited, that none of those who had marked themselves
for their destruction escaped, but they smote them with the stroke of
the sword. Particularly, (1.) On the thirteenth day of the month Adar
they slew in the city Shushan 500 men (v. 6) and the ten sons of Haman,
v. 10. The Jews, when on the feast of Purim they read this book of
Esther, oblige themselves to read the names of Haman's ten sons all in
one breath, without any pause, because they say that they were all
killed together, and all gave up the ghost just in the same
moment.--Buxt. Synag. Jud. c. 24. The Chaldee paraphrase says that,
when these ten were slain, Zeresh, with seventy more of his children,
escaped, and afterwards begged their bread from door to door. (2.) On
the fourteenth day they slew in Shushan 300 more, who had escaped the
sword on the former day of execution, v. 15. This Esther obtained leave
of the king for them to do, for the greater terror of their enemies,
and the utter crushing of that malignant party of men. The king had
taken account of the numbers that were put to the sword the first day
(v. 11), and told Esther (v. 12), and asked her what more she desired.
"Nothing," says she, "but commission to do such another day's work."
Esther surely was none of the blood-thirsty, none of those that delight
in slaughter, but she had some very good reasons that moved her to make
this request. She also desired that the dead bodies of Haman's ten sons
might be hanged up on the gallows on which their father was hanged, for
the greater disgrace of the family and terror of the party (v. 13), and
it was done accordingly, v. 14. It is supposed that they were hanged in
chains and left hanging for some time. (3.) The Jews in the country
kept to their orders, and slew no more of their enemies than what were
slain the thirteenth day, which were in all, among all the provinces,
75,000, v. 16. If all these were Amalekites (as the Jews say), surely
now it was that the remembrance of Amalek was utterly put out, Exod.
xvii. 14. However, that which justifies them in the execution of so
many is that they did it in their own just and necessary defence; they
stood for their lives, authorized to do so by the law of
self-preservation, as well as by the king's decree. (4.) In these
several executions it is taken notice of that on the prey they laid not
their hand, v. 10, 15, 16. The king's commission had warranted them to
take the spoil of their enemies for a prey (ch. viii. 11), and a fair
opportunity they had of enriching themselves with it; if Haman's party
had prevailed, no doubt, they would have made use of their authority to
seize the goods and estates of the Jews, ch. iii. 13. But the Jews
would not do so by them, [1.] That they might, to the honour of their
religion, evidence a holy and generous contempt of worldly wealth, in
imitation of their father Abraham, who scorned to enrich himself with
the spoils of Sodom. [2.] That they might make it appear that they
aimed at nothing but their own preservation, and used their interest at
court for the saving of their lives, not for the raising of their
estates. [3.] Their commission empowered them to destroy the families
of their enemies, even the little ones and the women, ch. viii. 11. But
their humanity forbade them to do that, though that was designed
against them. They slew none but those they found in arms; and
therefore they did not take the spoil, but left it to the women and
little ones, whom they spared, for their subsistence; otherwise as good
slay them as starve them, take away their lives as take away their
livelihoods. Herein they acted with a consideration and compassion well
worthy of imitation.
5. What a satisfaction they had in their deliverance. The Jews in the
country cleared themselves of their enemies on the thirteenth day of
the month, and they rested on the fourteenth day (v. 17), and made that
a thanksgiving day, v. 19. The Jews in Shushan, the royal city, took
two days for their military execution, so that they rested on the
fifteenth day, and made that their thanksgiving-day, v. 18. Both of
them celebrated their festival the very day after they had finished
their work and gained their point. When we have received signal mercies
from God we ought to be quick and speedy in making our thankful returns
to him, while the mercy is fresh and the impressions of it are most
sensible.
The Feast of Purim. (b. c. 509.)
20 And Mordecai wrote these things, and sent letters unto all the Jews
that were in all the provinces of the king Ahasuerus, both nigh and
far, 21 To stablish this among them, that they should keep the
fourteenth day of the month Adar, and the fifteenth day of the same,
yearly, 22 As the days wherein the Jews rested from their enemies,
and the month which was turned unto them from sorrow to joy, and from
mourning into a good day: that they should make them days of feasting
and joy, and of sending portions one to another, and gifts to the poor.
23 And the Jews undertook to do as they had begun, and as Mordecai
had written unto them; 24 Because Haman the son of Hammedatha, the
Agagite, the enemy of all the Jews, had devised against the Jews to
destroy them, and had cast Pur, that is, the lot, to consume them, and
to destroy them; 25 But when Esther came before the king, he
commanded by letters that his wicked device, which he devised against
the Jews, should return upon his own head, and that he and his sons
should be hanged on the gallows. 26 Wherefore they called these days
Purim after the name of Pur. Therefore for all the words of this
letter, and of that which they had seen concerning this matter, and
which had come unto them, 27 The Jews ordained, and took upon them,
and upon their seed, and upon all such as joined themselves unto them,
so as it should not fail, that they would keep these two days according
to their writing, and according to their appointed time every year;
28 And that these days should be remembered and kept throughout every
generation, every family, every province, and every city; and that
these days of Purim should not fail from among the Jews, nor the
memorial of them perish from their seed. 29 Then Esther the queen,
the daughter of Abihail, and Mordecai the Jew, wrote with all
authority, to confirm this second letter of Purim. 30 And he sent the
letters unto all the Jews, to the hundred twenty and seven provinces of
the kingdom of Ahasuerus, with words of peace and truth, 31 To
confirm these days of Purim in their times appointed, according as
Mordecai the Jew and Esther the queen had enjoined them, and as they
had decreed for themselves and for their seed, the matters of the
fastings and their cry. 32 And the decree of Esther confirmed these
matters of Purim; and it was written in the book.
We may well imagine how much affected Mordecai and Esther were with the
triumphs of the Jews over their enemies, and how they saw the issue of
that decisive day with a satisfaction proportionable to the care and
concern with which they expected it. How were their hearts enlarged
with joy in God and his salvation, and what new songs of praise were
put into their mouths! But here we are told what course they took to
spread the knowledge of it among their people, and to perpetuate the
remembrance of it to posterity, for the honour of God and the
encouragement of his people to trust in him at all times.
I. The history was written, and copies of it were dispersed among all
the Jews in all the provinces of the empire, both nigh and far, v. 20.
They all knew something of the story, being nearly concerned in
it--were by the first edict made sensible of their danger and by the
second of their deliverance; but how this amazing turn was given they
could not tell. Mordecai therefore wrote all these things. And if this
book be the same that he wrote, as many think it is, I cannot but
observe what a difference there is between Mordecai's style and
Nehemiah's. Nehemiah, at every turn, takes notice of divine Providence
and the good hand of his God upon him, which is very proper to stir up
devout affections in the minds of his readers; but Mordecai never so
much as mentions the name of God in the whole story. Nehemiah wrote his
book at Jerusalem, where religion was in fashion and an air of it
appeared in men's common conversation; Mordecai wrote his at Shushan
the palace, where policy reigned more then piety, and he wrote
according to the genius of the place. Even those that have the root of
the matter in them are apt to lose the savour of religion, and let
their leaf wither, when they converse wholly with those that have
little religion. Commend me to Nehemiah's way of writing; that I would
imitate, and yet learn from Mordecai's that men may be truly devout
though they do not abound in the shows and expressions of devotion, and
therefore that we must not judge nor despise our brethren. But, because
there is so little of the language of Canaan in this book, many think
it was not written by Mordecai, but was an extract out of the journals
of the kings of Persia, giving an account of the matter of fact, which
the Jews themselves knew how to comment upon.
II. A festival was instituted, to be observed yearly from generation to
generation by the Jews, in remembrance of this wonderful work which God
wrought for them, that the children who should be born might know it,
and declare it to their children, that they might set their hope in
God, Ps. lxxviii. 6, 7. It would be for the honour of God as the
protector of his people, and the honour of Israel as the care of
Heaven, a confirmation of the fidelity of God's covenant, an invitation
to strangers to come into the bonds of it, and an encouragement to
God's own people cheerfully to depend upon his wisdom, power, and
goodness, in the greatest straits. Posterity would reap the benefit of
this deliverance, and therefore ought to celebrate the memorial of it.
Now concerning this festival we are here told,
1. When it was observed--every year on the fourteenth and fifteenth
days of the twelfth month, just a month before the passover, v. 21.
Thus the first month and the last month of the year kept in remembrance
the months that were past, even the days when God preserved them. They
kept two days together as thanksgiving days, and did not think them too
much to spend in praising God. Let us not be niggardly in our returns
of praise to him who bestows his favours so liberally upon us. Observe,
They did not keep the day when they fought, but the days when they
rested, and on the fifteenth those in Shushan, and both those days they
kept. The sabbath was appointed not on the day that God finished his
work, but on the day that he rested from it. The modern Jews observe
the thirteenth day, the day appointed for their destruction, as a
fasting-day, grounding the practice on v. 31, the matters of their
fastings and cry. But that refers to what was in the day of their
distress (ch. iv. 3, 16), which was not to be continued when God had
turned their fasts into joy and gladness, Zech. viii. 19.
2. How it was called--The feast of Purim (v. 26), from Pur, a Persian
word which signified a lot, because Haman had by lot determined this to
be the time of the Jews' destruction, but the Lord, at whose disposal
the lot is, had determined it to be the time of their triumph. The name
of this festival would remind them of the sovereign dominion of the God
of Israel, who served his own purposes by the foolish superstitions of
the heathen, and outwitted the monthly prognosticators in their own
craft (Isa. xlvii. 13), frustrating the tokens of the liars and making
the diviners mad, Isa. xliv. 25, 26.
3. By whom it was instituted and enacted. It was not a divine
institution, and therefore it is not called a holy day, but a human
appointment, by which it was made a good day, v. 19, 22. (1.) The Jews
ordained it, and took it upon themselves (v. 27), voluntarily undertook
to do as they had begun. v. 23. They bound themselves to this by common
consent. (2.) Mordecai and Esther confirmed their resolve, that it
might be the more binding on posterity, and might come well recommended
by those great names. They wrote, [1.] With all authority (v. 29), as
well they might, Esther being queen and Mordecai prime-minister of
state. It is well when those who are in authority use their authority
to authorize that which is good. [2.] With words of peace and truth.
Though they wrote with authority, they wrote with tenderness, not
imperious, not imposing, but in such language as the council at
Jerusalem use in their decree (Acts xv. 29): "If you do so and so, you
shall do well. Fare you well." Such was the style of these letters, or
such the salutation or valediction of them: Peace and truth be with
you.
4. By whom it was to be observed--by all the Jews, and by their seed,
and by all such as joined themselves to them, v. 27. The observance of
this feast was to be both universal and perpetual; the proselytes must
observe it, in token of their sincere affection to the Jewish nation
and their having united interests with them. A concurrence in joys and
praises is one branch of the communion of saints.
5. Why it was to be observed--that the memorial of the great things God
had done for his church might never perish from their seed, v. 28. God
does not work wonders for a day, but to be had in everlasting
remembrance. What he does shall be forever, and therefore should for
ever be had in mind, Eccl. iii. 14. In this affair they would remember,
(1.) Haman's bad practices against the church, to his perpetual
reproach (v. 24): Because he had devised against the Jews to destroy
them. Let this be kept in mind, that God's people may never be secure,
while they have such malicious enemies, on whom they ought to have a
jealous eye. Their enemies aim at no less then their destruction; on
God therefore let them depend for salvation. (2.) Esther's good
services to the church, to her immortal honour. When Esther, in peril
of her life, came before the king, he repealed the edict, v. 25. This
also must be remembered, that wherever this feast should be kept, and
this history read in explication of it, this which she did might be
told for a memorial of her. Good deeds done for the Israel of God ought
to be remembered, for the encouragement of others to do the like. God
will not forget them, and therefore we must not. (3.) Their own
prayers, and the answers given to them (v. 31): The matters of their
fastings and their cry. The more cries we have offered up in our
trouble, and the more prayers for deliverance, the more we are obliged
to be thankful to God for deliverance. Call upon me in the time of
trouble, and then offer to God thanksgiving.
6. How it was to be observed. And of this let us see,
(1.) What was here enjoined, which was very good, that they should make
it, [1.] A day of cheerfulness, a day of feasting and joy (v. 22), and
a feast was made for laughter, Eccl. x. 19. When God gives us cause to
rejoice why should we not express our joy? [2.] A day of generosity,
sending portions one to another, in token of their pleasantness and
mutual respect, and their being knit by this and other public common
dangers and deliverances so much the closer to each other in love.
Friends have their goods in common. [3.] A day of charity, sending
gifts to the poor. It is not to our kinsmen and rich neighbours only
that we are to send tokens, but to the poor and the maimed, Luke xiv.
12, 13. Those that have received mercy must, in token of their
gratitude, show mercy; and there never wants occasion, for the poor we
have always with us. Thanksgiving and almsgiving should go together,
that, when we are rejoicing and blessing God, the heart of the poor may
rejoice with us and their loins may bless us.
(2.) What was added to this, which was much better. They always, at the
feast, read the whole story over in the synagogue each day, and put up
three prayers to God, in the first of which they praise God for
counting them worthy to attend this divine service; in the second they
thank him for the miraculous preservation of their ancestors; in the
third they praise him that they have lived to observe another festival
in memory of it. So bishop Patrick.
(3.) What it has since degenerated to, which is much worse. Their own
writers acknowledge that this feast is commonly celebrated among them
with gluttony, and drunkenness, and excess of riot. Their Talmud says
expressly that, in the feast of Purim, a man should drink till he knows
not the difference between Cursed be Haman, and Blessed be Mordecai.
See what the corrupt and wicked nature of man often brings that to
which was at first well intended: here is a religious feast turned into
a carnival, a perfect revel, as wakes are among us. Nothing more
purifies the heart and adorns religion than holy joy; nothing more
pollutes the heart and reproaches religion than carnal mirth and
sensual pleasure. Corruptio optimi est pessima--What is best becomes
when corrupted the worst.
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E S T H E R
CHAP. X.
This is but a part of a chapter; the rest of it, beginning at v. 4,
with six chapters more, being found only in the Greek, is rejected as
apocryphal. In these three verses we have only some short hints, I.
Concerning Ahasuerus in the throne, what a mighty prince he was, ver.
1, 2. II. Concerning Mordecai his favourite, what a distinguished
blessing he was to his people, ver. 2, 3.
The Glory of Mordecai. (b. c. 495.)
1 And the king Ahasuerus laid a tribute upon the land, and upon the
isles of the sea. 2 And all the acts of his power and of his might,
and the declaration of the greatness of Mordecai, whereunto the king
advanced him, are they not written in the book of the chronicles of the
kings of Media and Persia? 3 For Mordecai the Jew was next unto king
Ahasuerus, and great among the Jews, and accepted of the multitude of
his brethren, seeking the wealth of his people, and speaking peace to
all his seed.
We are here told,
I. How great and powerful king Ahasuerus was. He had a vast dominion,
both in the continent and among the islands, from which he raised a
vast revenue. Besides the usual customs which the kings of Persia
exacted (Ezra iv. 13), he laid an additional tribute upon his subjects,
to serve for some great occasion he had for money (v. 1): The king laid
a tribute. Happy is our island, that pays no tribute but what is laid
upon it by its representatives, and those of its own choosing, and is
not squeezed or oppressed by an arbitrary power, as some of the
neighbouring nations are. Besides this instance of the grandeur of
Ahasuerus, many more might be given, that were acts of his power and of
his might. These however are not thought fit to be recorded here in the
sacred story, which is confined to the Jews, and relates the affairs of
other nations only as they fell in with their affairs; but they are
written in the Persian chronicles (v. 2), which are long since lost and
buried in oblivion, while the sacred writings live, live in honour, and
will live till time shall be no more. When the kingdoms of men,
monarchs and monarchies, are destroyed, and their memorial has perished
with them (Ps. ix. 6), the kingdom of God among men, and the records of
that kingdom, shall remain and be as the days of heaven, Dan. ii. 44.
II. How great and good Mordecai was.
1. He was great; and it does one good to see virtue and piety thus in
honour. (1.) He was great with the king, next to him, as one he most
delighted and confided in. Long had Mordecai sat contentedly in the
king's gate, and now at length he is advanced to the head of his
council-board. Men of merit may for a time seem buried alive; but
often, by some means or other, they are discovered and preferred at
last. The declaration of the greatness to which the king advanced
Mordecai was written in the chronicles of the kingdom, as very
memorable, and contributing to the great achievements of the king. He
never did such acts of power as he did when Mordecai was his right
hand. (2.) He was great among the Jews (v. 3), not only great above
them, more honourable than any of them, but great with them, dear to
them, familiar with them, and much respected by them. So far were they
from envying his preferment that they rejoiced in it, and added to it
by giving him a commanding interest among them and submitting all their
affairs to his direction.
2. He was good, very good, for he did good. This goodness made him
truly great, and then his greatness gave him an opportunity of doing so
much the more good. When the king advanced him, (1.) He did not disown
his people the Jews, nor was he ashamed of his relation to them, though
they were strangers and captives, dispersed and despised. Still he
wrote himself Mordecai the Jew, and therefore no doubt adhered to the
Jews' religion, by the observances of which he distinguished himself,
and yet it was no hindrance to his preferment, nor looked upon as a
blemish to him. (2.) He did not seek his own wealth, or the raising of
an estate for himself and his family, which is the chief thing most aim
at when they get into great places at court; but he consulted the
welfare of his people, and made it his business to advance that. His
power, his wealth, and all his interest in the king and queen, he
improved for the public good. (3.) He not only did good, but he did it
in a humble condescending way, was easy of access, courteous and
affable in his behaviour, and spoke peace to all that made their
application to him. Doing good works is the best and chief thing
expected from those that have wealth and power; but giving good words
is also commendable, and makes the good deed the more acceptable. (4.)
He did not side with any one party of his people against another, nor
make some his favourites, while the rest were neglected and crushed;
but, whatever differences there were among them, he was a common father
to them all, recommended himself to the multitude of his brethren, not
despising the crowd, and spoke peace to all their seed, without
distinction. Thus making himself acceptable by humility and
beneficence, he was universally accepted, and gained the good word of
all his brethren. Thanks be to God, such a government as this we are
blessed with, which seeks the welfare of our people, speaking peace to
all their seed. God continue it long, very long, and grant us, under
the happy protection and influence of it, to live quiet and peaceable
lives, in godliness, honesty, and charity!
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Indexes
__________________________________________________________________
Index of Scripture References
Genesis
[1]1:6 [2]1:9 [3]1:11 [4]4:5 [5]4:7 [6]4:15 [7]4:25
[8]4:25 [9]5 [10]6:2 [11]6:3 [12]9:6 [13]9:6 [14]9:6
[15]9:25 [16]9:25 [17]9:25 [18]10 [19]10:11 [20]10:15-18
[21]10:16 [22]10:16 [23]10:25 [24]10:32 [25]10:32-35
[26]10:36 [27]11 [28]12:2 [29]12:3 [30]12:6-7 [31]12:8
[32]13:4 [33]13:10 [34]13:13 [35]14:14-15 [36]14:16
[37]14:23 [38]15:18 [39]15:18 [40]15:18 [41]15:21 [42]16:13
[43]16:13 [44]17:1 [45]17:1 [46]17:8 [47]17:9-14 [48]17:20
[49]17:23 [50]18:8 [51]18:21 [52]18:25 [53]18:30 [54]18:32
[55]19:1 [56]19:6-8 [57]20:7 [58]20:16 [59]21:33 [60]22:1
[61]22:2 [62]22:2 [63]22:7-8 [64]22:16-17 [65]22:17
[66]22:17 [67]23:2 [68]23:2-3 [69]25 [70]25:6 [71]26:30
[72]27:20 [73]27:37-40 [74]27:40 [75]27:45 [76]29:1
[77]29:1 [78]30:1 [79]30:6 [80]30:33 [81]32:2 [82]32:2
[83]32:29 [84]32:30 [85]34:14 [86]34:30 [87]34:31 [88]35:2
[89]35:4 [90]35:5 [91]35:5 [92]35:10 [93]35:12 [94]35:16-17
[95]36 [96]36:1-43 [97]36:31 [98]41:9 [99]41:14 [100]42:18
[101]43:18 [102]44:16 [103]44:20 [104]46:12 [105]46:13
[106]46:23 [107]46:24 [108]48:15 [109]48:16 [110]48:19
[111]48:22 [112]48:22 [113]48:22 [114]49:4 [115]49:7
[116]49:7 [117]49:9 [118]49:10 [119]49:10 [120]49:10
[121]49:10 [122]49:11 [123]49:13 [124]49:14 [125]49:14-15
[126]49:15 [127]49:15 [128]49:16 [129]49:17 [130]49:25-26
[131]49:27 [132]49:27 [133]50:26
Exodus
[134]2:6 [135]3:5 [136]3:7-8 [137]3:13-14 [138]3:14
[139]4:11 [140]4:27 [141]9:16 [142]10:17 [143]11:7
[144]12:3 [145]12:41 [146]12:49 [147]13:2 [148]13:11
[149]13:12 [150]13:13 [151]14:3 [152]14:3 [153]14:11-12
[154]14:11-12 [155]14:13 [156]14:14 [157]14:31 [158]15:3
[159]15:9 [160]15:11 [161]15:15-17 [162]15:26 [163]16:3
[164]16:35 [165]17:3 [166]17:7 [167]17:8-16 [168]17:8-16
[169]17:10 [170]17:14 [171]17:15 [172]17:16 [173]17:16
[174]18:11 [175]18:11 [176]18:16 [177]18:21 [178]19:1-25
[179]19:4 [180]19:10-11 [181]19:15 [182]20:24 [183]20:25
[184]20:26 [185]21:2 [186]21:14 [187]21:14 [188]21:14
[189]21:26 [190]21:35 [191]22:1 [192]22:6 [193]22:18
[194]22:23 [195]22:27 [196]22:28 [197]23:4-5 [198]23:9
[199]23:19 [200]23:20 [201]23:24 [202]23:26 [203]23:27
[204]23:27-28 [205]23:27-28 [206]23:29 [207]23:30 [208]23:30
[209]23:30 [210]24:1-8 [211]24:1-33 [212]24:16-17 [213]30:7
[214]30:12 [215]31:2 [216]31:3 [217]32:2 [218]32:20
[219]32:25 [220]32:34 [221]32:34 [222]33:2 [223]33:12
