Resultados para: "ADVOCATE"

Here is, I. The penitent reflection Joseph's brethren made upon the wrong they had formerly done to him, Gen 42:21. They talked the matter over in the Hebrew tongue, not suspecting that Joseph, whom they took for a native of Egypt, understood them, much less that he was the person they spoke of. 1. They remembered with regret the barbarous cruelty wherewith they persecuted him: We are verily guilty concerning our brother. We do not read that they said this during their three days' imprisonment; but now, when the matter had come to some issue and they saw themselves still embarrassed, now they began to relent. Perhaps Joseph's mention of the fear of God (Gen 42:18) put them upon consideration and extorted this reflection. Now see here, (1.) The office of conscience; it is a remembrancer, to bring to mind things long since said and done, to show us wherein we have erred, though it was long ago, as the reflection here mentioned was above twenty years after the sin was committed. As time will not wear out the guilt of sin, so it will not blot out the records of conscience; when the guilt of this sin of Joseph's brethren was fresh they made light of it, and sat down to eat bread; but now, long afterwards, their consciences reminded them of it. (2.) The benefit of affliction; they often prove the happy and effectual means of awakening conscience, and bringing sin to our remembrance, Job 13:26. (3.) The evil of guilt concerning our brethren; of all their sins, it was this that conscience now reproached them for. Whenever we think we have wrong done us, we ought to remember the wrong we have done to others, Ecc 7:21, Ecc 7:22. 2. Reuben alone remembered, with comfort, that he had been an advocate for his brother, and had done what he could to prevent the mischief they did him (Gen 42:22): Spoke I not unto you, saying, Do not sin against the child? Note, (1.) It is an aggravation of any sin that it was committed against admonitions. (2.) When we come to share with others in their calamities, it will be a comfort to us if we have the testimony of our consciences for us that we did not share with them in their iniquities, but, in our places, witnessed against them. This shall be our rejoicing in the day of evil, and shall take out the sting. II. Joseph's tenderness towards them upon this occasion. He retired from them to weep, Gen 42:24. Though his reason directed that he should still carry himself as a stranger to them, because they were not as yet humbled enough, yet natural affection could not but work, for he was a man of a tender spirit. This represents the tender mercies of our God towards repenting sinners. See Jer 31:20, Since I spoke against him I do earnestly remember him still. See Jdg 10:16. III. The imprisonment of Simeon, Gen 42:24. He chose him for the hostage probably because he remembered him to have been his most bitter enemy, or because he observed him now to be least humbled and concerned; he bound him before their eyes to affect them all; or perhaps it is intimated that, though he bound him with some severity before them, yet afterwards, when they were gone, he took off his bonds. IV. The dismission of the rest of them. They came for corn, and corn they had; and not only so, but every man had his money restored in his sack's mouth. Thus Christ, our Joseph, gives out supplies without money and without price. Therefore the poor are invited to buy, Rev 3:17, Rev 3:18. This put them into great consternation (Gen 42:28): Their heart failed them, and they were afraid, saying one to another, What is this that God hath done to us? 1. It was really a merciful event; for I hope they had no wrong done to them when they had their money given them back, but a kindness; yet they were thus terrified by it. Note, (1.) Guilty consciences are apt to take good providences in a bad sense, and to put wrong constructions even upon those things that make for them. They flee when none pursues. (2.) Wealth sometimes brings as much care along with it as want does, and more too. If they had been robbed of their money, they could not have been worse frightened than they were now when they found their money in their sacks. Thus he whose ground brought forth plentifully said, What shall I do? Luk 12:17. 2. Yet in their circumstances it was very amazing. They knew that the Egyptians abhorred a Hebrew (Gen 43:32), and therefore, since they could not expect to receive any kindness from them, they concluded that this was done with a design to pick a quarrel with them, and the rather because the man, the lord of the land, had charged them as spies. Their own consciences also were awake, and their sins set in order before them; and this put them into confusion. Note, (1.) When men's spirits are sinking every thing helps to sink them. (2.) When the events of Providence concerning us are surprising it is good to enquire what it is that God has done and is doing with us, and to consider the operation of his hands.

Here are, I. Cautions concerning judicial proceedings; it was not enough that they had good laws, better than ever any nation had, but care must be taken for the due administration of justice according to those laws. 1. The witnesses are here cautioned that they neither occasion an innocent man to be indicted, by raising a false report of him and setting common fame against him, nor assist in the prosecution of an innocent man, or one whom they do not know to be guilty, by putting their hand in swearing as witnesses against him, Exo 23:1. Bearing false witness against a man, in a matter that touches his life, has in it all the guilty of lying, perjury, malice, theft, murder, with the additional stains of colouring all with a pretence of justice and involving many others in the same guilt. There is scarcely any one act of wickedness that a man can possibly be guilty of which has in it a greater complication of villanies than this has. Yet the former part of this caution is to be extended, not only to judicial proceedings, but to common conversation; so that slandering and backbiting are a species of falsewitness-bearing. A man's reputation lies as much at the mercy of every company as his estate or life does at the mercy of a judge or jury; so that he who raises, or knowingly spreads, a false report against his neighbour, especially if the report be made to wise and good men whose esteem one would desire to enjoy, sins as much against the laws of truth, justice, and charity, as a false witness does - with this further mischief, that he leaves it not in the power of the person injured to obtain redress. That which we translate, Thou shalt not raise, the margin reads, Thou shalt not receive a false report; for sometimes the receiver, in this case, is as bad as the thief; and a backbiting tongue would not do so much mischief as it does if it were not countenanced. Sometimes we cannot avoid hearing a false report, but we must not receive it, that is, we must not hear it with pleasure and delight as those that rejoice in iniquity, nor give credit to it as long as there remains any cause to question the truth of it. This is charity to our neighbour's good name, and doing as we would be done by. 2. The judges are here cautioned not to pervert judgment. (1.) They must not be overruled, either by might or multitude, to go against their consciences in giving judgment, Exo 23:2. With the Jews causes were tried by a bench of justices, and judgment given according to the majority of votes, in which cause every particular justice must go according to truth, as it appeared to him upon the strictest and most impartial enquiry, though the multitude of the people, and their outcries, or, the sentence of the rabbim (we translate it many), the more ancient and honourable of the justices, went the other way. Therefore (as with us), among the Jews, the junior upon the bench voted first, that he might not be swayed nor overruled by the authority of the senior. Judges must not respect the persons either of the parties or of their fellow-judges. The former part of this verse also gives a general rule for all, as well as judges, not to follow a multitude to do evil. General usage will never excuse us in a bad practice; nor is the broad way ever the better or safer for its being tracked and crowded. We must enquire what we ought to do, not what the majority do; because we must be judged by our Master, not by our fellow-servants, and it is too great a compliment to be willing to go to hell for company. (2.) They must not pervert judgment, no, not in favour of a poor man, v. 3. Right must in all cases take place and wrong must be punished, and justice never biassed nor injury connived at under pretence of charity and compassion. If a poor man be a bad man, and do a bad thing, it is foolish pity to let him fare the better for his poverty, Deu 1:16, Deu 1:17. (3.) Neither must they pervert judgment in prejudice to a poor man, nor suffer him to be wronged because he had not wherewithal to right himself; in such cases the judges themselves must become advocates for the poor, as far as their cause was good and honest (Exo 23:6): "Thou shalt not wrest the judgment of the poor; remember they are thy poor, bone of thy bone, thy poor neighbours, thy poor brethren; let them not therefore fare the worse for being poor." (4.) They must dread the thoughts of assisting or abetting a bad cause (Exo 23:7): "Keep thyself far from a false matter; do not only keep thyself free from it, nor think it enough to