[224]33:22 [225]34:11 [226]34:13 [227]34:21 [228]34:24
[229]34:24 [230]38:3 [231]40:34
Leviticus
[232]1:1 [233]1:5-6 [234]2:4-5 [235]4:13-14 [236]5:15-16
[237]5:15-16 [238]6:6 [239]7:32 [240]7:34 [241]9:24
[242]9:24 [243]10:3 [244]10:3 [245]10:3 [246]10:3
[247]10:19 [248]11:15 [249]16:1-34 [250]16:2 [251]16:15
[252]18:9 [253]18:18 [254]18:22 [255]18:30 [256]19:9-10
[257]19:17 [258]19:17 [259]19:23 [260]19:28 [261]20:11
[262]20:17 [263]21:7 [264]21:12 [265]21:14-15 [266]21:22
[267]22:27 [268]23:10-11 [269]23:24 [270]23:24 [271]23:34
[272]23:34 [273]24:11 [274]24:16 [275]24:22 [276]25:15
[277]25:24-25 [278]25:28 [279]25:29-30 [280]25:32-33
[281]25:35 [282]25:44 [283]25:44 [284]26:1-14 [285]26:17
[286]26:19-20 [287]26:21 [288]26:21-26 [289]26:24 [290]26:32
[291]26:34 [292]26:35 [293]26:36 [294]26:37 [295]26:41
[296]26:42 [297]27:2 [298]27:2-3 [299]27:29 [300]27:29
[301]27:29
Numbers
[302]3 [303]3:9 [304]3:10 [305]4:2-3 [306]4:3 [307]4:5-33
[308]4:6 [309]4:15 [310]4:15 [311]4:47-48 [312]5:8 [313]6:2
[314]6:9 [315]6:22-23 [316]7:9 [317]7:9 [318]7:88 [319]8:24
[320]9:2 [321]9:11 [322]9:22 [323]10:8 [324]10:9 [325]10:9
[326]10:9 [327]10:10 [328]10:29 [329]10:32 [330]10:33
[331]10:35 [332]11:4 [333]11:8 [334]11:25 [335]12:6
[336]12:14 [337]12:14 [338]13:1-33 [339]13:22 [340]13:28
[341]13:30 [342]13:33 [343]14:1-45 [344]14:2-3 [345]14:7-9
[346]14:9 [347]14:9 [348]14:24 [349]14:24 [350]14:31
[351]14:33 [352]15:1-41 [353]15:20-21 [354]15:21 [355]15:24
[356]15:24-25 [357]15:34 [358]16:28-29 [359]16:29-30
[360]16:34 [361]16:35 [362]16:46-47 [363]18:7 [364]18:15-16
[365]18:20 [366]18:21-28 [367]19:9 [368]20:2 [369]21:2-3
[370]21:9 [371]21:14 [372]21:21-25 [373]21:23-24
[374]21:24-35 [375]21:26 [376]22:2-3 [377]22:4 [378]23:9
[379]23:10 [380]23:21 [381]24:7 [382]24:9 [383]24:17
[384]24:17 [385]24:21 [386]24:22 [387]25:1 [388]25:7
[389]26:21 [390]26:23 [391]26:25 [392]26:30 [393]26:30-32
[394]26:34 [395]26:37 [396]26:41 [397]26:43 [398]26:53-56
[399]27:18 [400]27:18 [401]27:20 [402]27:21 [403]27:21
[404]27:21 [405]29:1 [406]29:13-38 [407]30:4 [408]30:5
[409]31:7 [410]31:8 [411]31:8 [412]31:8 [413]31:16
[414]31:17-18 [415]31:26 [416]31:27 [417]31:27 [418]31:32-34
[419]31:50 [420]32:1-42 [421]32:1-42 [422]32:14 [423]32:23
[424]32:25 [425]32:27 [426]32:32 [427]32:39 [428]32:41
[429]32:41 [430]33:35 [431]33:54 [432]34:2-12 [433]34:17-29
[434]34:18-28 [435]34:19 [436]35:1-34 [437]35:4-5 [438]35:8
[439]35:10-34 [440]35:31-33 [441]36:9 [442]36:12
Deuteronomy
[443]1:16-17 [444]1:28 [445]1:36 [446]2:5 [447]2:9 [448]2:9
[449]2:9 [450]2:19 [451]2:19 [452]2:19 [453]2:19-20
[454]2:24 [455]2:36 [456]3:4 [457]4:7 [458]4:7 [459]4:8
[460]4:19 [461]4:33 [462]4:43 [463]5:14 [464]6:1 [465]6:10
[466]6:10 [467]7:1 [468]7:1-3 [469]7:2 [470]7:2 [471]7:2-5
[472]7:3 [473]7:3 [474]7:3 [475]7:4 [476]7:4 [477]7:5
[478]7:5 [479]7:8-9 [480]7:20 [481]8:7 [482]8:8 [483]8:9
[484]8:20 [485]9:3 [486]9:4 [487]9:5 [488]9:18 [489]9:24
[490]10:9 [491]10:19 [492]11:25 [493]11:29 [494]11:29-30
[495]12:1 [496]12:5 [497]12:5-6 [498]12:5-7 [499]12:11
[500]12:11 [501]12:11 [502]12:11 [503]12:19 [504]12:19
[505]12:19 [506]13:1-11 [507]13:5-6 [508]13:12-18
[509]13:12-18 [510]13:12-18 [511]13:14 [512]14:1 [513]14:27
[514]14:29 [515]16:13 [516]16:20 [517]17:2-5 [518]17:7
[519]17:8 [520]17:9 [521]17:12 [522]17:14-15 [523]17:15
[524]17:15 [525]17:16 [526]17:16 [527]17:16 [528]17:16-17
[529]17:17 [530]17:18 [531]17:18-19 [532]18:2 [533]18:6
[534]18:11 [535]18:19 [536]19:3 [537]19:18-19 [538]20:2
[539]20:2-4 [540]20:8 [541]20:10 [542]20:10 [543]20:15
[544]20:15 [545]20:19 [546]21:7 [547]21:8 [548]21:16-17
[549]21:21 [550]21:23 [551]21:23 [552]21:24-26 [553]21:171
[554]23:2-3 [555]23:3 [556]23:3 [557]23:3-5 [558]23:9
[559]23:19-20 [560]23:22 [561]24:5 [562]24:8 [563]24:16
[564]24:16 [565]25:2-3 [566]25:5 [567]25:5-10 [568]25:7-9
[569]25:9 [570]25:17 [571]25:18 [572]26:14 [573]27:1-26
[574]27:2 [575]27:4 [576]27:8 [577]27:24 [578]27:26
[579]28:1-68 [580]28:16 [581]28:27 [582]28:31 [583]28:36
[584]28:47-48 [585]28:47-48 [586]28:49-69 [587]28:53-57
[588]28:56 [589]28:58-59 [590]28:68 [591]29:1 [592]29:11
[593]29:23 [594]29:24-25 [595]29:25 [596]29:29 [597]30:1-5
[598]31:2 [599]31:8 [600]31:10-11 [601]31:10-11 [602]31:10-11
[603]31:14 [604]31:16-17 [605]31:19 [606]31:28 [607]32:6
[608]32:8-9 [609]32:13 [610]32:21 [611]32:26-27 [612]32:26-27
[613]32:26-27 [614]32:27 [615]32:27 [616]32:30 [617]32:30
[618]32:30 [619]32:31 [620]32:34 [621]32:36 [622]32:36
[623]32:41-42 [624]33:2 [625]33:7 [626]33:9 [627]33:9
[628]33:9 [629]33:9 [630]33:9 [631]33:10 [632]33:10
[633]33:10 [634]33:12 [635]33:12 [636]33:13-17 [637]33:15
[638]33:17 [639]33:17 [640]33:18 [641]33:19 [642]33:22
[643]33:24 [644]33:25 [645]33:29 [646]33:29 [647]33:29
[648]34:3
Joshua
[649]1 [650]1:1 [651]1:1 [652]1:1-9 [653]1:1-5:15 [654]1:2
[655]1:2 [656]1:2-4 [657]1:3 [658]1:4 [659]1:5 [660]1:5
[661]1:5 [662]1:5 [663]1:5 [664]1:5 [665]1:6 [666]1:6
[667]1:7 [668]1:7-8 [669]1:7-8 [670]1:9 [671]1:9 [672]1:10
[673]1:10-11 [674]1:11 [675]1:12-15 [676]1:12-15 [677]1:13
[678]1:14-15 [679]1:15 [680]1:16 [681]1:16 [682]1:16-18
[683]1:17 [684]1:17 [685]1:17 [686]1:17 [687]1:18 [688]2:1
[689]2:1 [690]2:1-24 [691]2:2-3 [692]2:2-7 [693]2:4-5
[694]2:6 [695]2:8-11 [696]2:9 [697]2:9 [698]2:9 [699]2:9
[700]2:9 [701]2:9 [702]2:10 [703]2:10 [704]2:11 [705]2:11
[706]2:12-13 [707]2:12-21 [708]2:14 [709]2:14 [710]2:14
[711]2:15 [712]2:15 [713]2:16 [714]2:18 [715]2:18-19
[716]2:19 [717]2:20 [718]2:21 [719]2:22-24 [720]2:24
[721]3:1 [722]3:1 [723]3:1 [724]3:2 [725]3:2-4 [726]3:3
[727]3:4 [728]3:5 [729]3:5 [730]3:6 [731]3:6 [732]3:7
[733]3:7 [734]3:7 [735]3:7 [736]3:7-8 [737]3:7-8 [738]3:8
[739]3:9 [740]3:9 [741]3:9-13 [742]3:10 [743]3:10 [744]3:11
[745]3:12 [746]3:13 [747]3:13 [748]3:14-17 [749]3:15
[750]3:15 [751]3:15-16 [752]3:17 [753]4:1 [754]4:1
[755]4:1-8 [756]4:2 [757]4:3 [758]4:4 [759]4:4 [760]4:5
[761]4:5 [762]4:6 [763]4:7 [764]4:8 [765]4:8 [766]4:8
[767]4:9 [768]4:9 [769]4:9 [770]4:10 [771]4:10 [772]4:10-14
[773]4:12-13 [774]4:13 [775]4:14 [776]4:15-17 [777]4:15-19
[778]4:18 [779]4:19 [780]4:19 [781]4:20-24 [782]4:22
[783]4:22-24 [784]4:24 [785]5:1 [786]5:1 [787]5:1 [788]5:1
[789]5:1-15 [790]5:2 [791]5:2 [792]5:2 [793]5:2-9 [794]5:3
[795]5:3 [796]5:5 [797]5:6 [798]5:6 [799]5:9 [800]5:9
[801]5:10 [802]5:10 [803]5:11-12 [804]5:11-12 [805]5:12
[806]5:12 [807]5:13 [808]5:13-15 [809]5:14 [810]5:15
[811]6:1 [812]6:1-5 [813]6:1-12:24 [814]6:2 [815]6:2
[816]6:3-4 [817]6:4-5 [818]6:5 [819]6:6-14 [820]6:9
[821]6:9 [822]6:10 [823]6:12 [824]6:13 [825]6:14-15
[826]6:15-21 [827]6:16 [828]6:16 [829]6:17 [830]6:18
[831]6:18 [832]6:18 [833]6:20 [834]6:21 [835]6:22-23
[836]6:22-23 [837]6:24 [838]6:24 [839]6:25 [840]6:26
[841]6:26 [842]6:26-27 [843]6:27 [844]7:1 [845]7:1
[846]7:2-3 [847]7:4 [848]7:4 [849]7:4-5 [850]7:6 [851]7:6
[852]7:6 [853]7:7 [854]7:8 [855]7:9 [856]7:10 [857]7:10-11
[858]7:11 [859]7:13 [860]7:14 [861]7:15 [862]7:15 [863]7:16
[864]7:16 [865]7:18 [866]7:19 [867]7:20-21 [868]7:22
[869]7:23 [870]7:24 [871]7:24-25 [872]7:25 [873]7:25
[874]7:26 [875]7:26 [876]7:26 [877]8:1 [878]8:1 [879]8:1-2
[880]8:1-35 [881]8:2 [882]8:2-5 [883]8:3 [884]8:3
[885]8:3-8 [886]8:4 [887]8:5 [888]8:6 [889]8:6-9 [890]8:7
[891]8:8 [892]8:8 [893]8:9-22 [894]8:10 [895]8:10 [896]8:10
[897]8:10-15 [898]8:12 [899]8:12 [900]8:13 [901]8:14
[902]8:16-26 [903]8:17 [904]8:17 [905]8:18 [906]8:18
[907]8:19 [908]8:23 [909]8:23-29 [910]8:24 [911]8:26
[912]8:27 [913]8:28 [914]8:29 [915]8:29 [916]8:30
[917]8:30-31 [918]8:30-35 [919]8:31-35 [920]8:32 [921]8:33-34
[922]8:35 [923]9:1 [924]9:1-2 [925]9:1-27 [926]9:3 [927]9:3
[928]9:3-13 [929]9:4-5 [930]9:6 [931]9:7 [932]9:8 [933]9:9
[934]9:9 [935]9:9 [936]9:9-10 [937]9:11 [938]9:11
[939]9:12-13 [940]9:12-13 [941]9:14-18 [942]9:15 [943]9:15
[944]9:17 [945]9:17 [946]9:18 [947]9:19 [948]9:19-27
[949]9:20 [950]9:21 [951]9:21 [952]9:22 [953]9:23 [954]9:24
[955]9:24 [956]9:25 [957]9:25 [958]9:26 [959]9:27 [960]9:27
[961]9:27 [962]10:1-3 [963]10:1-5 [964]10:1-43 [965]10:1-43
[966]10:1-11:23 [967]10:2 [968]10:2 [969]10:4 [970]10:6
[971]10:6 [972]10:7 [973]10:7-9 [974]10:8 [975]10:9
[976]10:9 [977]10:10-11 [978]10:10-11 [979]10:11 [980]10:12
[981]10:12-14 [982]10:13 [983]10:13 [984]10:13 [985]10:14
[986]10:15 [987]10:15-27 [988]10:18 [989]10:18 [990]10:19
[991]10:21 [992]10:22-23 [993]10:25 [994]10:26-27 [995]10:27
[996]10:28 [997]10:28 [998]10:28 [999]10:28 [1000]10:29-30
[1001]10:29-30 [1002]10:30 [1003]10:31-32 [1004]10:31-32
[1005]10:32 [1006]10:32 [1007]10:33 [1008]10:33
[1009]10:34-35 [1010]10:34-35 [1011]10:35 [1012]10:36-37
[1013]10:36-37 [1014]10:37 [1015]10:38-39 [1016]10:38-39
[1017]10:39 [1018]10:40 [1019]10:40 [1020]10:40-42
[1021]10:40-42 [1022]10:42 [1023]10:43 [1024]11:1 [1025]11:1
[1026]11:1 [1027]11:1-5 [1028]11:1-14 [1029]11:2 [1030]11:3
[1031]11:6 [1032]11:6 [1033]11:7 [1034]11:7-9 [1035]11:8
[1036]11:9 [1037]11:10 [1038]11:10 [1039]11:10 [1040]11:10-11
[1041]11:10-15 [1042]11:14 [1043]11:14 [1044]11:15
[1045]11:16-17 [1046]11:16-20 [1047]11:18 [1048]11:19
[1049]11:20 [1050]11:21 [1051]11:21 [1052]11:21-22
[1053]11:21-22 [1054]11:22 [1055]11:23 [1056]11:23
[1057]11:23 [1058]12:1 [1059]12:1-6 [1060]12:2-3 [1061]12:4
[1062]12:4-5 [1063]12:6 [1064]12:7 [1065]12:7-8 [1066]12:8
[1067]12:9-24 [1068]12:15 [1069]12:16 [1070]13:1 [1071]13:1
[1072]13:1-6 [1073]13:1-21:45 [1074]13:2 [1075]13:2-3
[1076]13:3 [1077]13:3 [1078]13:4 [1079]13:4 [1080]13:5
[1081]13:5 [1082]13:5 [1083]13:6 [1084]13:6 [1085]13:6
[1086]13:6 [1087]13:7 [1088]13:7 [1089]13:7 [1090]13:7
[1091]13:8 [1092]13:8 [1093]13:8-14 [1094]13:9 [1095]13:9-12
[1096]13:10 [1097]13:11 [1098]13:12 [1099]13:12 [1100]13:12
[1101]13:13 [1102]13:13 [1103]13:14 [1104]13:14 [1105]13:15
[1106]13:15-23 [1107]13:24-28 [1108]13:24-28 [1109]13:25
[1110]13:26 [1111]13:29-31 [1112]13:29-33 [1113]13:30
[1114]13:31 [1115]13:33 [1116]14:1-5 [1117]14:6 [1118]14:6-12
[1119]14:9 [1120]14:10-11 [1121]14:12 [1122]14:13-15
[1123]14:14 [1124]14:15 [1125]15:1-4 [1126]15:5 [1127]15:6
[1128]15:7 [1129]15:8 [1130]15:8 [1131]15:9 [1132]15:12
[1133]15:13 [1134]15:14 [1135]15:15-19 [1136]15:16
[1137]15:16-19 [1138]15:17 [1139]15:19 [1140]15:21-32
[1141]15:31 [1142]15:32 [1143]15:33 [1144]15:37-41
[1145]15:42-44 [1146]15:45-47 [1147]15:48-51 [1148]15:49
[1149]15:52-54 [1150]15:54-55 [1151]15:55-57 [1152]15:58-59
[1153]15:60 [1154]15:60 [1155]15:63 [1156]16:1 [1157]16:1-4
[1158]16:1-12 [1159]16:5-10 [1160]16:9 [1161]16:9 [1162]16:10
[1163]16:10 [1164]16:13-19 [1165]16:20-63 [1166]17:1
[1167]17:1-6 [1168]17:2 [1169]17:2 [1170]17:4 [1171]17:5
[1172]17:7-13 [1173]17:8 [1174]17:9 [1175]17:10 [1176]17:11
[1177]17:12-13 [1178]17:14 [1179]17:14-18 [1180]17:15
[1181]17:16 [1182]17:16 [1183]17:17 [1184]17:17-18 [1185]18:1
[1186]18:1-10 [1187]18:2 [1188]18:2-7 [1189]18:3 [1190]18:4
[1191]18:4 [1192]18:5 [1193]18:6 [1194]18:7 [1195]18:8-9
[1196]18:8-9 [1197]18:9 [1198]18:10 [1199]18:11-20
[1200]18:14 [1201]18:21-28 [1202]18:22 [1203]18:25
[1204]18:28 [1205]19:1 [1206]19:1-9 [1207]19:1-9 [1208]19:2-9
[1209]19:5 [1210]19:9 [1211]19:9 [1212]19:10-16 [1213]19:15
[1214]19:17-23 [1215]19:24-31 [1216]19:27 [1217]19:29
[1218]19:30 [1219]19:32-39 [1220]19:40-48 [1221]19:47
[1222]19:47 [1223]19:49 [1224]19:49-51 [1225]19:51
[1226]20:1-6 [1227]20:2 [1228]20:3 [1229]20:4-6 [1230]20:5
[1231]20:7 [1232]20:7 [1233]20:7 [1234]20:7-9 [1235]21:1-2
[1236]21:1-2 [1237]21:1-45 [1238]21:2 [1239]21:2 [1240]21:3-8
[1241]21:4 [1242]21:4 [1243]21:5 [1244]21:5 [1245]21:6
[1246]21:6 [1247]21:7 [1248]21:7 [1249]21:8 [1250]21:9
[1251]21:9-42 [1252]21:10 [1253]21:11 [1254]21:12 [1255]21:13
[1256]21:13-14 [1257]21:15 [1258]21:16 [1259]21:16
[1260]21:16 [1261]21:17 [1262]21:18 [1263]21:18 [1264]21:19
[1265]21:19 [1266]21:20 [1267]21:21 [1268]21:22 [1269]21:22
[1270]21:24 [1271]21:26-28 [1272]21:27 [1273]21:29
[1274]21:30 [1275]21:31 [1276]21:32 [1277]21:33 [1278]21:34
[1279]21:38 [1280]21:43 [1281]21:43-45 [1282]21:44
[1283]21:45 [1284]21:45 [1285]22:1-9 [1286]22:1-34
[1287]22:1-24:33 [1288]22:10 [1289]22:11-20 [1290]22:16
[1291]22:20 [1292]22:21-29 [1293]22:30-34 [1294]23:1
[1295]23:1 [1296]23:1-2 [1297]23:2 [1298]23:2 [1299]23:2
[1300]23:3 [1301]23:3 [1302]23:3-4 [1303]23:4 [1304]23:5
[1305]23:5 [1306]23:6 [1307]23:6 [1308]23:7 [1309]23:7
[1310]23:8 [1311]23:8 [1312]23:9 [1313]23:9 [1314]23:9
[1315]23:10 [1316]23:10 [1317]23:10 [1318]23:10 [1319]23:10
[1320]23:11 [1321]23:11 [1322]23:12 [1323]23:12
[1324]23:12-13 [1325]23:12-13 [1326]23:13 [1327]23:14
[1328]23:14 [1329]23:15 [1330]23:15 [1331]23:15 [1332]23:15
[1333]23:16 [1334]23:16 [1335]23:16 [1336]23:16 [1337]23:16
[1338]24 [1339]24:1 [1340]24:1 [1341]24:1 [1342]24:1
[1343]24:2 [1344]24:2-3 [1345]24:2-13 [1346]24:5-6
[1347]24:6-7 [1348]24:7 [1349]24:8 [1350]24:11 [1351]24:12
[1352]24:13 [1353]24:13 [1354]24:14 [1355]24:14 [1356]24:15
[1357]24:15 [1358]24:15-18 [1359]24:16 [1360]24:16-18
[1361]24:17-18 [1362]24:18 [1363]24:18 [1364]24:19-20
[1365]24:19-24 [1366]24:21 [1367]24:21 [1368]24:22
[1369]24:23 [1370]24:23 [1371]24:24 [1372]24:24 [1373]24:25
[1374]24:25-28 [1375]24:26 [1376]24:26 [1377]24:26
[1378]24:26-27 [1379]24:28 [1380]24:29 [1381]24:29
[1382]24:29-30 [1383]24:29-30 [1384]24:29-30 [1385]24:31
[1386]24:31 [1387]24:32 [1388]24:32 [1389]24:33 [1390]24:33
[1391]28
Judges
[1392]1:1 [1393]1:1-2 [1394]1:1-16:31 [1395]1:2 [1396]1:2
[1397]1:3 [1398]1:3 [1399]1:3 [1400]1:3 [1401]1:4 [1402]1:4
[1403]1:4-7 [1404]1:6 [1405]1:7 [1406]1:8 [1407]1:8
[1408]1:8 [1409]1:8 [1410]1:9 [1411]1:9 [1412]1:9-15
[1413]1:10 [1414]1:10-11 [1415]1:11-12 [1416]1:13 [1417]1:13
[1418]1:14-15 [1419]1:16 [1420]1:16 [1421]1:16 [1422]1:16
[1423]1:17-18 [1424]1:17-19 [1425]1:18 [1426]1:19 [1427]1:19
[1428]1:20 [1429]1:21 [1430]1:21 [1431]1:21 [1432]1:21
[1433]1:22 [1434]1:22-26 [1435]1:23 [1436]1:23-25 [1437]1:25
[1438]1:26 [1439]1:27 [1440]1:27-28 [1441]1:28 [1442]1:29
[1443]1:29 [1444]1:30 [1445]1:30 [1446]1:31-32 [1447]1:31-32
[1448]1:33 [1449]1:33 [1450]1:34 [1451]1:34 [1452]1:35
[1453]1:35 [1454]1:35 [1455]2:1 [1456]2:1 [1457]2:1
[1458]2:1 [1459]2:1 [1460]2:1-5 [1461]2:2 [1462]2:3
[1463]2:3 [1464]2:4 [1465]2:4 [1466]2:5 [1467]2:6
[1468]2:6-10 [1469]2:7 [1470]2:8-9 [1471]2:10 [1472]2:11-13
[1473]2:11-13 [1474]2:12-13 [1475]2:14-15 [1476]2:14-15
[1477]2:15 [1478]2:16-18 [1479]2:16-18 [1480]2:17
[1481]2:17-19 [1482]2:17-19 [1483]2:19 [1484]2:20
[1485]2:20-23 [1486]2:21 [1487]2:22 [1488]2:23 [1489]3:1
[1490]3:1 [1491]3:1-2 [1492]3:1-7 [1493]3:2 [1494]3:3
[1495]3:3 [1496]3:4 [1497]3:5 [1498]3:6 [1499]3:6 [1500]3:7
[1501]3:7 [1502]3:8 [1503]3:8 [1504]3:8-11 [1505]3:9
[1506]3:10 [1507]3:12-14 [1508]3:12-30 [1509]3:13 [1510]3:13
[1511]3:13 [1512]3:13 [1513]3:13 [1514]3:13-14 [1515]3:14
[1516]3:15 [1517]3:15 [1518]3:15 [1519]3:15 [1520]3:16
[1521]3:18 [1522]3:19 [1523]3:19 [1524]3:20 [1525]3:21-22
[1526]3:24 [1527]3:25 [1528]3:26 [1529]3:27 [1530]3:28
[1531]3:29 [1532]3:29 [1533]3:30 [1534]3:31 [1535]3:31
[1536]4:1 [1537]4:1 [1538]4:2 [1539]4:2 [1540]4:2
[1541]4:2-3 [1542]4:4 [1543]4:4-5 [1544]4:4-5 [1545]4:6
[1546]4:6 [1547]4:6-7 [1548]4:7 [1549]4:8 [1550]4:9
[1551]4:9 [1552]4:10 [1553]4:10 [1554]4:11 [1555]4:11
[1556]4:12-13 [1557]4:12-13 [1558]4:14 [1559]4:14 [1560]4:14
[1561]4:15 [1562]4:15 [1563]4:15-16 [1564]4:16 [1565]4:17
[1566]4:17 [1567]4:17 [1568]4:17 [1569]4:17 [1570]4:18
[1571]4:18 [1572]4:18-21 [1573]4:19 [1574]4:20 [1575]4:21
[1576]4:22 [1577]4:22 [1578]4:23-24 [1579]4:23-24
[1580]4:23-24 [1581]5:2 [1582]5:2 [1583]5:2-3 [1584]5:3
[1585]5:4 [1586]5:4-5 [1587]5:6 [1588]5:6 [1589]5:6
[1590]5:6-8 [1591]5:7 [1592]5:7 [1593]5:8 [1594]5:8
[1595]5:8 [1596]5:8 [1597]5:8 [1598]5:8 [1599]5:9
[1600]5:9-13 [1601]5:10-11 [1602]5:11 [1603]5:11 [1604]5:11
[1605]5:12 [1606]5:13 [1607]5:14 [1608]5:14 [1609]5:14
[1610]5:14-17 [1611]5:14-19 [1612]5:15 [1613]5:15
[1614]5:15-16 [1615]5:15-16 [1616]5:17 [1617]5:18 [1618]5:19
[1619]5:20 [1620]5:20 [1621]5:20-22 [1622]5:21 [1623]5:21
[1624]5:22 [1625]5:22 [1626]5:23 [1627]5:23 [1628]5:24
[1629]5:24-30 [1630]5:25 [1631]5:26 [1632]5:26-27 [1633]5:27
[1634]5:28-30 [1635]5:30 [1636]5:31 [1637]6:1 [1638]6:1
[1639]6:1 [1640]6:1-6 [1641]6:2 [1642]6:2 [1643]6:2
[1644]6:3 [1645]6:3 [1646]6:3-4 [1647]6:4 [1648]6:4
[1649]6:5 [1650]6:5 [1651]6:6 [1652]6:6 [1653]6:7-10
[1654]6:8 [1655]6:8 [1656]6:8 [1657]6:8-9 [1658]6:10
[1659]6:11 [1660]6:11 [1661]6:11-19 [1662]6:11-24 [1663]6:12
[1664]6:13 [1665]6:14 [1666]6:14 [1667]6:14 [1668]6:15
[1669]6:15 [1670]6:15 [1671]6:15 [1672]6:16 [1673]6:17
[1674]6:18 [1675]6:18 [1676]6:19 [1677]6:20 [1678]6:20-21
[1679]6:21 [1680]6:21 [1681]6:21 [1682]6:22 [1683]6:22
[1684]6:22-23 [1685]6:23 [1686]6:24 [1687]6:25 [1688]6:25-26
[1689]6:25-32 [1690]6:26 [1691]6:27 [1692]6:27 [1693]6:28-30
[1694]6:31 [1695]6:32 [1696]6:33 [1697]6:33-40 [1698]6:34
[1699]6:34-35 [1700]6:35 [1701]6:35 [1702]6:36-37 [1703]6:39
[1704]7:1 [1705]7:1 [1706]7:1 [1707]7:1 [1708]7:1 [1709]7:1
[1710]7:2 [1711]7:2-3 [1712]7:3 [1713]7:3 [1714]7:3
[1715]7:4 [1716]7:4 [1717]7:5 [1718]7:7 [1719]7:7 [1720]7:7
[1721]7:7 [1722]7:8 [1723]7:8 [1724]7:8 [1725]7:9 [1726]7:9
[1727]7:9-15 [1728]7:10 [1729]7:10 [1730]7:11 [1731]7:11
[1732]7:11 [1733]7:12 [1734]7:12 [1735]7:13 [1736]7:14
[1737]7:14 [1738]7:14 [1739]7:15 [1740]7:15 [1741]7:16
[1742]7:16 [1743]7:16-20 [1744]7:17 [1745]7:17 [1746]7:17
[1747]7:18 [1748]7:18 [1749]7:19 [1750]7:19 [1751]7:19
[1752]7:20 [1753]7:20 [1754]7:21 [1755]7:21 [1756]7:21
[1757]7:21-25 [1758]7:22 [1759]7:22 [1760]7:22 [1761]7:23
[1762]7:23 [1763]7:24 [1764]7:24 [1765]7:25 [1766]7:25
[1767]7:25 [1768]7:25 [1769]7:26 [1770]7:26 [1771]7:27
[1772]7:27 [1773]7:28 [1774]7:29 [1775]7:30 [1776]7:31
[1777]7:33 [1778]7:34 [1779]7:35 [1780]8:1 [1781]8:1-3
[1782]8:4 [1783]8:4 [1784]8:5-9 [1785]8:10-12 [1786]8:13-17
[1787]8:18-21 [1788]8:22-23 [1789]8:24 [1790]8:24-27
[1791]8:26 [1792]8:28 [1793]8:29-32 [1794]8:30 [1795]8:33-35
[1796]8:35 [1797]9:1-6 [1798]9:1-57 [1799]9:2 [1800]9:2
[1801]9:2 [1802]9:2-3 [1803]9:4 [1804]9:5 [1805]9:5
[1806]9:5 [1807]9:6 [1808]9:7 [1809]9:7-21 [1810]9:9
[1811]9:11 [1812]9:14 [1813]9:15 [1814]9:16 [1815]9:17
[1816]9:19 [1817]9:20 [1818]9:20 [1819]9:21 [1820]9:22
[1821]9:22 [1822]9:22 [1823]9:22-41 [1824]9:23 [1825]9:23
[1826]9:24 [1827]9:24 [1828]9:25 [1829]9:26 [1830]9:27
[1831]9:27 [1832]9:28 [1833]9:28-29 [1834]9:30 [1835]9:31
[1836]9:32-33 [1837]9:34 [1838]9:35 [1839]9:36 [1840]9:38
[1841]9:39-40 [1842]9:41 [1843]9:41 [1844]9:41 [1845]9:42
[1846]9:42-49 [1847]9:44 [1848]9:46-47 [1849]9:48-49
[1850]9:50 [1851]9:50-57 [1852]9:51 [1853]9:52 [1854]9:53
[1855]9:53 [1856]9:54 [1857]9:55 [1858]9:56-57 [1859]9:57
[1860]10:1 [1861]10:1 [1862]10:1-5 [1863]10:2 [1864]10:3
[1865]10:4 [1866]10:6 [1867]10:6 [1868]10:7-9 [1869]10:8
[1870]10:8 [1871]10:8 [1872]10:9 [1873]10:10 [1874]10:10-16
[1875]10:11-12 [1876]10:13 [1877]10:13 [1878]10:14
[1879]10:14 [1880]10:15 [1881]10:15 [1882]10:16 [1883]10:16
[1884]10:16 [1885]10:16 [1886]10:17 [1887]10:17 [1888]10:17
[1889]10:17 [1890]10:17-18 [1891]10:17-18 [1892]11:1
[1893]11:1 [1894]11:1-3 [1895]11:2 [1896]11:2 [1897]11:2-3
[1898]11:3 [1899]11:3 [1900]11:4 [1901]11:4 [1902]11:4
[1903]11:4-11 [1904]11:5 [1905]11:5-6 [1906]11:6 [1907]11:6
[1908]11:7 [1909]11:7 [1910]11:7 [1911]11:8 [1912]11:9
[1913]11:10 [1914]11:10 [1915]11:11 [1916]11:11
[1917]11:11-12 [1918]11:12 [1919]11:12 [1920]11:12-28
[1921]11:13 [1922]11:14 [1923]11:15 [1924]11:16 [1925]11:17
[1926]11:18 [1927]11:19-20 [1928]11:20 [1929]11:20
[1930]11:21-22 [1931]11:23-24 [1932]11:25 [1933]11:26
[1934]11:27 [1935]11:27-28 [1936]11:29 [1937]11:29
[1938]11:29-31 [1939]11:30 [1940]11:32 [1941]11:32
[1942]11:33 [1943]11:33 [1944]11:34 [1945]11:34-40
[1946]11:35 [1947]11:35 [1948]11:36 [1949]11:36
[1950]11:37-38 [1951]11:38 [1952]11:39 [1953]11:40
[1954]12:1-6 [1955]12:3 [1956]12:6 [1957]12:7 [1958]12:7
[1959]12:8-10 [1960]12:8-10 [1961]12:11-12 [1962]12:12
[1963]12:13-15 [1964]12:14 [1965]12:15 [1966]12:20
[1967]12:44 [1968]13:1 [1969]13:1 [1970]13:1 [1971]13:1-25
[1972]13:2 [1973]13:2-5 [1974]13:3 [1975]13:3 [1976]13:4-5
[1977]13:5 [1978]13:5 [1979]13:5 [1980]13:6 [1981]13:6-7
[1982]13:6-7 [1983]13:7 [1984]13:8 [1985]13:8 [1986]13:8-14
[1987]13:9 [1988]13:10-11 [1989]13:12 [1990]13:12
[1991]13:12-13 [1992]13:13-14 [1993]13:15 [1994]13:15-18
[1995]13:16 [1996]13:16 [1997]13:16 [1998]13:17 [1999]13:18
[2000]13:18 [2001]13:18 [2002]13:19 [2003]13:19
[2004]13:19-20 [2005]13:19-23 [2006]13:20 [2007]13:21
[2008]13:22 [2009]13:23 [2010]13:24-25 [2011]13:25
[2012]13:25 [2013]13:25 [2014]14:1 [2015]14:1-5 [2016]14:2
[2017]14:3 [2018]14:4 [2019]14:4 [2020]14:5-6 [2021]14:5-6
[2022]14:7 [2023]14:8 [2024]14:8 [2025]14:8-9 [2026]14:9
[2027]14:10 [2028]14:10-14 [2029]14:11 [2030]14:12
[2031]14:12-14 [2032]14:15 [2033]14:15 [2034]14:15
[2035]14:15-18 [2036]14:16 [2037]14:17 [2038]14:18
[2039]14:19 [2040]14:19 [2041]14:19 [2042]14:20 [2043]14:20
[2044]15:1 [2045]15:1 [2046]15:1-5 [2047]15:2 [2048]15:3
[2049]15:4-5 [2050]15:6 [2051]15:6-8 [2052]15:7-8 [2053]15:9
[2054]15:9 [2055]15:9-17 [2056]15:10 [2057]15:11
[2058]15:12-13 [2059]15:13 [2060]15:14 [2061]15:14
[2062]15:15 [2063]15:16 [2064]15:17 [2065]15:18
[2066]15:18-20 [2067]15:19 [2068]15:19 [2069]15:20 [2070]16:1
[2071]16:1 [2072]16:1 [2073]16:1-3 [2074]16:2 [2075]16:3
[2076]16:3 [2077]16:4 [2078]16:4 [2079]16:5 [2080]16:5-17
[2081]16:6 [2082]16:7 [2083]16:8 [2084]16:9 [2085]16:10
[2086]16:11 [2087]16:12 [2088]16:13 [2089]16:15 [2090]16:16
[2091]16:17 [2092]16:18 [2093]16:18-20 [2094]16:19
[2095]16:20 [2096]16:21 [2097]16:21-25 [2098]16:22
[2099]16:23-24 [2100]16:23-24 [2101]16:24 [2102]16:25
[2103]16:26 [2104]16:26-31 [2105]16:27 [2106]16:27
[2107]16:28 [2108]16:28 [2109]16:29 [2110]16:30 [2111]17:1-6
[2112]17:1-13 [2113]17:1-21:25 [2114]17:3 [2115]17:3
[2116]17:3 [2117]17:3 [2118]17:4 [2119]17:4 [2120]17:5
[2121]17:5 [2122]17:6 [2123]17:7 [2124]17:7-13 [2125]17:8
[2126]17:8 [2127]17:9 [2128]17:10 [2129]17:11 [2130]17:12
[2131]17:13 [2132]18:1 [2133]18:1-6 [2134]18:1-31
[2135]18:1-31 [2136]18:2 [2137]18:3 [2138]18:4 [2139]18:5
[2140]18:6 [2141]18:7 [2142]18:7 [2143]18:7-10 [2144]18:7-31
[2145]18:8-10 [2146]18:9 [2147]18:10 [2148]18:10
[2149]18:11-13 [2150]18:11-13 [2151]18:12 [2152]18:12
[2153]18:13 [2154]18:14 [2155]18:14-26 [2156]18:16-18
[2157]18:19 [2158]18:20 [2159]18:21 [2160]18:21 [2161]18:22
[2162]18:23 [2163]18:24 [2164]18:25 [2165]18:26 [2166]18:27
[2167]18:27-28 [2168]18:27-29 [2169]18:28-29 [2170]18:29
[2171]18:30 [2172]18:30 [2173]18:30-31 [2174]18:30-31
[2175]19:1 [2176]19:1 [2177]19:1 [2178]19:1-2 [2179]19:1-30
[2180]19:2 [2181]19:2 [2182]19:3 [2183]19:3 [2184]19:3
[2185]19:4 [2186]19:4-9 [2187]19:5-7 [2188]19:8-9
[2189]19:10-15 [2190]19:11 [2191]19:11 [2192]19:11-12
[2193]19:12 [2194]19:13-15 [2195]19:16 [2196]19:16-21
[2197]19:17 [2198]19:18 [2199]19:18 [2200]19:19 [2201]19:19
[2202]19:20 [2203]19:21 [2204]19:21 [2205]19:22 [2206]19:22
[2207]19:22 [2208]19:22-24 [2209]19:23 [2210]19:23-24
[2211]19:25 [2212]19:25 [2213]19:25 [2214]19:25-28
[2215]19:26-27 [2216]19:28 [2217]19:29 [2218]19:29-30
[2219]19:30 [2220]20:1-2 [2221]20:1-7 [2222]20:1-48
[2223]20:2 [2224]20:3 [2225]20:3 [2226]20:4 [2227]20:5
[2228]20:6 [2229]20:7 [2230]20:8 [2231]20:8 [2232]20:8-11
[2233]20:9-10 [2234]20:10 [2235]20:11 [2236]20:12
[2237]20:12-13 [2238]20:12-17 [2239]20:13 [2240]20:15
[2241]20:16 [2242]20:16 [2243]20:16 [2244]20:16 [2245]20:17
[2246]20:17 [2247]20:18 [2248]20:18-25 [2249]20:19
[2250]20:20 [2251]20:21 [2252]20:22 [2253]20:23 [2254]20:25
[2255]20:26 [2256]20:26-28 [2257]20:28 [2258]20:28
[2259]20:28 [2260]20:28 [2261]20:29 [2262]20:29-48
[2263]20:30 [2264]20:30 [2265]20:31 [2266]20:32 [2267]20:33
[2268]20:34 [2269]20:34 [2270]20:35 [2271]20:37 [2272]20:37
[2273]20:38 [2274]20:39 [2275]20:39 [2276]20:40 [2277]20:40
[2278]20:41 [2279]20:41 [2280]20:42 [2281]20:43 [2282]20:44
[2283]20:45 [2284]20:47 [2285]20:47 [2286]20:48 [2287]21:1
[2288]21:1-4 [2289]21:1-25 [2290]21:2 [2291]21:2 [2292]21:3
[2293]21:5 [2294]21:5 [2295]21:5 [2296]21:5-7 [2297]21:6
[2298]21:6 [2299]21:8-9 [2300]21:10 [2301]21:10 [2302]21:11
[2303]21:11-12 [2304]21:13 [2305]21:14 [2306]21:14
[2307]21:15 [2308]21:15 [2309]21:16-25 [2310]21:19
[2311]21:20-21 [2312]21:22 [2313]21:23 [2314]21:24
[2315]21:25 [2316]21:25
Ruth
[2317]1 [2318]1 [2319]1:1 [2320]1:1 [2321]1:1-2 [2322]1:1-2
[2323]1:1-22 [2324]1:2 [2325]1:3 [2326]1:3-5 [2327]1:4
[2328]1:5 [2329]1:6 [2330]1:6-13 [2331]1:7 [2332]1:8
[2333]1:8-9 [2334]1:9 [2335]1:10 [2336]1:11-13 [2337]1:12
[2338]1:14 [2339]1:14 [2340]1:15 [2341]1:15 [2342]1:15
[2343]1:15-18 [2344]1:16 [2345]1:16-17 [2346]1:18 [2347]1:19
[2348]1:19-22 [2349]1:20-21 [2350]1:21 [2351]2:1 [2352]2:1
[2353]2:1-3 [2354]2:1-23 [2355]2:2 [2356]2:3 [2357]2:4
[2358]2:4-16 [2359]2:6 [2360]2:6 [2361]2:6-7 [2362]2:8
[2363]2:9 [2364]2:9 [2365]2:10 [2366]2:10 [2367]2:10
[2368]2:11 [2369]2:11 [2370]2:12 [2371]2:12 [2372]2:12
[2373]2:13 [2374]2:13 [2375]2:14 [2376]2:14 [2377]2:14-15
[2378]2:15 [2379]2:15 [2380]2:17 [2381]2:18 [2382]2:18-23
[2383]2:19 [2384]2:19 [2385]2:20 [2386]2:21 [2387]2:21
[2388]2:22 [2389]2:22 [2390]2:23 [2391]3:1 [2392]3:1-5
[2393]3:1-18 [2394]3:2 [2395]3:2 [2396]3:3 [2397]3:5