say thou art unconcerned in it, but keep far from it, dread it as a dangerous snare. The innocent and righteous thou wouldest not, for all the world, slay with thy own hands; keep far therefore from a false matter, for thou knowest not but it may end in that, and the righteous God will not leave such wickedness unpunished: I will not justify the wicked," that is, "I will condemn him that unjustly condemns others." Judges themselves are accountable to the great judge. (5.) They must not take bribes, v. 8. They must not only not be swayed by a gift to give an unjust judgment, to condemn the innocent, or acquit the guilty, or adjudge a man's right from him, but they must not so much as take a gift, lest it should have a bad influence upon them, and overrule them, contrary to their intentions; for it has a strange tendency to blind those that otherwise would do well. (6.) They must not oppress a stranger, v. 9. Though aliens might not inherit lands among them, yet they must have justice done them, must peaceably enjoy their own, and be redressed if they were wronged, though they were strangers to the commonwealth of Israel. It is an instance of the equity and goodness of our law, that, if an alien be tried for any crime except treason, the one half of his jury, if he desire it, shall be foreigners; they call it a trial per mediatatem linguae, a kind provision that strangers may not be oppressed. The reason here given is the same with that in ch. 22:21, You were strangers, which is here elegantly enforced, You know the heart of a stranger; you know something of the griefs and fears of a stranger by sad experience, and therefore, being delivered, can the more easily put your souls into their souls' stead. II. Commands concerning neighbourly kindnesses. We must be ready to do all good offices, as there is occasion, for any body, yea even for those that have done us ill offices, Exo 23:4, Exo 23:5. The command of loving our enemies, and doing good to those that hate us, is not only a new, but an old commandment, Pro 25:21, Pro 25:22. Infer hence, 1. If we must do this kindness for an enemy, much more for a friend, though an enemy only is mentioned, because it is supposed that a man would not be unneighbourly to any unless such as he had a particular spleen against. 2. If it be wrong not to prevent our enemy's loss and damage, how much worse is it to occasion harm and loss to him, or any thing he has. 3. If we must bring back our neighbours' cattle when they go astray, much more must we endeavour, by prudent admonitions and instructions, to bring back our neighbours themselves, when they go astray in any sinful path, see Jam 5:19, Jam 5:20. And, if we must endeavour to help up a fallen ass, much more should we endeavour, by comforts and encouragements, to help up a sinking spirit, saying to those that are of a fearful heart, Be strong. We must seek the relief and welfare of others as our own, Phi 2:4. If thou sayest, Behold, we know it not, doth not he that pondereth the heart consider it? See Pro 24:11, Pro 24:12.

Directions are here given concerning the ephod, which was the outmost garment of the high priest. Linen ephods were worn by the inferior priests, Sa1 22:18. Samuel wore one when he was a child (Sa1 2:18), and David when he danced before the ark (Sa2 6:14); but this which the high priest only wore was called a golden ephod, because there was a great deal of gold woven into it. It was a short coat without sleeves, buttoned closely to him, with a curious girdle of the same stuff (Exo 28:6-8); the shoulder-pieces were buttoned together with two precious stones set in gold, one on each shoulder, on which were engraven the names of the children of Israel, Exo 28:9-12. In allusion to this, 1. Christ our high priest appeared to John girt about the breast with a golden girdle, such as was the curious girdle of the ephod, Rev 1:13. Righteousness is the girdle of his loins (Isa 11:6), and should be of ours, Eph 6:14. He is girt with strength for the work of our salvation, and is ready for it. 2. The government is said to be upon his shoulders (Isa 9:6), as Aaron had the names of all Israel upon his shoulders in precious stone. He presents to himself and to his Father a glorious church, Eph 5:27. He has power to support them, interest to recommend them, and it is in him that they are remembered with honour and favour. He bears them before the Lord for a memorial (Exo 28:12), in token of his appearing before God as the representative of all Israel and an advocate for them.

I. The orders given concerning the altar of incense are, 1. That it was to be made of wood, and covered with gold, pure gold, about a yard high and half a yard square, with horns at the corners, a golden cornice round it, with rings and staves of gold, for the convenience of carrying it, Exo 30:1-5. It does not appear that there was any grate to this altar for the ashes to fall into, that they might be taken away; but, when they burnt incense, a golden censer was brought with coals in it, and placed upon the altar, and in that censer the incense was burnt, and with it all the coals were taken away, so that no coals nor ashes fell upon the altar. The measure of the altar of incense in Ezekiel's temple is double to what it is here (Eze 41:22), and it is there called an altar of wood, and there is no mention of gold, to signify that the incense, in gospel times, should be spiritual, the worship plain, and the service of God enlarged, for in every place incense should be offered, Mal 1:11. 2. That it was to be placed before the veil, on the outside of that partition, but before the mercy-seat, which was within the veil, Exo 30:6. For though he that ministered at the altar could not see the mercy-seat, the veil interposing, yet he must look towards it, and direct his incense that way, to teach us that though we cannot with our bodily eyes see the throne of grace, that blessed mercy-seat (for it is such a throne of glory that God, in compassion to us, holds back the face of it, and spreads a cloud upon it), yet we must in prayer by faith set ourselves before it, direct our prayer, and look up. 3. That Aaron was to burn sweet incense upon this altar, every morning and every evening, about half a pound at a time, which was intended, not only to take away the ill smell of the flesh that was burnt daily on the brazen altar, but for the honour of God, and to show the acceptableness of his people's services to him, and the pleasure which they should take in ministering to him, Exo 30:7, Exo 30:8. As by the offerings on the brazen altar satisfaction was made for what had been done displeasing to God, so, by the offering on this, what they did well was, as it were, recommended to the divine acceptance; for our two great concerns with God are to be acquitted from guilt and accepted as righteous in his sight. 4. That nothing was to be offered upon it but incense, nor any incense but that which was appointed, Exo 30:9. God will have his own service done according to his own appointment, and not otherwise. 5. That this altar should be purified with the blood of the sin-offering put upon the horns of it, every year, upon the day of atonement, Exo 30:10. See Lev 16:18, Lev 16:19. The high priest was to take this in his way, as he came out from the holy of holies. This was to intimate to them that the sins of the priests who ministered at this altar, and of the people for whom they ministered, put a ceremonial impurity upon it, from which it must be cleansed by the blood of atonement. II. This incense-altar typified, 1. The mediation of Christ. The brazen altar in the court was a type of Christ dying on earth; the golden altar in the sanctuary was a type of Christ interceding in heaven, in virtue of his satisfaction. This altar was before the mercy-seat; for Christ always appears in the presence of God for us; he is our advocate with the father (Jo1 2:1), and his intercession is unto God of a sweet-smelling savour. This altar had a crown fixed to it; for Christ intercedes as king. Father, I will, Joh 17:24. 2. The devotions of the saints, whose prayers are said to be set forth before God as incense, Psa 141:2. As the smoke of the incense ascended, so much our desires towards God rise in prayer, being kindled with the fire of holy love and other pious affections. When the priest was burning incense the people were praying (Luk 1:10), to signify that prayer is the true incense. This incense was offered daily, it was a perpetual incense (Exo 30:8); for we must pray always, that is, we must keep up stated times for prayer every day, morning and evening, at least, and never omit it, but thus pray without ceasing. The lamps were dressed or lighted at the same time that the incense was burnt, to teach us that the reading of the scriptures (which are our light and lamp) is a part of our daily work, and should ordinarily accompany our prayers and praises. When we speak to God we must hear what God says to us, and thus the communion is complete. The devotions of sanctified souls are well-pleasing to God, of a sweet-smelling savour; the prayers of saints are compared to sweet odours (Rev 5:8), but it is the incense which Christ adds to them that makes them acceptable (Rev 8:3), and his blood that atones for the guilt which cleaves to our best services. And, if the heart and life be not holy, even incense is an abomination (Isa 1:13), and he that offers it is as if he blessed an idol, Isa 66:3.