[2398]3:6-7 [2399]3:7 [2400]3:8 [2401]3:8-15 [2402]3:9
[2403]3:10 [2404]3:11 [2405]3:11 [2406]3:12 [2407]3:13
[2408]3:14 [2409]3:15 [2410]3:16-18 [2411]3:17 [2412]3:18
[2413]4:1 [2414]4:1-8 [2415]4:1-22 [2416]4:2 [2417]4:3
[2418]4:3-4 [2419]4:4 [2420]4:4 [2421]4:5 [2422]4:6
[2423]4:7 [2424]4:8 [2425]4:9 [2426]4:9-10 [2427]4:9-12
[2428]4:11 [2429]4:11-12 [2430]4:12 [2431]4:13 [2432]4:13-17
[2433]4:14-15 [2434]4:16 [2435]4:17 [2436]4:18-22
1 Samuel
[2437]1:1-8 [2438]1:1-8:22 [2439]1:4-5 [2440]1:5 [2441]1:7
[2442]1:8 [2443]1:9 [2444]1:9 [2445]1:9-18 [2446]1:10
[2447]1:11 [2448]1:11 [2449]1:11 [2450]1:11 [2451]1:13
[2452]1:14 [2453]1:15-16 [2454]1:17 [2455]1:18 [2456]1:19
[2457]1:19-23 [2458]1:20 [2459]1:20 [2460]1:21 [2461]1:23
[2462]1:23 [2463]1:24 [2464]1:24 [2465]1:24-28 [2466]1:26-27
[2467]1:27 [2468]1:28 [2469]2:1 [2470]2:1-3 [2471]2:1-10
[2472]2:1-3:21 [2473]2:3 [2474]2:4 [2475]2:4-8 [2476]2:5
[2477]2:5 [2478]2:6 [2479]2:7 [2480]2:7 [2481]2:7-8
[2482]2:8 [2483]2:8 [2484]2:8 [2485]2:8 [2486]2:9 [2487]2:9
[2488]2:9-10 [2489]2:10 [2490]2:11 [2491]2:11 [2492]2:11
[2493]2:11 [2494]2:12 [2495]2:12-17 [2496]2:13-14 [2497]2:14
[2498]2:15 [2499]2:16 [2500]2:17 [2501]2:18 [2502]2:18
[2503]2:18 [2504]2:19 [2505]2:19 [2506]2:19 [2507]2:20
[2508]2:20 [2509]2:20 [2510]2:21 [2511]2:21 [2512]2:21
[2513]2:21 [2514]2:21 [2515]2:22 [2516]2:22 [2517]2:22
[2518]2:22 [2519]2:23 [2520]2:23-25 [2521]2:25 [2522]2:26
[2523]2:26 [2524]2:26 [2525]2:27 [2526]2:27 [2527]2:27
[2528]2:27-36 [2529]2:28 [2530]2:29 [2531]2:30 [2532]2:30
[2533]2:30 [2534]2:31 [2535]2:31-32 [2536]2:32 [2537]2:33
[2538]2:33 [2539]2:34 [2540]2:34 [2541]2:34 [2542]2:35
[2543]2:35 [2544]2:36 [2545]3:1 [2546]3:1 [2547]3:1
[2548]3:1-10 [2549]3:2 [2550]3:3 [2551]3:3 [2552]3:4-5
[2553]3:6 [2554]3:6-8 [2555]3:6-9 [2556]3:7 [2557]3:8
[2558]3:8 [2559]3:9 [2560]3:11 [2561]3:11 [2562]3:11-13
[2563]3:11-14 [2564]3:12 [2565]3:12-13 [2566]3:13 [2567]3:14
[2568]3:14 [2569]3:15 [2570]3:15-18 [2571]3:16-17 [2572]3:18
[2573]3:18 [2574]3:19 [2575]3:19 [2576]3:19 [2577]3:19-21
[2578]3:20 [2579]3:20 [2580]3:21 [2581]4:1 [2582]4:1
[2583]4:1 [2584]4:1-2 [2585]4:2 [2586]4:2 [2587]4:3
[2588]4:3 [2589]4:3 [2590]4:3-4 [2591]4:4 [2592]4:5
[2593]4:5 [2594]4:6 [2595]4:6-9 [2596]4:7 [2597]4:7
[2598]4:7 [2599]4:8 [2600]4:8 [2601]4:9 [2602]4:10
[2603]4:10 [2604]4:10-11 [2605]4:11 [2606]4:11 [2607]4:12
[2608]4:12-13 [2609]4:13 [2610]4:13 [2611]4:13 [2612]4:14
[2613]4:14-18 [2614]4:16-17 [2615]4:18 [2616]4:18 [2617]4:18
[2618]4:18 [2619]4:19 [2620]4:19-22 [2621]4:21 [2622]4:22
[2623]4:22 [2624]5:2 [2625]5:3 [2626]5:4 [2627]5:5
[2628]5:5 [2629]5:6 [2630]5:6 [2631]5:7 [2632]5:8 [2633]5:9
[2634]5:9 [2635]5:9 [2636]5:10 [2637]5:11 [2638]5:11
[2639]5:12 [2640]5:12 [2641]5:12 [2642]6:2 [2643]6:3
[2644]6:3 [2645]6:3 [2646]6:5 [2647]6:5 [2648]6:5 [2649]6:6
[2650]6:7 [2651]6:7 [2652]6:8-9 [2653]6:10-11 [2654]6:12
[2655]6:12 [2656]6:13 [2657]6:13 [2658]6:13 [2659]6:14
[2660]6:14-15 [2661]6:15 [2662]6:15 [2663]6:17 [2664]6:18
[2665]6:18 [2666]6:18 [2667]6:18 [2668]6:19 [2669]6:20
[2670]6:20 [2671]6:21 [2672]7:1 [2673]7:1-2 [2674]7:1-2
[2675]7:2 [2676]7:3 [2677]7:3 [2678]7:3 [2679]7:3-4
[2680]7:4 [2681]7:5 [2682]7:5 [2683]7:5 [2684]7:5-6
[2685]7:6 [2686]7:6 [2687]7:7 [2688]7:7-9 [2689]7:8
[2690]7:8 [2691]7:9 [2692]7:9 [2693]7:10 [2694]7:10
[2695]7:10 [2696]7:10-11 [2697]7:10-11 [2698]7:12 [2699]7:12
[2700]7:13 [2701]7:13-14 [2702]7:14 [2703]7:15-16
[2704]7:15-17 [2705]7:16 [2706]7:17 [2707]7:17 [2708]8:1
[2709]8:1 [2710]8:1 [2711]8:1-3 [2712]8:2 [2713]8:2-3
[2714]8:2-3 [2715]8:3 [2716]8:3 [2717]8:4-5 [2718]8:4-5
[2719]8:6 [2720]8:6 [2721]8:7 [2722]8:7 [2723]8:7-8
[2724]8:8 [2725]8:9 [2726]8:9 [2727]8:9-18 [2728]8:10
[2729]8:11 [2730]8:11 [2731]8:11 [2732]8:11 [2733]8:11
[2734]8:11 [2735]8:11 [2736]8:11 [2737]8:12 [2738]8:14
[2739]8:14 [2740]8:15 [2741]8:16 [2742]8:17 [2743]8:18
[2744]8:18 [2745]8:19-20 [2746]8:19-20 [2747]8:21 [2748]8:21
[2749]8:21-22 [2750]8:22 [2751]9:1 [2752]9:1 [2753]9:1
[2754]9:1 [2755]9:1-2 [2756]9:1-15:35 [2757]9:2 [2758]9:3-4
[2759]9:3-5 [2760]9:5 [2761]9:6 [2762]9:6-10 [2763]9:7
[2764]9:7 [2765]9:8 [2766]9:9 [2767]9:9 [2768]9:10
[2769]9:11-14 [2770]9:11-14 [2771]9:12-13 [2772]9:13
[2773]9:14 [2774]9:15 [2775]9:15-16 [2776]9:15-16 [2777]9:16
[2778]9:17 [2779]9:17 [2780]9:18 [2781]9:18 [2782]9:18-21
[2783]9:19 [2784]9:20 [2785]9:21 [2786]9:21 [2787]9:22
[2788]9:22 [2789]9:23-24 [2790]9:25-26 [2791]9:25-27
[2792]9:27 [2793]9:27 [2794]10:1 [2795]10:1 [2796]10:2
[2797]10:2-6 [2798]10:3-4 [2799]10:3-4 [2800]10:5 [2801]10:5
[2802]10:5 [2803]10:5-6 [2804]10:7 [2805]10:7-8 [2806]10:8
[2807]10:8 [2808]10:9 [2809]10:9-13 [2810]10:10 [2811]10:10
[2812]10:11-12 [2813]10:12 [2814]10:13 [2815]10:14
[2816]10:14-15 [2817]10:14-16 [2818]10:17 [2819]10:17-25
[2820]10:18 [2821]10:19 [2822]10:19 [2823]10:20 [2824]10:21
[2825]10:21 [2826]10:22 [2827]10:23 [2828]10:23 [2829]10:25
[2830]10:26 [2831]10:26-27 [2832]10:27 [2833]11:1
[2834]11:1-3 [2835]11:1-27 [2836]11:2 [2837]11:2 [2838]11:2
[2839]11:3 [2840]11:3 [2841]11:4 [2842]11:4 [2843]11:4-10
[2844]11:5 [2845]11:5 [2846]11:6 [2847]11:6 [2848]11:7
[2849]11:7 [2850]11:8 [2851]11:8 [2852]11:8-11 [2853]11:9
[2854]11:9 [2855]11:10 [2856]11:11 [2857]11:11 [2858]11:11
[2859]11:11 [2860]11:12 [2861]11:12-13 [2862]11:13
[2863]11:14-15 [2864]11:14-15 [2865]11:15 [2866]11:15
[2867]11:15 [2868]11:15 [2869]12:1 [2870]12:1-2 [2871]12:1-5
[2872]12:2 [2873]12:3 [2874]12:3 [2875]12:4 [2876]12:5
[2877]12:6 [2878]12:6-13 [2879]12:7 [2880]12:7 [2881]12:8
[2882]12:9 [2883]12:10 [2884]12:11 [2885]12:11 [2886]12:12
[2887]12:12 [2888]12:12-13 [2889]12:14 [2890]12:14-15
[2891]12:15 [2892]12:15 [2893]12:16-17 [2894]12:16-18
[2895]12:16-19 [2896]12:19 [2897]12:19 [2898]12:19
[2899]12:20 [2900]12:20 [2901]12:20-21 [2902]12:20-25
[2903]12:22 [2904]12:22 [2905]12:23 [2906]12:23 [2907]12:23
[2908]12:24-25 [2909]12:25 [2910]13:1-3 [2911]13:2 [2912]13:2
[2913]13:3 [2914]13:3 [2915]13:3 [2916]13:3 [2917]13:4
[2918]13:4 [2919]13:4-5 [2920]13:5 [2921]13:5 [2922]13:6
[2923]13:6-7 [2924]13:6-7 [2925]13:7 [2926]13:8-10 [2927]13:9
[2928]13:11 [2929]13:11 [2930]13:11 [2931]13:11-12
[2932]13:11-13 [2933]13:12 [2934]13:14 [2935]13:14
[2936]13:14 [2937]13:15 [2938]13:15 [2939]13:15
[2940]13:15-16 [2941]13:15-16 [2942]13:17-18 [2943]13:17-18
[2944]13:19 [2945]13:19 [2946]13:19 [2947]13:19-23
[2948]13:20-21 [2949]13:22 [2950]13:23 [2951]14:1
[2952]14:1-3 [2953]14:2 [2954]14:3 [2955]14:3 [2956]14:4-5
[2957]14:4-7 [2958]14:6 [2959]14:6 [2960]14:6 [2961]14:7
[2962]14:8 [2963]14:8-12 [2964]14:9 [2965]14:10 [2966]14:11
[2967]14:12 [2968]14:12 [2969]14:13 [2970]14:13 [2971]14:13
[2972]14:13-14 [2973]14:14 [2974]14:15 [2975]14:16
[2976]14:16 [2977]14:16-23 [2978]14:17 [2979]14:18
[2980]14:18 [2981]14:18 [2982]14:18 [2983]14:18-19
[2984]14:19 [2985]14:19 [2986]14:20 [2987]14:20 [2988]14:21
[2989]14:22 [2990]14:23 [2991]14:24 [2992]14:24-30
[2993]14:25-26 [2994]14:27 [2995]14:29 [2996]14:30
[2997]14:31-35 [2998]14:32 [2999]14:32 [3000]14:33
[3001]14:33 [3002]14:34 [3003]14:35 [3004]14:36 [3005]14:36
[3006]14:36-46 [3007]14:37 [3008]14:37 [3009]14:38
[3010]14:39 [3011]14:40 [3012]14:40 [3013]14:41 [3014]14:42
[3015]14:43 [3016]14:43 [3017]14:44 [3018]14:44 [3019]14:45
[3020]14:46 [3021]14:47 [3022]14:47-48 [3023]14:47-48
[3024]14:49 [3025]14:49-52 [3026]14:50 [3027]14:51
[3028]14:52 [3029]14:52 [3030]14:52 [3031]14:52 [3032]15:1
[3033]15:1-3 [3034]15:2 [3035]15:3 [3036]15:4 [3037]15:4
[3038]15:4-6 [3039]15:5 [3040]15:6 [3041]15:7 [3042]15:7-9
[3043]15:8 [3044]15:9 [3045]15:10-11 [3046]15:10-31
[3047]15:12 [3048]15:13 [3049]15:14 [3050]15:15 [3051]15:16
[3052]15:17 [3053]15:18 [3054]15:19 [3055]15:20
[3056]15:20-21 [3057]15:22-23 [3058]15:23 [3059]15:23
[3060]15:24 [3061]15:24 [3062]15:24 [3063]15:25 [3064]15:25
[3065]15:26 [3066]15:27 [3067]15:27 [3068]15:27
[3069]15:27-28 [3070]15:28 [3071]15:28 [3072]15:29
[3073]15:29 [3074]15:30 [3075]15:31 [3076]15:31 [3077]15:32
[3078]15:32 [3079]15:32-33 [3080]15:33 [3081]15:33
[3082]15:34 [3083]15:34-35 [3084]15:35 [3085]16:1 [3086]16:1
[3087]16:1-5 [3088]16:1-31:13 [3089]16:2 [3090]16:2
[3091]16:2 [3092]16:5 [3093]16:6 [3094]16:6 [3095]16:6-13
[3096]16:7 [3097]16:7 [3098]16:8 [3099]16:10 [3100]16:11
[3101]16:12 [3102]16:12 [3103]16:12 [3104]16:13 [3105]16:13
[3106]16:14 [3107]16:14-23 [3108]16:15 [3109]16:16
[3110]16:18 [3111]16:20 [3112]16:21 [3113]16:22 [3114]16:23
[3115]16:23 [3116]17:1 [3117]17:1-11 [3118]17:2-3 [3119]17:4
[3120]17:5-6 [3121]17:7 [3122]17:8-10 [3123]17:9 [3124]17:11
[3125]17:12 [3126]17:12-30 [3127]17:13-14 [3128]17:15
[3129]17:15 [3130]17:15 [3131]17:17 [3132]17:18 [3133]17:20
[3134]17:20 [3135]17:21 [3136]17:22 [3137]17:23 [3138]17:24
[3139]17:25 [3140]17:25 [3141]17:25 [3142]17:26 [3143]17:27
[3144]17:28 [3145]17:28 [3146]17:28 [3147]17:29 [3148]17:30
[3149]17:31 [3150]17:31-39 [3151]17:32 [3152]17:33
[3153]17:34 [3154]17:34 [3155]17:34-36 [3156]17:36
[3157]17:37 [3158]17:37 [3159]17:38 [3160]17:40
[3161]17:40-47 [3162]17:41 [3163]17:42 [3164]17:43
[3165]17:44 [3166]17:44 [3167]17:45 [3168]17:45-47
[3169]17:46 [3170]17:47 [3171]17:48 [3172]17:48-54
[3173]17:49 [3174]17:51 [3175]17:51 [3176]17:52 [3177]17:53
[3178]17:54 [3179]17:55-58 [3180]17:57 [3181]17:58 [3182]18:1
[3183]18:1 [3184]18:1 [3185]18:2 [3186]18:2 [3187]18:3
[3188]18:3 [3189]18:4 [3190]18:4 [3191]18:4 [3192]18:5
[3193]18:5 [3194]18:5 [3195]18:6 [3196]18:7 [3197]18:8-9
[3198]18:8-11 [3199]18:9 [3200]18:10 [3201]18:10-11
[3202]18:11 [3203]18:12 [3204]18:12-17 [3205]18:13
[3206]18:15 [3207]18:16 [3208]18:16 [3209]18:17 [3210]18:18
[3211]18:18 [3212]18:18 [3213]18:19 [3214]18:19 [3215]18:19
[3216]18:19 [3217]18:20 [3218]18:20-25 [3219]18:21
[3220]18:21 [3221]18:22 [3222]18:22 [3223]18:23 [3224]18:25
[3225]18:25 [3226]18:26 [3227]18:26-27 [3228]18:27
[3229]18:28-30 [3230]18:29 [3231]18:30 [3232]18:30
[3233]18:51 [3234]19:1 [3235]19:1 [3236]19:1-7 [3237]19:2
[3238]19:2-3 [3239]19:3 [3240]19:4 [3241]19:5 [3242]19:6
[3243]19:7 [3244]19:7 [3245]19:8 [3246]19:8-10 [3247]19:9
[3248]19:9 [3249]19:9-10 [3250]19:10 [3251]19:10 [3252]19:11
[3253]19:11 [3254]19:11-17 [3255]19:12 [3256]19:13
[3257]19:14 [3258]19:15 [3259]19:16 [3260]19:16 [3261]19:17
[3262]19:18 [3263]19:18 [3264]19:18-24 [3265]19:19
[3266]19:19-20 [3267]19:20 [3268]19:20 [3269]19:20
[3270]19:20 [3271]19:21 [3272]19:22 [3273]19:23 [3274]19:24
[3275]20:1 [3276]20:1-8 [3277]20:2 [3278]20:2 [3279]20:3
[3280]20:4 [3281]20:5 [3282]20:6 [3283]20:7 [3284]20:8
[3285]20:9 [3286]20:9-23 [3287]20:11 [3288]20:12 [3289]20:12
[3290]20:13 [3291]20:13 [3292]20:14-15 [3293]20:14-16
[3294]20:15 [3295]20:15 [3296]20:16 [3297]20:16 [3298]20:17
[3299]20:18 [3300]20:19 [3301]20:20 [3302]20:21 [3303]20:22
[3304]20:23 [3305]20:23 [3306]20:24-34 [3307]20:25
[3308]20:26 [3309]20:27 [3310]20:27 [3311]20:28-29
[3312]20:29 [3313]20:30-31 [3314]20:31 [3315]20:32
[3316]20:33 [3317]20:34 [3318]20:35 [3319]20:35-42
[3320]20:36 [3321]20:37 [3322]20:41 [3323]20:41 [3324]20:42
[3325]20:42 [3326]21:1 [3327]21:1-9 [3328]21:2-3 [3329]21:3
[3330]21:3 [3331]21:3 [3332]21:3 [3333]21:4 [3334]21:6
[3335]21:6 [3336]21:7 [3337]21:8 [3338]21:9 [3339]21:9
[3340]21:10 [3341]21:10-15 [3342]21:11 [3343]21:11
[3344]21:11 [3345]21:12 [3346]21:13 [3347]21:14-15
[3348]21:15 [3349]22:1 [3350]22:1 [3351]22:2 [3352]22:2
[3353]22:2 [3354]22:3 [3355]22:3-4 [3356]22:3-4 [3357]22:3-4
[3358]22:5 [3359]22:5 [3360]22:5 [3361]22:5 [3362]22:6-8
[3363]22:7 [3364]22:7 [3365]22:7-8 [3366]22:9-10
[3367]22:9-19 [3368]22:10 [3369]22:10 [3370]22:11 [3371]22:12
[3372]22:13 [3373]22:14-15 [3374]22:16 [3375]22:17
[3376]22:18 [3377]22:19 [3378]22:20 [3379]22:20-23
[3380]22:21 [3381]22:22 [3382]22:22 [3383]22:23 [3384]23:1
[3385]23:1 [3386]23:1-6 [3387]23:1-24:22 [3388]23:2
[3389]23:3 [3390]23:4 [3391]23:5 [3392]23:6 [3393]23:6
[3394]23:7 [3395]23:7 [3396]23:7-8 [3397]23:7-13 [3398]23:8
[3399]23:9 [3400]23:9 [3401]23:10 [3402]23:10-11 [3403]23:13
[3404]23:14 [3405]23:14 [3406]23:14-15 [3407]23:14-18
[3408]23:15 [3409]23:15 [3410]23:16 [3411]23:17 [3412]23:18
[3413]23:19 [3414]23:19 [3415]23:19-20 [3416]23:19-25
[3417]23:20 [3418]23:21 [3419]23:22 [3420]23:23 [3421]23:24
[3422]23:25 [3423]23:26 [3424]23:26-29 [3425]23:27
[3426]23:28 [3427]23:28 [3428]23:29 [3429]24:1-2 [3430]24:1-2
[3431]24:1-22 [3432]24:2 [3433]24:3 [3434]24:3-5 [3435]24:3-8
[3436]24:4 [3437]24:4 [3438]24:5 [3439]24:6 [3440]24:7
[3441]24:9 [3442]24:9-15 [3443]24:11 [3444]24:11 [3445]24:11
[3446]24:11 [3447]24:12 [3448]24:12 [3449]24:13 [3450]24:13
[3451]24:14 [3452]24:15 [3453]24:16 [3454]24:16
[3455]24:16-22 [3456]24:17 [3457]24:17 [3458]24:17
[3459]24:18 [3460]24:19 [3461]24:19 [3462]24:20 [3463]24:20
[3464]24:21 [3465]24:22 [3466]25:1 [3467]25:1 [3468]25:2-3
[3469]25:2-3 [3470]25:3 [3471]25:4-9 [3472]25:5 [3473]25:6
[3474]25:7 [3475]25:8 [3476]25:10 [3477]25:10-11
[3478]25:10-12 [3479]25:12 [3480]25:13 [3481]25:13
[3482]25:14 [3483]25:14 [3484]25:14-20 [3485]25:15-16
[3486]25:16 [3487]25:17 [3488]25:18 [3489]25:18 [3490]25:20
[3491]25:21 [3492]25:21-22 [3493]25:22 [3494]25:22
[3495]25:23 [3496]25:23-31 [3497]25:24 [3498]25:24
[3499]25:25 [3500]25:26 [3501]25:27 [3502]25:28 [3503]25:28
[3504]25:29 [3505]25:30-31 [3506]25:32 [3507]25:32-33
[3508]25:32-35 [3509]25:33 [3510]25:33 [3511]25:34
[3512]25:35 [3513]25:36 [3514]25:36-38 [3515]25:37
[3516]25:38 [3517]25:38-39 [3518]25:39 [3519]25:39
[3520]25:39-44 [3521]25:41 [3522]25:42 [3523]25:43
[3524]25:44 [3525]25:44 [3526]26:1 [3527]26:1 [3528]26:2
[3529]26:2-3 [3530]26:3 [3531]26:4 [3532]26:4 [3533]26:5
[3534]26:5 [3535]26:6 [3536]26:6-7 [3537]26:7 [3538]26:8
[3539]26:8-12 [3540]26:9 [3541]26:10 [3542]26:10 [3543]26:10
[3544]26:11 [3545]26:12 [3546]26:12 [3547]26:13
[3548]26:13-20 [3549]26:14 [3550]26:15 [3551]26:16
[3552]26:17 [3553]26:18 [3554]26:18 [3555]26:19 [3556]26:19
[3557]26:20 [3558]26:20 [3559]26:21 [3560]26:21-25
[3561]26:22 [3562]26:23 [3563]26:24 [3564]26:25 [3565]27:1
[3566]27:1 [3567]27:1 [3568]27:2 [3569]27:2-3 [3570]27:2-3
[3571]27:2-4 [3572]27:3 [3573]27:4 [3574]27:5 [3575]27:5-7
[3576]27:6 [3577]27:6 [3578]27:6 [3579]27:6-7 [3580]27:7
[3581]27:8 [3582]27:8-9 [3583]27:8-9 [3584]27:9 [3585]27:10
[3586]27:10-12 [3587]27:11 [3588]27:13 [3589]28:1
[3590]28:1-2 [3591]28:1-2 [3592]28:2 [3593]28:2 [3594]28:3
[3595]28:3 [3596]28:3-6 [3597]28:4 [3598]28:5 [3599]28:5
[3600]28:6 [3601]28:6 [3602]28:6 [3603]28:7 [3604]28:7
[3605]28:7-14 [3606]28:8 [3607]28:8 [3608]28:8 [3609]28:9
[3610]28:9 [3611]28:10 [3612]28:11 [3613]28:12 [3614]28:12
[3615]28:12 [3616]28:13 [3617]28:15 [3618]28:15
[3619]28:15-19 [3620]28:16 [3621]28:17 [3622]28:18
[3623]28:19 [3624]28:20 [3625]28:20-25 [3626]28:21
[3627]28:21 [3628]28:22 [3629]28:23 [3630]28:23 [3631]28:24
[3632]28:25 [3633]29:1 [3634]29:1-2 [3635]29:2 [3636]29:3
[3637]29:3-5 [3638]29:4 [3639]29:4-11 [3640]29:5 [3641]29:6
[3642]29:6 [3643]29:6-11 [3644]29:8 [3645]29:9 [3646]29:10
[3647]29:10 [3648]30:1-2 [3649]30:1-6 [3650]30:1-31
[3651]30:3 [3652]30:4 [3653]30:6 [3654]30:6 [3655]30:7-8
[3656]30:8 [3657]30:9-10 [3658]30:9-10 [3659]30:10
[3660]30:11 [3661]30:11-15 [3662]30:12 [3663]30:14
[3664]30:15 [3665]30:16 [3666]30:16 [3667]30:16-17
[3668]30:17 [3669]30:18-19 [3670]30:18-20 [3671]30:20
[3672]30:21 [3673]30:21-31 [3674]30:22 [3675]30:23
[3676]30:23-24 [3677]30:25 [3678]30:26 [3679]30:26
[3680]30:31 [3681]30:31 [3682]31:1 [3683]31:1 [3684]31:1-13
[3685]31:2 [3686]31:2 [3687]31:2 [3688]31:3 [3689]31:3
[3690]31:4 [3691]31:5 [3692]31:5 [3693]31:6 [3694]31:7
[3695]31:7 [3696]31:8 [3697]31:8 [3698]31:9 [3699]31:9
[3700]31:9 [3701]31:10 [3702]31:10 [3703]31:11 [3704]31:11-12
[3705]31:11-13 [3706]31:12 [3707]31:12 [3708]31:12-13
[3709]31:13 [3710]31:13
2 Samuel
[3711]1:1 [3712]1:1-10 [3713]1:1-4:12 [3714]1:2 [3715]1:3
[3716]1:4 [3717]1:4 [3718]1:6 [3719]1:7 [3720]1:8 [3721]1:9
[3722]1:10 [3723]1:11 [3724]1:11-12 [3725]1:12 [3726]1:12
[3727]1:13 [3728]1:13-16 [3729]1:14 [3730]1:16 [3731]1:17-27
[3732]1:18 [3733]1:18 [3734]1:19 [3735]1:19 [3736]1:19
[3737]1:19-21 [3738]1:20 [3739]1:20 [3740]1:20 [3741]1:21
[3742]1:21 [3743]1:22 [3744]1:23 [3745]1:24 [3746]1:25
[3747]1:25 [3748]1:26 [3749]1:27 [3750]2:1 [3751]2:1
[3752]2:1-4 [3753]2:2 [3754]2:3 [3755]2:3-32 [3756]2:4
[3757]2:5 [3758]2:5-7 [3759]2:6 [3760]2:7 [3761]2:8
[3762]2:8-11 [3763]2:9 [3764]2:10 [3765]2:10 [3766]2:11
[3767]2:12 [3768]2:12-16 [3769]2:13 [3770]2:14 [3771]2:14
[3772]2:15 [3773]2:16 [3774]2:17 [3775]2:17 [3776]2:18
[3777]2:18-23 [3778]2:19 [3779]2:21 [3780]2:22 [3781]2:22
[3782]2:23 [3783]2:23 [3784]2:24 [3785]2:24 [3786]2:24-28
[3787]2:25 [3788]2:25-26 [3789]2:26 [3790]2:27 [3791]2:28
[3792]2:29 [3793]2:29 [3794]2:30 [3795]2:30 [3796]2:31
[3797]2:32 [3798]2:32 [3799]3:1 [3800]3:1 [3801]3:1
[3802]3:2 [3803]3:2 [3804]3:2-3 [3805]3:2-5 [3806]3:2-5
[3807]3:3 [3808]3:3 [3809]3:4 [3810]3:5 [3811]3:6 [3812]3:6
[3813]3:6-12 [3814]3:7 [3815]3:7 [3816]3:8 [3817]3:8
[3818]3:9 [3819]3:9-10 [3820]3:11 [3821]3:11 [3822]3:12
[3823]3:13 [3824]3:13 [3825]3:13-16 [3826]3:14 [3827]3:15
[3828]3:16 [3829]3:17 [3830]3:17-21 [3831]3:18 [3832]3:18
[3833]3:19 [3834]3:20 [3835]3:21 [3836]3:22-23 [3837]3:22-27
[3838]3:24-25 [3839]3:26 [3840]3:27 [3841]3:27 [3842]3:28
[3843]3:28-39 [3844]3:29 [3845]3:30 [3846]3:30 [3847]3:30
[3848]3:31 [3849]3:31 [3850]3:32 [3851]3:33-34 [3852]3:35
[3853]3:36 [3854]3:36 [3855]3:36-37 [3856]3:38 [3857]4:1
[3858]4:1 [3859]4:1-8 [3860]4:2-3 [3861]4:4 [3862]4:4
[3863]4:5-7 [3864]4:8 [3865]4:9 [3866]4:9 [3867]4:9-12
[3868]4:10 [3869]4:10 [3870]4:11 [3871]4:12 [3872]5:1
[3873]5:1 [3874]5:1-2 [3875]5:1-5 [3876]5:1-25 [3877]5:2
[3878]5:3 [3879]5:3-5 [3880]5:4 [3881]5:5 [3882]5:6
[3883]5:6 [3884]5:6 [3885]5:6-7 [3886]5:6-10 [3887]5:8
[3888]5:8-9 [3889]5:9 [3890]5:9 [3891]5:11 [3892]5:11-12
[3893]5:11-25 [3894]5:12 [3895]5:13 [3896]5:13-16
[3897]5:14-16 [3898]5:17 [3899]5:17 [3900]5:17 [3901]5:17-25
[3902]5:17-25 [3903]5:19 [3904]5:20 [3905]5:20 [3906]5:21
[3907]5:22 [3908]5:23 [3909]5:23 [3910]5:24 [3911]5:24
[3912]5:25 [3913]6:1 [3914]6:1-2 [3915]6:1-3 [3916]6:1-11
[3917]6:1-7:29 [3918]6:2 [3919]6:3 [3920]6:3-5 [3921]6:3-5
[3922]6:4 [3923]6:5 [3924]6:6 [3925]6:6-7 [3926]6:6-8
[3927]6:7 [3928]6:7 [3929]6:8 [3930]6:8 [3931]6:8-9
[3932]6:8-9 [3933]6:8-9 [3934]6:9 [3935]6:10 [3936]6:10-11
[3937]6:10-11 [3938]6:12 [3939]6:12-15 [3940]6:12-18
[3941]6:13 [3942]6:13 [3943]6:14 [3944]6:14-15 [3945]6:15
[3946]6:15 [3947]6:16 [3948]6:16 [3949]6:17 [3950]6:17-19
[3951]6:18 [3952]6:19 [3953]6:19-21 [3954]6:20 [3955]6:20
[3956]6:20-23 [3957]6:21 [3958]6:22 [3959]6:23 [3960]7:1
[3961]7:1 [3962]7:1-2 [3963]7:1-29 [3964]7:1-29 [3965]7:2
[3966]7:3 [3967]7:3 [3968]7:3 [3969]7:4 [3970]7:4-17
[3971]7:5 [3972]7:6 [3973]7:7 [3974]7:8 [3975]7:8-9
[3976]7:9 [3977]7:9 [3978]7:10-11 [3979]7:11 [3980]7:11
[3981]7:12 [3982]7:13 [3983]7:13 [3984]7:13 [3985]7:13-15
[3986]7:14 [3987]7:14-15 [3988]7:14-15 [3989]7:15 [3990]7:15
[3991]7:15 [3992]7:15-16 [3993]7:16 [3994]7:16 [3995]7:17
[3996]7:18 [3997]7:18 [3998]7:18-29 [3999]7:18-29 [4000]7:19
[4001]7:20 [4002]7:21 [4003]7:22 [4004]7:23-24 [4005]7:24
[4006]7:25 [4007]7:25 [4008]7:25 [4009]7:26 [4010]7:26
[4011]7:27 [4012]7:29 [4013]7:29 [4014]8:1 [4015]8:1
[4016]8:1-18 [4017]8:1-10:19 [4018]8:2 [4019]8:2 [4020]8:2
[4021]8:3-4 [4022]8:3-4 [4023]8:5 [4024]8:5-8 [4025]8:6
[4026]8:7 [4027]8:8 [4028]8:9-10 [4029]8:9-12 [4030]8:11-12
[4031]8:12 [4032]8:13 [4033]8:13 [4034]8:14 [4035]8:14
[4036]8:14 [4037]8:15 [4038]8:15 [4039]8:16-18 [4040]8:16-18
[4041]8:17 [4042]8:18 [4043]9:1 [4044]9:1 [4045]9:1-4
[4046]9:3 [4047]9:4 [4048]9:5 [4049]9:5-8 [4050]9:6
[4051]9:7 [4052]9:7 [4053]9:8 [4054]9:8 [4055]9:9
[4056]9:9-13 [4057]9:10 [4058]9:10 [4059]9:10 [4060]9:11
[4061]9:12 [4062]9:12 [4063]10:1-2 [4064]10:1-2 [4065]10:1-19
[4066]10:2 [4067]10:3 [4068]10:3-4 [4069]10:5 [4070]10:5
[4071]10:6 [4072]10:6 [4073]10:7 [4074]10:7 [4075]10:7-12
[4076]10:8 [4077]10:9 [4078]10:10 [4079]10:11 [4080]10:11-12
[4081]10:13-14 [4082]10:13-14 [4083]10:15 [4084]10:15-19
[4085]10:16 [4086]10:17 [4087]10:17 [4088]10:18 [4089]10:18
[4090]10:18 [4091]10:19 [4092]11:1 [4093]11:1 [4094]11:1-5
[4095]11:1-12:31 [4096]11:1-12:31 [4097]11:2 [4098]11:3
[4099]11:3 [4100]11:6-13 [4101]11:7 [4102]11:8 [4103]11:9
[4104]11:11 [4105]11:11 [4106]11:12 [4107]11:12 [4108]11:13
[4109]11:14-15 [4110]11:14-25 [4111]11:16-17 [4112]11:17
[4113]11:18 [4114]11:20 [4115]11:20-21 [4116]11:21
[4117]11:21 [4118]11:22-24 [4119]11:24 [4120]11:25
[4121]11:26 [4122]11:26-27 [4123]12:1 [4124]12:1-6 [4125]12:2
[4126]12:3 [4127]12:4 [4128]12:5-6 [4129]12:7 [4130]12:7-8
[4131]12:7-9 [4132]12:8 [4133]12:8 [4134]12:8 [4135]12:8
[4136]12:9 [4137]12:9 [4138]12:10 [4139]12:10 [4140]12:10-12
[4141]12:11 [4142]12:11 [4143]12:11-12 [4144]12:11-12
[4145]12:13 [4146]12:13-14 [4147]12:14 [4148]12:14
[4149]12:15 [4150]12:15-23 [4151]12:16-17 [4152]12:18
[4153]12:19 [4154]12:20 [4155]12:21 [4156]12:22
[4157]12:22-23 [4158]12:23 [4159]12:23 [4160]12:24
[4161]12:24 [4162]12:24 [4163]12:24 [4164]12:24-25
[4165]12:24-25 [4166]12:25 [4167]12:25 [4168]12:26-28
[4169]12:26-31 [4170]12:30 [4171]12:31 [4172]12:31 [4173]13:1
[4174]13:1 [4175]13:1-20 [4176]13:1-39 [4177]13:2 [4178]13:3
[4179]13:3 [4180]13:4 [4181]13:5 [4182]13:6 [4183]13:7
[4184]13:7 [4185]13:8-9 [4186]13:9 [4187]13:10 [4188]13:11
[4189]13:14 [4190]13:15 [4191]13:16 [4192]13:17 [4193]13:18
[4194]13:19 [4195]13:20 [4196]13:21 [4197]13:21-39
[4198]13:22 [4199]13:23 [4200]13:24 [4201]13:24 [4202]13:24
[4203]13:25 [4204]13:26-27 [4205]13:28-29 [4206]13:30
[4207]13:31 [4208]13:32-33 [4209]13:34 [4210]13:34-35
[4211]13:37 [4212]13:37 [4213]13:38 [4214]13:39 [4215]14:1
[4216]14:1-20 [4217]14:1-43 [4218]14:2 [4219]14:2 [4220]14:5
[4221]14:6 [4222]14:7 [4223]14:8 [4224]14:9 [4225]14:10
[4226]14:11 [4227]14:12 [4228]14:13 [4229]14:14 [4230]14:14
[4231]14:14 [4232]14:15-17 [4233]14:18-20 [4234]14:21
[4235]14:21-24 [4236]14:22 [4237]14:23 [4238]14:24
[4239]14:25 [4240]14:25-33 [4241]14:26 [4242]14:26
[4243]14:27 [4244]14:27 [4245]14:27 [4246]14:29 [4247]14:30
[4248]14:31 [4249]14:32 [4250]14:33 [4251]15:1 [4252]15:1-6
[4253]15:2 [4254]15:4 [4255]15:7 [4256]15:7 [4257]15:7-8
[4258]15:7-12 [4259]15:10 [4260]15:11 [4261]15:13
[4262]15:13-18 [4263]15:14 [4264]15:15 [4265]15:16
[4266]15:17 [4267]15:18 [4268]15:19-20 [4269]15:19-22
[4270]15:21 [4271]15:23 [4272]15:23 [4273]15:24 [4274]15:24
[4275]15:24-29 [4276]15:25 [4277]15:25-26 [4278]15:27
[4279]15:28 [4280]15:30 [4281]15:30-31 [4282]15:31
[4283]15:32 [4284]15:32-37 [4285]15:33 [4286]15:34
[4287]15:35 [4288]15:36 [4289]15:37 [4290]16:1 [4291]16:1-4
[4292]16:1-23 [4293]16:2 [4294]16:3 [4295]16:3 [4296]16:4
[4297]16:4 [4298]16:5 [4299]16:5 [4300]16:5-14 [4301]16:6
[4302]16:7 [4303]16:7-8 [4304]16:9 [4305]16:9 [4306]16:10
[4307]16:11 [4308]16:11 [4309]16:13 [4310]16:14 [4311]16:14
[4312]16:15 [4313]16:15 [4314]16:15-19 [4315]16:16
[4316]16:16 [4317]16:17 [4318]16:18 [4319]16:19
[4320]16:20-23 [4321]16:21 [4322]16:21-22 [4323]16:22
[4324]16:22 [4325]16:23 [4326]17:1-3 [4327]17:1-4 [4328]17:4
[4329]17:5 [4330]17:5 [4331]17:5-13 [4332]17:7 [4333]17:8
[4334]17:8 [4335]17:9 [4336]17:10 [4337]17:10 [4338]17:12
[4339]17:13 [4340]17:13 [4341]17:14 [4342]17:14 [4343]17:14
[4344]17:15 [4345]17:15 [4346]17:15-21 [4347]17:16
[4348]17:17 [4349]17:17 [4350]17:18 [4351]17:18 [4352]17:19
[4353]17:20 [4354]17:21 [4355]17:22 [4356]17:22-24
[4357]17:23 [4358]17:23 [4359]17:24 [4360]17:24 [4361]17:25
[4362]17:25 [4363]17:25 [4364]17:25-26 [4365]17:26
[4366]17:27 [4367]17:27 [4368]17:27 [4369]17:27-29
[4370]17:28-29 [4371]18:1-2 [4372]18:1-5 [4373]18:2
[4374]18:3 [4375]18:4 [4376]18:5 [4377]18:6 [4378]18:6-8
[4379]18:7 [4380]18:9 [4381]18:9 [4382]18:9-18 [4383]18:10
[4384]18:11 [4385]18:12 [4386]18:13 [4387]18:14 [4388]18:14
[4389]18:15 [4390]18:15 [4391]18:16 [4392]18:17-18
[4393]18:18 [4394]18:18 [4395]18:19 [4396]18:19-32
[4397]18:20 [4398]18:21 [4399]18:22-23 [4400]18:24
[4401]18:24 [4402]18:25 [4403]18:26 [4404]18:27 [4405]18:28
[4406]18:28 [4407]18:30 [4408]18:31 [4409]18:32 [4410]18:33
[4411]18:33 [4412]19:1 [4413]19:1-8 [4414]19:2 [4415]19:2
[4416]19:3 [4417]19:4 [4418]19:5 [4419]19:5 [4420]19:5-7
[4421]19:5-7 [4422]19:8 [4423]19:9-10 [4424]19:9-10
[4425]19:11 [4426]19:11-12 [4427]19:11-14 [4428]19:13
[4429]19:14 [4430]19:15 [4431]19:15 [4432]19:16-23
[4433]19:17 [4434]19:18 [4435]19:18-20 [4436]19:21
[4437]19:22-23 [4438]19:24 [4439]19:24-30 [4440]19:25
[4441]19:26 [4442]19:26 [4443]19:27 [4444]19:28 [4445]19:29
[4446]19:29 [4447]19:30 [4448]19:31 [4449]19:31-39
[4450]19:32 [4451]19:33 [4452]19:34 [4453]19:35 [4454]19:36
[4455]19:37 [4456]19:38 [4457]19:38 [4458]19:39
[4459]19:40-43 [4460]19:41 [4461]19:42 [4462]19:43 [4463]20:1
[4464]20:1 [4465]20:1-2 [4466]20:1-2 [4467]20:1-26 [4468]20:2
[4469]20:3 [4470]20:3 [4471]20:4 [4472]20:4-6 [4473]20:5
[4474]20:6-7 [4475]20:7-13 [4476]20:8-10 [4477]20:9
[4478]20:10 [4479]20:11 [4480]20:12-13 [4481]20:14
[4482]20:14-15 [4483]20:15 [4484]20:16-17 [4485]20:16-22
[4486]20:18 [4487]20:18 [4488]20:19 [4489]20:20
[4490]20:20-21 [4491]20:21 [4492]20:23-26 [4493]20:25
[4494]20:25 [4495]21:1 [4496]21:1 [4497]21:1 [4498]21:1-22
[4499]21:2 [4500]21:2-9 [4501]21:3 [4502]21:3 [4503]21:4