Here is, I. One mark of displeasure put upon them for their further humiliation: Moses took the tabernacle, not his own tent for his family, but the tent wherein he gave audience, heard causes, and enquired of God, the guild-hall (as it were) of their camp, and pitched it without, afar off from the camp (Exo 33:7), to signify to them that they had rendered themselves unworthy of it, and that, unless peace was made, it would return to them no more. God would thus let them know that he was at variance with them: The Lord is far from the wicked. Thus the glory of the Lord departed from the temple when it was polluted with sin, Eze 10:4, Eze 11:23. Note, It is a sign that God is angry when he removes his tabernacle, for his ordinances are fruits of his favour and tokens of his presence; while we have them with us we have him with us. Perhaps this tabernacle was a plan, or model rather, of the tabernacle that was afterwards to be erected, a hasty draught from the pattern shown him in the mount, designed for direction to the workmen, and used, in the mean time, as a tabernacle of meeting between God and Moses about public affairs. This was set up at a distance, to affect the people with the loss of that glorious structure which, if they had not forsaken their own mercies for lying vanities, was to have been set up in the midst of them. Let them see what they had forfeited. II. Many encouragements give them, notwithstanding, to hope that God would yet be reconciled to them. 1. Though the tabernacle was removed, yet every one that was disposed to seek the Lord was welcome to follow it, Exo 33:7. Private persons, as well as Moses, were invited and encouraged to apply to God, as intercessors upon this occasion. A place was appointed for them to go to without the camp, to solicit God's return to them. Thus when Ezra (a second Moses) interceded for Israel there were assembled to him many that trembled at God's word, Ezr 9:4. When God designs mercy, he stirs up prayer. He will be sought unto (Eze 36:37); and, thanks be to his name, he may be sought unto, and will not reject the intercession of the poorest. Every Israelite that sought the Lord was welcome to this tabernacle, as well as Moses the man of God. 2. Moses undertook to mediate between God and Israel. He went out to the tabernacle, the place of treaty, probably pitched between them and the mount (Exo 33:8), and he entered into the tabernacle, Exo 33:9. That cause could not but speed well which had so good a manager; when their judge (under God) becomes their advocate, and he who was appointed to be their law-giver is an intercessor for them, there is hope in Israel concerning this thing. 3. The people seemed to be in a very good mind and well disposed towards a reconciliation. (1.) When Moses went out to go to the tabernacle, the people looked after him (Exo 33:8), in token of their respect to him whom before they had slighted, and their entire dependence upon his mediation. By this it appeared that they were very solicitous about this matter, desirous to be at peace with God and concerned to know what would be the issue. Thus the disciples looked after our Lord Jesus, when he ascended on high to enter into the holy place not made with hands, till a cloud received him out of their sight, as Moses here. And we must with an eye of faith follow him likewise thither, where he is appearing in the presence of God for us; then shall we have the benefit of his mediation. (2.) When they saw the cloudy pillar, that symbol of God's presence, give Moses the meeting, they all worshipped, every man at his tent door, Exo 33:10. Thereby they signified, [1.] Their humble adoration of the divine Majesty, which they will ever worship, and not gods of gold any more. [2.] Their joyful thankfulness to God that he was pleased to show them this token for good, and give them hopes of a reconciliation; for, if he had been pleased to kill them, he would not have shown them such things as these, would not have raised them up such a mediator, nor given him such countenance. [3.] Their hearty concurrence with Moses as their advocate in every thing he should promise for them, and their expectation of a comfortable and happy issue of this treaty. Thus must we worship God in our tents with an eye to Christ as the Mediator. Their worshipping in their tent doors declared plainly that they were not ashamed publicly to own their respect to God and Moses, as they had publicly worshipped the calf. 4. God was, in Moses, reconciling Israel to himself, and manifested himself very willing to be at peace. (1.) God met Moses at the place of treaty, Exo 33:9. The cloudy pillar, which had withdrawn itself from the camp when it was polluted with idolatry, now returned to this tabernacle at some distance, coming back gradually. If our hearts go forth towards God to meet him he will graciously come down to meet us. (2.) God talked with Moses (Exo 33:9), spoke to him face to face, as a man speaks to his friend (Exo 33:11), which intimates that God revealed himself to Moses, not only with greater clearness and evidence of divine light than to any other of the prophets, but also with greater expressions of particular kindness and grace. He spoke, not as a prince to a subject, but as a man to his friend, whom he loves, and with whom he takes sweet counsel. This was great encouragement to Israel, to see their advocate so great a favourite; and, that they might be encouraged by it, Moses turned again into the camp, to tell the people what hopes he had of bringing this business to a good issue, and that they might not despair if he should be long absent. But, because he intended speedily to return to the tabernacle of the congregation, he left Joshua there, for it was not fit that the place should be empty, so long as the cloud of glory stood at the door (v. 9); but, if God had any thing to say out of that cloud while Moses was absent, Joshua was there, ready to hear it.

Here is, I. The continuance of Moses in the mount, where he was miraculously sustained, Exo 34:28. He was there in very intimate communion with God, without interruption, forty days and forty nights, and did not think it long. When we are weary of an hour or two spent in attendance upon God and adoration of him, we should think how many days and nights Moses spent with him, and of the eternal day we hope to spend in praising him. During all this time Moses did neither eat nor drink. Though he had before been kept so long fasting, yet he did not, this second time, take up so many days' provision along with him, but believed that man lives not by bread alone, and encouraged himself with the experience he had of the truth of it. So long he continued without meat and drink (and probably without sleep too), for, 1. The power of God supported him, that he did not need it. He who made the body can nourish it without ordinary means, which he uses, but is not tied to. The life is more than meat. 2. His communion with God entertained him, so that he did not desire it. He had meat to eat which the world knew not of, for it was his meat and drink to hear the word of God and pray. The abundant satisfaction his soul had in the word of God and the visions of the Almighty made him forget the body and the pleasures of it. When God would treat his favourite Moses, it was not with meat and drink, but with his light, law, and love, with the knowledge of himself and his will; then man did indeed eat angels' food. See what we should value as the truest pleasure. The kingdom of God is not meat and drink, neither the abundance nor delicacy of food, but righteousness and peace and joy in the Holy Ghost. As Moses, so Elijah and Christ, fasted forty days and forty nights. The more dead we are to the delights of sense the better prepared we are for the pleasures of heaven. II. The coming down of Moses from the mount, greatly enriched and miraculously adorned. 1. He came down enriched with the best treasure; for he brought in his hands the two tables of the law, written with the finger of God, Exo 34:28, Exo 34:29. It is a great favour to have the law given us; this favour was shown to Israel, Psa 147:19, Psa 147:20. It is a great honour to be employed in delivering God's law to others; this honour was done to Moses. 2. He came down adorned with the best beauty; for the skin of his face shone, Exo 34:29. This time of his being in the mount he heard only what he had heard before, but he saw more of the glory of God, which having with open face beheld, he was in some measure changed into the same image from glory to glory, Co2 3:18. The last time he came down from the mount with the glory of a magistrate, to frown upon and chastise Israel's idolatry; now with the glory of an angel, with tidings of peace and reconciliation. Then he came with a rod, now with the spirit of meekness. Now, (1.) This may be looked upon, [1.] As a great honour done to Moses, that the people might never again question his mission nor think nor speak lightly of him. He carried his credentials in his very countenance, which, some think, retained, as long as he lived, some remainders of this glory, which perhaps contributed to the vigour of his old age; that eye could not wax dim which had seen God, nor that face become wrinkled which had shone with his glory. The Israelites could not look him in the face but they must there read his commission. Thus it was done to the man whom the King of kings did delight to honour. Yet, after this, they murmured against him; for the most sensible proofs will not of themselves conquer an obstinate infidelity. The shining of Moses's face was a great honour to him; yet that was no glory, in comparison with the glory which excelled. We read of our Lord Jesus, not only that his face shone as the sun, but his whole body also, for his raiment was white and glistering, Luk 9:29. But, when he came down from the mount, he quite laid aside that glory, it being his will that we should walk by faith, not by sight. [2.] It was also a great favour to the people, and an encouragement to them, that God put this glory upon him, who was their intercessor, thereby giving them assurance that he was accepted, and they through him. Thus the advancement of Christ, our advocate with the Father, is the great support of our faith. [3.] It was the effect of his sight of God. Communion with God, First, Makes the face to shine in true honour. Serious godliness puts a lustre upon a man's countenance, such as commands esteem and affection. Secondly, It should make the face to shine in universal holiness. When we have been in the mount with God, we should let our light shine before men, in humility, meekness, and all the instances of a heavenly conversation; thus must the beauty of the Lord our God be upon us, even the beauty of holiness, that all we converse with may take knowledge of us that we have been with Jesus, Act 4:13. (2.) Concerning the shining of Moses's face observe here, [1.] Moses was not aware of it himself: He wist not that the skin of his face shone, Exo 34:29. Thus, First, It is the infelicity of some that, though their faces shine in true grace, yet they do not know it, to take the comfort of it. Their friends see much of God in them, but they themselves are ready to think they have no grace. Secondly, It is the humility of others that, though their faces shine in eminent gifts and usefulness, yet they do not know it, to be puffed up with it. Whatever beauty God puts upon us, we should