[4504]21:4 [4505]21:4 [4506]21:6 [4507]21:6 [4508]21:6
[4509]21:7 [4510]21:7 [4511]21:8 [4512]21:8 [4513]21:9
[4514]21:10 [4515]21:10 [4516]21:10 [4517]21:10-14
[4518]21:13-14 [4519]21:14 [4520]21:15 [4521]21:15-22
[4522]21:17 [4523]21:18 [4524]21:20 [4525]21:22 [4526]21:23
[4527]22:1 [4528]22:1-51 [4529]22:2 [4530]22:3 [4531]22:3
[4532]22:3 [4533]22:4 [4534]22:4 [4535]22:5-6 [4536]22:7
[4537]22:7 [4538]22:8 [4539]22:8-9 [4540]22:9 [4541]22:11
[4542]22:12 [4543]22:13 [4544]22:15 [4545]22:16 [4546]22:18
[4547]22:19 [4548]22:20 [4549]22:20 [4550]22:21-25
[4551]22:22 [4552]22:23 [4553]22:26-28 [4554]22:29
[4555]22:31 [4556]22:32 [4557]22:33 [4558]22:33 [4559]22:34
[4560]22:34 [4561]22:35 [4562]22:36 [4563]22:36 [4564]22:37
[4565]22:38 [4566]22:38-43 [4567]22:40 [4568]22:40
[4569]22:41 [4570]22:44 [4571]22:45-46 [4572]22:47
[4573]22:47 [4574]22:49 [4575]22:49 [4576]22:49 [4577]22:50
[4578]22:51 [4579]22:51 [4580]23:1 [4581]23:1 [4582]23:1
[4583]23:1 [4584]23:1-2 [4585]23:1-7 [4586]23:1-39
[4587]23:3-4 [4588]23:3-4 [4589]23:4 [4590]23:5 [4591]23:5
[4592]23:5 [4593]23:6-7 [4594]23:8 [4595]23:8-17
[4596]23:8-39 [4597]23:8-39 [4598]23:9 [4599]23:9
[4600]23:9-10 [4601]23:10 [4602]23:10 [4603]23:11-12
[4604]23:11-12 [4605]23:13 [4606]23:13-14 [4607]23:15
[4608]23:16 [4609]23:17 [4610]23:18-19 [4611]23:18-23
[4612]23:21 [4613]23:23 [4614]23:23 [4615]23:24
[4616]23:24-39 [4617]23:24-39 [4618]23:34 [4619]23:34
[4620]24:1 [4621]24:1 [4622]24:1 [4623]24:1-2 [4624]24:1-9
[4625]24:1-25 [4626]24:1-25 [4627]24:1-25 [4628]24:3
[4629]24:3 [4630]24:4 [4631]24:5 [4632]24:6 [4633]24:7
[4634]24:8 [4635]24:9 [4636]24:9 [4637]24:10 [4638]24:10
[4639]24:11 [4640]24:11 [4641]24:11-15 [4642]24:12-13
[4643]24:12-13 [4644]24:13-14 [4645]24:14 [4646]24:15
[4647]24:16 [4648]24:16-17 [4649]24:17 [4650]24:18
[4651]24:18-25 [4652]24:19 [4653]24:20 [4654]24:21
[4655]24:22 [4656]24:23 [4657]24:24 [4658]24:25
1 Kings
[4659]1:1 [4660]1:1 [4661]1:1-4 [4662]1:1-2:46 [4663]1:2-4
[4664]1:5 [4665]1:5 [4666]1:5-10 [4667]1:6 [4668]1:6
[4669]1:7 [4670]1:8 [4671]1:9 [4672]1:10 [4673]1:10
[4674]1:10 [4675]1:11 [4676]1:11-31 [4677]1:12 [4678]1:13
[4679]1:15 [4680]1:16 [4681]1:17 [4682]1:18 [4683]1:18
[4684]1:19 [4685]1:20 [4686]1:21 [4687]1:23 [4688]1:24
[4689]1:24 [4690]1:25 [4691]1:25-26 [4692]1:27 [4693]1:28
[4694]1:30 [4695]1:31 [4696]1:32-40 [4697]1:33-35 [4698]1:36
[4699]1:37 [4700]1:38 [4701]1:38-40 [4702]1:39 [4703]1:39
[4704]1:40 [4705]1:41 [4706]1:41-49 [4707]1:42 [4708]1:42
[4709]1:43 [4710]1:44-45 [4711]1:45 [4712]1:46 [4713]1:47
[4714]1:48 [4715]1:50 [4716]1:50 [4717]1:50-53 [4718]1:51
[4719]1:52-53 [4720]2:1 [4721]2:1-4 [4722]2:2 [4723]2:2-3
[4724]2:2-4 [4725]2:5 [4726]2:5 [4727]2:5-6 [4728]2:5-9
[4729]2:6 [4730]2:7 [4731]2:8-9 [4732]2:9 [4733]2:10
[4734]2:10 [4735]2:10-11 [4736]2:11 [4737]2:12 [4738]2:12
[4739]2:13 [4740]2:13-25 [4741]2:14 [4742]2:15 [4743]2:16-17
[4744]2:18 [4745]2:19 [4746]2:20 [4747]2:21 [4748]2:22
[4749]2:22 [4750]2:22 [4751]2:23 [4752]2:24 [4753]2:25
[4754]2:26-27 [4755]2:26-27 [4756]2:26-27 [4757]2:28
[4758]2:28 [4759]2:28-35 [4760]2:29 [4761]2:30 [4762]2:31
[4763]2:32 [4764]2:32 [4765]2:33 [4766]2:33 [4767]2:33
[4768]2:34 [4769]2:35 [4770]2:35 [4771]2:36-37 [4772]2:36-38
[4773]2:38 [4774]2:39 [4775]2:39-46 [4776]2:40 [4777]2:41
[4778]2:42 [4779]2:42-43 [4780]2:44 [4781]2:45 [4782]2:46
[4783]3:1 [4784]3:1 [4785]3:1-10:29 [4786]3:2-3 [4787]3:2-4
[4788]3:3 [4789]3:4 [4790]3:4 [4791]3:5 [4792]3:5 [4793]3:5
[4794]3:5-15 [4795]3:5-15 [4796]3:6 [4797]3:7-8 [4798]3:9
[4799]3:9 [4800]3:10 [4801]3:11-14 [4802]3:12 [4803]3:13
[4804]3:13 [4805]3:14 [4806]3:15 [4807]3:16-28 [4808]3:17-18
[4809]3:19-20 [4810]3:21 [4811]3:23 [4812]3:26 [4813]3:28
[4814]4:1 [4815]4:1-6 [4816]4:3 [4817]4:5 [4818]4:7
[4819]4:7-19 [4820]4:11 [4821]4:13-14 [4822]4:14 [4823]4:15
[4824]4:19 [4825]4:20 [4826]4:20 [4827]4:20-25 [4828]4:21
[4829]4:21-24 [4830]4:22-23 [4831]4:23 [4832]4:24 [4833]4:25
[4834]4:26 [4835]4:26 [4836]4:26 [4837]4:26 [4838]4:27-28
[4839]4:27-28 [4840]4:27-28 [4841]4:29 [4842]4:29-34
[4843]4:30 [4844]4:30 [4845]4:31 [4846]4:33 [4847]4:34
[4848]5:1 [4849]5:1 [4850]5:1-18 [4851]5:2-6 [4852]5:2-6
[4853]5:3 [4854]5:4 [4855]5:4 [4856]5:4 [4857]5:5 [4858]5:6
[4859]5:6 [4860]5:7 [4861]5:7-9 [4862]5:8 [4863]5:8
[4864]5:8 [4865]5:8-9 [4866]5:9 [4867]5:9 [4868]5:10
[4869]5:10-18 [4870]5:11 [4871]5:12 [4872]5:13-14 [4873]5:15
[4874]5:16 [4875]5:17-18 [4876]6:1 [4877]6:1 [4878]6:1-7:51
[4879]6:2-3 [4880]6:2-3 [4881]6:4 [4882]6:4 [4883]6:5-6
[4884]6:5-6 [4885]6:6 [4886]6:7 [4887]6:7 [4888]6:8-10
[4889]6:11-13 [4890]6:12 [4891]6:14 [4892]6:15 [4893]6:15-18
[4894]6:18 [4895]6:19 [4896]6:19-22 [4897]6:21 [4898]6:22
[4899]6:23-28 [4900]6:23-28 [4901]6:23-30 [4902]6:27
[4903]6:29 [4904]6:30 [4905]6:31 [4906]6:31-35 [4907]6:32
[4908]6:33 [4909]6:35 [4910]6:36 [4911]6:36 [4912]6:36
[4913]6:37-38 [4914]6:38 [4915]7:1 [4916]7:1-12 [4917]7:2
[4918]7:2-3 [4919]7:4-5 [4920]7:6 [4921]7:7 [4922]7:7
[4923]7:8 [4924]7:8 [4925]7:8 [4926]7:9 [4927]7:9-12
[4928]7:10 [4929]7:11 [4930]7:12 [4931]7:13-22 [4932]7:13-51
[4933]7:14 [4934]7:14 [4935]7:15-22 [4936]7:21 [4937]7:21
[4938]7:23-26 [4939]7:23-26 [4940]7:23-50 [4941]7:26
[4942]7:27-30 [4943]7:27-37 [4944]7:28-29 [4945]7:38
[4946]7:38-39 [4947]7:39 [4948]7:40-50 [4949]7:45 [4950]7:46
[4951]7:47 [4952]7:48 [4953]7:49 [4954]7:49 [4955]7:50
[4956]7:51 [4957]7:51 [4958]7:51 [4959]8:1 [4960]8:1-2
[4961]8:1-9:66 [4962]8:2 [4963]8:2-10 [4964]8:3-9 [4965]8:4
[4966]8:5 [4967]8:6 [4968]8:9 [4969]8:10-11 [4970]8:10-11
[4971]8:12 [4972]8:12-21 [4973]8:12-53 [4974]8:12-53
[4975]8:13 [4976]8:14 [4977]8:15 [4978]8:15 [4979]8:16
[4980]8:16 [4981]8:17 [4982]8:18 [4983]8:18 [4984]8:19
[4985]8:20 [4986]8:21 [4987]8:22 [4988]8:22-53 [4989]8:24
[4990]8:24 [4991]8:25 [4992]8:25-26 [4993]8:26 [4994]8:27
[4995]8:28 [4996]8:29 [4997]8:29 [4998]8:30 [4999]8:31-32
[5000]8:33 [5001]8:33 [5002]8:34 [5003]8:35 [5004]8:35
[5005]8:37 [5006]8:38-40 [5007]8:39 [5008]8:40 [5009]8:41-42
[5010]8:42 [5011]8:43 [5012]8:44 [5013]8:44 [5014]8:46
[5015]8:47 [5016]8:48 [5017]8:49-50 [5018]8:51 [5019]8:52
[5020]8:53 [5021]8:54 [5022]8:54 [5023]8:54-61 [5024]8:55
[5025]8:55 [5026]8:56 [5027]8:56 [5028]8:57 [5029]8:58
[5030]8:59 [5031]8:60 [5032]8:61 [5033]8:62-66 [5034]8:64
[5035]8:65 [5036]8:65 [5037]8:66 [5038]9:1 [5039]9:1-9
[5040]9:2 [5041]9:2 [5042]9:2 [5043]9:2-9 [5044]9:3
[5045]9:3 [5046]9:4-5 [5047]9:6 [5048]9:7 [5049]9:8-9
[5050]9:10-14 [5051]9:10-24 [5052]9:11 [5053]9:11 [5054]9:12
[5055]9:13 [5056]9:14 [5057]9:15 [5058]9:15 [5059]9:15-24
[5060]9:16 [5061]9:17-19 [5062]9:19 [5063]9:19 [5064]9:19
[5065]9:20-21 [5066]9:22-23 [5067]9:24 [5068]9:25 [5069]9:25
[5070]9:26 [5071]9:26-28 [5072]9:27 [5073]9:27 [5074]9:28
[5075]9:28 [5076]10:1 [5077]10:1 [5078]10:1-2 [5079]10:1-13
[5080]10:1-29 [5081]10:1-29 [5082]10:2 [5083]10:2 [5084]10:3
[5085]10:4 [5086]10:5 [5087]10:6-7 [5088]10:8 [5089]10:9
[5090]10:9 [5091]10:10 [5092]10:11-12 [5093]10:13 [5094]10:14
[5095]10:14-15 [5096]10:15 [5097]10:16-17 [5098]10:16-17
[5099]10:16-17 [5100]10:18-20 [5101]10:18-20 [5102]10:21
[5103]10:21 [5104]10:21 [5105]10:22 [5106]10:22 [5107]10:23
[5108]10:23 [5109]10:24 [5110]10:24-25 [5111]10:25
[5112]10:26 [5113]10:27 [5114]10:27 [5115]10:28-29
[5116]10:28-29 [5117]10:28-29 [5118]10:29 [5119]10:29
[5120]11:1 [5121]11:1-43 [5122]11:1-43 [5123]11:2 [5124]11:2
[5125]11:3-4 [5126]11:4 [5127]11:4-8 [5128]11:5-6 [5129]11:6
[5130]11:7-8 [5131]11:8 [5132]11:9 [5133]11:9-13 [5134]11:10
[5135]11:11 [5136]11:11 [5137]11:12-13 [5138]11:13
[5139]11:14 [5140]11:14-22 [5141]11:15 [5142]11:15-16
[5143]11:17 [5144]11:19 [5145]11:22 [5146]11:23
[5147]11:23-25 [5148]11:24 [5149]11:24 [5150]11:25
[5151]11:26 [5152]11:26-40 [5153]11:28 [5154]11:30-31
[5155]11:31 [5156]11:32 [5157]11:33 [5158]11:34-35
[5159]11:36 [5160]11:37 [5161]11:38 [5162]11:38 [5163]11:39
[5164]11:40 [5165]11:41 [5166]11:41-43 [5167]11:41-43
[5168]11:41-43 [5169]11:42 [5170]11:43 [5171]12:1
[5172]12:1-2 [5173]12:1-19 [5174]12:1-14:31 [5175]12:3-15
[5176]12:4 [5177]12:4 [5178]12:7 [5179]12:8 [5180]12:10-11
[5181]12:11 [5182]12:14-15 [5183]12:15 [5184]12:16
[5185]12:16 [5186]12:16-20 [5187]12:17 [5188]12:18
[5189]12:18 [5190]12:19 [5191]12:20 [5192]12:20 [5193]12:21
[5194]12:21-24 [5195]12:24 [5196]12:24 [5197]12:25
[5198]12:25-33 [5199]12:26-27 [5200]12:28 [5201]12:28
[5202]12:30 [5203]12:31 [5204]12:31 [5205]12:31 [5206]12:32
[5207]12:32 [5208]12:32 [5209]12:32-33 [5210]12:33 [5211]13:1
[5212]13:1 [5213]13:1-2 [5214]13:1-34 [5215]13:2 [5216]13:2
[5217]13:3 [5218]13:3 [5219]13:4 [5220]13:4 [5221]13:5
[5222]13:5 [5223]13:6 [5224]13:6 [5225]13:7 [5226]13:7-10
[5227]13:9 [5228]13:11-19 [5229]13:16-17 [5230]13:19
[5231]13:20-22 [5232]13:21 [5233]13:21-22 [5234]13:23-24
[5235]13:23-24 [5236]13:24 [5237]13:24-26 [5238]13:25-32
[5239]13:26 [5240]13:29 [5241]13:30 [5242]13:31 [5243]13:32
[5244]13:32 [5245]13:33 [5246]13:33 [5247]13:33-34
[5248]13:34 [5249]14:1 [5250]14:1 [5251]14:1-6 [5252]14:2
[5253]14:2 [5254]14:2-3 [5255]14:3 [5256]14:3 [5257]14:5
[5258]14:6 [5259]14:7-16 [5260]14:8 [5261]14:9 [5262]14:9
[5263]14:10 [5264]14:10-11 [5265]14:11 [5266]14:11
[5267]14:12-13 [5268]14:14 [5269]14:15 [5270]14:15
[5271]14:16 [5272]14:17 [5273]14:17-18 [5274]14:19
[5275]14:19-20 [5276]14:20 [5277]14:21 [5278]14:21
[5279]14:21-28 [5280]14:22-24 [5281]14:23 [5282]14:24
[5283]14:25-26 [5284]14:25-28 [5285]14:26 [5286]14:27-28
[5287]14:29-31 [5288]14:30 [5289]14:31 [5290]14:31
[5291]15:1-8 [5292]15:1-16:34 [5293]15:2-3 [5294]15:3
[5295]15:3 [5296]15:4-5 [5297]15:5 [5298]15:5 [5299]15:5
[5300]15:7 [5301]15:9 [5302]15:9-24 [5303]15:10 [5304]15:10
[5305]15:11 [5306]15:11 [5307]15:12 [5308]15:13 [5309]15:14
[5310]15:14 [5311]15:15 [5312]15:16 [5313]15:16
[5314]15:17-24 [5315]15:18-19 [5316]15:18-20 [5317]15:19-20
[5318]15:20-21 [5319]15:22 [5320]15:23 [5321]15:23
[5322]15:25-34 [5323]15:26 [5324]15:27 [5325]15:27
[5326]15:27 [5327]15:28 [5328]15:29 [5329]15:29 [5330]15:30
[5331]15:33 [5332]15:34 [5333]16:1 [5334]16:1-7 [5335]16:2
[5336]16:2 [5337]16:3 [5338]16:3-4 [5339]16:4 [5340]16:4
[5341]16:4 [5342]16:6 [5343]16:7 [5344]16:7 [5345]16:8
[5346]16:8-14 [5347]16:9-10 [5348]16:11 [5349]16:12
[5350]16:13 [5351]16:15 [5352]16:15 [5353]16:15
[5354]16:15-20 [5355]16:16 [5356]16:17 [5357]16:17
[5358]16:18 [5359]16:19 [5360]16:21 [5361]16:21-28
[5362]16:22 [5363]16:24 [5364]16:24 [5365]16:25 [5366]16:27
[5367]16:29-32 [5368]16:30 [5369]16:31 [5370]16:31
[5371]16:31 [5372]16:33 [5373]16:34 [5374]16:34 [5375]16:34
[5376]17:1 [5377]17:1 [5378]17:1-24 [5379]17:1-19:21
[5380]17:2-7 [5381]17:3 [5382]17:3 [5383]17:4 [5384]17:6
[5385]17:7 [5386]17:8-16 [5387]17:9 [5388]17:10 [5389]17:10
[5390]17:10 [5391]17:10-11 [5392]17:12 [5393]17:12
[5394]17:12 [5395]17:13 [5396]17:14 [5397]17:15 [5398]17:15
[5399]17:16 [5400]17:17-24 [5401]17:18 [5402]17:18
[5403]17:19 [5404]17:20 [5405]17:21 [5406]17:22 [5407]17:23
[5408]17:38 [5409]18:1 [5410]18:1 [5411]18:1 [5412]18:1
[5413]18:2-16 [5414]18:3 [5415]18:4 [5416]18:4 [5417]18:4
[5418]18:4 [5419]18:4 [5420]18:4 [5421]18:5 [5422]18:5-6
[5423]18:7 [5424]18:7 [5425]18:8 [5426]18:9 [5427]18:10
[5428]18:10 [5429]18:12 [5430]18:12 [5431]18:12 [5432]18:13
[5433]18:13 [5434]18:15 [5435]18:16 [5436]18:17
[5437]18:17-20 [5438]18:18 [5439]18:18 [5440]18:19
[5441]18:19 [5442]18:19 [5443]18:20 [5444]18:21 [5445]18:21
[5446]18:21-39 [5447]18:22 [5448]18:24 [5449]18:25
[5450]18:27 [5451]18:27 [5452]18:28 [5453]18:28 [5454]18:29
[5455]18:30 [5456]18:30 [5457]18:31 [5458]18:31 [5459]18:32
[5460]18:32 [5461]18:33 [5462]18:36-37 [5463]18:38
[5464]18:38 [5465]18:39 [5466]18:40 [5467]18:40 [5468]18:41
[5469]18:41-46 [5470]18:43 [5471]18:44-45 [5472]18:45
[5473]18:46 [5474]18:46 [5475]19:1 [5476]19:1-3 [5477]19:2
[5478]19:2 [5479]19:3 [5480]19:4 [5481]19:4 [5482]19:4-8
[5483]19:5 [5484]19:5 [5485]19:5 [5486]19:6 [5487]19:7
[5488]19:7 [5489]19:8 [5490]19:9 [5491]19:9 [5492]19:10
[5493]19:10-14 [5494]19:11 [5495]19:11-13 [5496]19:12
[5497]19:13 [5498]19:13 [5499]19:14 [5500]19:14 [5501]19:15
[5502]19:15 [5503]19:15 [5504]19:15-17 [5505]19:16
[5506]19:16 [5507]19:17 [5508]19:18 [5509]19:18 [5510]19:18
[5511]19:19 [5512]19:19 [5513]19:19 [5514]19:19
[5515]19:19-21 [5516]19:20 [5517]19:21 [5518]19:21 [5519]20:1
[5520]20:1-11 [5521]20:1-43 [5522]20:1-22:53 [5523]20:2-3
[5524]20:4 [5525]20:4 [5526]20:5-6 [5527]20:5-6 [5528]20:7
[5529]20:8 [5530]20:8 [5531]20:9 [5532]20:10 [5533]20:11
[5534]20:12 [5535]20:12 [5536]20:12-21 [5537]20:13
[5538]20:13 [5539]20:13 [5540]20:15 [5541]20:16 [5542]20:16
[5543]20:18 [5544]20:18 [5545]20:20 [5546]20:21 [5547]20:22
[5548]20:22-30 [5549]20:23 [5550]20:24-25 [5551]20:26
[5552]20:27 [5553]20:28 [5554]20:29 [5555]20:30 [5556]20:30
[5557]20:30 [5558]20:31 [5559]20:31 [5560]20:31
[5561]20:31-34 [5562]20:32 [5563]20:33 [5564]20:34
[5565]20:34 [5566]20:34 [5567]20:35 [5568]20:35-43
[5569]20:36 [5570]20:37 [5571]20:38-43 [5572]20:39
[5573]20:41 [5574]20:43 [5575]20:43 [5576]21:1-4 [5577]21:2
[5578]21:3 [5579]21:4 [5580]21:5 [5581]21:5-14 [5582]21:6
[5583]21:7 [5584]21:7 [5585]21:8-10 [5586]21:11
[5587]21:11-12 [5588]21:13 [5589]21:14 [5590]21:15
[5591]21:15-16 [5592]21:17-19 [5593]21:17-24 [5594]21:19
[5595]21:19 [5596]21:19 [5597]21:20 [5598]21:20 [5599]21:21
[5600]21:22 [5601]21:23 [5602]21:23 [5603]21:24
[5604]21:25-26 [5605]21:25-29 [5606]21:27 [5607]21:27
[5608]21:29 [5609]22:1 [5610]22:1-3 [5611]22:2 [5612]22:3
[5613]22:4 [5614]22:4 [5615]22:4 [5616]22:5 [5617]22:5-6
[5618]22:6 [5619]22:6 [5620]22:7 [5621]22:7-8 [5622]22:8
[5623]22:8 [5624]22:8 [5625]22:8-10 [5626]22:9 [5627]22:9
[5628]22:9-14 [5629]22:11 [5630]22:11-12 [5631]22:12
[5632]22:13 [5633]22:14 [5634]22:15 [5635]22:15 [5636]22:16
[5637]22:16-18 [5638]22:17 [5639]22:17 [5640]22:18
[5641]22:19-20 [5642]22:19-23 [5643]22:20-23 [5644]22:21-22
[5645]22:23 [5646]22:24 [5647]22:24-25 [5648]22:25
[5649]22:25 [5650]22:26 [5651]22:26-28 [5652]22:27
[5653]22:27 [5654]22:28 [5655]22:29 [5656]22:29-40
[5657]22:30 [5658]22:31 [5659]22:34 [5660]22:34 [5661]22:35
[5662]22:36 [5663]22:37 [5664]22:38 [5665]22:38
[5666]22:39-40 [5667]22:41-50 [5668]22:41-50 [5669]22:42
[5670]22:43 [5671]22:44 [5672]22:45 [5673]22:47 [5674]22:47
[5675]22:49 [5676]22:49 [5677]22:49 [5678]22:49 [5679]22:50
[5680]22:50 [5681]22:50 [5682]22:51 [5683]22:51-53
[5684]22:51-53 [5685]22:51-53
2 Kings
[5686]1:1 [5687]1:1 [5688]1:1 [5689]1:1-2:25 [5690]1:2
[5691]1:2 [5692]1:2 [5693]1:2 [5694]1:2 [5695]1:2 [5696]1:3
[5697]1:3-8 [5698]1:4 [5699]1:7-8 [5700]1:9 [5701]1:9-12
[5702]1:10 [5703]1:11 [5704]1:13-14 [5705]1:13-16 [5706]1:15
[5707]1:16 [5708]1:17 [5709]1:17 [5710]1:17-18 [5711]2:1
[5712]2:1-10 [5713]2:2 [5714]2:3 [5715]2:4 [5716]2:5
[5717]2:6 [5718]2:7 [5719]2:8 [5720]2:8 [5721]2:10
[5722]2:11 [5723]2:11 [5724]2:12 [5725]2:12 [5726]2:13
[5727]2:13 [5728]2:13-14 [5729]2:14 [5730]2:15 [5731]2:15
[5732]2:15-18 [5733]2:16 [5734]2:16 [5735]2:17 [5736]2:18
[5737]2:19 [5738]2:19-22 [5739]2:20 [5740]2:22 [5741]2:23-25
[5742]2:24 [5743]2:25 [5744]2:25 [5745]3:1-3 [5746]3:1-7:20
[5747]3:2 [5748]3:2 [5749]3:3 [5750]3:4 [5751]3:4-5
[5752]3:4-8 [5753]3:5 [5754]3:6 [5755]3:7 [5756]3:7
[5757]3:8 [5758]3:8 [5759]3:9 [5760]3:9-19 [5761]3:10
[5762]3:11 [5763]3:11 [5764]3:11 [5765]3:11 [5766]3:12
[5767]3:13 [5768]3:14 [5769]3:15 [5770]3:15 [5771]3:15
[5772]3:16-17 [5773]3:18 [5774]3:19 [5775]3:20 [5776]3:20-25
[5777]3:21 [5778]3:22 [5779]3:23 [5780]3:24 [5781]3:25
[5782]3:26 [5783]3:26-27 [5784]3:27 [5785]4:1 [5786]4:1-7
[5787]4:2 [5788]4:3 [5789]4:6 [5790]4:7 [5791]4:8
[5792]4:8-17 [5793]4:9-10 [5794]4:11 [5795]4:13 [5796]4:13
[5797]4:15 [5798]4:16 [5799]4:16 [5800]4:17 [5801]4:18-27
[5802]4:19 [5803]4:20 [5804]4:21 [5805]4:22 [5806]4:23
[5807]4:23 [5808]4:24 [5809]4:25-26 [5810]4:27 [5811]4:29
[5812]4:30 [5813]4:31 [5814]4:32 [5815]4:33 [5816]4:33
[5817]4:34 [5818]4:34 [5819]4:35 [5820]4:36-37 [5821]4:38
[5822]4:38 [5823]4:38-41 [5824]4:39 [5825]4:40 [5826]4:41
[5827]4:42 [5828]4:42-44 [5829]4:43 [5830]4:43-44 [5831]5:1
[5832]5:1 [5833]5:2-3 [5834]5:2-4 [5835]5:3 [5836]5:5-7
[5837]5:6 [5838]5:7 [5839]5:8 [5840]5:8 [5841]5:9
[5842]5:9-14 [5843]5:11 [5844]5:12 [5845]5:12 [5846]5:13
[5847]5:13 [5848]5:14 [5849]5:15 [5850]5:15-19 [5851]5:16
[5852]5:17 [5853]5:17 [5854]5:18 [5855]5:19 [5856]5:20
[5857]5:20-24 [5858]5:21 [5859]5:24 [5860]5:25 [5861]5:26
[5862]5:26-27 [5863]5:27 [5864]6:1 [5865]6:1-7 [5866]6:2
[5867]6:3 [5868]6:3 [5869]6:5 [5870]6:6 [5871]6:8-10
[5872]6:8-12 [5873]6:11 [5874]6:12 [5875]6:13 [5876]6:13-23
[5877]6:14 [5878]6:14 [5879]6:15 [5880]6:16 [5881]6:17
[5882]6:17 [5883]6:18 [5884]6:18 [5885]6:19 [5886]6:20
[5887]6:21 [5888]6:22 [5889]6:23 [5890]6:23 [5891]6:23
[5892]6:24 [5893]6:24-33 [5894]6:25 [5895]6:26 [5896]6:27
[5897]6:28 [5898]6:28-29 [5899]6:30 [5900]6:31 [5901]6:32
[5902]6:33 [5903]7:1 [5904]7:1-2 [5905]7:2 [5906]7:3-4
[5907]7:3-5 [5908]7:4 [5909]7:5 [5910]7:5 [5911]7:6
[5912]7:6-7 [5913]7:7 [5914]7:7 [5915]7:7 [5916]7:8
[5917]7:8-11 [5918]7:9 [5919]7:10 [5920]7:11 [5921]7:12
[5922]7:12-15 [5923]7:13 [5924]7:14 [5925]7:15 [5926]7:16
[5927]7:16 [5928]7:17 [5929]7:17-20 [5930]7:18-20 [5931]8:1
[5932]8:1-6 [5933]8:1-10:36 [5934]8:3-4 [5935]8:4 [5936]8:4
[5937]8:5 [5938]8:7 [5939]8:7-15 [5940]8:8 [5941]8:9
[5942]8:10 [5943]8:10 [5944]8:11 [5945]8:12 [5946]8:12
[5947]8:13 [5948]8:14 [5949]8:15 [5950]8:16 [5951]8:16-24
[5952]8:18 [5953]8:19 [5954]8:19-22 [5955]8:20 [5956]8:21
[5957]8:22 [5958]8:22 [5959]8:22 [5960]8:22 [5961]8:22
[5962]8:23-24 [5963]8:25-29 [5964]8:26 [5965]8:26 [5966]8:27
[5967]8:28 [5968]8:29 [5969]9:1 [5970]9:1-10 [5971]9:2
[5972]9:3 [5973]9:4 [5974]9:5 [5975]9:6 [5976]9:7
[5977]9:7-10 [5978]9:8 [5979]9:9 [5980]9:10 [5981]9:10
[5982]9:11 [5983]9:11-15 [5984]9:12 [5985]9:13 [5986]9:14
[5987]9:14 [5988]9:16-20 [5989]9:17-19 [5990]9:18-19
[5991]9:21 [5992]9:21 [5993]9:21-26 [5994]9:22 [5995]9:22
[5996]9:22-23 [5997]9:24 [5998]9:24 [5999]9:25 [6000]9:25-26
[6001]9:26 [6002]9:26 [6003]9:27-28 [6004]9:27-28
[6005]9:27-29 [6006]9:30-37 [6007]9:31 [6008]9:32 [6009]9:33
[6010]9:33 [6011]9:34 [6012]9:34 [6013]9:34 [6014]9:36
[6015]10:1 [6016]10:1-10 [6017]10:2-3 [6018]10:4 [6019]10:6
[6020]10:6-7 [6021]10:7 [6022]10:7 [6023]10:8 [6024]10:9
[6025]10:10 [6026]10:11 [6027]10:11-14 [6028]10:12-14
[6029]10:15-16 [6030]10:15-16 [6031]10:17 [6032]10:17
[6033]10:17 [6034]10:18 [6035]10:18-23 [6036]10:19
[6037]10:19-20 [6038]10:21 [6039]10:22 [6040]10:23
[6041]10:23 [6042]10:24 [6043]10:24-25 [6044]10:26-27
[6045]10:26-28 [6046]10:27 [6047]10:29-31 [6048]10:30
[6049]10:30 [6050]10:31 [6051]10:32 [6052]10:32
[6053]10:32-33 [6054]10:32-36 [6055]10:33 [6056]10:33
[6057]10:34-36 [6058]11:1 [6059]11:1 [6060]11:1-16
[6061]11:1-16:20 [6062]11:2-3 [6063]11:2-3 [6064]11:4
[6065]11:4-12 [6066]11:4-21 [6067]11:5 [6068]11:6
[6069]11:6-7 [6070]11:8 [6071]11:9 [6072]11:10 [6073]11:12
[6074]11:12 [6075]11:12 [6076]11:12 [6077]11:13
[6078]11:13-16 [6079]11:14 [6080]11:14 [6081]11:15
[6082]11:16 [6083]11:17 [6084]11:17 [6085]11:17-21
[6086]11:18 [6087]11:19 [6088]11:20 [6089]12:1 [6090]12:1-3
[6091]12:1-21 [6092]12:2 [6093]12:3 [6094]12:4 [6095]12:4-16
[6096]12:5 [6097]12:5 [6098]12:6 [6099]12:7 [6100]12:8
[6101]12:9 [6102]12:9-10 [6103]12:11 [6104]12:12 [6105]12:13
[6106]12:16 [6107]12:17 [6108]12:17-18 [6109]12:18
[6110]12:19-21 [6111]12:20 [6112]12:20-21 [6113]12:24
[6114]13:1-2 [6115]13:2 [6116]13:2 [6117]13:3 [6118]13:3
[6119]13:4 [6120]13:4 [6121]13:4 [6122]13:4-5 [6123]13:5
[6124]13:6 [6125]13:6 [6126]13:7 [6127]13:7 [6128]13:7
[6129]13:8-9 [6130]13:10-13 [6131]13:10-13 [6132]13:12-13
[6133]13:14 [6134]13:14 [6135]13:14 [6136]13:14 [6137]13:15
[6138]13:15-19 [6139]13:16-17 [6140]13:18-19 [6141]13:20
[6142]13:21 [6143]13:21 [6144]13:22 [6145]13:22 [6146]13:23
[6147]13:23 [6148]13:23 [6149]13:23 [6150]13:24-25
[6151]13:25 [6152]13:25 [6153]14:1-4 [6154]14:1-22 [6155]14:3
[6156]14:3 [6157]14:3 [6158]14:4 [6159]14:5 [6160]14:5-6
[6161]14:6 [6162]14:7 [6163]14:7 [6164]14:7 [6165]14:7
[6166]14:8 [6167]14:8-14 [6168]14:8-22 [6169]14:9-10
[6170]14:12 [6171]14:14 [6172]14:15-16 [6173]14:15-16
[6174]14:17 [6175]14:17-20 [6176]14:18 [6177]14:19
[6178]14:19 [6179]14:21 [6180]14:21-22 [6181]14:22
[6182]14:22 [6183]14:23 [6184]14:23-29 [6185]14:24
[6186]14:25 [6187]14:26 [6188]14:27 [6189]14:28 [6190]14:29
[6191]15:1 [6192]15:1-7 [6193]15:1-7 [6194]15:2 [6195]15:2
[6196]15:3 [6197]15:4 [6198]15:5 [6199]15:8 [6200]15:8-12
[6201]15:12 [6202]15:13 [6203]15:13-15 [6204]15:14
[6205]15:16 [6206]15:16 [6207]15:16 [6208]15:16
[6209]15:16-22 [6210]15:17 [6211]15:19 [6212]15:19
[6213]15:20 [6214]15:20 [6215]15:23-26 [6216]15:24
[6217]15:25 [6218]15:27 [6219]15:27-31 [6220]15:29
[6221]15:29 [6222]15:29 [6223]15:29 [6224]15:29 [6225]15:30
[6226]15:31 [6227]15:32-38 [6228]15:32-38 [6229]15:33
[6230]15:34 [6231]15:37 [6232]16:1-4 [6233]16:2 [6234]16:3
[6235]16:4 [6236]16:4 [6237]16:5 [6238]16:5-9 [6239]16:7
[6240]16:8 [6241]16:9 [6242]16:10 [6243]16:10-16 [6244]16:11
[6245]16:12-13 [6246]16:14 [6247]16:15 [6248]16:15
[6249]16:16 [6250]16:17 [6251]16:17 [6252]16:17-18
[6253]16:19 [6254]16:19-20 [6255]16:20 [6256]17:1
[6257]17:1-6 [6258]17:1-41 [6259]17:2 [6260]17:2 [6261]17:3
[6262]17:4 [6263]17:5 [6264]17:6 [6265]17:6 [6266]17:7
[6267]17:7 [6268]17:7 [6269]17:7-23 [6270]17:8 [6271]17:8
[6272]17:8 [6273]17:9 [6274]17:9 [6275]17:9 [6276]17:10
[6277]17:11 [6278]17:11 [6279]17:11 [6280]17:12 [6281]17:13
[6282]17:13 [6283]17:14 [6284]17:15 [6285]17:15 [6286]17:15
[6287]17:16 [6288]17:16 [6289]17:16 [6290]17:18 [6291]17:18
[6292]17:19 [6293]17:20 [6294]17:20 [6295]17:20 [6296]17:21
[6297]17:22 [6298]17:22 [6299]17:23 [6300]17:23 [6301]17:24
[6302]17:24 [6303]17:24 [6304]17:24-41 [6305]17:26
[6306]17:27-28 [6307]17:30-31 [6308]17:33 [6309]17:33
[6310]17:33 [6311]17:34 [6312]17:36 [6313]17:37 [6314]17:39
[6315]17:40 [6316]17:41 [6317]17:41 [6318]18:1-6
[6319]18:1-19:37 [6320]18:1-20:21 [6321]18:3 [6322]18:3
[6323]18:4 [6324]18:4 [6325]18:5 [6326]18:5 [6327]18:6
[6328]18:7 [6329]18:7-8 [6330]18:7-8 [6331]18:9 [6332]18:9-12
[6333]18:10 [6334]18:11 [6335]18:12 [6336]18:12 [6337]18:13
[6338]18:13 [6339]18:13 [6340]18:13 [6341]18:14 [6342]18:14
[6343]18:14 [6344]18:14-16 [6345]18:15 [6346]18:16
[6347]18:17 [6348]18:17 [6349]18:18-37 [6350]18:19
[6351]18:19 [6352]18:20 [6353]18:21 [6354]18:22 [6355]18:22
[6356]18:22 [6357]18:23 [6358]18:24 [6359]18:25 [6360]18:25
[6361]18:26 [6362]18:27 [6363]18:28 [6364]18:29 [6365]18:29
[6366]18:30 [6367]18:31 [6368]18:31 [6369]18:32
[6370]18:33-35 [6371]18:36 [6372]19:1 [6373]19:1 [6374]19:1-5
[6375]19:2-4 [6376]19:3 [6377]19:4 [6378]19:5 [6379]19:6-7
[6380]19:6-7 [6381]19:6-7 [6382]19:8 [6383]19:8-13 [6384]19:9
[6385]19:10 [6386]19:11 [6387]19:11 [6388]19:12 [6389]19:13
[6390]19:14 [6391]19:14 [6392]19:14-19 [6393]19:15
[6394]19:15 [6395]19:16 [6396]19:16 [6397]19:17-18
[6398]19:19 [6399]19:20 [6400]19:20-34 [6401]19:21
[6402]19:21 [6403]19:22 [6404]19:23-24 [6405]19:25-26
[6406]19:27 [6407]19:28 [6408]19:30 [6409]19:31 [6410]19:31
[6411]19:32-33 [6412]19:34 [6413]19:34 [6414]19:34
[6415]19:35 [6416]19:35-37 [6417]19:36 [6418]19:37
[6419]20:1-11 [6420]20:1-11 [6421]20:2 [6422]20:4-5
[6423]20:6 [6424]20:6 [6425]20:7 [6426]20:7 [6427]20:11
[6428]20:11 [6429]20:12 [6430]20:12-19 [6431]20:12-21
[6432]20:13 [6433]20:14-15 [6434]20:17 [6435]20:17-18
[6436]20:17-18 [6437]20:19 [6438]20:19 [6439]20:20-21
[6440]20:20-21 [6441]21:1 [6442]21:1-9 [6443]21:1-9
[6444]21:1-23:37 [6445]21:2 [6446]21:2 [6447]21:3 [6448]21:3
[6449]21:3 [6450]21:4 [6451]21:5 [6452]21:5 [6453]21:6
[6454]21:6 [6455]21:7 [6456]21:7-8 [6457]21:9 [6458]21:9
[6459]21:9 [6460]21:10-18 [6461]21:11 [6462]21:11 [6463]21:12
[6464]21:12 [6465]21:13 [6466]21:14 [6467]21:15 [6468]21:16
[6469]21:16 [6470]21:16 [6471]21:16 [6472]21:18
[6473]21:19-22 [6474]21:20 [6475]21:20-21 [6476]21:22
[6477]21:23 [6478]21:23-26 [6479]21:26 [6480]22:1
[6481]22:1-2 [6482]22:1-20 [6483]22:2 [6484]22:3 [6485]22:3-7
[6486]22:4 [6487]22:5-6 [6488]22:7 [6489]22:8 [6490]22:8-11
[6491]22:8-20 [6492]22:10 [6493]22:12 [6494]22:12-14
[6495]22:13 [6496]22:13 [6497]22:14 [6498]22:14 [6499]22:15
[6500]22:15-17 [6501]22:16-17 [6502]22:18-20 [6503]22:19
[6504]22:20 [6505]22:41-50 [6506]23:1-2 [6507]23:1-2
[6508]23:2 [6509]23:3 [6510]23:3 [6511]23:4 [6512]23:4
[6513]23:4 [6514]23:5 [6515]23:5-20 [6516]23:6 [6517]23:6
[6518]23:6 [6519]23:7 [6520]23:7 [6521]23:8 [6522]23:8
[6523]23:8 [6524]23:8 [6525]23:9 [6526]23:10 [6527]23:10
[6528]23:11 [6529]23:12 [6530]23:12 [6531]23:13 [6532]23:13
[6533]23:13 [6534]23:14 [6535]23:15 [6536]23:15-16
[6537]23:16 [6538]23:17 [6539]23:17 [6540]23:17-18
[6541]23:18 [6542]23:18 [6543]23:19 [6544]23:20 [6545]23:20
[6546]23:20 [6547]23:21 [6548]23:21-23 [6549]23:22
[6550]23:23 [6551]23:24 [6552]23:24 [6553]23:24 [6554]23:24
[6555]23:25 [6556]23:25 [6557]23:26 [6558]23:26-30
[6559]23:27 [6560]23:29 [6561]23:29-30 [6562]23:29-30
[6563]23:31-37 [6564]23:32 [6565]23:33 [6566]23:33
[6567]23:33 [6568]23:34 [6569]23:35 [6570]23:37 [6571]24:1
[6572]24:1 [6573]24:1-6 [6574]24:1-25:30 [6575]24:2
[6576]24:2 [6577]24:2 [6578]24:3 [6579]24:4 [6580]24:6
[6581]24:7 [6582]24:7 [6583]24:8-16 [6584]24:9 [6585]24:10-11
[6586]24:12 [6587]24:12 [6588]24:13 [6589]24:14 [6590]24:15
[6591]24:15 [6592]24:16 [6593]24:17 [6594]24:17-20
[6595]24:19 [6596]24:20 [6597]24:20 [6598]25:1 [6599]25:1
[6600]25:1-4 [6601]25:3 [6602]25:3 [6603]25:4 [6604]25:4
[6605]25:4 [6606]25:5 [6607]25:5 [6608]25:5-7 [6609]25:8
[6610]25:8-9 [6611]25:9 [6612]25:9 [6613]25:10 [6614]25:10
[6615]25:11 [6616]25:11-12 [6617]25:12 [6618]25:12
[6619]25:13 [6620]25:13 [6621]25:13-17 [6622]25:14
[6623]25:15 [6624]25:16 [6625]25:17 [6626]25:18 [6627]25:18
[6628]25:18-21 [6629]25:19-20 [6630]25:21 [6631]25:21
[6632]25:22 [6633]25:22 [6634]25:22-26 [6635]25:23
[6636]25:24 [6637]25:25 [6638]25:26 [6639]25:27-29
[6640]25:27-30 [6641]25:28 [6642]25:28 [6643]25:29
1 Chronicles
[6644]1:1-4 [6645]1:1-9:44 [6646]1:4 [6647]1:5-7 [6648]1:5-23
[6649]1:11-12 [6650]1:13-16 [6651]1:17-23 [6652]1:24
[6653]1:24-28 [6654]1:29-31 [6655]1:29-35 [6656]1:32
[6657]1:32-33 [6658]1:35 [6659]1:36-54 [6660]2:1-2 [6661]2:3
[6662]2:3-12 [6663]2:4 [6664]2:5 [6665]2:6 [6666]2:7
[6667]2:7 [6668]2:9 [6669]2:10-11 [6670]2:13-17 [6671]2:15
[6672]2:16 [6673]2:17 [6674]2:18-20 [6675]2:21 [6676]2:21-24
[6677]2:22-23 [6678]2:24 [6679]2:24 [6680]2:24 [6681]2:24
[6682]2:25-33 [6683]2:30 [6684]2:32 [6685]2:34 [6686]2:34-35
[6687]2:34-41 [6688]2:42-49 [6689]2:50 [6690]2:50-55
[6691]2:51 [6692]2:55 [6693]2:55 [6694]3:1 [6695]3:1-9
[6696]3:1-9 [6697]3:1-9 [6698]3:5 [6699]3:6 [6700]3:8
[6701]3:9 [6702]3:10-16 [6703]3:16 [6704]3:17-19
[6705]3:17-24 [6706]4:1-4 [6707]4:5-10 [6708]4:8 [6709]4:9
[6710]4:11-20 [6711]4:14 [6712]4:15 [6713]4:18 [6714]4:21
[6715]4:21-23 [6716]4:22-23 [6717]4:24-43 [6718]4:27
[6719]4:28 [6720]4:31 [6721]4:38 [6722]4:39-43 [6723]4:40
[6724]4:42-43 [6725]4:43 [6726]5:1-10 [6727]5:4-5 [6728]5:4-6
[6729]5:9-10 [6730]5:10 [6731]5:11-17 [6732]5:12
[6733]5:14-15 [6734]5:18 [6735]5:18-22 [6736]5:20
[6737]5:21-22 [6738]5:22 [6739]5:23-24 [6740]5:23-24
[6741]5:23-26 [6742]5:24 [6743]5:25 [6744]5:25-26 [6745]5:26
[6746]5:26 [6747]6:1 [6748]6:1-3 [6749]6:4-7 [6750]6:4-15
[6751]6:4-15 [6752]6:4-81 [6753]6:8 [6754]6:9 [6755]6:10
[6756]6:16 [6757]6:16-30 [6758]6:29-30 [6759]6:31
[6760]6:31-48 [6761]6:32 [6762]6:33 [6763]6:33 [6764]6:33-34
[6765]6:39 [6766]6:39-43 [6767]6:44 [6768]6:44 [6769]6:47
[6770]6:48 [6771]6:49 [6772]6:49-53 [6773]6:54 [6774]6:54-81
[6775]6:58 [6776]6:59 [6777]6:60 [6778]7:1-5 [6779]7:2
[6780]7:3 [6781]7:5 [6782]7:6-12 [6783]7:7 [6784]7:9
[6785]7:11 [6786]7:12 [6787]7:13 [6788]7:13 [6789]7:14
[6790]7:14-19 [6791]7:15 [6792]7:17 [6793]7:20-29 [6794]7:21
[6795]7:21 [6796]7:21 [6797]7:23 [6798]7:24 [6799]7:27
[6800]7:30-40 [6801]7:40 [6802]8:1-32 [6803]8:5 [6804]8:6
[6805]8:8 [6806]8:13 [6807]8:28 [6808]8:28 [6809]8:29-38
[6810]8:30-40 [6811]8:32 [6812]8:33 [6813]8:33 [6814]8:40
[6815]9:1 [6816]9:1 [6817]9:1 [6818]9:2 [6819]9:2-9
[6820]9:2-34 [6821]9:3 [6822]9:6 [6823]9:9 [6824]9:10
[6825]9:10-13 [6826]9:11 [6827]9:13 [6828]9:14-26 [6829]9:16
[6830]9:19 [6831]9:20 [6832]9:22 [6833]9:22 [6834]9:22
[6835]9:23 [6836]9:23 [6837]9:25 [6838]9:26 [6839]9:27
[6840]9:27 [6841]9:27-34 [6842]9:28 [6843]9:29 [6844]9:30
[6845]9:31 [6846]9:32 [6847]9:33 [6848]9:34 [6849]9:34
[6850]9:35-44 [6851]9:35-44 [6852]10:1 [6853]10:1
[6854]10:1-7 [6855]10:1-21:30 [6856]10:7 [6857]10:8-10
[6858]10:10 [6859]10:10 [6860]10:11-12 [6861]10:13-14
[6862]10:13-14 [6863]10:14 [6864]11:1 [6865]11:1 [6866]11:1-3
[6867]11:2 [6868]11:3 [6869]11:4-9 [6870]11:6 [6871]11:7
[6872]11:9 [6873]11:10 [6874]11:10 [6875]11:10-47
[6876]11:10-47 [6877]11:11 [6878]11:11 [6879]11:11-47
[6880]11:15-25 [6881]11:18-19 [6882]11:20 [6883]11:22
[6884]11:23 [6885]11:29 [6886]11:39 [6887]11:41-47
[6888]11:46 [6889]12:1 [6890]12:1 [6891]12:1-22 [6892]12:1-22
[6893]12:1-22 [6894]12:2 [6895]12:2 [6896]12:8 [6897]12:8
[6898]12:8 [6899]12:14 [6900]12:15 [6901]12:16 [6902]12:17
[6903]12:18 [6904]12:19 [6905]12:20 [6906]12:22 [6907]12:22
[6908]12:23 [6909]12:23 [6910]12:23-40 [6911]12:23-40
[6912]12:24 [6913]12:24 [6914]12:25 [6915]12:25
[6916]12:26-28 [6917]12:28 [6918]12:29 [6919]12:29
[6920]12:30 [6921]12:32 [6922]12:33 [6923]12:33
[6924]12:35-36 [6925]12:37 [6926]12:38 [6927]12:38
[6928]12:38 [6929]12:39-40 [6930]12:40 [6931]13:1
[6932]13:1-3 [6933]13:1-3 [6934]13:1-4 [6935]13:2 [6936]13:2
[6937]13:3 [6938]13:4 [6939]13:4 [6940]13:5 [6941]13:5
[6942]13:5-8 [6943]13:5-8 [6944]13:6 [6945]13:7 [6946]13:9
[6947]13:9-14 [6948]14:1 [6949]14:1-2 [6950]14:2 [6951]14:3
[6952]14:3-7 [6953]14:8-17 [6954]14:17 [6955]15:1 [6956]15:1
[6957]15:2 [6958]15:2-15 [6959]15:3 [6960]15:4 [6961]15:11
[6962]15:12 [6963]15:13 [6964]15:13 [6965]15:13 [6966]15:14
[6967]15:15 [6968]15:15 [6969]15:16 [6970]15:16-24
[6971]15:17 [6972]15:18 [6973]15:19 [6974]15:19 [6975]15:20
[6976]15:21 [6977]15:22 [6978]15:23-24 [6979]15:24
[6980]15:25 [6981]15:26 [6982]15:26 [6983]15:27-28
[6984]15:27-28 [6985]15:29 [6986]15:29 [6987]16:1
[6988]16:1-6 [6989]16:2 [6990]16:3 [6991]16:4 [6992]16:7
[6993]16:7 [6994]16:7-23 [6995]16:7-36 [6996]16:8 [6997]16:8
[6998]16:8 [6999]16:9 [7000]16:10 [7001]16:14 [7002]16:15
[7003]16:16-18 [7004]16:19-22 [7005]16:23 [7006]16:23-34
[7007]16:24 [7008]16:25 [7009]16:26 [7010]16:27
[7011]16:28-29 [7012]16:29 [7013]16:30 [7014]16:30-31
[7015]16:32-33 [7016]16:34 [7017]16:35 [7018]16:35-36
[7019]16:36 [7020]16:37 [7021]16:37-43 [7022]16:39-40
[7023]16:41 [7024]17:1 [7025]17:1-15 [7026]17:2 [7027]17:4
[7028]17:4 [7029]17:5 [7030]17:6 [7031]17:6 [7032]17:7
[7033]17:8 [7034]17:9 [7035]17:10 [7036]17:11-12 [7037]17:14
[7038]17:14 [7039]17:16-27 [7040]17:18 [7041]17:19
[7042]17:24 [7043]17:27 [7044]18:1 [7045]18:1 [7046]18:1
[7047]18:1 [7048]18:1 [7049]18:2 [7050]18:3 [7051]18:3-4
[7052]18:4 [7053]18:4 [7054]18:5 [7055]18:5-8 [7056]18:6
[7057]18:6 [7058]18:7-8 [7059]18:9-10 [7060]18:9-11
[7061]18:11 [7062]18:11 [7063]18:12-13 [7064]18:13
[7065]18:14-17 [7066]18:17 [7067]19:1 [7068]19:1-2
[7069]19:3-4 [7070]19:5 [7071]19:6 [7072]19:6-7 [7073]19:7
[7074]19:8-13 [7075]19:10 [7076]19:12 [7077]19:14-19
[7078]19:18 [7079]19:18 [7080]19:19 [7081]20:1 [7082]20:1-3
[7083]20:2 [7084]20:3 [7085]20:4 [7086]20:4-8 [7087]20:7
[7088]21:1 [7089]21:1 [7090]21:1-6 [7091]21:3 [7092]21:5-6
[7093]21:6 [7094]21:6 [7095]21:7 [7096]21:7-8 [7097]21:8
[7098]21:9-13 [7099]21:12 [7100]21:13 [7101]21:14
[7102]21:14-17 [7103]21:15 [7104]21:16 [7105]21:17
[7106]21:18 [7107]21:18 [7108]21:18-30 [7109]21:20
[7110]21:26 [7111]21:26 [7112]21:26 [7113]21:26 [7114]21:27
[7115]21:28 [7116]21:28 [7117]21:29 [7118]21:30 [7119]22:1
[7120]22:1 [7121]22:1 [7122]22:1 [7123]22:1-29:30
[7124]22:2-4 [7125]22:2-5 [7126]22:5 [7127]22:6 [7128]22:6-16
[7129]22:7 [7130]22:7-8 [7131]22:8 [7132]22:9 [7133]22:9-10
[7134]22:12 [7135]22:13 [7136]22:13 [7137]22:13 [7138]22:14
[7139]22:14 [7140]22:14 [7141]22:14 [7142]22:14 [7143]22:15
[7144]22:16 [7145]22:16 [7146]22:17-19 [7147]22:18
[7148]22:19 [7149]23:1 [7150]23:1 [7151]23:1 [7152]23:2
[7153]23:2-5 [7154]23:4 [7155]23:4-5 [7156]23:4-5
[7157]23:4-5 [7158]23:5 [7159]23:5 [7160]23:6-23 [7161]23:11
[7162]23:13 [7163]23:13 [7164]23:13 [7165]23:16-23
[7166]23:17 [7167]23:24 [7168]23:24-32 [7169]23:27
[7170]23:28 [7171]23:29 [7172]23:30 [7173]23:31 [7174]23:32
[7175]24:1 [7176]24:1 [7177]24:1-19 [7178]24:5 [7179]24:6
[7180]24:6 [7181]24:7-8 [7182]24:10 [7183]24:14 [7184]24:19
[7185]24:20-31 [7186]25:1 [7187]25:1 [7188]25:1 [7189]25:1
[7190]25:1-3 [7191]25:2 [7192]25:2-3 [7193]25:2-4
[7194]25:2-6 [7195]25:3 [7196]25:3 [7197]25:5 [7198]25:5
[7199]25:5 [7200]25:5 [7201]25:6 [7202]25:6 [7203]25:6
[7204]25:6 [7205]25:6 [7206]25:7 [7207]25:7 [7208]25:7
[7209]25:8 [7210]25:8-31 [7211]25:17 [7212]26:1-11
[7213]26:1-19 [7214]26:5 [7215]26:6 [7216]26:7 [7217]26:8
[7218]26:10 [7219]26:13 [7220]26:14 [7221]26:17-18
[7222]26:20 [7223]26:20-28 [7224]26:26 [7225]26:26
[7226]26:27 [7227]26:28 [7228]26:29-32 [7229]26:30
[7230]26:30 [7231]26:31 [7232]26:32 [7233]26:32 [7234]27:1-5
[7235]27:1-15 [7236]27:4 [7237]27:5 [7238]27:6 [7239]27:7
[7240]27:16-24 [7241]27:21 [7242]27:21 [7243]27:23-24
[7244]27:23-24 [7245]27:24 [7246]27:25-34 [7247]27:29
[7248]27:31 [7249]27:31 [7250]27:32 [7251]28:1 [7252]28:1
[7253]28:2 [7254]28:2-3 [7255]28:2-7 [7256]28:4-5
[7257]28:6-7 [7258]28:8 [7259]28:8-10 [7260]28:9
[7261]28:9-10 [7262]28:9-10 [7263]28:10 [7264]28:11
[7265]28:11-12 [7266]28:11-19 [7267]28:12 [7268]28:13
[7269]28:14 [7270]28:15 [7271]28:18 [7272]28:18 [7273]28:19
[7274]28:20 [7275]28:20-21 [7276]28:21 [7277]29:1-5
[7278]29:2 [7279]29:2 [7280]29:2 [7281]29:4 [7282]29:4-5
[7283]29:5 [7284]29:6 [7285]29:6 [7286]29:6-9 [7287]29:7
[7288]29:7 [7289]29:8 [7290]29:9 [7291]29:9 [7292]29:10
[7293]29:10 [7294]29:10-20 [7295]29:11 [7296]29:13-14
[7297]29:14 [7298]29:14 [7299]29:14 [7300]29:15 [7301]29:16
[7302]29:16 [7303]29:17 [7304]29:18 [7305]29:19 [7306]29:20
[7307]29:21 [7308]29:21-22 [7309]29:22 [7310]29:23
[7311]29:23 [7312]29:23-25 [7313]29:25 [7314]29:26-27
[7315]29:26-30 [7316]29:28 [7317]29:29 [7318]29:29-30
2 Chronicles
[7319]1:1 [7320]1:1-6 [7321]1:1-9:31 [7322]1:2-3 [7323]1:3
[7324]1:3 [7325]1:4 [7326]1:5 [7327]1:6 [7328]1:6-7
[7329]1:7 [7330]1:7-12 [7331]1:8 [7332]1:9 [7333]1:11-12
[7334]1:12 [7335]1:13 [7336]1:13 [7337]1:13-17 [7338]1:14
[7339]1:15 [7340]1:16-17 [7341]2:1 [7342]2:1-2 [7343]2:2
[7344]2:3 [7345]2:3-10 [7346]2:4 [7347]2:7 [7348]2:8
[7349]2:8-9 [7350]2:10 [7351]2:11 [7352]2:11-16 [7353]2:12
[7354]2:14 [7355]2:15-16 [7356]2:17 [7357]2:17 [7358]2:18
[7359]2:18 [7360]3:1-2 [7361]3:2 [7362]3:3 [7363]3:3-9
[7364]3:4 [7365]3:5 [7366]3:6 [7367]3:7 [7368]3:8 [7369]3:8
[7370]3:10 [7371]3:10-13 [7372]3:12-13 [7373]3:13 [7374]3:14
[7375]3:14 [7376]3:15 [7377]3:15-17 [7378]4:1 [7379]4:1
[7380]4:1 [7381]4:2 [7382]4:2-6 [7383]4:5 [7384]4:6
[7385]4:6 [7386]4:7 [7387]4:7-8 [7388]4:8 [7389]4:8
[7390]4:8 [7391]4:9 [7392]4:9 [7393]4:10-18 [7394]4:11
[7395]4:11 [7396]4:16 [7397]4:18 [7398]4:18 [7399]4:19
[7400]4:19 [7401]4:19 [7402]4:20-22 [7403]5:1 [7404]5:1
[7405]5:2-4 [7406]5:2-10 [7407]5:3 [7408]5:3 [7409]5:5
[7410]5:6 [7411]5:7 [7412]5:7-8 [7413]5:9 [7414]5:9
[7415]5:11 [7416]5:11 [7417]5:11-14 [7418]5:12 [7419]5:13
[7420]5:14 [7421]6:1 [7422]6:1-11 [7423]6:2 [7424]6:6
[7425]6:7 [7426]6:8 [7427]6:9-10 [7428]6:10 [7429]6:12-42
[7430]6:13 [7431]6:14 [7432]6:14 [7433]6:18 [7434]6:20
[7435]6:21 [7436]6:22 [7437]6:23 [7438]6:24 [7439]6:25
[7440]6:26 [7441]6:27 [7442]6:28 [7443]6:30 [7444]6:30
[7445]6:33 [7446]6:35 [7447]6:36 [7448]6:38 [7449]6:39
[7450]6:39 [7451]6:41 [7452]6:41-42 [7453]6:42 [7454]7:1
[7455]7:1 [7456]7:1 [7457]7:1 [7458]7:2-3 [7459]7:3
[7460]7:4-5 [7461]7:4-11 [7462]7:5 [7463]7:6 [7464]7:7
[7465]7:11 [7466]7:11 [7467]7:12 [7468]7:12-22 [7469]7:13
[7470]7:13-15 [7471]7:14 [7472]7:15 [7473]7:16 [7474]7:17-18
[7475]7:19 [7476]7:20 [7477]8:1-6 [7478]8:2 [7479]8:6
[7480]8:7-10 [7481]8:11 [7482]8:11 [7483]8:12-13
[7484]8:12-16 [7485]8:14 [7486]8:15 [7487]8:16 [7488]8:17
[7489]8:17-18 [7490]8:18 [7491]9:1 [7492]9:1-12 [7493]9:8
[7494]9:9 [7495]9:12 [7496]9:13-21 [7497]9:13-28 [7498]9:14
[7499]9:15-16 [7500]9:17-19 [7501]9:23 [7502]9:24 [7503]9:25
[7504]9:25 [7505]9:28 [7506]9:29-31 [7507]9:29-31
[7508]9:29-31 [7509]9:29-31 [7510]10:1 [7511]10:1-19
[7512]10:1-12:16 [7513]10:2-4 [7514]10:5-14 [7515]10:7
[7516]10:15 [7517]10:15 [7518]10:16-19 [7519]11:1
[7520]11:1-4 [7521]11:2 [7522]11:3 [7523]11:4 [7524]11:5-12
[7525]11:11-12 [7526]11:13 [7527]11:13-14 [7528]11:13-17
[7529]11:14 [7530]11:14 [7531]11:14 [7532]11:15 [7533]11:16
[7534]11:17 [7535]11:17 [7536]11:17 [7537]11:18 [7538]11:18
[7539]11:18-23 [7540]11:19-20 [7541]11:20 [7542]11:20
[7543]11:23 [7544]11:23 [7545]12:1 [7546]12:1 [7547]12:1
[7548]12:1 [7549]12:2-4 [7550]12:2-4 [7551]12:4 [7552]12:5
[7553]12:5 [7554]12:6 [7555]12:6 [7556]12:7 [7557]12:7
[7558]12:8 [7559]12:8 [7560]12:8 [7561]12:8-11 [7562]12:9
[7563]12:9-11 [7564]12:12 [7565]12:12 [7566]12:12 [7567]12:13
[7568]12:13-16 [7569]12:14 [7570]12:15 [7571]13:1-5
[7572]13:1-22 [7573]13:1-22 [7574]13:1-22 [7575]13:3
[7576]13:3 [7577]13:3 [7578]13:4-12 [7579]13:5 [7580]13:5-8
[7581]13:6 [7582]13:6-8 [7583]13:8 [7584]13:8 [7585]13:9
[7586]13:9-15 [7587]13:10 [7588]13:10 [7589]13:10-11
[7590]13:10-12 [7591]13:12 [7592]13:12 [7593]13:13-14
[7594]13:14 [7595]13:14 [7596]13:15-20 [7597]13:17
[7598]13:18 [7599]13:18 [7600]13:18 [7601]13:18 [7602]13:19
[7603]13:19 [7604]13:20 [7605]13:20 [7606]13:20 [7607]13:21
[7608]13:21 [7609]13:21-22 [7610]13:22 [7611]14:1
[7612]14:1-16:14 [7613]14:1-16:14 [7614]14:2 [7615]14:3
[7616]14:3 [7617]14:4 [7618]14:5 [7619]14:5 [7620]14:5
[7621]14:7 [7622]14:8 [7623]14:8 [7624]14:9-10 [7625]14:11
[7626]14:11 [7627]14:11 [7628]14:12 [7629]14:14
[7630]14:14-15 [7631]14:15 [7632]15:1 [7633]15:1-7 [7634]15:3
[7635]15:3 [7636]15:3 [7637]15:4 [7638]15:5 [7639]15:5
[7640]15:5-6 [7641]15:6 [7642]15:7 [7643]15:8 [7644]15:8
[7645]15:9 [7646]15:9 [7647]15:9 [7648]15:9-11 [7649]15:10
[7650]15:10 [7651]15:11 [7652]15:12-13 [7653]15:12-15
[7654]15:13 [7655]15:14-15 [7656]15:15 [7657]15:16
[7658]15:16 [7659]15:17 [7660]15:18 [7661]15:18 [7662]15:19
[7663]15:19 [7664]15:19 [7665]15:19 [7666]15:19 [7667]16:1-6
[7668]16:2 [7669]16:3 [7670]16:4 [7671]16:7 [7672]16:7
[7673]16:7 [7674]16:7-9 [7675]16:7-9 [7676]16:8 [7677]16:9
[7678]16:9 [7679]16:9 [7680]16:9 [7681]16:9 [7682]16:9-10
[7683]16:10 [7684]16:10 [7685]16:11-14 [7686]16:12
[7687]16:12 [7688]16:14 [7689]16:14 [7690]17:1 [7691]17:1-2
[7692]17:1-20:37 [7693]17:2 [7694]17:3 [7695]17:3-4
[7696]17:3-4 [7697]17:4 [7698]17:5 [7699]17:5 [7700]17:5
[7701]17:5 [7702]17:6 [7703]17:6 [7704]17:6 [7705]17:6
[7706]17:7 [7707]17:7 [7708]17:7-9 [7709]17:7-9 [7710]17:8-9
[7711]17:9 [7712]17:10 [7713]17:10 [7714]17:10 [7715]17:10-11
[7716]17:11 [7717]17:12 [7718]17:12-19 [7719]17:16
[7720]17:18 [7721]17:19 [7722]18:1 [7723]18:2 [7724]18:2-3
[7725]18:3 [7726]18:4 [7727]18:4-27 [7728]18:7 [7729]18:9
[7730]18:21 [7731]18:21 [7732]18:24 [7733]18:27
[7734]18:28-32 [7735]18:31 [7736]18:31 [7737]18:33
[7738]18:33-34 [7739]19:1 [7740]19:1 [7741]19:2 [7742]19:2
[7743]19:2 [7744]19:2 [7745]19:2-3 [7746]19:3 [7747]19:4
[7748]19:4 [7749]19:5 [7750]19:5-7 [7751]19:6 [7752]19:6
[7753]19:7 [7754]19:8 [7755]19:8 [7756]19:8-11 [7757]19:9
[7758]19:10 [7759]19:11 [7760]19:11 [7761]20:1 [7762]20:1
[7763]20:1-2 [7764]20:2 [7765]20:3-13 [7766]20:4 [7767]20:6
[7768]20:6 [7769]20:7 [7770]20:8 [7771]20:8-9 [7772]20:11
[7773]20:12 [7774]20:14 [7775]20:14-17 [7776]20:15
[7777]20:16-17 [7778]20:17 [7779]20:18-21 [7780]20:19
[7781]20:20 [7782]20:20-30 [7783]20:21 [7784]20:22
[7785]20:22-25 [7786]20:23 [7787]20:23 [7788]20:24
[7789]20:25 [7790]20:26 [7791]20:26-30 [7792]20:27-28
[7793]20:29 [7794]20:30 [7795]20:31-37 [7796]20:33
[7797]20:33 [7798]20:33 [7799]20:34 [7800]20:34
[7801]20:35-36 [7802]20:35-36 [7803]20:37 [7804]20:37
[7805]21:1-3 [7806]21:1-30 [7807]21:1-22:12 [7808]21:2
[7809]21:3 [7810]21:4 [7811]21:4 [7812]21:5-6 [7813]21:6
[7814]21:7 [7815]21:7 [7816]21:8 [7817]21:8 [7818]21:8-10
[7819]21:9 [7820]21:10 [7821]21:10 [7822]21:10-11 [7823]21:11
[7824]21:11 [7825]21:12 [7826]21:12 [7827]21:12-15
[7828]21:13 [7829]21:13 [7830]21:14 [7831]21:15 [7832]21:16
[7833]21:16-17 [7834]21:17 [7835]21:17 [7836]21:18
[7837]21:18-20 [7838]21:19 [7839]21:19-20 [7840]21:20
[7841]22:1 [7842]22:1 [7843]22:1 [7844]22:1-9 [7845]22:2
[7846]22:3 [7847]22:3-4 [7848]22:3-4 [7849]22:4 [7850]22:6
[7851]22:7-9 [7852]22:8 [7853]22:10 [7854]22:10-11
[7855]22:10-12 [7856]22:11-12 [7857]23:1 [7858]23:1-10
[7859]23:2 [7860]23:3 [7861]23:6-7 [7862]23:8 [7863]23:8
[7864]23:11 [7865]23:11 [7866]23:12-13 [7867]23:12-15
[7868]23:14 [7869]23:15 [7870]23:16 [7871]23:16-21
[7872]23:17 [7873]23:18-19 [7874]23:19 [7875]23:20
[7876]23:21 [7877]24:1-14 [7878]24:1-27 [7879]24:1-25:28
[7880]24:3 [7881]24:6 [7882]24:7 [7883]24:7 [7884]24:7
[7885]24:10 [7886]24:12-13 [7887]24:14 [7888]24:15
[7889]24:15-18 [7890]24:17 [7891]24:18 [7892]24:18
[7893]24:19 [7894]24:19 [7895]24:20 [7896]24:20
[7897]24:20-22 [7898]24:21 [7899]24:22 [7900]24:23-24
[7901]24:23-24 [7902]24:23-24 [7903]24:25 [7904]24:25-27
[7905]24:26 [7906]24:27 [7907]25:1-4 [7908]25:2 [7909]25:3
[7910]25:4 [7911]25:5 [7912]25:5-10 [7913]25:5-13 [7914]25:6
[7915]25:7-8 [7916]25:9 [7917]25:10 [7918]25:10 [7919]25:10
[7920]25:11-12 [7921]25:11-13 [7922]25:12 [7923]25:13
[7924]25:13 [7925]25:13 [7926]25:14 [7927]25:14
[7928]25:14-16 [7929]25:15 [7930]25:16 [7931]25:16
[7932]25:16 [7933]25:16 [7934]25:17 [7935]25:17
[7936]25:17-24 [7937]25:18 [7938]25:19 [7939]25:19
[7940]25:20 [7941]25:20-21 [7942]25:22 [7943]25:23-24
[7944]25:25-28 [7945]25:27 [7946]26:1-5 [7947]26:1-23
[7948]26:5 [7949]26:6 [7950]26:6 [7951]26:6-15 [7952]26:7
[7953]26:8 [7954]26:8 [7955]26:9 [7956]26:10 [7957]26:10
[7958]26:11 [7959]26:12-13 [7960]26:14 [7961]26:15
[7962]26:15 [7963]26:16 [7964]26:16 [7965]26:16-21
[7966]26:16-21 [7967]26:16-23 [7968]26:17-18 [7969]26:17-18
[7970]26:19 [7971]26:21 [7972]26:22-23 [7973]27:1
[7974]27:1-9 [7975]27:2 [7976]27:2 [7977]27:2 [7978]27:3-4
[7979]27:3-5 [7980]27:5 [7981]27:5 [7982]27:6 [7983]27:6
[7984]27:6 [7985]27:7 [7986]27:7 [7987]27:8 [7988]27:8
[7989]27:9 [7990]28:1 [7991]28:1-4 [7992]28:1-27 [7993]28:3
[7994]28:3 [7995]28:5 [7996]28:5-8 [7997]28:6 [7998]28:7
[7999]28:8 [8000]28:9-15 [8001]28:10 [8002]28:11
[8003]28:12-13 [8004]28:14 [8005]28:15 [8006]28:16
[8007]28:16-21 [8008]28:17 [8009]28:18 [8010]28:18
[8011]28:19 [8012]28:20 [8013]28:20 [8014]28:21 [8015]28:21
[8016]28:22 [8017]28:22-25 [8018]28:23 [8019]28:23
[8020]28:23 [8021]28:24 [8022]28:24 [8023]28:25
[8024]28:26-27 [8025]28:26-27 [8026]29:1-11 [8027]29:1-32:33
[8028]29:1-32:33 [8029]29:2 [8030]29:3 [8031]29:3 [8032]29:5
[8033]29:6-7 [8034]29:8-9 [8035]29:10 [8036]29:11 [8037]29:11
[8038]29:12 [8039]29:12-19 [8040]29:13-14 [8041]29:17
[8042]29:18-19 [8043]29:20 [8044]29:20-36 [8045]29:21
[8046]29:21 [8047]29:22 [8048]29:23 [8049]29:24 [8050]29:25
[8051]29:27 [8052]29:28-30 [8053]29:30 [8054]29:30
[8055]29:31 [8056]29:32 [8057]29:33 [8058]29:34 [8059]29:34
[8060]29:34 [8061]29:35 [8062]29:36 [8063]30:1 [8064]30:1
[8065]30:1 [8066]30:1-27 [8067]30:2-5 [8068]30:3 [8069]30:6
[8070]30:6 [8071]30:6 [8072]30:6 [8073]30:7 [8074]30:8
[8075]30:8 [8076]30:8 [8077]30:9 [8078]30:10 [8079]30:11
[8080]30:12 [8081]30:13 [8082]30:13-27 [8083]30:14
[8084]30:15 [8085]30:16 [8086]30:17 [8087]30:18 [8088]30:18
[8089]30:18 [8090]30:20 [8091]30:21 [8092]30:22 [8093]30:22
[8094]30:22 [8095]30:23 [8096]30:23 [8097]30:24 [8098]30:25
[8099]30:26 [8100]30:27 [8101]31:1 [8102]31:1 [8103]31:1
[8104]31:2 [8105]31:2 [8106]31:3 [8107]31:3 [8108]31:4
[8109]31:4 [8110]31:5-6 [8111]31:5-10 [8112]31:6 [8113]31:7
[8114]31:8 [8115]31:9 [8116]31:10 [8117]31:11 [8118]31:11-19
[8119]31:12-13 [8120]31:14 [8121]31:15 [8122]31:16
[8123]31:17 [8124]31:18 [8125]31:18 [8126]31:19
[8127]31:20-21 [8128]31:20-21 [8129]32:1 [8130]32:1
[8131]32:1-8 [8132]32:2 [8133]32:3 [8134]32:3 [8135]32:3
[8136]32:3-4 [8137]32:5 [8138]32:6 [8139]32:6 [8140]32:9
[8141]32:9-19 [8142]32:11 [8143]32:12 [8144]32:13-15
[8145]32:14 [8146]32:15 [8147]32:16 [8148]32:17 [8149]32:19
[8150]32:19 [8151]32:20 [8152]32:20-23 [8153]32:21
[8154]32:22 [8155]32:22-23 [8156]32:24 [8157]32:24-33
[8158]32:25 [8159]32:25 [8160]32:25 [8161]32:26 [8162]32:27
[8163]32:29 [8164]32:30 [8165]32:31 [8166]32:31 [8167]32:31
[8168]32:31 [8169]32:31 [8170]32:31 [8171]32:31 [8172]32:32
[8173]32:33 [8174]33:1-10 [8175]33:1-25 [8176]33:2 [8177]33:3
[8178]33:4-5 [8179]33:6 [8180]33:8 [8181]33:9 [8182]33:10
[8183]33:10 [8184]33:11 [8185]33:11-13 [8186]33:12-13
[8187]33:14 [8188]33:14 [8189]33:15 [8190]33:15-16
[8191]33:15-17 [8192]33:17 [8193]33:18 [8194]33:18
[8195]33:18-19 [8196]33:18-20 [8197]33:21-23 [8198]33:22
[8199]33:23 [8200]33:24 [8201]33:24-25 [8202]34:1
[8203]34:1-2 [8204]34:1-35:27 [8205]34:2 [8206]34:3
[8207]34:3 [8208]34:3 [8209]34:3-4 [8210]34:3-7 [8211]34:6
[8212]34:8 [8213]34:8 [8214]34:8 [8215]34:8 [8216]34:8-13
[8217]34:9 [8218]34:10 [8219]34:10-11 [8220]34:11 [8221]34:12
[8222]34:14-28 [8223]34:19 [8224]34:21 [8225]34:24-25
[8226]34:27 [8227]34:27-28 [8228]34:29-33 [8229]34:30
[8230]34:31 [8231]34:32 [8232]34:33 [8233]35:1-19 [8234]35:2
[8235]35:2 [8236]35:3 [8237]35:3 [8238]35:4 [8239]35:5
[8240]35:6 [8241]35:6 [8242]35:7 [8243]35:8 [8244]35:9
[8245]35:10 [8246]35:11-12 [8247]35:13 [8248]35:14
[8249]35:15 [8250]35:16-17 [8251]35:17-18 [8252]35:18
[8253]35:18 [8254]35:20-23 [8255]35:21 [8256]35:22
[8257]35:22 [8258]35:24 [8259]35:24-27 [8260]35:25
[8261]35:25 [8262]35:33 [8263]36:1 [8264]36:1-4 [8265]36:1-23
[8266]36:2-4 [8267]36:4 [8268]36:5 [8269]36:5-8 [8270]36:6
[8271]36:7 [8272]36:8 [8273]36:8 [8274]36:9-10 [8275]36:11
[8276]36:12 [8277]36:12 [8278]36:12-13 [8279]36:13
[8280]36:14 [8281]36:14 [8282]36:14 [8283]36:15 [8284]36:15
[8285]36:15-16 [8286]36:15-16 [8287]36:16 [8288]36:16
[8289]36:16 [8290]36:16 [8291]36:17 [8292]36:17 [8293]36:18
[8294]36:18-19 [8295]36:19 [8296]36:20 [8297]36:20
[8298]36:21 [8299]36:21 [8300]36:21 [8301]36:22
[8302]36:22-23 [8303]36:22-23 [8304]36:35
Ezra
[8305]1:1-3 [8306]1:1-4 [8307]1:1-2:70 [8308]1:2 [8309]1:2
[8310]1:3 [8311]1:3 [8312]1:3 [8313]1:4 [8314]1:5
[8315]1:5-6 [8316]1:6 [8317]1:7-8 [8318]1:7-11 [8319]1:8
[8320]1:11 [8321]2 [8322]2:1 [8323]2:1-62 [8324]2:2
[8325]2:2 [8326]2:2 [8327]2:3-20 [8328]2:3-35 [8329]2:7
[8330]2:13 [8331]2:21 [8332]2:23 [8333]2:31 [8334]2:35-63
[8335]2:36-39 [8336]2:38 [8337]2:40-42 [8338]2:55 [8339]2:55
[8340]2:58 [8341]2:59-60 [8342]2:62-63 [8343]2:64
[8344]2:64-67 [8345]2:65 [8346]2:66-67 [8347]2:68-69
[8348]2:68-69 [8349]2:68-70 [8350]2:70 [8351]2:70 [8352]2:70
[8353]3:1 [8354]3:1 [8355]3:1 [8356]3:1-7 [8357]3:1-13
[8358]3:1-6:22 [8359]3:2 [8360]3:3 [8361]3:3 [8362]3:4
[8363]3:4-5 [8364]3:5 [8365]3:5 [8366]3:6 [8367]3:7
[8368]3:7 [8369]3:8 [8370]3:8 [8371]3:8-13 [8372]3:9
[8373]3:10-11 [8374]3:11 [8375]3:12 [8376]4:1 [8377]4:1-3
[8378]4:1-24 [8379]4:1-5:17 [8380]4:2 [8381]4:2 [8382]4:3
[8383]4:4 [8384]4:4 [8385]4:4-5 [8386]4:5 [8387]4:5
[8388]4:6 [8389]4:6 [8390]4:6-7 [8391]4:6-16 [8392]4:7
[8393]4:7 [8394]4:8 [8395]4:9 [8396]4:12 [8397]4:12
[8398]4:13 [8399]4:13 [8400]4:14 [8401]4:15 [8402]4:15
[8403]4:16 [8404]4:17-22 [8405]4:19 [8406]4:20 [8407]4:21
[8408]4:21-22 [8409]4:23 [8410]4:23 [8411]4:23-24 [8412]4:24
[8413]4:24 [8414]5:1 [8415]5:1 [8416]5:1-2 [8417]5:1-2
[8418]5:2 [8419]5:3-4 [8420]5:3-4 [8421]5:3-5 [8422]5:4
[8423]5:5 [8424]5:6-17 [8425]5:8 [8426]5:8 [8427]5:12
[8428]5:13 [8429]5:14 [8430]5:15 [8431]5:16 [8432]5:17
[8433]6:1 [8434]6:1-5 [8435]6:1-12 [8436]6:1-12 [8437]6:1-12
[8438]6:2 [8439]6:3-5 [8440]6:4 [8441]6:4 [8442]6:5
[8443]6:6 [8444]6:6-12 [8445]6:7 [8446]6:8 [8447]6:8
[8448]6:8 [8449]6:9 [8450]6:10 [8451]6:11 [8452]6:12
[8453]6:13 [8454]6:13-15 [8455]6:14-15 [8456]6:16-18
[8457]6:17 [8458]6:18 [8459]6:19 [8460]6:19-22 [8461]6:20
[8462]6:22 [8463]7:1 [8464]7:1-10 [8465]7:1-28 [8466]7:1-8:36
[8467]7:6 [8468]7:6 [8469]7:6 [8470]7:6 [8471]7:8 [8472]7:8
[8473]7:9 [8474]7:9 [8475]7:9 [8476]7:10 [8477]7:11-26
[8478]7:12 [8479]7:13 [8480]7:14 [8481]7:14 [8482]7:15-16
[8483]7:17 [8484]7:18 [8485]7:19 [8486]7:20 [8487]7:22
[8488]7:22 [8489]7:23 [8490]7:24 [8491]7:25 [8492]7:25-26
[8493]7:26 [8494]7:27-28 [8495]7:28 [8496]7:35 [8497]8:1-20
[8498]8:2 [8499]8:3 [8500]8:5 [8501]8:13 [8502]8:15
[8503]8:17 [8504]8:18 [8505]8:19 [8506]8:20 [8507]8:20
[8508]8:21 [8509]8:21-23 [8510]8:22 [8511]8:23 [8512]8:24
[8513]8:24-30 [8514]8:25 [8515]8:28 [8516]8:29 [8517]8:30
[8518]8:31 [8519]8:31 [8520]8:32 [8521]8:32-34 [8522]8:33-34
[8523]8:35 [8524]8:35 [8525]8:36 [8526]8:36 [8527]9:1
[8528]9:1-2 [8529]9:1-10:44 [8530]9:1-10:44 [8531]9:2
[8532]9:3 [8533]9:3-4 [8534]9:4 [8535]9:4 [8536]9:5
[8537]9:5-6 [8538]9:5-15 [8539]9:5-15 [8540]9:6 [8541]9:6
[8542]9:7 [8543]9:7 [8544]9:8-9 [8545]9:9 [8546]9:10
[8547]9:10 [8548]9:11-12 [8549]9:13-14 [8550]9:13-14
[8551]9:14 [8552]9:15 [8553]10:1 [8554]10:1 [8555]10:2
[8556]10:2 [8557]10:2-4 [8558]10:2-4 [8559]10:3 [8560]10:4
[8561]10:5 [8562]10:5 [8563]10:6 [8564]10:7-8 [8565]10:7-9
[8566]10:9 [8567]10:9 [8568]10:9 [8569]10:10-11
[8570]10:10-14 [8571]10:12 [8572]10:13 [8573]10:13
[8574]10:13-14 [8575]10:14 [8576]10:15 [8577]10:15-17
[8578]10:16 [8579]10:16 [8580]10:17 [8581]10:18
[8582]10:18-44 [8583]10:26 [8584]10:44
Nehemiah
[8585]1 [8586]1 [8587]1:1 [8588]1:1 [8589]1:1 [8590]1:1-2
[8591]1:1-2 [8592]1:1-2:20 [8593]1:2 [8594]1:3 [8595]1:3
[8596]1:3 [8597]1:3-5 [8598]1:4 [8599]1:4 [8600]1:5
[8601]1:5-11 [8602]1:6 [8603]1:6 [8604]1:6-12 [8605]1:7
[8606]1:7 [8607]1:8 [8608]1:8-9 [8609]1:10 [8610]1:10
[8611]1:11 [8612]1:11 [8613]1:13-14 [8614]1:15 [8615]1:16-26
[8616]1:27-32 [8617]2:1-6 [8618]2:1-8 [8619]2:2 [8620]2:2
[8621]2:4 [8622]2:5 [8623]2:6 [8624]2:6 [8625]2:7
[8626]2:7-8 [8627]2:8 [8628]2:8 [8629]2:9 [8630]2:9
[8631]2:9-11 [8632]2:10 [8633]2:10 [8634]2:10 [8635]2:10
[8636]2:10-12 [8637]2:11 [8638]2:12 [8639]2:12 [8640]2:12-16
[8641]2:13 [8642]2:13 [8643]2:14 [8644]2:15 [8645]2:16
[8646]2:16-23 [8647]2:17 [8648]2:17-18 [8649]2:19-20
[8650]2:19-20 [8651]3:1 [8652]3:1-4:23 [8653]3:2 [8654]3:4
[8655]3:5 [8656]3:5 [8657]3:6 [8658]3:7 [8659]3:8
[8660]3:10 [8661]3:12 [8662]3:12 [8663]3:13 [8664]3:14
[8665]3:15 [8666]3:16 [8667]3:16 [8668]3:17-18 [8669]3:20
[8670]3:21 [8671]3:23 [8672]3:26 [8673]3:27 [8674]3:28