still be filled with a humble sense of our own unworthiness, and manifold infirmities, as will make us even overlook and forget that which makes our faces shine. [2.] Aaron and the children of Israel saw it, and were afraid, Exo 34:30. The truth of it was attested by a multitude of witnesses, who were also conscious of the terror of it. It not only dazzled their eyes, but struck such an awe upon them as obliged them to retire. Probably they doubted whether it were a token of God's favour or of his displeasure; and, though it seemed most likely to be a good omen, yet, being conscious of guilt, they feared the worst, especially remembering the posture Moses found them in when he came last down from the mount. Holiness will command reverence; but the sense of sin makes men afraid of their friends, and even of that which really is a favour to them. [3.] Moses put a veil upon his face, when he perceived that it shone, Exo 34:33, Exo 34:35. First, This teaches us all a lesson of modesty and humility. We must be content to have our excellences obscured, and a veil drawn over them, not coveting to make a fair show in the flesh. Those that are truly desirous to be owned and accepted of God will likewise desire not to be taken notice of nor applauded by men. Qui bene latuit, bene vixit - There is a laudable concealment. Secondly, It teaches ministers to accommodate themselves to the capacities of people, and to preach to them as they are able to bear it. Let all that art and all that learning be veiled which tend to amusement rather than edification, and let the strong condescend to the infirmities of the weak. Thirdly, This veil signified the darkness of that dispensation. The ceremonial institutions had in them much of Christ, much of the grace of the gospel, but a veil was drawn over it, so that the children of Israel could not distinctly and stedfastly see those good things to come which the law had the shadow of. It was beauty veiled, gold in the mine, a pearl in the shell; but, thanks be to God, by the gospel life and immortality are brought to light, the veil is taken away from off the Old Testament; yet still it remains upon the hearts of those who shut their eyes against the light. Thus the apostle expounds this passage, Co2 3:13-15. [4.] When Moses went in before the Lord, to speak with him in the tabernacle of meeting, he put off the veil, Exo 34:34. Then there was no occasion for it, and, before God, every man does and must appear unveiled; for all things are naked and open before the eyes of him with whom we have to do, and it is folly for us to think of concealing or disguising any thing. Every veil must be thrown aside when we come to present ourselves unto the Lord. This signified also, as it is explained (Co2 3:16), that when a soul turns to the Lord the veil shall be taken away, and with open face it may behold his glory. And when we shall come before the Lord in heaven, to be there for ever speaking with him, the veil shall not only be taken off from the divine glory, but from our hearts and eyes, that we may see as we are seen, and know as we are known.

Moses did not resent the injury done him, nor complain of it to God, nor make any appeal to him; but God resented it. He hears all we say in our passion, and is a swift witness of our hasty speeches, which is a reason why we should resolutely bridle our tongues, that we speak not ill of others, and why we should patiently stop our ears, and not take notice of it, if others speak ill of us. I heard not, for thou wilt hear, Psa 38:13-15. The more silent we are in our own cause the more is God engaged to plead it. The accused innocent needs to say little if he knows the judge himself will be his advocate. I. The cause is called, and the parties are summoned forthwith to attend at the door of the tabernacle, Num 12:4, Num 12:5. Moses had often shown himself jealous for God's honour, and now God showed himself jealous for his reputation; for those that honour God he will honour, nor will he ever be behind-hand with any that appear for him. Judges of old sat in the gate of the city to try causes, and so on this occasion the shechinah in the cloud of glory stood at the door of the tabernacle, and Aaron and Miriam, as delinquents, were called to the bar. II. Aaron and Miriam were made to know that great as they were they must not pretend to be equal to Moses, nor set up as rivals with him, v. 6-8. Were they prophets of the Lord? Of Moses it might be truly said, He more. 1. It was true that God put a great deal of honour upon the prophets. However men mocked them and misused them, they were the favourites and intimates of heaven. God made himself known to them, either by dreams when they were asleep or by visions when they were awake, and by them made himself known to others. And those are happy, those are great, truly great, truly happy, to whom God makes himself known, Now he does it not by dreams and visions, as of old, but by the Spirit of wisdom and revelation, who makes known those things to babes which prophets and kings desired to see and might not. Hence in the last days, the days of the Messiah, the sons and daughters are said to prophesy (Joe 2:28), because they shall be better acquainted with the mysteries of the kingdom of grace than even the prophets themselves were; see Heb 1:1, Heb 1:2. 