[8675]3:29 [8676]3:30 [8677]3:30 [8678]3:32 [8679]4:1
[8680]4:1 [8681]4:1-23 [8682]4:2 [8683]4:2 [8684]4:3
[8685]4:4 [8686]4:4-5 [8687]4:6 [8688]4:7 [8689]4:7-8
[8690]4:8 [8691]4:9 [8692]4:10 [8693]4:10 [8694]4:11
[8695]4:11 [8696]4:12 [8697]4:13 [8698]4:14 [8699]4:14
[8700]4:15 [8701]4:16 [8702]4:16 [8703]4:17 [8704]4:18
[8705]4:18-20 [8706]4:21 [8707]4:22 [8708]4:23 [8709]5:1-5
[8710]5:1-19 [8711]5:1-19 [8712]5:2 [8713]5:3 [8714]5:3
[8715]5:4 [8716]5:5 [8717]5:5 [8718]5:6 [8719]5:6-13
[8720]5:7 [8721]5:8 [8722]5:9 [8723]5:10 [8724]5:11
[8725]5:11 [8726]5:11 [8727]5:12 [8728]5:12 [8729]5:13
[8730]5:14 [8731]5:14 [8732]5:14-19 [8733]5:14-19 [8734]5:15
[8735]5:15 [8736]5:15 [8737]5:16 [8738]5:16 [8739]5:17-18
[8740]5:18 [8741]5:18 [8742]5:19 [8743]5:19 [8744]6:1
[8745]6:1-4 [8746]6:1-19 [8747]6:3 [8748]6:4 [8749]6:5-7
[8750]6:5-9 [8751]6:9 [8752]6:10 [8753]6:10-14 [8754]6:11
[8755]6:11 [8756]6:12 [8757]6:13 [8758]6:14 [8759]6:14
[8760]6:15 [8761]6:15-19 [8762]6:16 [8763]6:17 [8764]6:18
[8765]6:19 [8766]7:1-2 [8767]7:1-4 [8768]7:1-73 [8769]7:2
[8770]7:2 [8771]7:3-4 [8772]7:5 [8773]7:5-73 [8774]7:5-73
[8775]7:6-7 [8776]7:6-69 [8777]7:8-63 [8778]7:57 [8779]7:64
[8780]7:70-72 [8781]7:73 [8782]7:73 [8783]8:1 [8784]8:1
[8785]8:1-8 [8786]8:1-9:38 [8787]8:1-10:39 [8788]8:2
[8789]8:2 [8790]8:2 [8791]8:2 [8792]8:3 [8793]8:3 [8794]8:4
[8795]8:4 [8796]8:5 [8797]8:5 [8798]8:6 [8799]8:7 [8800]8:7
[8801]8:7 [8802]8:7 [8803]8:7-8 [8804]8:8 [8805]8:9
[8806]8:9 [8807]8:9 [8808]8:9 [8809]8:9-12 [8810]8:10
[8811]8:11 [8812]8:11 [8813]8:12 [8814]8:13 [8815]8:13-18
[8816]8:14-15 [8817]8:16-17 [8818]8:18 [8819]9:1 [8820]9:1-3
[8821]9:2 [8822]9:4 [8823]9:4 [8824]9:4-5 [8825]9:4-5
[8826]9:4-5 [8827]9:4-38 [8828]9:4-38 [8829]9:5-6 [8830]9:6
[8831]9:7 [8832]9:8 [8833]9:9-11 [8834]9:12 [8835]9:13
[8836]9:14 [8837]9:15 [8838]9:16 [8839]9:17 [8840]9:17
[8841]9:19 [8842]9:19 [8843]9:20 [8844]9:20 [8845]9:20
[8846]9:22 [8847]9:23 [8848]9:24 [8849]9:25 [8850]9:26
[8851]9:26 [8852]9:27 [8853]9:27 [8854]9:28 [8855]9:28-29
[8856]9:29 [8857]9:30 [8858]9:30 [8859]9:30 [8860]9:31
[8861]9:32 [8862]9:33 [8863]9:33 [8864]9:34 [8865]9:34
[8866]9:35 [8867]9:36 [8868]9:36-37 [8869]10:1 [8870]10:1
[8871]10:1-27 [8872]10:10 [8873]10:14 [8874]10:24
[8875]10:28-29 [8876]10:29 [8877]10:29 [8878]10:29
[8879]10:30 [8880]10:30 [8881]10:31 [8882]10:31 [8883]10:31
[8884]10:32-33 [8885]10:32-39 [8886]10:33 [8887]10:34
[8888]10:37 [8889]10:37 [8890]10:38 [8891]10:39 [8892]10:39
[8893]11 [8894]11:1 [8895]11:1 [8896]11:1 [8897]11:1
[8898]11:1-2 [8899]11:1-12:47 [8900]11:2 [8901]11:2
[8902]11:3-9 [8903]11:6 [8904]11:6 [8905]11:7-8 [8906]11:9
[8907]11:10-19 [8908]11:12-14 [8909]11:14 [8910]11:16
[8911]11:18 [8912]11:19 [8913]11:20 [8914]11:20-36
[8915]11:21 [8916]11:22 [8917]11:22 [8918]11:23 [8919]11:24
[8920]11:25-30 [8921]11:31 [8922]11:31-35 [8923]11:33
[8924]11:36 [8925]12:1 [8926]12:1-9 [8927]12:1-11 [8928]12:8
[8929]12:10-11 [8930]12:12-21 [8931]12:12-24 [8932]12:22
[8933]12:22 [8934]12:22-26 [8935]12:24 [8936]12:25
[8937]12:27-43 [8938]12:28-29 [8939]12:30 [8940]12:36
[8941]12:36 [8942]12:38 [8943]12:40 [8944]12:43 [8945]12:44
[8946]12:44 [8947]12:44 [8948]12:44-47 [8949]12:45
[8950]12:45-46 [8951]12:47 [8952]12:47 [8953]13:1 [8954]13:1
[8955]13:1 [8956]13:1-3 [8957]13:1-31 [8958]13:2 [8959]13:2
[8960]13:3 [8961]13:3 [8962]13:4 [8963]13:4 [8964]13:4-9
[8965]13:5 [8966]13:6 [8967]13:6 [8968]13:6 [8969]13:7-8
[8970]13:10 [8971]13:10-14 [8972]13:11 [8973]13:11
[8974]13:12 [8975]13:13 [8976]13:14 [8977]13:15 [8978]13:15
[8979]13:15-22 [8980]13:16 [8981]13:17 [8982]13:18
[8983]13:19 [8984]13:20 [8985]13:21 [8986]13:21 [8987]13:22
[8988]13:22 [8989]13:23 [8990]13:23 [8991]13:23-31
[8992]13:25 [8993]13:25 [8994]13:26 [8995]13:26 [8996]13:27
[8997]13:28 [8998]13:28 [8999]13:29 [9000]13:30 [9001]13:30
[9002]13:31 [9003]15:15 [9004]17:17
Esther
[9005]1:1 [9006]1:1-9 [9007]1:1-2:23 [9008]1:3 [9009]1:3-4
[9010]1:3-4 [9011]1:4 [9012]1:5 [9013]1:6 [9014]1:8
[9015]1:9 [9016]1:10 [9017]1:10-11 [9018]1:10-22 [9019]1:11
[9020]1:12 [9021]1:12 [9022]1:13 [9023]1:13 [9024]1:13-14
[9025]1:14 [9026]1:15 [9027]1:16-18 [9028]1:19 [9029]1:20
[9030]1:21-22 [9031]2:1-4 [9032]2:3 [9033]2:5 [9034]2:5-6
[9035]2:5-7 [9036]2:7 [9037]2:7 [9038]2:8-11 [9039]2:9
[9040]2:10 [9041]2:11 [9042]2:12 [9043]2:12-17 [9044]2:14
[9045]2:15 [9046]2:15 [9047]2:16 [9048]2:17 [9049]2:17
[9050]2:18 [9051]2:18-20 [9052]2:20 [9053]2:20 [9054]2:21
[9055]2:21-23 [9056]2:23 [9057]2:23 [9058]3:1 [9059]3:1
[9060]3:1-15 [9061]3:2 [9062]3:2 [9063]3:2-4 [9064]3:3
[9065]3:4 [9066]3:4 [9067]3:5 [9068]3:5-6 [9069]3:6
[9070]3:7 [9071]3:7-13 [9072]3:8 [9073]3:9 [9074]3:10-11
[9075]3:12-13 [9076]3:12-14 [9077]3:13 [9078]3:13 [9079]3:13
[9080]3:14-15 [9081]3:15 [9082]3:15 [9083]3:15 [9084]4:1-2
[9085]4:1-4 [9086]4:1-17 [9087]4:2 [9088]4:3 [9089]4:3
[9090]4:4 [9091]4:5 [9092]4:5-7 [9093]4:7 [9094]4:7
[9095]4:8-9 [9096]4:10-12 [9097]4:11 [9098]4:11 [9099]4:13-14
[9100]4:13-14 [9101]4:15-16 [9102]4:15-17 [9103]4:16
[9104]5:1 [9105]5:1-8 [9106]5:1-7:10 [9107]5:2 [9108]5:3
[9109]5:4-5 [9110]5:5 [9111]5:6 [9112]5:7-8 [9113]5:9
[9114]5:9 [9115]5:9 [9116]5:9 [9117]5:9-14 [9118]5:10
[9119]5:10-13 [9120]5:12 [9121]5:14 [9122]6:1 [9123]6:1-3
[9124]6:2 [9125]6:4 [9126]6:4-11 [9127]6:5 [9128]6:6
[9129]6:8-9 [9130]6:10 [9131]6:11 [9132]6:12 [9133]6:12-14
[9134]6:13 [9135]6:13 [9136]6:13 [9137]6:14 [9138]7:1-4
[9139]7:2 [9140]7:3-4 [9141]7:5 [9142]7:5-6 [9143]7:6
[9144]7:7 [9145]7:7-10 [9146]7:9 [9147]7:10 [9148]8:1
[9149]8:1-2 [9150]8:1-17 [9151]8:3 [9152]8:3 [9153]8:3-6
[9154]8:4 [9155]8:5 [9156]8:5 [9157]8:7 [9158]8:7-14
[9159]8:8 [9160]8:8 [9161]8:9 [9162]8:10 [9163]8:11
[9164]8:11 [9165]8:11 [9166]8:13 [9167]8:14 [9168]8:15
[9169]8:15-17 [9170]8:16-17 [9171]9:1 [9172]9:1 [9173]9:1-19
[9174]9:1-10:3 [9175]9:2 [9176]9:2 [9177]9:2 [9178]9:2
[9179]9:3 [9180]9:4 [9181]9:5 [9182]9:6 [9183]9:10
[9184]9:10 [9185]9:11 [9186]9:12 [9187]9:13 [9188]9:14
[9189]9:15 [9190]9:15 [9191]9:16 [9192]9:16 [9193]9:17
[9194]9:18 [9195]9:19 [9196]9:19 [9197]9:20 [9198]9:20
[9199]9:20-32 [9200]9:21 [9201]9:22 [9202]9:22 [9203]9:22
[9204]9:23 [9205]9:24 [9206]9:25 [9207]9:26 [9208]9:27
[9209]9:27 [9210]9:28 [9211]9:29 [9212]9:31 [9213]9:31
[9214]10:1 [9215]10:1-2 [9216]10:2 [9217]10:2-3 [9218]10:3
[9219]10:4 [9220]13:12-14 [9221]14:16
Job
[9222]1:5 [9223]1:5 [9224]1:6 [9225]1:21 [9226]2:3
[9227]3:20-21 [9228]4:5 [9229]4:7 [9230]4:16 [9231]6:14
[9232]6:15 [9233]6:25 [9234]8:3-4 [9235]9:12 [9236]9:15
[9237]10:17 [9238]12:7 [9239]12:11 [9240]12:16 [9241]12:16
[9242]12:24 [9243]12:24-25 [9244]13:26 [9245]13:26
[9246]14:13 [9247]14:17 [9248]14:18 [9249]15:21 [9250]15:25
[9251]15:26 [9252]18:5-21 [9253]18:9-10 [9254]18:11
[9255]18:18 [9256]19 [9257]20:5 [9258]20:5 [9259]20:12-14
[9260]20:14 [9261]20:15 [9262]20:15-20 [9263]20:20
[9264]20:23 [9265]20:23 [9266]21:19 [9267]21:30 [9268]21:33
[9269]22:18 [9270]22:23 [9271]23:6 [9272]23:13 [9273]23:15
[9274]24:14-15 [9275]24:15 [9276]24:24 [9277]25:3 [9278]26:7
[9279]26:9 [9280]27:16-17 [9281]27:17-18 [9282]28 [9283]29:6
[9284]29:7-25 [9285]29:13 [9286]29:13 [9287]31:9-10
[9288]31:10 [9289]31:11 [9290]31:13 [9291]31:13-14
[9292]31:13-14 [9293]31:15 [9294]31:20 [9295]31:23
[9296]31:23 [9297]31:31 [9298]31:32 [9299]31:39 [9300]33:13
[9301]33:14 [9302]33:14 [9303]33:15 [9304]33:15
[9305]33:15-16 [9306]33:20 [9307]33:23-24 [9308]33:25
[9309]33:25 [9310]34:18 [9311]34:18 [9312]34:29 [9313]35:6
[9314]36:8 [9315]37:17 [9316]38:22-23 [9317]38:30 [9318]38:36
[9319]38:41 [9320]39:16 [9321]40:9 [9322]40:11 [9323]40:11-13
[9324]40:12 [9325]41:1-2
Psalms
[9326]2:1 [9327]2:1-2 [9328]2:1-2 [9329]2:1-12 [9330]2:2
[9331]2:5 [9332]2:6 [9333]2:6 [9334]2:6-7 [9335]2:7
[9336]2:8 [9337]2:10-11 [9338]2:10-11 [9339]2:10-11
[9340]2:12 [9341]3:1-8 [9342]3:2 [9343]3:2 [9344]3:2
[9345]3:6 [9346]3:6 [9347]5:7 [9348]6:1 [9349]7:12
[9350]7:13 [9351]7:15-16 [9352]7:15-16 [9353]8:2 [9354]8:2
[9355]9:6 [9356]9:12 [9357]9:15-16 [9358]9:20 [9359]10:8-10
[9360]10:9-10 [9361]10:17 [9362]11:1 [9363]11:1 [9364]11:1
[9365]11:4 [9366]11:7 [9367]12:8 [9368]12:8 [9369]15:1
[9370]15:4 [9371]15:4 [9372]15:4 [9373]15:4 [9374]15:4
[9375]16:2 [9376]16:7 [9377]16:9 [9378]17:3 [9379]17:3
[9380]17:10 [9381]17:14 [9382]17:14 [9383]18:1-50 [9384]18:7
[9385]18:10 [9386]18:14 [9387]18:16 [9388]18:25-26
[9389]18:26 [9390]18:31 [9391]18:34 [9392]18:34 [9393]18:40
[9394]18:40 [9395]18:42 [9396]19:5 [9397]19:5 [9398]19:5
[9399]20:1 [9400]20:3 [9401]20:3 [9402]20:3 [9403]20:6
[9404]20:7 [9405]20:7 [9406]20:7 [9407]20:7 [9408]21:13
[9409]21:13 [9410]22:14 [9411]23:4 [9412]23:4 [9413]23:4
[9414]23:5 [9415]24:3 [9416]24:6 [9417]25:8-9 [9418]25:19
[9419]26:5 [9420]26:5 [9421]26:6 [9422]26:8 [9423]27:3
[9424]27:4 [9425]27:4 [9426]27:4-6 [9427]27:5 [9428]27:5
[9429]27:10 [9430]27:10 [9431]27:13 [9432]28:4 [9433]28:4
[9434]28:4 [9435]29:9 [9436]30:5 [9437]30:6 [9438]30:11
[9439]30:12 [9440]31:19 [9441]32:5 [9442]32:8 [9443]32:9
[9444]33:16 [9445]33:16-17 [9446]33:17 [9447]33:17 [9448]34:1
[9449]34:2 [9450]34:4 [9451]34:6 [9452]34:8 [9453]34:10
[9454]34:19 [9455]34:22 [9456]35:12 [9457]35:13-14 [9458]36:2
[9459]36:2 [9460]36:5 [9461]36:6 [9462]36:10 [9463]37:4-5
[9464]37:6 [9465]37:6-7 [9466]37:12-13 [9467]37:13
[9468]37:15 [9469]37:16 [9470]37:17 [9471]37:19 [9472]37:19
[9473]37:23-24 [9474]37:25 [9475]37:25 [9476]38:4 [9477]38:13
[9478]38:13 [9479]38:13-15 [9480]38:14-15 [9481]38:15
[9482]39:1-2 [9483]39:6 [9484]40:5 [9485]40:5 [9486]41:9
[9487]41:11 [9488]41:12 [9489]42:1-11 [9490]42:4 [9491]42:4
[9492]42:6 [9493]42:6 [9494]42:10 [9495]43:1-5 [9496]43:4
[9497]44:3 [9498]44:3 [9499]44:3 [9500]44:20-21 [9501]45:1-17
[9502]45:12 [9503]45:12 [9504]46:3 [9505]46:4 [9506]46:4-5
[9507]46:5 [9508]46:5 [9509]46:8 [9510]46:9 [9511]46:9
[9512]47:4 [9513]47:8 [9514]47:9 [9515]48:2 [9516]48:2
[9517]48:3 [9518]49:11 [9519]49:15 [9520]50:5 [9521]50:16
[9522]51:1 [9523]51:1-19 [9524]51:3 [9525]51:4 [9526]51:4
[9527]51:6 [9528]51:12 [9529]51:12 [9530]51:15 [9531]51:18
[9532]51:18 [9533]52:1-9 [9534]52:5 [9535]52:6 [9536]52:8
[9537]53:5 [9538]54:1-7 [9539]55:1-23 [9540]55:1-23
[9541]55:13 [9542]55:21 [9543]55:21 [9544]56:10 [9545]56:12
[9546]56:13 [9547]58:10 [9548]58:10-11 [9549]59:1-17
[9550]59:1-17 [9551]59:6 [9552]59:7 [9553]60:1-12 [9554]60:4
[9555]60:5 [9556]60:6 [9557]60:7 [9558]60:9-10 [9559]61:7
[9560]62:3 [9561]62:8 [9562]62:11 [9563]62:11 [9564]63:1-11
[9565]63:6 [9566]64:6 [9567]64:8 [9568]64:8 [9569]64:8
[9570]65:4 [9571]65:4 [9572]65:9 [9573]65:13 [9574]66:9
[9575]66:16-19 [9576]68:1-35 [9577]68:5 [9578]68:7-8
[9579]68:9 [9580]68:9 [9581]68:12 [9582]68:12 [9583]68:17
[9584]68:17 [9585]68:17 [9586]68:23 [9587]68:25 [9588]68:26
[9589]68:27 [9590]68:27 [9591]68:27 [9592]68:27 [9593]68:29
[9594]68:35 [9595]68:35 [9596]69:7 [9597]69:7 [9598]69:26
[9599]69:28 [9600]69:31 [9601]69:31-32 [9602]70:8 [9603]71:11
[9604]71:11 [9605]72:1-2 [9606]72:1-20 [9607]72:2 [9608]72:6
[9609]72:8-11 [9610]72:10-11 [9611]72:14 [9612]72:14
[9613]72:14 [9614]72:14 [9615]72:15 [9616]72:15 [9617]72:15
[9618]72:15 [9619]72:16 [9620]72:17 [9621]72:19-20 [9622]73:1
[9623]73:2 [9624]73:2 [9625]73:9 [9626]73:17 [9627]74:4
[9628]74:6 [9629]74:18 [9630]74:22 [9631]74:22 [9632]75:3
[9633]75:3 [9634]75:3 [9635]76:1-12 [9636]76:2 [9637]76:5
[9638]76:5 [9639]76:5-6 [9640]76:5-6 [9641]76:7 [9642]76:10
[9643]76:10 [9644]76:11 [9645]76:11 [9646]76:12 [9647]76:12
[9648]78:6-7 [9649]78:29 [9650]78:54 [9651]78:59-65
[9652]78:60 [9653]78:60 [9654]78:61 [9655]78:64 [9656]78:65
[9657]78:66 [9658]78:66 [9659]78:67 [9660]78:67-68
[9661]78:68 [9662]78:71 [9663]79:12 [9664]80:1 [9665]80:3
[9666]80:4 [9667]80:8 [9668]80:17 [9669]80:19 [9670]81:3
[9671]81:7 [9672]82:1 [9673]82:3-4 [9674]82:4 [9675]82:6-7
[9676]83:3 [9677]83:3-4 [9678]83:4 [9679]83:6-8 [9680]83:9
[9681]83:9-10 [9682]83:11 [9683]84:6 [9684]84:10 [9685]85:8
[9686]86:15 [9687]87:1 [9688]88:1-18 [9689]88:1-89:52
[9690]89:3-4 [9691]89:20 [9692]89:20 [9693]89:21
[9694]89:21-28 [9695]89:27 [9696]89:27 [9697]89:28-29
[9698]89:30-37 [9699]89:31-34 [9700]89:35 [9701]89:35
[9702]90:10 [9703]90:10 [9704]90:13 [9705]90:15 [9706]90:15
[9707]90:15 [9708]91:1 [9709]91:5 [9710]91:6 [9711]91:12
[9712]91:13 [9713]92:9 [9714]92:13 [9715]93:3-4 [9716]94:7
[9717]94:16 [9718]94:18 [9719]95:10 [9720]95:10 [9721]96:1-13
[9722]99:5 [9723]99:6 [9724]99:8 [9725]101:1 [9726]101:1
[9727]101:2 [9728]101:8 [9729]102:14 [9730]102:14 [9731]103:3
[9732]103:3 [9733]103:10 [9734]103:20 [9735]103:22
[9736]104:4 [9737]104:4 [9738]104:10-23 [9739]104:11
[9740]104:16 [9741]104:22-23 [9742]104:23 [9743]105:1-15
[9744]105:8 [9745]105:18 [9746]105:38 [9747]105:44
[9748]105:44-45 [9749]105:44-45 [9750]106:5 [9751]106:43
[9752]106:44 [9753]106:46 [9754]106:46 [9755]106:47-48
[9756]106:48 [9757]107:10 [9758]107:16 [9759]107:38
[9760]107:41 [9761]107:42 [9762]108:2 [9763]109:4
[9764]109:16 [9765]109:17-18 [9766]110:1 [9767]110:1
[9768]110:2-3 [9769]110:3 [9770]110:3 [9771]110:3 [9772]110:3
[9773]110:3 [9774]110:5-6 [9775]110:7 [9776]110:15
[9777]111:4 [9778]111:10 [9779]112:6 [9780]113:7-8
[9781]113:7-8 [9782]113:7-9 [9783]113:9 [9784]114:5
[9785]114:5 [9786]114:7 [9787]114:7 [9788]114:8 [9789]115:3-4
[9790]115:12 [9791]115:14 [9792]116:1-2 [9793]116:11
[9794]116:12 [9795]116:12 [9796]116:15 [9797]116:15
[9798]116:16 [9799]116:19 [9800]117:2 [9801]118:9
[9802]118:10-11 [9803]118:10-12 [9804]118:12 [9805]119:24
[9806]119:32 [9807]119:32 [9808]119:49 [9809]119:49
[9810]119:53 [9811]119:55-56 [9812]119:70 [9813]119:79
[9814]119:94 [9815]119:106 [9816]119:115 [9817]119:120
[9818]119:120 [9819]119:120 [9820]119:120 [9821]119:125
[9822]120:1-134:3 [9823]120:3-4 [9824]120:5 [9825]120:7
[9826]120:7 [9827]121:1 [9828]122:1 [9829]122:4-5
[9830]122:4-5 [9831]122:5 [9832]122:6 [9833]122:8 [9834]122:9
[9835]123:7 [9836]126:1-2 [9837]126:1-2 [9838]126:2
[9839]127:1 [9840]127:1 [9841]127:1-2 [9842]127:3 [9843]127:5
[9844]127:5 [9845]127:5 [9846]128:3 [9847]128:5-6 [9848]128:6
[9849]129:7-8 [9850]130:3 [9851]130:4 [9852]131:1
[9853]132:1-2 [9854]132:1-8 [9855]132:4-5 [9856]132:4-5
[9857]132:4-5 [9858]132:8-10 [9859]132:11-12 [9860]132:12
[9861]132:15 [9862]132:17 [9863]132:17 [9864]132:17
[9865]135:7 [9866]135:7 [9867]136:1 [9868]136:1-26
[9869]136:1-26 [9870]136:17-24 [9871]137:1 [9872]137:6
[9873]137:7 [9874]137:7 [9875]138:2 [9876]138:5 [9877]138:8
[9878]139:7-10 [9879]139:11 [9880]139:12 [9881]139:21
[9882]140:8 [9883]141:2 [9884]141:4 [9885]141:5 [9886]142:1
[9887]142:1-7 [9888]143:2 [9889]144:1 [9890]145:4 [9891]145:6
[9892]145:12 [9893]145:18 [9894]146:3-4 [9895]147:9
[9896]147:10 [9897]147:19-20 [9898]149:8-9
Proverbs
[9899]1:16 [9900]2:6 [9901]2:6 [9902]2:6 [9903]3:14
[9904]3:16 [9905]3:20 [9906]3:25-26 [9907]4:18 [9908]5:19
[9909]6:6-8 [9910]6:17 [9911]6:26 [9912]6:26 [9913]6:30
[9914]6:32 [9915]6:32 [9916]6:34 [9917]7:26 [9918]7:26
[9919]8:34 [9920]9:1 [9921]9:8-9 [9922]11:8 [9923]11:10
[9924]11:10 [9925]11:17 [9926]11:25 [9927]11:25 [9928]12:19
[9929]12:27 [9930]13:7 [9931]13:10 [9932]13:22 [9933]14:34
[9934]15:1 [9935]15:27 [9936]16:7 [9937]16:7 [9938]16:7
[9939]16:33 [9940]17 [9941]17:5 [9942]17:8 [9943]17:14
[9944]17:17 [9945]18:10 [9946]18:18 [9947]18:19 [9948]18:19
[9949]18:24 [9950]19:3 [9951]19:3 [9952]19:13 [9953]19:17
[9954]20:3 [9955]20:25 [9956]21:1 [9957]21:6 [9958]21:9
[9959]21:14 [9960]21:18 [9961]21:24 [9962]21:27 [9963]22:9
[9964]23:3 [9965]23:5 [9966]24:11-12 [9967]24:11-12
[9968]24:11-12 [9969]24:13 [9970]24:17-18 [9971]24:27
[9972]25:3 [9973]25:3 [9974]25:3 [9975]25:5 [9976]25:6
[9977]25:8 [9978]25:8 [9979]25:8 [9980]25:12 [9981]25:16
[9982]25:19 [9983]25:21-22 [9984]25:24 [9985]26:18-19
[9986]26:26 [9987]27:1 [9988]27:1 [9989]27:5 [9990]27:10
[9991]27:15 [9992]27:22 [9993]27:23-24 [9994]27:23-24
[9995]28:1 [9996]28:2 [9997]28:2 [9998]28:4 [9999]28:9
[10000]28:13 [10001]28:23 [10002]28:24 [10003]29:1
[10004]29:1 [10005]29:9 [10006]29:10 [10007]29:12
[10008]29:12 [10009]29:23 [10010]29:23 [10011]30 [10012]30:17
[10013]30:17 [10014]31:2 [10015]31:3 [10016]31:4 [10017]31:6
[10018]31:6 [10019]31:8 [10020]31:9 [10021]31:10 [10022]31:11
[10023]31:13 [10024]31:13 [10025]31:14 [10026]31:16
[10027]31:20 [10028]31:24
Ecclesiastes
[10029]1:1 [10030]1:4 [10031]1:5 [10032]1:9 [10033]2:3
[10034]2:4 [10035]2:14 [10036]2:19 [10037]2:19 [10038]2:24
[10039]2:24 [10040]3:4 [10041]3:14 [10042]3:14 [10043]3:14
[10044]3:14 [10045]3:16 [10046]3:16 [10047]3:16 [10048]3:21
[10049]4:1 [10050]4:1 [10051]4:4 [10052]4:4 [10053]4:6
[10054]5:1 [10055]5:1 [10056]5:2-6 [10057]5:7 [10058]5:7
[10059]5:8 [10060]5:9 [10061]5:11 [10062]5:11 [10063]5:13
[10064]5:19 [10065]6:3 [10066]7:11 [10067]7:14 [10068]7:14
[10069]7:17 [10070]7:19 [10071]7:19 [10072]7:20
[10073]7:25-26 [10074]7:28 [10075]8:1 [10076]8:8 [10077]8:9
[10078]8:10 [10079]8:10 [10080]8:11 [10081]8:14 [10082]9:2
[10083]9:7 [10084]9:7 [10085]9:10 [10086]9:11 [10087]9:11
[10088]9:14-16 [10089]9:15 [10090]9:15 [10091]9:17
[10092]9:18 [10093]10:6 [10094]10:7 [10095]10:17 [10096]10:17
[10097]10:19 [10098]10:19 [10099]10:20 [10100]11:2
[10101]11:4 [10102]11:4 [10103]11:9 [10104]12:1 [10105]12:7
[10106]12:11
Song of Solomon
[10107]1:1 [10108]1:7 [10109]3:8 [10110]6:4 [10111]6:12
[10112]7:4
Isaiah
[10113]1:3 [10114]1:11 [10115]1:18 [10116]1:18 [10117]1:26
[10118]2:20 [10119]2:20 [10120]2:20-21 [10121]2:21
[10122]3:2-3 [10123]3:6 [10124]5:19 [10125]6 [10126]6:1
[10127]6:2 [10128]6:2 [10129]6:3 [10130]6:9 [10131]6:10
[10132]6:13 [10133]7:1-25 [10134]7:2 [10135]7:2 [10136]7:3
[10137]7:3 [10138]7:6 [10139]7:10-12 [10140]7:12 [10141]7:13
[10142]8:4 [10143]8:9 [10144]8:9 [10145]8:9 [10146]8:9-10
[10147]8:10 [10148]8:19 [10149]8:19 [10150]8:20
[10151]8:21-22 [10152]9:6 [10153]9:7 [10154]9:21 [10155]10:5
[10156]10:5 [10157]10:5-7 [10158]10:6 [10159]10:6-7
[10160]10:6-7 [10161]10:6-7 [10162]10:6-7 [10163]10:7
[10164]10:13-14 [10165]10:22-23 [10166]10:24 [10167]10:28-31
[10168]10:30 [10169]11:1 [10170]11:1 [10171]11:1-5
[10172]11:3 [10173]11:4 [10174]11:10 [10175]11:12 [10176]12:1
[10177]12:1 [10178]12:3 [10179]14:11 [10180]14:15
[10181]14:17 [10182]14:19 [10183]14:28-29 [10184]14:28-32
[10185]16:3-4 [10186]16:8-9 [10187]16:14 [10188]21:10
[10189]21:12 [10190]22:9 [10191]22:11 [10192]22:11
[10193]22:12-13 [10194]22:12-13 [10195]22:12-14 [10196]22:18
[10197]22:21 [10198]23:18 [10199]23:18 [10200]24:17
[10201]26:1-2 [10202]26:10 [10203]26:11 [10204]26:16
[10205]27:4 [10206]27:4-5 [10207]28:9 [10208]28:16
[10209]28:16 [10210]28:17 [10211]28:26 [10212]28:27
[10213]29:4 [10214]30:7 [10215]30:10 [10216]30:20-21
[10217]30:21 [10218]30:22 [10219]30:22 [10220]30:22
[10221]31:6-7 [10222]31:8 [10223]32:1-2 [10224]32:2
[10225]32:5-7 [10226]32:6-7 [10227]32:6-8 [10228]32:7-8
[10229]32:8 [10230]32:9-10 [10231]33:1 [10232]33:1
[10233]33:14 [10234]33:14 [10235]33:14 [10236]33:15-16
[10237]33:17 [10238]33:18 [10239]33:20 [10240]33:20
[10241]33:22 [10242]33:23 [10243]33:23 [10244]34:5-6
[10245]34:13 [10246]35:3 [10247]37:22 [10248]38:20
[10249]38:22 [10250]39:3 [10251]40:2 [10252]40:2 [10253]40:11
[10254]40:11 [10255]40:31 [10256]40:31 [10257]41:2
[10258]41:7 [10259]41:15 [10260]41:17-18 [10261]41:25
[10262]42:1 [10263]42:1 [10264]42:1-2 [10265]42:24
[10266]43:2 [10267]43:3 [10268]43:4 [10269]43:24
[10270]44:3-4 [10271]44:5 [10272]44:5 [10273]44:20
[10274]44:25-26 [10275]44:26 [10276]44:26 [10277]44:26
[10278]44:26 [10279]44:28 [10280]45:1 [10281]45:1-2
[10282]45:4 [10283]45:4 [10284]45:11 [10285]45:11
[10286]45:13 [10287]45:18 [10288]45:24-25 [10289]46:1
[10290]46:1 [10291]46:2 [10292]46:4 [10293]46:7 [10294]47:9
[10295]47:12-13 [10296]47:13 [10297]48:1 [10298]49:2
[10299]49:6-7 [10300]50:7 [10301]51:2 [10302]51:12-13
[10303]51:12-13 [10304]51:19 [10305]52:1-2 [10306]52:11
[10307]53:2 [10308]53:10-12 [10309]53:12 [10310]54:1
[10311]54:1 [10312]54:1 [10313]54:1-2 [10314]54:11
[10315]55:3 [10316]55:3 [10317]55:4 [10318]56:3 [10319]56:7
[10320]56:7 [10321]56:11 [10322]56:12 [10323]56:12
[10324]57:1-2 [10325]57:2 [10326]57:9 [10327]57:17-18
[10328]57:18 [10329]57:21 [10330]58:4 [10331]58:5 [10332]58:6
[10333]58:6 [10334]58:6 [10335]58:7 [10336]58:8 [10337]58:10
[10338]58:12 [10339]58:14 [10340]59:10 [10341]60:1-22
[10342]60:10 [10343]60:10 [10344]60:13 [10345]61:1
[10346]62:6 [10347]63:3 [10348]63:5 [10349]63:10 [10350]63:10
[10351]63:15 [10352]63:19 [10353]64:1-2 [10354]64:3
[10355]64:11 [10356]65:1 [10357]65:12 [10358]65:20
[10359]65:24 [10360]65:24 [10361]66:2 [10362]66:4
[10363]66:13 [10364]66:21
Jeremiah
[10365]1:5 [10366]1:10 [10367]1:10 [10368]1:10 [10369]2:11
[10370]2:11 [10371]2:11-12 [10372]2:12 [10373]2:13
[10374]2:14 [10375]3:1 [10376]3:1 [10377]3:6 [10378]3:16-17
[10379]3:23 [10380]5:8 [10381]5:8 [10382]6:10 [10383]6:16
[10384]6:16 [10385]6:29-30 [10386]7:4 [10387]7:4 [10388]7:4
[10389]7:10 [10390]7:12 [10391]7:12 [10392]7:14 [10393]7:19
[10394]8:1-2 [10395]8:2 [10396]9:1-2 [10397]9:2 [10398]10:11
[10399]10:11 [10400]11:15 [10401]11:21 [10402]11:23
[10403]12:5 [10404]12:9 [10405]14:22 [10406]15:2 [10407]17:9
[10408]17:16 [10409]17:21 [10410]18:7-8 [10411]19:1-15
[10412]19:13 [10413]20:1 [10414]22:10-12 [10415]22:15
[10416]22:17 [10417]22:18-19 [10418]22:21 [10419]22:24
[10420]22:24 [10421]22:24 [10422]22:30 [10423]23:13
[10424]23:28 [10425]23:29 [10426]23:30 [10427]24:5
[10428]25:3-7 [10429]25:6 [10430]25:6 [10431]25:12
[10432]26:24 [10433]27:16 [10434]27:21-22 [10435]29:7
[10436]29:7 [10437]29:10 [10438]31:17 [10439]31:19
[10440]31:20 [10441]31:20 [10442]31:20 [10443]31:26
[10444]32:5 [10445]32:10-12 [10446]34:3 [10447]34:5
[10448]34:10-11 [10449]34:14 [10450]34:17 [10451]35:6
[10452]36:19 [10453]36:26 [10454]36:30 [10455]37:7
[10456]37:10 [10457]37:11 [10458]37:19 [10459]38:17
[10460]39:18 [10461]40:1-45:5 [10462]40:5-6 [10463]41:12
[10464]44:17 [10465]45:4 [10466]45:5 [10467]45:5 [10468]47:32
[10469]48:10 [10470]48:10 [10471]48:10 [10472]48:11
[10473]48:43-44 [10474]48:44 [10475]48:44 [10476]50:4
[10477]50:5 [10478]50:5 [10479]51:5 [10480]51:31 [10481]52:25
[10482]52:29
Lamentations
[10483]1:1 [10484]1:9 [10485]3:19 [10486]3:19-20 [10487]3:28
[10488]4:3-12 [10489]4:5 [10490]4:7 [10491]4:7-8 [10492]4:9
[10493]4:12
Ezekiel
[10494]1:1-2 [10495]1:2 [10496]2:8 [10497]4:6 [10498]4:16
[10499]5:10 [10500]5:13 [10501]6:9 [10502]6:9 [10503]8:14
[10504]12:13 [10505]14:3 [10506]14:3 [10507]14:4 [10508]16:3
[10509]16:20-21 [10510]16:48 [10511]16:49 [10512]16:49
[10513]16:63 [10514]16:63 [10515]17:16-21 [10516]17:18
[10517]17:18-19 [10518]18:14-22 [10519]19:1-4 [10520]19:14
[10521]20:4 [10522]20:5-26 [10523]20:13 [10524]20:24-25
[10525]20:25 [10526]22:2 [10527]23:11 [10528]23:17
[10529]24:1-14 [10530]27:3 [10531]27:17 [10532]27:17
[10533]29:6-7 [10534]32:27 [10535]32:27 [10536]32:27
[10537]32:27 [10538]32:27 [10539]33:16 [10540]33:31
[10541]36:30 [10542]36:37 [10543]36:37 [10544]37:4
[10545]37:22 [10546]37:22 [10547]38:11 [10548]39:12
[10549]44:30 [10550]44:30 [10551]44:30
Daniel
[10552]1 [10553]1:1 [10554]1:1-7 [10555]1:5 [10556]1:6
[10557]1:7 [10558]2:12-13 [10559]2:44 [10560]4:22 [10561]4:27
[10562]4:29-30 [10563]4:32 [10564]5:1-31 [10565]5:2
[10566]5:2-3 [10567]5:3-4 [10568]5:3-6 [10569]5:4 [10570]5:4
[10571]5:19 [10572]5:19 [10573]5:19 [10574]5:31 [10575]6:1
[10576]6:4 [10577]6:10 [10578]6:15 [10579]6:18 [10580]7:13
[10581]9:1 [10582]9:5-19 [10583]9:20 [10584]9:21 [10585]9:21
[10586]9:21 [10587]9:24 [10588]11:38 [10589]23 [10590]30
[10591]30 [10592]31
Hosea
[10593]1:2 [10594]1:4 [10595]1:4 [10596]1:9 [10597]1:10
[10598]1:10 [10599]1:11 [10600]2:7 [10601]2:7 [10602]2:8
[10603]2:8 [10604]2:8-9 [10605]2:9 [10606]2:9 [10607]2:12
[10608]2:14 [10609]2:15 [10610]2:15 [10611]3:4 [10612]3:4
[10613]3:5 [10614]3:5 [10615]4:6 [10616]4:8 [10617]4:10
[10618]4:13-14 [10619]4:14 [10620]4:17 [10621]5:7 [10622]6:5
[10623]6:6 [10624]7:9 [10625]8:4 [10626]8:4 [10627]8:4
[10628]8:5 [10629]8:5 [10630]8:11 [10631]8:14 [10632]9:7
[10633]9:9 [10634]9:15 [10635]10:2 [10636]10:3 [10637]10:9
[10638]11:12 [10639]11:12 [10640]12:4 [10641]12:4 [10642]12:8
[10643]12:11 [10644]12:11 [10645]13:10-11 [10646]13:10-11
[10647]13:13 [10648]14:2 [10649]14:8
Joel
[10650]1:3-4 [10651]1:9 [10652]2:13 [10653]2:17
Amos
[10654]1:1 [10655]1:3-4 [10656]1:5 [10657]2:11 [10658]2:12
[10659]3:2 [10660]3:2 [10661]3:2 [10662]3:6 [10663]3:7
[10664]4:7-8 [10665]5:25 [10666]6:4 [10667]6:5 [10668]6:6
[10669]6:6 [10670]9:3
Obadiah
[10671]1:1-21 [10672]1:3 [10673]1:3 [10674]1:21
Jonah
[10675]2:8 [10676]4:11
Micah
[10677]1:13 [10678]2 [10679]2:13 [10680]3:11 [10681]4:11-12
[10682]4:11-12 [10683]4:11-12 [10684]4:11-13 [10685]4:12
[10686]4:12-13 [10687]4:12-13 [10688]4:13 [10689]5 [10690]5:1
[10691]5:1 [10692]5:2 [10693]5:2 [10694]5:2 [10695]5:2
[10696]5:7 [10697]6:4 [10698]6:5 [10699]6:5 [10700]6:5
[10701]6:6-7 [10702]6:6-8 [10703]6:16 [10704]7:5 [10705]7:5-6
[10706]7:10 [10707]13 [10708]35 [10709]41
Habakkuk
[10710]1:11 [10711]1:13 [10712]2:1 [10713]2:1 [10714]2:3
[10715]2:5 [10716]2:9-10 [10717]2:12 [10718]2:12 [10719]2:13
[10720]2:15-16 [10721]2:15-16 [10722]2:18 [10723]3:3-4
[10724]3:8 [10725]3:9 [10726]3:11
Zephaniah
[10727]1:4 [10728]1:5 [10729]1:9 [10730]2:11 [10731]3:18
Haggai
[10732]1:1 [10733]1:1 [10734]1:1 [10735]1:1-15 [10736]1:2
[10737]1:4 [10738]1:6 [10739]1:9 [10740]1:9 [10741]1:9-11
[10742]2:16 [10743]2:18-19 [10744]2:18-19 [10745]2:18-19
[10746]2:19 [10747]2:23
Zechariah
[10748]1:1 [10749]1:6 [10750]1:8 [10751]1:14 [10752]2
[10753]2:13 [10754]2:13 [10755]3:1 [10756]3:8 [10757]3:8
[10758]3:9 [10759]4:6 [10760]4:7 [10761]4:10 [10762]4:10
[10763]4:12 [10764]5:3 [10765]6:1 [10766]6:11-12 [10767]6:12
[10768]6:12-13 [10769]6:12-13 [10770]7:5 [10771]8:3-8
[10772]8:19 [10773]8:23 [10774]8:23 [10775]9:7 [10776]10:1
[10777]12:3 [10778]12:5 [10779]12:5 [10780]12:8 [10781]12:8
[10782]12:10 [10783]12:11 [10784]13:1 [10785]13:7 [10786]14:5
[10787]14:6-7 [10788]14:16 [10789]14:18 [10790]14:20 [10791]26
Malachi
[10792]1:4 [10793]1:4 [10794]1:9 [10795]1:13 [10796]2:6
[10797]2:7 [10798]2:8-9 [10799]2:10 [10800]2:10 [10801]2:11
[10802]2:11 [10803]2:13 [10804]2:15 [10805]3:1-2 [10806]3:8-9
[10807]3:9-10 [10808]3:10 [10809]3:10 [10810]3:10-11
[10811]4:2 [10812]4:2 [10813]4:3 [10814]4:4
Matthew
[10815]1:1-17 [10816]1:5 [10817]1:5 [10818]1:5 [10819]2:1-2
[10820]2:3 [10821]2:11 [10822]2:11 [10823]3:1 [10824]3:4
[10825]3:9 [10826]4:1-11 [10827]4:11 [10828]5:1 [10829]5:10
[10830]5:28-29 [10831]5:35 [10832]5:44 [10833]5:44
[10834]6:29 [10835]6:33 [10836]6:33 [10837]6:33 [10838]6:33
[10839]7:22-23 [10840]8:8-9 [10841]8:9 [10842]8:9 [10843]8:9
[10844]8:19-20 [10845]9:2 [10846]9:2 [10847]9:6
[10848]10:16-17 [10849]10:35 [10850]11:8 [10851]11:14
[10852]12:3-4 [10853]12:24 [10854]12:42 [10855]12:42
[10856]12:42 [10857]13:25 [10858]13:52 [10859]13:52
[10860]14:12 [10861]15:6 [10862]15:21 [10863]16:3
[10864]16:19 [10865]16:26 [10866]18:25 [10867]18:32-33
[10868]19:4-5 [10869]19:5 [10870]19:5 [10871]19:8
[10872]19:22 [10873]19:29 [10874]20:23 [10875]20:29
[10876]21:13 [10877]21:15-16 [10878]21:30 [10879]21:31
[10880]21:31 [10881]21:33 [10882]21:35 [10883]21:38
[10884]21:41 [10885]22:7 [10886]22:12-13 [10887]22:34
[10888]23:16 [10889]23:17 [10890]23:18 [10891]23:32
[10892]23:34 [10893]23:34-37 [10894]23:35 [10895]23:36
[10896]23:37 [10897]23:37-38 [10898]23:38 [10899]24:15
[10900]24:19 [10901]24:22 [10902]25:37 [10903]26:6
[10904]26:35 [10905]26:41 [10906]26:53 [10907]26:67
[10908]27:5 [10909]27:31-32 [10910]27:43 [10911]28:2
Mark
[10912]2:26 [10913]6:20 [10914]6:23 [10915]9:38-39
[10916]13:34 [10917]16:20
Luke
[10918]1:1 [10919]1:5 [10920]1:16-17 [10921]1:19 [10922]1:32
[10923]1:33 [10924]1:38 [10925]1:46 [10926]1:48 [10927]1:51
[10928]1:52 [10929]1:69 [10930]1:69 [10931]1:74-75
[10932]2:22-23 [10933]2:36 [10934]2:46 [10935]2:51
[10936]2:52 [10937]3:23 [10938]3:23-38 [10939]3:31
[10940]3:31 [10941]3:31 [10942]3:34-38 [10943]4:18
[10944]4:20 [10945]4:25 [10946]4:25-26 [10947]4:27
[10948]4:27 [10949]6:46 [10950]9:34 [10951]9:34 [10952]9:53
[10953]9:54 [10954]9:55 [10955]9:56 [10956]9:56 [10957]9:61
[10958]10:24 [10959]10:40 [10960]11:22 [10961]11:26
[10962]14:9 [10963]14:12-13 [10964]14:13 [10965]14:14
[10966]14:14 [10967]14:21 [10968]14:23 [10969]14:31
[10970]14:31-32 [10971]14:32 [10972]14:32 [10973]15:15
[10974]16:8 [10975]16:12 [10976]16:19-31 [10977]16:24
[10978]16:24-27 [10979]17:9 [10980]17:16 [10981]17:17
[10982]17:26-29 [10983]17:26-29 [10984]18:6-8 [10985]18:8
[10986]18:13 [10987]18:35 [10988]19:1 [10989]19:1
[10990]19:27 [10991]19:27 [10992]21:16-18 [10993]21:34
[10994]22:26 [10995]22:29-30 [10996]22:32 [10997]22:32
[10998]22:43 [10999]22:44 [11000]22:61 [11001]23:12
[11002]23:29 [11003]24:28-29 [11004]24:31 [11005]24:32
[11006]24:44
John
[11007]1:30 [11008]1:31 [11009]1:45-46 [11010]2:10
[11011]2:21 [11012]3:13 [11013]3:14 [11014]4:9 [11015]4:16
[11016]4:20 [11017]4:22 [11018]4:22 [11019]4:32 [11020]4:34
[11021]4:37-38 [11022]5:11 [11023]5:14 [11024]5:45
[11025]6:49-50 [11026]6:62 [11027]7:22 [11028]7:37-38
[11029]7:52 [11030]9:39 [11031]10:18 [11032]10:32 [11033]11:4
[11034]11:50 [11035]11:54 [11036]12:26 [11037]12:28
[11038]13:7 [11039]13:10 [11040]13:30-31 [11041]14:15
[11042]14:27 [11043]16:6 [11044]16:7-8 [11045]16:21
[11046]16:23 [11047]17:1 [11048]17:2 [11049]17:2-3
[11050]17:17 [11051]17:19 [11052]18:1 [11053]19:11
Acts
[11054]1:8 [11055]1:10 [11056]1:18 [11057]1:24 [11058]1:24
[11059]1:26 [11060]2 [11061]2:1-4 [11062]2:2 [11063]2:5
[11064]2:13 [11065]2:23 [11066]2:29 [11067]2:29 [11068]2:37
[11069]2:41-42 [11070]3:25 [11071]4:28 [11072]5:4 [11073]7:23
[11074]7:25 [11075]7:45 [11076]8:4 [11077]8:27 [11078]8:30-31
[11079]9:1 [11080]9:6 [11081]9:21 [11082]9:31 [11083]9:31
[11084]9:31 [11085]11:23 [11086]13:21 [11087]13:22
[11088]13:23 [11089]13:29 [11090]13:34 [11091]13:36
[11092]13:36 [11093]13:36 [11094]13:39 [11095]13:46
[11096]15:16-17 [11097]15:29 [11098]16:30 [11099]16:31
[11100]17:6 [11101]17:24 [11102]18:6 [11103]19:34
[11104]19:40 [11105]20:12 [11106]20:33 [11107]20:35
[11108]21:10-11 [11109]24:17 [11110]26:7 [11111]26:22
[11112]26:22 [11113]26:22 [11114]28:4
Romans
[11115]1:18 [11116]1:21 [11117]1:24 [11118]1:24
[11119]1:24-32 [11120]1:26-27 [11121]1:28 [11122]1:30
[11123]2:20 [11124]2:22 [11125]2:24 [11126]2:29 [11127]3:8
[11128]3:9 [11129]3:9 [11130]4:5 [11131]4:11-12 [11132]5:11
[11133]5:11 [11134]5:19 [11135]6:23 [11136]7:4 [11137]7:14
[11138]8:1 [11139]8:3 [11140]8:3 [11141]8:7 [11142]8:21-22
[11143]8:28 [11144]8:31 [11145]9:4-5 [11146]9:27-28
[11147]10:3 [11148]11:1 [11149]11:1 [11150]11:1 [11151]11:2-3
[11152]11:4 [11153]11:5 [11154]11:8 [11155]11:11
[11156]11:20-21 [11157]11:24 [11158]11:24 [11159]11:28
[11160]12:1 [11161]12:4-5 [11162]12:7 [11163]13:2 [11164]13:4
[11165]13:7 [11166]15:16 [11167]15:30 [11168]15:32
[11169]16:9 [11170]16:18 [11171]16:18 [11172]16:18 [11173]16:20
1 Corinthians
[11174]1:13 [11175]2:8 [11176]2:9 [11177]2:14 [11178]3:16
[11179]4:3-4 [11180]4:9 [11181]4:13 [11182]4:13 [11183]5:1
[11184]5:1 [11185]5:13 [11186]6:1 [11187]6:9 [11188]6:19
[11189]7:1 [11190]7:12-13 [11191]7:23 [11192]8:4 [11193]9:14
[11194]9:18 [11195]10:2 [11196]10:7 [11197]10:11 [11198]10:13
[11199]10:18 [11200]10:22 [11201]10:22 [11202]11:1
[11203]11:3 [11204]11:4 [11205]11:10 [11206]11:18
[11207]11:19 [11208]11:30 [11209]12:4-11 [11210]12:12
[11211]12:21 [11212]12:24 [11213]12:24 [11214]13:5
[11215]13:7 [11216]13:11 [11217]14:4 [11218]14:24
[11219]14:24-25 [11220]14:31 [11221]15:25 [11222]15:26
2 Corinthians
[11223]1:8-9 [11224]1:10 [11225]1:10 [11226]1:12 [11227]2:7
[11228]2:16 [11229]3:6 [11230]3:8-10 [11231]3:10 [11232]3:13
[11233]3:16 [11234]4:5 [11235]4:6 [11236]4:8-9 [11237]5:11
[11238]6:15 [11239]7:10-11 [11240]7:11 [11241]7:11
[11242]7:11 [11243]7:11 [11244]8:2 [11245]8:5 [11246]8:12
[11247]9:2 [11248]9:10 [11249]9:10 [11250]10:4-5 [11251]11:9
[11252]11:33 [11253]12:8-9 [11254]12:9-10 [11255]12:16-17
Galatians
[11256]2:4 [11257]2:6 [11258]2:13 [11259]3:12 [11260]3:13
[11261]3:13 [11262]4:3 [11263]4:9 [11264]4:9 [11265]4:16
[11266]4:22-23 [11267]4:23 [11268]4:26 [11269]4:29 [11270]5:1
[11271]5:7 [11272]6:16 [11273]6:16
Ephesians
[11274]1:11 [11275]1:22 [11276]2:12 [11277]2:14 [11278]2:16
[11279]2:19 [11280]2:21 [11281]2:22 [11282]3:14 [11283]3:20
[11284]4:8-11 [11285]4:11-12 [11286]4:26-27 [11287]4:26-27
[11288]4:28 [11289]5:12 [11290]5:19 [11291]5:25 [11292]5:27
[11293]5:33
Philippians
[11294]1:12 [11295]1:12 [11296]1:19 [11297]1:28 [11298]2:9
[11299]2:12-13 [11300]2:20-21 [11301]2:21 [11302]2:21
[11303]3:1 [11304]3:5 [11305]3:5 [11306]3:9 [11307]3:17-18
[11308]3:19 [11309]4:3 [11310]4:3 [11311]4:6 [11312]4:6
[11313]4:6-7 [11314]4:8 [11315]4:9 [11316]4:10
Colossians
[11317]1:11 [11318]1:24 [11319]1:29 [11320]2:11 [11321]2:15
[11322]2:15 [11323]2:18 [11324]2:18 [11325]2:23 [11326]3:6
[11327]3:22 [11328]4:17
1 Thessalonians
[11329]2:18 [11330]4:4-5 [11331]5:3 [11332]5:13
2 Thessalonians
[11333]1:6 [11334]2:8 [11335]2:11-12 [11336]3:2 [11337]3:8
[11338]3:10 [11339]3:15
1 Timothy
[11340]1:9 [11341]1:10 [11342]1:16 [11343]2:1-2 [11344]2:1-2
[11345]2:8 [11346]3:1 [11347]3:4-5 [11348]3:4-5 [11349]3:13
[11350]3:13 [11351]4:4-5 [11352]5:4 [11353]5:4 [11354]5:4
[11355]5:4 [11356]5:6 [11357]5:8 [11358]5:14 [11359]5:21
[11360]6:9 [11361]6:9-10 [11362]6:16 [11363]6:16 [11364]6:18
2 Timothy
[11365]1:14 [11366]2:2 [11367]2:3 [11368]2:12 [11369]2:19-20
[11370]3:1 [11371]3:3 [11372]3:10 [11373]3:11 [11374]3:13
[11375]3:14 [11376]4:1 [11377]4:17-18 [11378]4:18
Titus
[11379]1:1 [11380]1:4 [11381]1:5 [11382]1:12 [11383]1:15
[11384]2:5
Hebrews
[11385]1:5 [11386]1:9 [11387]2 [11388]2:6-7 [11389]2:8
[11390]2:8 [11391]2:8 [11392]2:10 [11393]2:10 [11394]2:11
[11395]2:14-15 [11396]2:17 [11397]3:3 [11398]3:5 [11399]4:8
[11400]4:8 [11401]4:12 [11402]5:2 [11403]5:7 [11404]5:8
[11405]6:8 [11406]6:10 [11407]6:10 [11408]6:17-18
[11409]6:17-18 [11410]6:17-18 [11411]6:18 [11412]6:18
[11413]7:4 [11414]7:4 [11415]7:7 [11416]7:14 [11417]8:5
[11418]8:13 [11419]8:13 [11420]9:1 [11421]9:1 [11422]9:9
[11423]9:10 [11424]9:10 [11425]9:11 [11426]9:12 [11427]9:14
[11428]9:14 [11429]9:23 [11430]10:5 [11431]10:12 [11432]10:23
[11433]10:26 [11434]10:28 [11435]10:29 [11436]10:31
[11437]11:6 [11438]11:6 [11439]11:7 [11440]11:7 [11441]11:8
[11442]11:11 [11443]11:13 [11444]11:16 [11445]11:16
[11446]11:16 [11447]11:19 [11448]11:21 [11449]11:30
[11450]11:31 [11451]11:31 [11452]11:31 [11453]11:32
[11454]11:32 [11455]11:32 [11456]11:32 [11457]11:35
[11458]11:37 [11459]11:38 [11460]11:38 [11461]12:11
[11462]12:15 [11463]12:18 [11464]12:18-24 [11465]12:22
[11466]12:27 [11467]13:5 [11468]13:5 [11469]13:7
[11470]13:12-13 [11471]13:15
James
[11472]1:1 [11473]1:5 [11474]1:5 [11475]1:14 [11476]2:5
[11477]2:11 [11478]2:13 [11479]2:23 [11480]2:25 [11481]2:25
[11482]2:25 [11483]3:6 [11484]4:8 [11485]4:10 [11486]5:3
[11487]5:6 [11488]5:17 [11489]5:17 [11490]5:17 [11491]5:17-18
1 Peter
[11492]1:10-11 [11493]1:18 [11494]2:6-8 [11495]2:13-14
[11496]2:13-14 [11497]2:15 [11498]2:18 [11499]3:1 [11500]3:4
[11501]3:9 [11502]3:15 [11503]4:3 [11504]4:3 [11505]4:4
[11506]4:9 [11507]4:10 [11508]4:10 [11509]4:19 [11510]5:3
2 Peter
[11511]1:13 [11512]1:15 [11513]2:10
1 John
[11514]1:5 [11515]1:7 [11516]2:1 [11517]2:20 [11518]2:22
[11519]2:27 [11520]2:27 [11521]3:1 [11522]3:1 [11523]3:1
[11524]3:12 [11525]3:15 [11526]5:4 [11527]5:14
2 John
[11528]1:8
3 John
[11529]1:12
Jude
[11530]1:3 [11531]1:7 [11532]1:12 [11533]1:16 [11534]1:23
[11535]1:24
Revelation
[11536]1:5-6 [11537]1:6 [11538]1:9 [11539]1:12 [11540]1:18
[11541]1:20 [11542]2:20 [11543]2:20 [11544]2:20 [11545]2:24
[11546]3:2-3 [11547]3:9 [11548]3:9 [11549]3:9 [11550]3:9
[11551]3:9 [11552]3:9 [11553]3:11 [11554]3:20 [11555]3:20
[11556]4:8 [11557]4:8 [11558]5:9 [11559]6:2 [11560]6:2
[11561]6:10 [11562]6:15 [11563]7:1-8 [11564]7:4 [11565]7:4-8
[11566]7:9 [11567]7:9 [11568]8:3 [11569]8:3 [11570]9:6
[11571]11:6 [11572]11:10 [11573]11:10 [11574]12:6
[11575]12:10 [11576]12:10 [11577]12:14 [11578]12:14
[11579]12:16 [11580]13:10 [11581]13:10 [11582]13:13-14
[11583]13:18 [11584]13:18 [11585]14:4 [11586]14:18
[11587]16:12 [11588]16:16 [11589]17:5-6 [11590]17:6
[11591]17:14 [11592]17:16 [11593]18:4 [11594]18:4 [11595]18:4
[11596]18:6 [11597]18:10 [11598]19:11 [11599]19:13
[11600]19:16 [11601]19:17-18 [11602]19:19 [11603]19:21
[11604]20:2 [11605]20:7-8 [11606]20:8 [11607]20:9
[11608]21:1-27 [11609]21:12 [11610]21:14 [11611]21:18-19
[11612]21:19 [11613]21:21 [11614]21:21 [11615]21:24 [11616]22:9
Prayer of Azariah
[11617]1:1 [11618]1:9
2 Maccabees
[11619]1:18 [11620]2:4-5
2 Esdras
[11621]14:21
__________________________________________________________________
Index of Scripture Commentary
Joshua
[11622]1 [11623]1:1-9 [11624]1:10-15 [11625]1:16-18 [11626]2
[11627]2:1-7 [11628]2:8-21 [11629]2:22-24 [11630]3
[11631]3:1-6 [11632]3:7-13 [11633]3:14-17 [11634]4
[11635]4:1-9 [11636]4:10-19 [11637]4:20-24 [11638]5
[11639]5:1-9 [11640]5:10-12 [11641]5:13-15 [11642]6
[11643]6:1-5 [11644]6:6-16 [11645]6:17-27 [11646]7
[11647]7:1-5 [11648]7:6-9 [11649]7:10-15 [11650]7:16-26
[11651]8 [11652]8:1-2 [11653]8:3-22 [11654]8:23-29
[11655]8:30-35 [11656]9 [11657]9:1-2 [11658]9:3-14
[11659]9:15-21 [11660]9:22-27 [11661]10 [11662]10:1-6
[11663]10:7-14 [11664]10:15-27 [11665]10:28-43 [11666]11
[11667]11:1-9 [11668]11:10-14 [11669]11:15-23 [11670]12
[11671]12:1-6 [11672]12:7-24 [11673]13 [11674]13:1-6
[11675]13:7-33 [11676]14 [11677]14:1-5 [11678]14:6-15
[11679]15 [11680]15:1-12 [11681]15:13-19 [11682]15:20-63
[11683]16 [11684]16:1-4 [11685]16:5-10 [11686]17
[11687]17:1-6 [11688]17:7-13 [11689]17:14-18 [11690]18
[11691]18:1 [11692]18:2-10 [11693]18:11-28 [11694]19
[11695]19:1-9 [11696]19:10-16 [11697]19:17-23 [11698]19:24-31
[11699]19:32-39 [11700]19:40-48 [11701]19:49-51 [11702]20
[11703]20:1-6 [11704]20:7-9 [11705]21 [11706]21:1-8
[11707]21:9-42 [11708]21:43-45 [11709]22 [11710]22:1-9
[11711]22:10-20 [11712]22:21-29 [11713]22:30-34 [11714]23
[11715]23:1-10 [11716]23:11-16 [11717]24 [11718]24:1-14
[11719]24:15-28 [11720]24:29-33
Judges
[11721]1 [11722]1:1-8 [11723]1:9-20 [11724]1:21-36 [11725]2
[11726]2:1-5 [11727]2:6-23 [11728]3 [11729]3:1-7
[11730]3:8-11 [11731]3:12-30 [11732]3:31 [11733]4
[11734]4:1-3 [11735]4:4-9 [11736]4:10-16 [11737]4:17-24
[11738]5 [11739]5:1-5 [11740]5:6-11 [11741]5:12-23
[11742]5:24-31 [11743]6 [11744]6:1-6 [11745]6:7-10
[11746]6:11-24 [11747]6:25-32 [11748]6:33-40 [11749]7
[11750]7:1-8 [11751]7:9-15 [11752]7:16-22 [11753]7:23-25
[11754]8 [11755]8:1-3 [11756]8:4-17 [11757]8:18-21
[11758]8:22-28 [11759]8:29-35 [11760]9 [11761]9:1-6
[11762]9:7-21 [11763]9:22-49 [11764]9:50-57 [11765]10
[11766]10:1-5 [11767]10:6-9 [11768]10:10-18 [11769]11
[11770]11:1-3 [11771]11:4-11 [11772]11:12-28 [11773]11:29-40
[11774]12 [11775]12:1-7 [11776]12:8-15 [11777]13
[11778]13:1-7 [11779]13:8-14 [11780]13:15-23 [11781]13:24-25
[11782]14 [11783]14:1-9 [11784]14:10-20 [11785]15
[11786]15:1-8 [11787]15:9-17 [11788]15:18-20 [11789]16
[11790]16:1-3 [11791]16:4-17 [11792]16:18-21 [11793]16:22-31
[11794]17 [11795]17:1-6 [11796]17:7-13 [11797]18
[11798]18:1-6 [11799]18:7-13 [11800]18:14-26 [11801]18:27-31
[11802]19 [11803]19:1-15 [11804]19:16-21 [11805]19:22-30
[11806]20 [11807]20:1-11 [11808]20:12-17 [11809]20:18-25
[11810]20:26-48 [11811]21 [11812]21:1-15 [11813]21:16-25
Ruth
[11814]1 [11815]1:1-5 [11816]1:6-18 [11817]1:19-22 [11818]2
[11819]2:1-3 [11820]2:4-16 [11821]2:17-23 [11822]3
[11823]3:1-5 [11824]3:6-13 [11825]3:14-18 [11826]4
[11827]4:1-8 [11828]4:9-12 [11829]4:13-22
1 Samuel
[11830]1 [11831]1:1-8 [11832]1:9-18 [11833]1:19-28 [11834]2
[11835]2:1-10 [11836]2:11-26 [11837]2:27-36 [11838]3
[11839]3:1-10 [11840]3:11-18 [11841]3:19-21 [11842]4
[11843]4:1-9 [11844]4:10-11 [11845]4:12-18 [11846]4:19-22
[11847]5 [11848]5:1-5 [11849]5:6-12 [11850]6 [11851]6:1-9
[11852]6:10-18 [11853]6:19-21 [11854]7 [11855]7:1-2
[11856]7:3-6 [11857]7:7-12 [11858]7:13-17 [11859]8
[11860]8:1-3 [11861]8:4-22 [11862]9 [11863]9:1-2
[11864]9:3-10 [11865]9:11-17 [11866]9:18-27 [11867]10
[11868]10:1-8 [11869]10:9-16 [11870]10:17-27 [11871]11
[11872]11:1-4 [11873]11:5-11 [11874]11:12-15 [11875]12
[11876]12:1-5 [11877]12:6-15 [11878]12:16-25 [11879]13
[11880]13:1-7 [11881]13:8-14 [11882]13:15-23 [11883]14
[11884]14:1-15 [11885]14:16-23 [11886]14:24-35 [11887]14:36-46
[11888]14:47-52 [11889]15 [11890]15:1-9 [11891]15:10-23
[11892]15:24-31 [11893]15:32-35 [11894]16 [11895]16:1-5
[11896]16:6-13 [11897]16:14-23 [11898]17 [11899]17:1-11
[11900]17:12-30 [11901]17:31-39 [11902]17:40-47 [11903]17:48-58
[11904]18 [11905]18:1-5 [11906]18:6-11 [11907]18:12-30
[11908]19 [11909]19:1-7 [11910]19:8-10 [11911]19:11-17
[11912]19:18-24 [11913]20 [11914]20:1-8 [11915]20:9-23
[11916]20:24-34 [11917]20:35-42 [11918]21 [11919]21:1-9
[11920]21:10-15 [11921]22 [11922]22:1-5 [11923]22:6-19
[11924]22:20-23 [11925]23 [11926]23:1-6 [11927]23:7-13
[11928]23:14-18 [11929]23:19-29 [11930]24 [11931]24:1-8
[11932]24:9-15 [11933]24:16-22 [11934]25 [11935]25:1
[11936]25:2-11 [11937]25:12-17 [11938]25:18-31 [11939]25:32-35
[11940]25:36-44 [11941]26 [11942]26:1-5 [11943]26:6-12
[11944]26:13-20 [11945]26:21-25 [11946]27 [11947]27:1-7
[11948]27:8-12 [11949]28 [11950]28:1-6 [11951]28:7-14
[11952]28:15-19 [11953]28:20-25 [11954]29 [11955]29:1-5
[11956]29:6-11 [11957]30 [11958]30:1-6 [11959]30:7-20
[11960]30:21-31 [11961]31 [11962]31:1-7 [11963]31:8-13
2 Samuel
[11964]1 [11965]1:1-10 [11966]1:11-16 [11967]1:17-27 [11968]2
[11969]2:1-7 [11970]2:8-17 [11971]2:18-24 [11972]2:25-32
[11973]3 [11974]3:1-6 [11975]3:7-21 [11976]3:22-39 [11977]4
[11978]4:1-8 [11979]4:9-12 [11980]5 [11981]5:1-5
[11982]5:6-10 [11983]5:11-16 [11984]5:17-25 [11985]6
[11986]6:1-5 [11987]6:6-11 [11988]6:12-19 [11989]6:20-23
[11990]7 [11991]7:1-3 [11992]7:4-17 [11993]7:18-29 [11994]8
[11995]8:1-8 [11996]8:9-14 [11997]8:15-18 [11998]9
[11999]9:1-8 [12000]9:9-13 [12001]10 [12002]10:1-5
[12003]10:6-14 [12004]10:15-19 [12005]11 [12006]11:1-5
[12007]11:6-13 [12008]11:14-27 [12009]12 [12010]12:1-14
[12011]12:15-25 [12012]12:26-31 [12013]13 [12014]13:1-20
[12015]13:21-29 [12016]13:30-39 [12017]14 [12018]14:1-20
[12019]14:21-27 [12020]14:28-33 [12021]15 [12022]15:1-6
[12023]15:7-12 [12024]15:13-23 [12025]15:24-30 [12026]15:31-37
[12027]16 [12028]16:1-4 [12029]16:5-14 [12030]16:15-23
[12031]17 [12032]17:1-14 [12033]17:15-21 [12034]17:22-29
[12035]18 [12036]18:1-8 [12037]18:9-18 [12038]18:19-33
[12039]19 [12040]19:1-8 [12041]19:9-15 [12042]19:16-23
[12043]19:24-30 [12044]19:31-39 [12045]19:40-43 [12046]20
[12047]20:1-3 [12048]20:4-13 [12049]20:14-22 [12050]20:23-26
[12051]21 [12052]21:1-9 [12053]21:10-14 [12054]21:15-22
[12055]22 [12056]22:1 [12057]22:2-51 [12058]23 [12059]23:1-7
[12060]23:8-39 [12061]24 [12062]24:1-9 [12063]24:10-17
[12064]24:18-25
1 Kings
[12065]1 [12066]1:1-4 [12067]1:5-10 [12068]1:11-31
[12069]1:32-40 [12070]1:41-53 [12071]2 [12072]2:1-11
[12073]2:12-25 [12074]2:26-34 [12075]2:35-46 [12076]3
[12077]3:1-4 [12078]3:5-15 [12079]3:16-28 [12080]4
[12081]4:1-19 [12082]4:20-28 [12083]4:29-34 [12084]5
[12085]5:1-9 [12086]5:10-18 [12087]6 [12088]6:1-10
[12089]6:11-14 [12090]6:15-38 [12091]7 [12092]7:1-12
[12093]7:13-47 [12094]7:48-51 [12095]8 [12096]8:1-11
[12097]8:12-21 [12098]8:22-53 [12099]8:54-61 [12100]8:62-66
[12101]9 [12102]9:1-9 [12103]9:10-14 [12104]9:15-28 [12105]10
[12106]10:1-13 [12107]10:14-29 [12108]11 [12109]11:1-8
[12110]11:9-13 [12111]11:14-25 [12112]11:26-40 [12113]11:41-43
[12114]12 [12115]12:1-15 [12116]12:16-24 [12117]12:25-33
[12118]13 [12119]13:1-10 [12120]13:11-22 [12121]13:23-34
[12122]14 [12123]14:1-6 [12124]14:7-20 [12125]14:21-31
[12126]15 [12127]15:1-8 [12128]15:9-24 [12129]15:25-34
[12130]16 [12131]16:1-14 [12132]16:15-28 [12133]16:29-34
[12134]17 [12135]17:1-7 [12136]17:8-16 [12137]17:17-24
[12138]18 [12139]18:1-16 [12140]18:17-20 [12141]18:21-40
[12142]18:41-46 [12143]19 [12144]19:1-8 [12145]19:9-18
[12146]19:19-21 [12147]20 [12148]20:1-11 [12149]20:12-21
[12150]20:22-30 [12151]20:31-43 [12152]21 [12153]21:1-4
[12154]21:5-16 [12155]21:17-29 [12156]22 [12157]22:1-14
[12158]22:15-28 [12159]22:29-40 [12160]22:41-53
2 Kings
[12161]1 [12162]1:1-8 [12163]1:9-18 [12164]2 [12165]2:1-8
[12166]2:9-12 [12167]2:13-18 [12168]2:19-25 [12169]3
[12170]3:1-5 [12171]3:6-19 [12172]3:20-27 [12173]4
[12174]4:1-7 [12175]4:8-17 [12176]4:18-37 [12177]4:38-44
[12178]5 [12179]5:1-8 [12180]5:9-14 [12181]5:15-19
[12182]5:20-27 [12183]6 [12184]6:1-7 [12185]6:8-12
[12186]6:13-23 [12187]6:24-33 [12188]7 [12189]7:1-2
[12190]7:3-11 [12191]7:12-20 [12192]8 [12193]8:1-6
[12194]8:7-15 [12195]8:16-24 [12196]8:25-29 [12197]9
[12198]9:1-10 [12199]9:11-15 [12200]9:16-29 [12201]9:30-37
[12202]10 [12203]10:1-14 [12204]10:15-28 [12205]10:29-36
[12206]11 [12207]11:1-3 [12208]11:4-12 [12209]11:13-16
[12210]11:17-21 [12211]12 [12212]12:1-3 [12213]12:4-16
[12214]12:17-21 [12215]13 [12216]13:1-9 [12217]13:10-19
[12218]13:20-25 [12219]14 [12220]14:1-7 [12221]14:8-14
[12222]14:15-22 [12223]14:23-29 [12224]15 [12225]15:1-7
[12226]15:8-31 [12227]15:32-38 [12228]16 [12229]16:1-4
[12230]16:5-9 [12231]16:10-16 [12232]16:17-20 [12233]17
[12234]17:1-6 [12235]17:7-23 [12236]17:24-41 [12237]18
[12238]18:1-8 [12239]18:9-16 [12240]18:17-37 [12241]19
[12242]19:1-7 [12243]19:8-19 [12244]19:20-34 [12245]19:35-37
[12246]20 [12247]20:1-11 [12248]20:12-21 [12249]21
[12250]21:1-9 [12251]21:10-18 [12252]21:19-26 [12253]22
[12254]22:1-10 [12255]22:11-20 [12256]23 [12257]23:1-3
[12258]23:4-24 [12259]23:25-30 [12260]23:31-37 [12261]24
[12262]24:1-7 [12263]24:8-20 [12264]25 [12265]25:1-7
[12266]25:8-21 [12267]25:22-30
1 Chronicles
[12268]1 [12269]1:1-27 [12270]1:28-54 [12271]2 [12272]2:1-17
[12273]2:18-55 [12274]3 [12275]3:1-9 [12276]3:10-24 [12277]4
[12278]4:1-10 [12279]4:11-23 [12280]4:24-43 [12281]5
[12282]5:1-17 [12283]5:18-26 [12284]6 [12285]6:1-30
[12286]6:31-53 [12287]6:54-81 [12288]7 [12289]7:1-19
[12290]7:20-40 [12291]8 [12292]8:1-32 [12293]8:33-40 [12294]9
[12295]9:1-13 [12296]9:14-34 [12297]9:35-44 [12298]10
[12299]10:1-7 [12300]10:8-14 [12301]11 [12302]11:1-9
[12303]11:10-47 [12304]12 [12305]12:1-22 [12306]12:23-40
[12307]13 [12308]13:1-8 [12309]13:9-14 [12310]14
[12311]14:1-7 [12312]14:8-17 [12313]15 [12314]15:1-24
[12315]15:25-29 [12316]16 [12317]16:1-6 [12318]16:7-36
[12319]16:37-43 [12320]17 [12321]17:1-15 [12322]17:16-27
[12323]18 [12324]18:1-8 [12325]18:9-17 [12326]19
[12327]19:1-5 [12328]19:6-19 [12329]20 [12330]20:1-3
[12331]20:4-8 [12332]21 [12333]21:1-6 [12334]21:7-17
[12335]21:18-30 [12336]22 [12337]22:1-5 [12338]22:6-16
[12339]22:17-19 [12340]23 [12341]23:1-23 [12342]23:24-32
[12343]24 [12344]24:1-19 [12345]24:20-31 [12346]25
[12347]25:1-7 [12348]25:8-31 [12349]26 [12350]26:1-19
[12351]26:20-28 [12352]26:29-32 [12353]27 [12354]27:1-15
[12355]27:16-34 [12356]28 [12357]28:1-10 [12358]28:11-21
[12359]29 [12360]29:1-9 [12361]29:10-22 [12362]29:23-30
2 Chronicles
[12363]1 [12364]1:1-12 [12365]1:13-17 [12366]2 [12367]2:1-10
[12368]2:11-18 [12369]3 [12370]3:1-9 [12371]3:10-17 [12372]4
[12373]4:1-10 [12374]4:11-22 [12375]5 [12376]5:1-10
[12377]5:11-14 [12378]6 [12379]6:1-11 [12380]6:12-42 [12381]7
[12382]7:1-11 [12383]7:12-22 [12384]8 [12385]8:1-11
[12386]8:12-18 [12387]9 [12388]9:1-12 [12389]9:13-31
[12390]10 [12391]10:1-11 [12392]10:12-19 [12393]11
[12394]11:1-12 [12395]11:13-23 [12396]12 [12397]12:1-12
[12398]12:13-16 [12399]13 [12400]13:1-12 [12401]13:13-22
[12402]14 [12403]14:1-8 [12404]14:9-15 [12405]15
[12406]15:1-7 [12407]15:8-19 [12408]16 [12409]16:1-6
[12410]16:7-14 [12411]17 [12412]17:1-9 [12413]17:10-19
[12414]18 [12415]18:1-3 [12416]18:4-27 [12417]18:28-34
[12418]19 [12419]19:1-4 [12420]19:5-11 [12421]20
[12422]20:1-13 [12423]20:14-19 [12424]20:20-30 [12425]20:31-37
[12426]21 [12427]21:1-11 [12428]21:12-20 [12429]22
[12430]22:1-9 [12431]22:10-12 [12432]23 [12433]23:1-11
[12434]23:12-21 [12435]24 [12436]24:1-14 [12437]24:15-27
[12438]25 [12439]25:1-13 [12440]25:14-16 [12441]25:17-28
[12442]26 [12443]26:1-15 [12444]26:16-23 [12445]27 [12446]27
[12447]27:1-5 [12448]27:1-9 [12449]27:6-15 [12450]27:16-27
[12451]28 [12452]28:1-11 [12453]28:12-19 [12454]28:20-36
[12455]30 [12456]30:1-12 [12457]30:13-20 [12458]30:21-27
[12459]31 [12460]31:1-10 [12461]31:11-21 [12462]32
[12463]32:1-8 [12464]32:9-23 [12465]32:24-33 [12466]33
[12467]33:1-10 [12468]33:11-20 [12469]33:21-25 [12470]34
[12471]34:1-7 [12472]34:8-13 [12473]34:14-28 [12474]34:29-33
[12475]35 [12476]35:1-19 [12477]35:20-27 [12478]36
[12479]36:1-10 [12480]36:11-21 [12481]36:22-23
Ezra
[12482]1 [12483]1:1-4 [12484]1:5-11 [12485]2 [12486]2:1-35
[12487]2:36-63 [12488]2:64-70 [12489]3 [12490]3:1-7
[12491]3:8-13 [12492]4 [12493]4:1-5 [12494]4:6-16
[12495]4:17-24 [12496]5 [12497]5:1-2 [12498]5:3-17 [12499]6
[12500]6:1-12 [12501]6:13-22 [12502]7 [12503]7:1-10
[12504]7:11-26 [12505]7:27-28 [12506]8 [12507]8:1-20
[12508]8:21-23 [12509]8:24-30 [12510]8:31-36 [12511]9
[12512]9:1-4 [12513]9:5-15 [12514]10 [12515]10:1-5
[12516]10:6-14 [12517]10:15-44
Nehemiah
[12518]1 [12519]1:1-4 [12520]1:5-11 [12521]2 [12522]2:1-8
[12523]2:9-20 [12524]3 [12525]3:1-32 [12526]4 [12527]4:1-6
[12528]4:7-15 [12529]4:16-23 [12530]5 [12531]5:1-5
[12532]5:6-13 [12533]5:14-19 [12534]6 [12535]6:1-9
[12536]6:10-14 [12537]6:15-19 [12538]7 [12539]7:1-4
[12540]7:5-73 [12541]8 [12542]8:1-8 [12543]8:9-12
[12544]8:13-18 [12545]9 [12546]9:1-3 [12547]9:4-38 [12548]10
[12549]10:1-31 [12550]10:32-39 [12551]11 [12552]11:1-19
[12553]11:20-36 [12554]12 [12555]12:1-26 [12556]12:27-43
[12557]12:44-47 [12558]13 [12559]13:1-9 [12560]13:10-14
[12561]13:15-22 [12562]13:23-31
Esther
[12563]1 [12564]1:1-9 [12565]1:10-22 [12566]2 [12567]2:1-20
[12568]2:21-23 [12569]3 [12570]3:1-6 [12571]3:7-15 [12572]4
[12573]4:1-4 [12574]4:5-17 [12575]5 [12576]5:1-8
[12577]5:9-14 [12578]6 [12579]6:1-3 [12580]6:4-11
[12581]6:12-14 [12582]7 [12583]7:1-6 [12584]7:7-10 [12585]8
[12586]8:1-2 [12587]8:3-14 [12588]8:15-17 [12589]9
[12590]9:1-19 [12591]9:20-32 [12592]10 [12593]10:1-3
__________________________________________________________________
Index of Pages of the Print Edition
[12594]iii [12595]1 [12596]120 [12597]252 [12598]274 [12599]446
[12600]576 [12601]707 [12602]837 [12603]915 [12604]1028
[12605]1067 [12606]1121
__________________________________________________________________
This document is from the Christian Classics Ethereal
Library at Calvin College, http://www.ccel.org,
generated on demand from ThML source.
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29. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Gen&scrCh=12&scrV=3#iSam.xvi-p6.4
30. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Gen&scrCh=12&scrV=6#Jos.xxv-p5.1
31. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Gen&scrCh=12&scrV=8#iKi.iv-p5.6
32. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Gen&scrCh=13&scrV=4#Ez.iii-p12.2
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35. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Gen&scrCh=14&scrV=14#Jud.viii-p15.1
36. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Gen&scrCh=14&scrV=16#iSam.xxxi-p12.4
37. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Gen&scrCh=14&scrV=23#iiKi.vi-p20.2
38. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Gen&scrCh=15&scrV=18#iiSam.ix-p6.4
39. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Gen&scrCh=15&scrV=18#iiSam.xi-p14.9
40. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Gen&scrCh=15&scrV=18#iKi.v-p9.8
41. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Gen&scrCh=15&scrV=21#Jos.xiii-p8.3
42. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Gen&scrCh=16&scrV=13#iKi.xx-p3.12
43. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Gen&scrCh=16&scrV=13#Jud.vii-p28.2
44. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Gen&scrCh=17&scrV=1#iSam.iii-p30.2
45. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Gen&scrCh=17&scrV=1#Ru.ii-p34.3
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53. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Gen&scrCh=18&scrV=30#Jud.vii-p42.3
54. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Gen&scrCh=18&scrV=32#Jud.vii-p42.3
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59. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Gen&scrCh=21&scrV=33#iKi.iv-p5.7
60. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Gen&scrCh=22&scrV=1#iSam.iv-p9.8
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68. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Gen&scrCh=23&scrV=2#iiSam.iv-p19.2
69. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Gen&scrCh=25&scrV=0#iCh.ii-p1.7
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71. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Gen&scrCh=26&scrV=30#iiSam.iv-p11.3
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79. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Gen&scrCh=30&scrV=6#Jud.xiv-p4.2
80. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Gen&scrCh=30&scrV=33#Jud.xii-p17.5
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102. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Gen&scrCh=44&scrV=16#Jos.viii-p15.5
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287. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Lev&scrCh=26&scrV=21#Jud.vii-p4.2
288. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Lev&scrCh=26&scrV=21#iiKi.xvi-p6.1
289. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Lev&scrCh=26&scrV=24#Jud.vii-p4.2
290. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Lev&scrCh=26&scrV=32#iiKi.xxiii-p16.2
291. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Lev&scrCh=26&scrV=34#iiCh.xxxvii-p10.12
292. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Lev&scrCh=26&scrV=35#Neh.xi-p7.8
293. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Lev&scrCh=26&scrV=36#iiSam.vi-p20.5
294. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Lev&scrCh=26&scrV=37#Jud.xi-p7.7
295. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Lev&scrCh=26&scrV=41#Jud.xi-p11.2
296. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Lev&scrCh=26&scrV=42#iiKi.xiv-p5.8
297. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Lev&scrCh=27&scrV=2#Jud.xii-p28.2
298. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Lev&scrCh=27&scrV=2#iiKi.xiii-p8.1
299. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Lev&scrCh=27&scrV=29#Jos.vii-p18.2
300. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Lev&scrCh=27&scrV=29#Jud.xxii-p7.10
301. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Lev&scrCh=27&scrV=29#Jud.xii-p30.5
302. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Num&scrCh=3&scrV=0#Jos.xvi-p4.3
303. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Num&scrCh=3&scrV=9#Jos.x-p26.6
304. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Num&scrCh=3&scrV=10#iiCh.xxvii-p13.4
305. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Num&scrCh=4&scrV=2#iCh.xxiv-p4.1
306. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Num&scrCh=4&scrV=3#iiSam.vi-p5.2
307. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Num&scrCh=4&scrV=5#Jos.xix-p3.1
308. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Num&scrCh=4&scrV=6#iiSam.vii-p11.3
309. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Num&scrCh=4&scrV=15#iiSam.vii-p10.2
310. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Num&scrCh=4&scrV=15#Jos.iv-p11.2
311. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Num&scrCh=4&scrV=47#iCh.xxiv-p4.2
312. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Num&scrCh=5&scrV=8#iiSam.x-p4.3
313. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Num&scrCh=6&scrV=2#Jud.xiv-p5.10
314. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Num&scrCh=6&scrV=9#Jud.xvii-p15.2
315. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Num&scrCh=6&scrV=22#iiCh.xxxi-p20.11
316. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Num&scrCh=7&scrV=9#iiSam.vii-p7.2
317. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Num&scrCh=7&scrV=9#iCh.xvi-p3.4
318. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Num&scrCh=7&scrV=88#iKi.ix-p42.1
319. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Num&scrCh=8&scrV=24#iCh.xxiv-p8.1
320. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Num&scrCh=9&scrV=2#Jos.vi-p6.2
321. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Num&scrCh=9&scrV=11#iiCh.xxxi-p3.2
322. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Num&scrCh=9&scrV=22#Jos.vi-p6.9
323. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Num&scrCh=10&scrV=8#iCh.xvi-p3.19
324. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Num&scrCh=10&scrV=9#iSam.xv-p18.2
325. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Num&scrCh=10&scrV=9#iiCh.xiv-p8.8
326. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Num&scrCh=10&scrV=9#Jos.vii-p9.3
327. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Num&scrCh=10&scrV=10#iCh.xxiv-p9.8
328. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Num&scrCh=10&scrV=29#Jud.ii-p10.16
329. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Num&scrCh=10&scrV=32#Jud.ii-p10.17
330. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Num&scrCh=10&scrV=33#Jos.iv-p6.1
331. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Num&scrCh=10&scrV=35#Jos.iv-p11.3
332. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Num&scrCh=11&scrV=4#Neh.xiv-p5.2
333. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Num&scrCh=11&scrV=8#iKi.xviii-p13.4
334. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Num&scrCh=11&scrV=25#iSam.xi-p11.2
335. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Num&scrCh=12&scrV=6#iKi.iv-p8.5
336. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Num&scrCh=12&scrV=14#iiKi.vi-p13.2
337. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Num&scrCh=12&scrV=14#iiCh.xxvii-p15.4
338. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Num&scrCh=13&scrV=1#Jos.iii-p4.2
339. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Num&scrCh=13&scrV=22#Jos.xv-p14.3
340. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Num&scrCh=13&scrV=28#Jos.xii-p13.5
341. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Num&scrCh=13&scrV=30#Jos.xv-p12.2
342. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Num&scrCh=13&scrV=33#Jos.xii-p13.5
343. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Num&scrCh=14&scrV=1#Jos.vi-p14.5
344. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Num&scrCh=14&scrV=2#Jos.viii-p9.2
345. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Num&scrCh=14&scrV=7#Jos.xv-p12.2
346. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Num&scrCh=14&scrV=9#Jos.ii-p11.8
347. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Num&scrCh=14&scrV=9#Jos.xv-p15.4
348. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Num&scrCh=14&scrV=24#Jos.xv-p12.3
349. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Num&scrCh=14&scrV=24#Jos.xv-p14.2
350. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Num&scrCh=14&scrV=31#Jos.ii-p10.5
351. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Num&scrCh=14&scrV=33#Jos.vi-p6.11
352. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Num&scrCh=15&scrV=1#Jos.vi-p14.6
353. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Num&scrCh=15&scrV=20#iKi.xviii-p12.8
354. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Num&scrCh=15&scrV=21#Neh.xi-p11.6
355. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Num&scrCh=15&scrV=24#iiCh.xxx-p19.4
356. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Num&scrCh=15&scrV=24#iiCh.xxx-p19.2
357. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Num&scrCh=15&scrV=34#Jos.xvi-p4.3
358. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Num&scrCh=16&scrV=28#iKi.xix-p33.3
359. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Num&scrCh=16&scrV=29#iiSam.xix-p11.2
360. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Num&scrCh=16&scrV=34#iKi.xix-p34.5
361. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Num&scrCh=16&scrV=35#iiCh.xxvii-p13.5
362. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Num&scrCh=16&scrV=46#iCh.xxii-p13.8
363. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Num&scrCh=18&scrV=7#iiCh.xxvii-p13.4
364. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Num&scrCh=18&scrV=15#Neh.xi-p11.5
365. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Num&scrCh=18&scrV=20#Jos.xiv-p19.2
366. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Num&scrCh=18&scrV=21#Neh.xi-p11.10
367. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Num&scrCh=19&scrV=9#Neh.xiii-p7.7
368. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Num&scrCh=20&scrV=2#iiKi.iv-p9.2
369. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Num&scrCh=21&scrV=2#Jud.ii-p10.14
370. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Num&scrCh=21&scrV=9#iiKi.xix-p6.3
371. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Num&scrCh=21&scrV=14#Jos.xi-p11.4
372. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Num&scrCh=21&scrV=21#Jos.xiv-p16.1
373. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Num&scrCh=21&scrV=23#Jud.xii-p18.3
374. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Num&scrCh=21&scrV=24#Jos.xiii-p1.1
375. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Num&scrCh=21&scrV=26#Jud.xii-p16.2
376. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Num&scrCh=22&scrV=2#Jud.xii-p20.2
377. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Num&scrCh=22&scrV=4#Jud.vii-p4.4
378. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Num&scrCh=23&scrV=9#ii-p5.1
379. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Num&scrCh=23&scrV=10#iiKi.xxiv-p11.3
380. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Num&scrCh=23&scrV=21#Jos.vii-p15.2
381. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Num&scrCh=24&scrV=7#Esth.iv-p4.1
382. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Num&scrCh=24&scrV=9#iSam.xvi-p6.4
383. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Num&scrCh=24&scrV=17#iiSam.viii-p9.8
384. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Num&scrCh=24&scrV=17#iiSam.ix-p5.4
385. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Num&scrCh=24&scrV=21#iSam.xvi-p6.2
386. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Num&scrCh=24&scrV=22#iSam.xvi-p6.3
387. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Num&scrCh=25&scrV=1#Ru.iv-p4.7
388. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Num&scrCh=25&scrV=7#Jos.xxiii-p19.2
389. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Num&scrCh=26&scrV=21#Ru.v-p9.1
390. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Num&scrCh=26&scrV=23#Jud.xi-p3.3
391. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Num&scrCh=26&scrV=25#Jos.xx-p9.1
392. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Num&scrCh=26&scrV=30#Jud.viii-p6.2
393. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Num&scrCh=26&scrV=30#Jos.xviii-p3.7
394. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Num&scrCh=26&scrV=34#Jos.xvii-p5.3
395. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Num&scrCh=26&scrV=37#Jos.xvii-p5.3
396. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Num&scrCh=26&scrV=41#Jud.xxii-p11.2
397. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Num&scrCh=26&scrV=43#Jud.xix-p9.2
398. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Num&scrCh=26&scrV=53#Jos.xv-p3.4
399. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Num&scrCh=27&scrV=18#Neh.x-p10.16
400. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Num&scrCh=27&scrV=18#Jos.ii-p3.1
401. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Num&scrCh=27&scrV=20#iKi.xx-p15.4
402. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Num&scrCh=27&scrV=21#iSam.xxxi-p9.2
403. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Num&scrCh=27&scrV=21#Jos.ii-p3.5
404. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Num&scrCh=27&scrV=21#Jos.v-p4.2
405. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Num&scrCh=29&scrV=1#Neh.ix-p4.2
406. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Num&scrCh=29&scrV=13#Ez.iv-p10.3
407. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Num&scrCh=30&scrV=4#Jud.xxii-p12.2
408. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Num&scrCh=30&scrV=5#Jud.xii-p28.10
409. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Num&scrCh=31&scrV=7#Jud.vii-p4.5
410. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Num&scrCh=31&scrV=8#iKi.xxiii-p17.6
411. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Num&scrCh=31&scrV=8#Jos.xiv-p16.2
412. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Num&scrCh=31&scrV=8#Jos.xiv-p16.4
413. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Num&scrCh=31&scrV=16#Jud.xvii-p18.3
414. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Num&scrCh=31&scrV=17#Jud.xxii-p7.11
415. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Num&scrCh=31&scrV=26#Jos.ix-p15.7
416. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Num&scrCh=31&scrV=27#iSam.xxxi-p17.4
417. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Num&scrCh=31&scrV=27#Jos.xxiii-p6.2
418. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Num&scrCh=31&scrV=32#iSam.xvi-p17.3
419. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Num&scrCh=31&scrV=50#iCh.xxvii-p9.3
420. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Num&scrCh=32&scrV=1#iiKi.xi-p15.2
421. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Num&scrCh=32&scrV=1#Jos.xiii-p3.7
422. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Num&scrCh=32&scrV=14#iCh.ii-p10.4
423. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Num&scrCh=32&scrV=23#Jos.ii-p18.5
424. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Num&scrCh=32&scrV=25#Jos.ii-p18.7
425. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Num&scrCh=32&scrV=27#Jos.v-p9.2
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427. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Num&scrCh=32&scrV=39#Jud.vi-p22.1
428. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Num&scrCh=32&scrV=41#iCh.iii-p7.7
429. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Num&scrCh=32&scrV=41#Jud.xi-p3.5
430. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Num&scrCh=33&scrV=35#iKi.x-p13.2
431. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Num&scrCh=33&scrV=54#Jos.xvi-p3.2
432. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Num&scrCh=34&scrV=2#Jos.xiii-p6.2
433. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Num&scrCh=34&scrV=17#Jos.xv-p4.1
434. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Num&scrCh=34&scrV=18#Jos.xxiii-p3.3
435. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Num&scrCh=34&scrV=19#Jos.xv-p10.1
436. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Num&scrCh=35&scrV=1#Jos.xxii-p6.2
437. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Num&scrCh=35&scrV=4#Jos.xxii-p4.2
438. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Num&scrCh=35&scrV=8#Jos.xxii-p4.1
439. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Num&scrCh=35&scrV=10#Jos.xxi-p3.6
440. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Num&scrCh=35&scrV=31#iiSam.xxii-p7.2
441. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Num&scrCh=36&scrV=9#Jos.xiv-p1.1
442. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Num&scrCh=36&scrV=12#Jos.xviii-p3.8
443. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Deut&scrCh=1&scrV=16#iiSam.xxiv-p8.2
444. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Deut&scrCh=1&scrV=28#Jos.vii-p5.6
445. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Deut&scrCh=1&scrV=36#Jos.vi-p6.12
446. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Deut&scrCh=2&scrV=5#iiCh.xxi-p5.14
447. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Deut&scrCh=2&scrV=9#iiCh.xxi-p5.14
448. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Deut&scrCh=2&scrV=9#Jud.iv-p14.3
449. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Deut&scrCh=2&scrV=9#Jud.xii-p16.1
450. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Deut&scrCh=2&scrV=19#iiCh.xxi-p5.14
451. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Deut&scrCh=2&scrV=19#iSam.xii-p3.1
452. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Deut&scrCh=2&scrV=19#Jud.xii-p16.1
453. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Deut&scrCh=2&scrV=19#Jud.xii-p19.5
454. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Deut&scrCh=2&scrV=24#Jud.xii-p19.2
455. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Deut&scrCh=2&scrV=36#Jos.xiii-p3.4
456. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Deut&scrCh=3&scrV=4#Jos.xiii-p3.4
457. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Deut&scrCh=4&scrV=7#iiKi.xiv-p5.2
458. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Deut&scrCh=4&scrV=7#iSam.ix-p8.1
459. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Deut&scrCh=4&scrV=8#Neh.x-p10.13
460. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Deut&scrCh=4&scrV=19#Jos.xi-p11.8
461. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Deut&scrCh=4&scrV=33#Neh.x-p10.12
462. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Deut&scrCh=4&scrV=43#Jos.xxi-p5.2
463. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Deut&scrCh=5&scrV=14#Neh.xiv-p19.3
464. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Deut&scrCh=6&scrV=1#Jos.vi-p7.4
465. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Deut&scrCh=6&scrV=10#iCh.xviii-p6.2
466. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Deut&scrCh=6&scrV=10#Jos.xii-p10.3
467. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Deut&scrCh=7&scrV=1#Jos.xiii-p8.2
468. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Deut&scrCh=7&scrV=1#Jos.x-p6.1
469. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Deut&scrCh=7&scrV=2#iiCh.xxxiv-p14.2
470. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Deut&scrCh=7&scrV=2#Jos.iii-p11.2
471. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Deut&scrCh=7&scrV=2#Jos.xii-p14.3
472. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Deut&scrCh=7&scrV=3#Ez.x-p4.2
473. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Deut&scrCh=7&scrV=3#Neh.xiv-p32.2
474. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Deut&scrCh=7&scrV=3#Jud.xv-p4.6
475. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Deut&scrCh=7&scrV=4#Jos.x-p20.3
476. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Deut&scrCh=7&scrV=4#Jud.iii-p15.6
477. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Deut&scrCh=7&scrV=5#iiSam.vi-p19.4
478. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Deut&scrCh=7&scrV=5#iiKi.xxiv-p7.1
479. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Deut&scrCh=7&scrV=8#iiCh.xxi-p5.10
480. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Deut&scrCh=7&scrV=20#Jos.xxv-p8.11
481. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Deut&scrCh=8&scrV=7#iiKi.vi-p14.1
482. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Deut&scrCh=8&scrV=8#iKi.vi-p7.3
483. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Deut&scrCh=8&scrV=9#iSam.xiv-p11.7
484. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Deut&scrCh=8&scrV=20#Jud.xxi-p22.9
485. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Deut&scrCh=9&scrV=3#Jos.xii-p14.6
486. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Deut&scrCh=9&scrV=4#iKi.xii-p24.9
487. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Deut&scrCh=9&scrV=5#iiCh.xxix-p9.1
488. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Deut&scrCh=9&scrV=18#Jos.viii-p12.6
489. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Deut&scrCh=9&scrV=24#Jos.ii-p21.4
490. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Deut&scrCh=10&scrV=9#Jos.xiv-p19.3
491. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Deut&scrCh=10&scrV=19#Jud.xx-p10.3
492. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Deut&scrCh=11&scrV=25#Jos.iii-p9.7
493. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Deut&scrCh=11&scrV=29#Jos.ix-p19.2
494. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Deut&scrCh=11&scrV=29#Jos.ix-p18.1
495. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Deut&scrCh=12&scrV=1#Jos.vi-p7.4
496. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Deut&scrCh=12&scrV=5#iSam.v-p6.5
497. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Deut&scrCh=12&scrV=5#iKi.iv-p5.8
498. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Deut&scrCh=12&scrV=5#Jos.xxiii-p13.2
499. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Deut&scrCh=12&scrV=11#iKi.xvi-p14.2
500. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Deut&scrCh=12&scrV=11#iSam.v-p6.5
501. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Deut&scrCh=12&scrV=11#Jos.xix-p4.1
502. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Deut&scrCh=12&scrV=11#iSam.viii-p27.10
503. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Deut&scrCh=12&scrV=19#Neh.xiv-p12.2
504. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Deut&scrCh=12&scrV=19#Jos.xxii-p8.1
505. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Deut&scrCh=12&scrV=19#Jud.xviii-p12.3
506. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Deut&scrCh=13&scrV=1#iKi.xix-p35.4
507. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Deut&scrCh=13&scrV=5#iiCh.xxiv-p8.2
508. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Deut&scrCh=13&scrV=12#Jos.xxiii-p15.3
509. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Deut&scrCh=13&scrV=12#Jud.xxi-p14.5
510. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Deut&scrCh=13&scrV=12#Jud.xi-p7.2
511. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Deut&scrCh=13&scrV=14#Jos.xxiii-p16.1
512. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Deut&scrCh=14&scrV=1#iKi.xix-p26.3
513. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Deut&scrCh=14&scrV=27#Neh.xiv-p12.2
514. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Deut&scrCh=14&scrV=29#Jos.xxii-p8.1
515. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Deut&scrCh=16&scrV=13#Neh.ix-p18.2
516. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Deut&scrCh=16&scrV=20#iKi.vi-p12.3
517. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Deut&scrCh=17&scrV=2#iiCh.xvi-p13.2
518. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Deut&scrCh=17&scrV=7#iSam.xxiii-p19.1
519. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Deut&scrCh=17&scrV=8#iiCh.xx-p13.3
520. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Deut&scrCh=17&scrV=9#iSam.iii-p24.5
521. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Deut&scrCh=17&scrV=12#iiKi.xii-p8.1
522. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Deut&scrCh=17&scrV=14#iSam.ix-p18.2
523. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Deut&scrCh=17&scrV=15#iiSam.vi-p3.3
524. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Deut&scrCh=17&scrV=15#iSam.x-p1.1
525. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Deut&scrCh=17&scrV=16#iiSam.ix-p6.6
526. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Deut&scrCh=17&scrV=16#iKi.v-p10.5
527. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Deut&scrCh=17&scrV=16#iiCh.ii-p10.3
528. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Deut&scrCh=17&scrV=16#iKi.xii-p5.4
529. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Deut&scrCh=17&scrV=17#iiSam.iv-p4.2
530. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Deut&scrCh=17&scrV=18#iiKi.xxiii-p7.4
531. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Deut&scrCh=17&scrV=18#iiKi.xii-p12.4
532. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Deut&scrCh=18&scrV=2#Jos.xiv-p19.3
533. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Deut&scrCh=18&scrV=6#Jud.xix-p13.3
534. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Deut&scrCh=18&scrV=11#iSam.xxix-p11.1
535. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Deut&scrCh=18&scrV=19#Jos.ii-p23.2
536. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Deut&scrCh=19&scrV=3#Jos.xxi-p3.2
537. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Deut&scrCh=19&scrV=18#iiSam.xx-p19.3
538. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Deut&scrCh=20&scrV=2#iiKi.iv-p11.2
539. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Deut&scrCh=20&scrV=2#Jos.vii-p9.2
540. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Deut&scrCh=20&scrV=8#Jud.viii-p6.3
541. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Deut&scrCh=20&scrV=10#iiSam.xxi-p19.3
542. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Deut&scrCh=20&scrV=10#Jos.x-p6.2
543. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Deut&scrCh=20&scrV=15#iCh.vi-p13.2
544. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Deut&scrCh=20&scrV=15#Jos.x-p6.2
545. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Deut&scrCh=20&scrV=19#iiKi.iv-p13.14
546. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Deut&scrCh=21&scrV=7#iiSam.iv-p17.2
547. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Deut&scrCh=21&scrV=8#Jos.vi-p7.3
548. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Deut&scrCh=21&scrV=16#iCh.xxvii-p6.2
549. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Deut&scrCh=21&scrV=21#iiSam.xix-p14.3
550. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Deut&scrCh=21&scrV=23#iiSam.xxii-p7.13
551. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Deut&scrCh=21&scrV=23#iiSam.xxii-p9.1
552. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Deut&scrCh=21&scrV=24#iiKi.xxiii-p7.2
553. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Deut&scrCh=21&scrV=171#iiCh.xxii-p4.4
554. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Deut&scrCh=23&scrV=2#Jud.xii-p3.3
555. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Deut&scrCh=23&scrV=3#iiSam.xi-p6.2
556. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Deut&scrCh=23&scrV=3#iCh.xii-p13.3
557. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Deut&scrCh=23&scrV=3#Neh.xiv-p4.5
558. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Deut&scrCh=23&scrV=9#iiSam.xii-p11.4
559. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Deut&scrCh=23&scrV=19#Neh.vi-p13.1
560. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Deut&scrCh=23&scrV=22#Jud.xii-p28.5
561. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Deut&scrCh=24&scrV=5#iSam.xix-p19.2
562. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Deut&scrCh=24&scrV=8#iiCh.xxvii-p15.3
563. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Deut&scrCh=24&scrV=16#iiSam.xxii-p7.5
564. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Deut&scrCh=24&scrV=16#iiKi.xv-p5.3
565. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Deut&scrCh=25&scrV=2#Neh.xiv-p33.2
566. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Deut&scrCh=25&scrV=5#Ru.v-p3.9
567. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Deut&scrCh=25&scrV=5#Ru.v-p1.1
568. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Deut&scrCh=25&scrV=7#Ru.iv-p4.4
569. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Deut&scrCh=25&scrV=9#Ru.v-p3.15
570. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Deut&scrCh=25&scrV=17#Esth.iv-p5.6
571. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Deut&scrCh=25&scrV=18#iSam.xvi-p4.3
572. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Deut&scrCh=26&scrV=14#iSam.ii-p11.2
573. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Deut&scrCh=27&scrV=1#Neh.vi-p15.3
574. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Deut&scrCh=27&scrV=2#Jos.ix-p18.2
575. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Deut&scrCh=27&scrV=4#Jos.ix-p21.2
576. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Deut&scrCh=27&scrV=8#Jos.ix-p21.2
577. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Deut&scrCh=27&scrV=24#iiSam.iv-p15.7
578. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Deut&scrCh=27&scrV=26#Jos.xii-p14.2
579. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Deut&scrCh=28&scrV=1#iiKi.xxiii-p7.5
580. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Deut&scrCh=28&scrV=16#iSam.vii-p3.2
581. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Deut&scrCh=28&scrV=27#iSam.vi-p10.12
582. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Deut&scrCh=28&scrV=31#iSam.xii-p13.2
583. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Deut&scrCh=28&scrV=36#iiKi.xxvi-p9.22
584. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Deut&scrCh=28&scrV=47#iiCh.xiii-p12.3
585. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Deut&scrCh=28&scrV=47#Neh.x-p14.8
586. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Deut&scrCh=28&scrV=49#iiKi.xxv-p11.3
587. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Deut&scrCh=28&scrV=53#iiKi.vii-p25.7
588. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Deut&scrCh=28&scrV=56#iSam.xvi-p27.1
589. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Deut&scrCh=28&scrV=58#iiCh.xxii-p13.1
590. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Deut&scrCh=28&scrV=68#iiKi.xxvi-p12.12
591. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Deut&scrCh=29&scrV=1#Jos.xxv-p19.3
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1193. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Josh&scrCh=18&scrV=6#Jos.xix-p10.1
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1503. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=3&scrV=8#Jud.iv-p14.10
1504. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=3&scrV=8#Jud.iv-p1.2
1505. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=3&scrV=9#Jud.iv-p10.1
1506. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=3&scrV=10#Jud.iv-p11.1
1507. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=3&scrV=12#Jud.iv-p14.1
1508. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=3&scrV=12#Jud.iv-p1.3
1509. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=3&scrV=13#Jud.iv-p14.4
1510. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=3&scrV=13#Jud.iv-p14.5
1511. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=3&scrV=13#Jud.vi-p19.2
1512. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=3&scrV=13#Jud.xi-p10.3
1513. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=3&scrV=13#Jud.xii-p14.2
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1819. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=9&scrV=21#Jud.x-p15.1
1820. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=9&scrV=22#iiSam.iii-p6.3
1821. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=9&scrV=22#iSam.ix-p5.1
1822. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=9&scrV=22#Jud.x-p7.2
1823. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=9&scrV=22#Jud.x-p1.3
1824. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=9&scrV=23#Jud.x-p17.2
1825. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=9&scrV=23#Jud.x-p18.1
1826. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=9&scrV=24#Jud.x-p7.3
1827. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=9&scrV=24#Jud.x-p17.3
1828. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=9&scrV=25#Jud.x-p18.3
1829. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=9&scrV=26#Jud.x-p18.4
1830. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=9&scrV=27#Jud.x-p18.5
1831. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=9&scrV=27#Jud.x-p24.2
1832. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=9&scrV=28#Jud.x-p20.2
1833. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=9&scrV=28#Jud.x-p18.6
1834. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=9&scrV=30#Jud.x-p20.1
1835. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=9&scrV=31#Jud.x-p20.3
1836. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=9&scrV=32#Jud.x-p20.4
1837. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=9&scrV=34#Jud.x-p21.1
1838. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=9&scrV=35#Jud.x-p21.2
1839. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=9&scrV=36#Jud.x-p21.3
1840. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=9&scrV=38#Jud.x-p21.4
1841. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=9&scrV=39#Jud.x-p22.1
1842. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=9&scrV=41#Jud.x-p18.2
1843. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=9&scrV=41#Jud.x-p23.1
1844. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=9&scrV=41#Jud.x-p24.3
1845. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=9&scrV=42#Jud.x-p24.1
1846. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=9&scrV=42#Jud.x-p1.4
1847. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=9&scrV=44#Jud.x-p24.4
1848. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=9&scrV=46#Jud.x-p25.1
1849. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=9&scrV=48#Jud.x-p25.4
1850. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=9&scrV=50#Jud.x-p28.1
1851. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=9&scrV=50#Jud.x-p1.5
1852. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=9&scrV=51#Jud.x-p28.2
1853. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=9&scrV=52#Jud.x-p28.3
1854. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=9&scrV=53#iiSam.xii-p16.4
1855. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=9&scrV=53#Jud.x-p29.3
1856. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=9&scrV=54#Jud.v-p26.4
1857. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=9&scrV=55#Jud.x-p30.1
1858. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=9&scrV=56#Jud.x-p30.2
1859. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=9&scrV=57#Jud.x-p29.1
1860. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=10&scrV=1#Jos.xx-p9.2
1861. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=10&scrV=1#Jud.xi-p3.1
1862. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=10&scrV=1#Jud.xi-p1.1
1863. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=10&scrV=2#Jud.xi-p3.4
1864. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=10&scrV=3#iCh.viii-p7.6
1865. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=10&scrV=4#Jud.xi-p3.6
1866. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=10&scrV=6#Jud.xi-p1.2
1867. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=10&scrV=6#Jud.xi-p6.1
1868. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=10&scrV=7#Jud.xi-p1.3
1869. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=10&scrV=8#Jud.xi-p7.1
1870. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=10&scrV=8#Jud.xi-p7.4
1871. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=10&scrV=8#Jud.xii-p23.1
1872. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=10&scrV=9#Jud.xi-p7.6
1873. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=10&scrV=10#Jud.xi-p9.1
1874. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=10&scrV=10#Jud.xi-p1.4
1875. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=10&scrV=11#Jud.xi-p10.4
1876. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=10&scrV=13#Jud.xi-p10.5
1877. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=10&scrV=13#Jud.xi-p10.7
1878. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=10&scrV=14#iiKi.iv-p13.2
1879. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=10&scrV=14#Jud.xi-p10.6
1880. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=10&scrV=15#Ez.x-p25.2
1881. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=10&scrV=15#Jud.xi-p11.1
1882. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=10&scrV=16#Ez.xi-p12.5
1883. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=10&scrV=16#Jud.xi-p12.1
1884. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=10&scrV=16#Jud.xi-p13.1
1885. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=10&scrV=16#Jud.xii-p9.1
1886. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=10&scrV=17#Jud.xi-p14.3
1887. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=10&scrV=17#Jud.xii-p5.2
1888. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=10&scrV=17#Jud.xii-p6.2
1889. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=10&scrV=17#Jud.xii-p9.6
1890. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=10&scrV=17#Jud.xi-p1.5
1891. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=10&scrV=17#Jud.xi-p14.1
1892. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=11&scrV=1#Jud.xii-p3.1
1893. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=11&scrV=1#Jud.xiii-p3.1
1894. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=11&scrV=1#Jud.xii-p1.2
1895. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=11&scrV=2#Jud.xii-p3.2
1896. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=11&scrV=2#Jud.xii-p3.4
1897. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=11&scrV=2#Jud.xiii-p5.1
1898. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=11&scrV=3#iiCh.xiv-p7.4
1899. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=11&scrV=3#Jud.xii-p3.5
1900. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=11&scrV=4#Jud.xii-p5.1
1901. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=11&scrV=4#Jud.xiii-p6.1
1902. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=11&scrV=4#Jud.xiii-p6.4
1903. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=11&scrV=4#Jud.xii-p1.3
1904. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=11&scrV=5#Jud.xiii-p7.1
1905. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=11&scrV=5#Jud.xiii-p6.5
1906. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=11&scrV=6#Jud.xii-p6.1
1907. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=11&scrV=6#Jud.xiii-p6.6
1908. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=11&scrV=7#Jud.xii-p7.1
1909. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=11&scrV=7#Jud.xiii-p8.1
1910. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=11&scrV=7#Jud.xiii-p13.2
1911. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=11&scrV=8#Jud.xii-p8.1
1912. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=11&scrV=9#Jud.xii-p9.2
1913. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=11&scrV=10#Jud.xii-p9.3
1914. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=11&scrV=10#Jud.xiii-p13.2
1915. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=11&scrV=11#Jud.xii-p9.5
1916. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=11&scrV=11#Jud.xii-p10.1
1917. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=11&scrV=11#Jud.xiii-p12.1
1918. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=11&scrV=12#Jud.xii-p13.1
1919. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=11&scrV=12#Jud.xiii-p13.2
1920. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=11&scrV=12#Jud.xii-p1.4
1921. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=11&scrV=13#Jud.xii-p14.1
1922. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=11&scrV=14#Jud.xiii-p13.1
1923. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=11&scrV=15#Jud.xiii-p13.2
1924. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=11&scrV=16#Jud.xii-p17.2
1925. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=11&scrV=17#Jud.xii-p17.3
1926. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=11&scrV=18#Jud.xii-p17.4
1927. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=11&scrV=19#Jud.xii-p18.1
1928. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=11&scrV=20#Jud.xii-p18.2
1929. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=11&scrV=20#Jud.xii-p18.4
1930. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=11&scrV=21#Jud.xii-p18.5
1931. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=11&scrV=23#Jud.xii-p19.1
1932. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=11&scrV=25#Jud.xii-p20.1
1933. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=11&scrV=26#Jud.xii-p20.3
1934. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=11&scrV=27#Jud.xii-p21.1
1935. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=11&scrV=27#Jud.xii-p22.1
1936. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=11&scrV=29#Jud.xi-p14.4
1937. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=11&scrV=29#Jud.xii-p26.1
1938. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=11&scrV=29#Jud.xii-p1.5
1939. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=11&scrV=30#Jud.xii-p28.1
1940. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=11&scrV=32#Jud.xii-p1.6
1941. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=11&scrV=32#Jud.xii-p26.2
1942. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=11&scrV=33#Jud.xii-p1.7
1943. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=11&scrV=33#Jud.xii-p26.3
1944. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=11&scrV=34#Jud.xii-p30.3
1945. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=11&scrV=34#Jud.xii-p1.8
1946. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=11&scrV=35#Jud.xii-p28.6
1947. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=11&scrV=35#Jud.xii-p28.13
1948. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=11&scrV=36#Jud.xii-p28.9
1949. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=11&scrV=36#Jud.xii-p28.12
1950. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=11&scrV=37#Jud.xii-p30.1
1951. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=11&scrV=38#Jud.xii-p28.11
1952. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=11&scrV=39#Jud.xii-p30.2
1953. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=11&scrV=40#Jud.xii-p30.4
1954. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=12&scrV=1#Jud.xiii-p1.1
1955. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=12&scrV=3#Jud.xii-p9.7
1956. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=12&scrV=6#iiSam.iii-p24.5
1957. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=12&scrV=7#Jud.xii-p9.4
1958. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=12&scrV=7#Jud.xiii-p1.2
1959. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=12&scrV=8#Ru.ii-p7.3
1960. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=12&scrV=8#Jud.xiii-p1.3
1961. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=12&scrV=11#Jud.xiii-p1.4
1962. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=12&scrV=12#iSam.xii-p17.4
1963. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=12&scrV=13#Jud.xiii-p1.5
1964. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=12&scrV=14#Jud.vi-p14.2
1965. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=12&scrV=15#Jud.vi-p21.2
1966. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=12&scrV=20#iiSam.iii-p24.5
1967. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=12&scrV=44#iiSam.iii-p24.5
1968. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=13&scrV=1#iSam.v-p4.2
1969. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=13&scrV=1#Jud.xiii-p12.2
1970. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=13&scrV=1#Jud.xiv-p1.2
1971. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=13&scrV=1#iSam.ii-p1.2
1972. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=13&scrV=2#Jud.xiv-p4.1
1973. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=13&scrV=2#Jud.xiv-p1.3
1974. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=13&scrV=3#Jud.xiv-p5.1
1975. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=13&scrV=3#Jud.xiv-p5.5
1976. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=13&scrV=4#Jud.xiv-p5.8
1977. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=13&scrV=5#iiSam.ix-p4.3
1978. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=13&scrV=5#Jud.xiv-p5.6
1979. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=13&scrV=5#Jud.xvii-p11.4
1980. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=13&scrV=6#Jud.xiv-p6.2
1981. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=13&scrV=6#Jud.xiv-p1.4
1982. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=13&scrV=6#Jud.xiv-p6.1
1983. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=13&scrV=7#Jud.xiv-p6.3
1984. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=13&scrV=8#Jud.xiv-p9.1
1985. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=13&scrV=8#Jud.xiv-p21.2
1986. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=13&scrV=8#Jud.xiv-p1.5
1987. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=13&scrV=9#Jud.xiv-p10.1
1988. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=13&scrV=10#Jud.xiv-p12.1
1989. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=13&scrV=12#Jud.xiv-p13.1
1990. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=13&scrV=12#Jud.xiv-p21.2
1991. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=13&scrV=12#Jud.xiv-p19.5
1992. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=13&scrV=13#Jud.xiv-p14.1
1993. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=13&scrV=15#Jud.xiv-p18.1
1994. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=13&scrV=15#Jud.xiv-p1.6
1995. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=13&scrV=16#Jud.xiv-p17.1
1996. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=13&scrV=16#Jud.xiv-p18.3
1997. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=13&scrV=16#Jud.xiv-p20.1
1998. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=13&scrV=17#Jud.xiv-p19.1
1999. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=13&scrV=18#Jud.xiv-p5.2
2000. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=13&scrV=18#Jud.xiv-p5.3
2001. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=13&scrV=18#Jud.xiv-p19.2
2002. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=13&scrV=19#Jud.xiv-p5.4
2003. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=13&scrV=19#Jud.xiv-p20.3
2004. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=13&scrV=19#Jud.xiv-p20.8
2005. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=13&scrV=19#Jud.xiv-p1.7
2006. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=13&scrV=20#Jud.xiv-p20.4
2007. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=13&scrV=21#Jud.xiv-p20.9
2008. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=13&scrV=22#Jud.xiv-p21.1
2009. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=13&scrV=23#Jud.xiv-p21.4
2010. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=13&scrV=24#Jud.xiv-p1.8
2011. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=13&scrV=25#Jud.xix-p9.5
2012. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=13&scrV=25#Jud.xiv-p23.3
2013. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=13&scrV=25#Jud.xv-p5.2
2014. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=14&scrV=1#Jud.xv-p4.1
2015. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=14&scrV=1#Jud.xv-p1.1
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2019. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=14&scrV=4#Jud.xvi-p1.1
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2023. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=14&scrV=8#Jud.xv-p1.1
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10219. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Isa&scrCh=30&scrV=22#iSam.viii-p12.4
10220. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Isa&scrCh=30&scrV=22#Jud.xix-p16.3
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10256. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Isa&scrCh=40&scrV=31#Jos.xi-p10.4
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10259. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Isa&scrCh=41&scrV=15#Jud.vii-p18.3
10260. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Isa&scrCh=41&scrV=17#Jud.xvi-p17.3
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10262. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Isa&scrCh=42&scrV=1#iCh.xviii-p12.3
10263. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Isa&scrCh=42&scrV=1#iiCh.vii-p8.15
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10266. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Isa&scrCh=43&scrV=2#Jos.iv-p18.3
10267. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Isa&scrCh=43&scrV=3#iCh.ii-p5.4
10268. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Isa&scrCh=43&scrV=4#Jos.xi-p24.4
10269. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Isa&scrCh=43&scrV=24#iiKi.xviii-p10.3
10270. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Isa&scrCh=44&scrV=3#Jud.xiv-p23.4
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10272. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Isa&scrCh=44&scrV=5#Neh.x-p19.2
10273. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Isa&scrCh=44&scrV=20#iSam.vi-p8.4
10274. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Isa&scrCh=44&scrV=25#Esth.x-p16.3
10275. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Isa&scrCh=44&scrV=26#iKi.xxiii-p17.11
10276. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Isa&scrCh=44&scrV=26#Ez.ii-p5.3
10277. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Isa&scrCh=44&scrV=26#Jos.ii-p11.5
10278. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Isa&scrCh=44&scrV=26#iSam.iv-p21.4
10279. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Isa&scrCh=44&scrV=28#Ez.ii-p3.4
10280. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Isa&scrCh=45&scrV=1#Ez.ii-p3.4
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10283. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Isa&scrCh=45&scrV=4#Ez.ii-p4.1
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10285. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Isa&scrCh=45&scrV=11#Jos.xi-p10.6
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10287. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Isa&scrCh=45&scrV=18#Jos.xv-p3.2
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10292. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Isa&scrCh=46&scrV=4#Esth.v-p11.5
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10296. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Isa&scrCh=47&scrV=13#Esth.x-p16.2
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10301. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Isa&scrCh=51&scrV=2#Neh.x-p10.2
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10306. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Isa&scrCh=52&scrV=11#Ez.ix-p12.4
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10310. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Isa&scrCh=54&scrV=1#Ru.v-p12.2
10311. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Isa&scrCh=54&scrV=1#Ru.iii-p1.1
10312. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Isa&scrCh=54&scrV=1#Jud.xiv-p4.4
10313. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Isa&scrCh=54&scrV=1#iKi.vii-p6.2
10314. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Isa&scrCh=54&scrV=11#iKi.vi-p15.3
10315. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Isa&scrCh=55&scrV=3#iiSam.xxiv-p10.7
10316. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Isa&scrCh=55&scrV=3#iiCh.vii-p8.17
10317. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Isa&scrCh=55&scrV=4#Jos.vi-p22.4
10318. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Isa&scrCh=56&scrV=3#Jos.xxiii-p12.1
10319. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Isa&scrCh=56&scrV=7#iKi.ix-p16.1
10320. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Isa&scrCh=56&scrV=7#iiCh.viii-p14.1
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10322. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Isa&scrCh=56&scrV=12#iiKi.vii-p25.4
10323. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Isa&scrCh=56&scrV=12#Jud.xx-p6.3
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10325. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Isa&scrCh=57&scrV=2#iiKi.xxiv-p11.2
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10327. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Isa&scrCh=57&scrV=17#iiSam.xiii-p4.2
10328. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Isa&scrCh=57&scrV=18#iiCh.xxxi-p18.3
10329. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Isa&scrCh=57&scrV=21#iiKi.x-p22.2
10330. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Isa&scrCh=58&scrV=4#iSam.ii-p17.8
10331. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Isa&scrCh=58&scrV=5#Neh.x-p3.1
10332. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Isa&scrCh=58&scrV=6#Neh.vi-p6.1
10333. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Isa&scrCh=58&scrV=6#Neh.x-p3.4
10334. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Isa&scrCh=58&scrV=6#Neh.xi-p7.7
10335. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Isa&scrCh=58&scrV=7#Neh.ix-p13.6
10336. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Isa&scrCh=58&scrV=8#iSam.ix-p11.6
10337. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Isa&scrCh=58&scrV=10#Neh.ix-p13.6
10338. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Isa&scrCh=58&scrV=12#Ez.vi-p13.1
10339. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Isa&scrCh=58&scrV=14#Jos.xi-p17.13
10340. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Isa&scrCh=59&scrV=10#iiKi.vii-p19.2
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10342. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Isa&scrCh=60&scrV=10#iiSam.vi-p12.2
10343. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Isa&scrCh=60&scrV=10#iKi.vi-p7.6
10344. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Isa&scrCh=60&scrV=13#iKi.vi-p7.7
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10511. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Ezek&scrCh=16&scrV=49#Neh.vi-p4.4
10512. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Ezek&scrCh=16&scrV=49#Jud.xx-p10.5
10513. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Ezek&scrCh=16&scrV=63#iiSam.xiii-p16.4
10514. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Ezek&scrCh=16&scrV=63#iiSam.xxv-p18.2
10515. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Ezek&scrCh=17&scrV=16#iiKi.xxvi-p7.3
10516. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Ezek&scrCh=17&scrV=18#iiCh.xxxvii-p7.4
10517. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Ezek&scrCh=17&scrV=18#iiSam.xxii-p7.16
10518. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Ezek&scrCh=18&scrV=14#iiKi.xxiii-p4.2
10519. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Ezek&scrCh=19&scrV=1#iiKi.xxiv-p19.5
10520. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Ezek&scrCh=19&scrV=14#iiSam.viii-p9.7
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10522. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Ezek&scrCh=20&scrV=5#Neh.x-p11.1
10523. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Ezek&scrCh=20&scrV=13#Neh.x-p14.4
10524. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Ezek&scrCh=20&scrV=24#iiCh.xiii-p12.5
10525. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Ezek&scrCh=20&scrV=25#Ez.viii-p9.3
10526. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Ezek&scrCh=22&scrV=2#iSam.viii-p27.6
10527. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Ezek&scrCh=23&scrV=11#iiKi.xviii-p15.2
10528. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Ezek&scrCh=23&scrV=17#iiSam.xiv-p12.4
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10531. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Ezek&scrCh=27&scrV=17#iKi.vi-p10.8
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10536. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Ezek&scrCh=32&scrV=27#iiKi.ix-p19.5
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10538. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Ezek&scrCh=32&scrV=27#Jud.vi-p37.3
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10540. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Ezek&scrCh=33&scrV=31#iiKi.xix-p11.6
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10542. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Ezek&scrCh=36&scrV=37#iiKi.xxi-p6.2
10543. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Ezek&scrCh=36&scrV=37#Jos.xi-p10.5
10544. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Ezek&scrCh=37&scrV=4#Ez.vi-p6.2
10545. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Ezek&scrCh=37&scrV=22#iCh.x-p3.5
10546. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Ezek&scrCh=37&scrV=22#Ez.ix-p17.2
10547. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Ezek&scrCh=38&scrV=11#Jud.vi-p14.3
10548. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Ezek&scrCh=39&scrV=12#iKi.xii-p18.3
10549. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Ezek&scrCh=44&scrV=30#iiCh.xxxii-p8.7
10550. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Ezek&scrCh=44&scrV=30#Neh.xi-p11.7
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10565. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Dan&scrCh=5&scrV=2#Esth.ii-p6.4
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10568. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Dan&scrCh=5&scrV=3#iiCh.xxxvii-p3.10
10569. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Dan&scrCh=5&scrV=4#Jud.vi-p8.1
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10579. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Dan&scrCh=6&scrV=18#Esth.vii-p5.2
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10581. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Dan&scrCh=9&scrV=1#Esth.ii-p3.3
10582. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Dan&scrCh=9&scrV=5#iCh.xiv-p8.1
10583. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Dan&scrCh=9&scrV=20#Jos.viii-p11.4
10584. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Dan&scrCh=9&scrV=21#iiKi.iv-p16.3
10585. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Dan&scrCh=9&scrV=21#Ez.x-p11.2
10586. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Dan&scrCh=9&scrV=21#Jos.viii-p12.4
10587. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Dan&scrCh=9&scrV=24#Ez.x-p11.2
10588. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Dan&scrCh=11&scrV=38#iiSam.vi-p8.3
10589. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Dan&scrCh=23&scrV=0#Jud.xix-p10.1
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10594. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Hos&scrCh=1&scrV=4#iKi.xvii-p8.2
10595. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Hos&scrCh=1&scrV=4#iiKi.xvi-p6.4
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10597. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Hos&scrCh=1&scrV=10#Jos.ix-p19.4
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10599. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Hos&scrCh=1&scrV=11#iCh.x-p3.4
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10601. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Hos&scrCh=2&scrV=7#Ru.ii-p12.2
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10610. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Hos&scrCh=2&scrV=15#Jos.viii-p29.1
10611. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Hos&scrCh=3&scrV=4#iiCh.xvi-p5.7
10612. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Hos&scrCh=3&scrV=4#Jud.ix-p22.7
10613. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Hos&scrCh=3&scrV=5#iiCh.vii-p8.16
10614. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Hos&scrCh=3&scrV=5#Jos.xxv-p9.2
10615. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Hos&scrCh=4&scrV=6#iiKi.xviii-p12.6
10616. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Hos&scrCh=4&scrV=8#iSam.iii-p29.5
10617. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Hos&scrCh=4&scrV=10#iKi.xiii-p3.1
10618. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Hos&scrCh=4&scrV=13#iiSam.xvii-p17.6
10619. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Hos&scrCh=4&scrV=14#iiSam.xiii-p10.6
10620. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Hos&scrCh=4&scrV=17#iiCh.xxvi-p16.1
10621. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Hos&scrCh=5&scrV=7#iiKi.xvi-p9.2
10622. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Hos&scrCh=6&scrV=5#iKi.xx-p12.8
10623. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Hos&scrCh=6&scrV=6#iSam.xvi-p18.3
10624. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Hos&scrCh=7&scrV=9#Jos.xiv-p3.3
10625. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Hos&scrCh=8&scrV=4#iiKi.xxv-p12.3
10626. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Hos&scrCh=8&scrV=4#iKi.xiii-p12.5
10627. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Hos&scrCh=8&scrV=4#Jud.xii-p10.2
10628. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Hos&scrCh=8&scrV=5#iiKi.xviii-p5.3
10629. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Hos&scrCh=8&scrV=5#iiCh.xiv-p16.3
10630. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Hos&scrCh=8&scrV=11#iKi.xiii-p23.3
10631. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Hos&scrCh=8&scrV=14#iSam.xv-p24.2
10632. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Hos&scrCh=9&scrV=7#iiKi.x-p13.3
10633. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Hos&scrCh=9&scrV=9#Jud.xxi-p22.10
10634. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Hos&scrCh=9&scrV=15#Jos.xix-p12.6
10635. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Hos&scrCh=10&scrV=2#iKi.xix-p22.5
10636. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Hos&scrCh=10&scrV=3#iiKi.xviii-p4.3
10637. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Hos&scrCh=10&scrV=9#Jud.xxi-p22.11
10638. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Hos&scrCh=11&scrV=12#iKi.xix-p8.2
10639. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Hos&scrCh=11&scrV=12#iiKi.xix-p1.1
10640. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Hos&scrCh=12&scrV=4#iKi.xix-p30.5
10641. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Hos&scrCh=12&scrV=4#iSam.ii-p17.3
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11712. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Josh&scrCh=22&scrV=21#Jos.xxiii-p0.4
11713. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Josh&scrCh=22&scrV=30#Jos.xxiii-p0.5
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11716. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Josh&scrCh=23&scrV=11#Jos.xxiv-p0.3
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11721. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=1&scrV=0#Jud.ii-p0.1_1
11722. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=1&scrV=1#Jud.ii-p0.2_1
11723. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=1&scrV=9#Jud.ii-p0.3
11724. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=1&scrV=21#Jud.ii-p0.4
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11726. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=2&scrV=1#Jud.iii-p0.2_1
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11732. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=3&scrV=31#Jud.iv-p0.5
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11801. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=18&scrV=27#Jud.xix-p0.5
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11810. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=20&scrV=26#Jud.xxi-p0.5
11811. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=21&scrV=0#Jud.xxii-p0.1_1
11812. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=21&scrV=1#Jud.xxii-p0.2_1
11813. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Judg&scrCh=21&scrV=16#Jud.xxii-p0.3
11814. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Ruth&scrCh=1&scrV=0#Ru.ii-p0.1_1
11815. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Ruth&scrCh=1&scrV=1#Ru.ii-p0.2_1
11816. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Ruth&scrCh=1&scrV=6#Ru.ii-p0.3
11817. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Ruth&scrCh=1&scrV=19#Ru.ii-p0.4
11818. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Ruth&scrCh=2&scrV=0#Ru.iii-p0.1_1
11819. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Ruth&scrCh=2&scrV=1#Ru.iii-p0.2_1
11820. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Ruth&scrCh=2&scrV=4#Ru.iii-p0.3
11821. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Ruth&scrCh=2&scrV=17#Ru.iii-p0.4
11822. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Ruth&scrCh=3&scrV=0#Ru.iv-p0.1_1
11823. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Ruth&scrCh=3&scrV=1#Ru.iv-p0.2_1
11824. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Ruth&scrCh=3&scrV=6#Ru.iv-p0.3
11825. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Ruth&scrCh=3&scrV=14#Ru.iv-p0.4
11826. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Ruth&scrCh=4&scrV=0#Ru.v-p0.1_1
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11828. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Ruth&scrCh=4&scrV=9#Ru.v-p0.3
11829. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=Ruth&scrCh=4&scrV=13#Ru.v-p0.4
11830. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=1Sam&scrCh=1&scrV=0#iSam.ii-p0.1_1
11831. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=1Sam&scrCh=1&scrV=1#iSam.ii-p0.2_1
11832. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=1Sam&scrCh=1&scrV=9#iSam.ii-p0.3
11833. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=1Sam&scrCh=1&scrV=19#iSam.ii-p0.4
11834. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=1Sam&scrCh=2&scrV=0#iSam.iii-p0.1_1
11835. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=1Sam&scrCh=2&scrV=1#iSam.iii-p0.2_1
11836. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=1Sam&scrCh=2&scrV=11#iSam.iii-p0.3
11837. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=1Sam&scrCh=2&scrV=27#iSam.iii-p0.4
11838. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=1Sam&scrCh=3&scrV=0#iSam.iv-p0.1_1
11839. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=1Sam&scrCh=3&scrV=1#iSam.iv-p0.2_1
11840. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=1Sam&scrCh=3&scrV=11#iSam.iv-p0.3
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11844. file:///ccel/h/henry/mhc2/cache/mhc2.html3?scrBook=1Sam&scrCh=4&scrV=10#iSam.v-p0.3
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