2. Yet the honour put upon Moses was far greater (Num 12:7): My servant Moses is not so, he excels them all. To recompense Moses for his meekly and patiently bearing the affronts which Miriam and Aaron gave him, God not only cleared him, but praised him; and took that occasion to give him an encomium which remains upon record to his immortal honour; and thus shall those that are reviled and persecuted for righteousness' sake have a great reward in heaven, Christ will confess them before his Father and the holy angels. (1.) Moses was a man of great integrity and tried fidelity. He is faithful in all my house. This is put first in his character, because grace excels gifts, love excels knowledge, and sincerity in the service of God puts a greater honour upon a man and recommends him to the divine favour more than learning, abstruse speculations, and an ability to speak with tongues. This is that part of Moses's character which the apostle quotes when he would show that Christ was greater than Moses, making it out that he was so in this chief instance of his greatness; for Moses was faithful only as a servant, but Christ as a son, Heb 3:2, Heb 3:5, Heb 3:6. God entrusted Moses to deliver his mind in all things to Israel; Israel entrusted him to treat for them with God; and he was faithful to both. He said and did every thing in the management of that great affair as became an honest good man, that aimed at nothing else but the honour of God and the welfare of Israel. (2.) Moses was therefore honoured with clearer discoveries of God's mind, and a more intimate communion with God, than any other prophet whatsoever. He shall, [1.] Hear more from God than any other prophet, more clearly and distinctly: With him will I speak mouth to mouth, or face to face (Exo 30:11), as a man speaks to his friend, whom he discourses with freely and familiarly, and without any confusion or consternation, such as sometimes other prophets were under; as Ezekiel, and John himself, when God spoke to them. By other prophets God sent to his people reproofs, and predictions of good or evil, which were properly enough delivered in dark speeches, figures, types, and parables; but by Moses he gave laws to his people, and the institution of holy ordinances, which could by no means be delivered by dark speeches, but must be expressed in the plainest and most intelligible manner. [2.] He shall see more of God than any other prophet: The similitude of the Lord shall behold, as he hath seen it in Horeb, when God proclaimed his name before him. Yet he saw only the similitude of the Lord, angels and glorified saints always behold the face of our Father. Moses had the spirit of prophecy in a way peculiar to himself, and which set him far above all other prophets; yet he that is least in the kingdom of heaven is greater than he, much more does our Lord Jesus infinitely excel him, Heb 3:1, etc. Now let Miriam and Aaron consider who it was that they insulted: Were you not afraid to speak against my servant Moses? Against my servant, against Moses? so it runs in the original. "How dare you abuse any servant of mine, especially such a servant as Moses, who is a friend, a confidant, and steward of the house?" How durst they speak to the grief and reproach of one whom God had so much to say in commendation of? Might they not expect that God would resent it, and take it as an affront to himself? Note, We have reason to be afraid of saying or doing any thing against the servants of God; it is at our peril if we do, for God will plead their cause, and reckon that what touches them touches the apple of his eye. It is a dangerous thing to offend Christ's little ones, Mat 18:6. Those are presumptuous indeed that are not afraid to speak evil of dignities, Pe2 2:10. III. God, having thus shown them their fault and folly, next shows them his displeasure (Num 12:9): The anger of the Lord was kindled against them, of which perhaps some sensible indications were given in the change of the colour of the cloud, or some flashes of lightning from it. But indeed it was indication enough of his displeasure that he departed, and would not so much as hear their excuse, for he needed not, understanding their thoughts afar off; and thus he would show that he was displeased. Note, The removal of God's presence from us is the surest and saddest token of God's displeasure against us. Woe unto us if he depart; and he never departs till we by our sin and folly drive him from us.

Here is, I. The fatigue of Israel by a long march round the land of Edom, because they could not obtain passage through it the nearest way: The soul of the people was much discouraged because of the way, Num 21:4. Perhaps the way was rough and uneven, or foul and dirty; or it fretted them to go far about, and that they were not permitted to force their passage through the Edomites' country. Those that are of a fretful discontented spirit will always find something or other to make them uneasy. II. Their unbelief and murmuring upon this occasion, Num 21:5. Though they had just now obtained a glorious victory over the Canaanites, and were going on conquering and to conquer, yet they speak very discontentedly of what God had done for them and distrustfully of what he would do, vexed that they were brought out of Egypt, that they had not bread and water as other people had by their own care and industry, but by miracle, they knew not how. They have bread enough and to spare; and yet they complain there is no bread, because, though they eat angels' food, yet they are weary of it; manna itself is loathed, and called light bread, fit for children, not for men and soldiers. What will those be pleased with whom manna will not please? Those that are disposed to quarrel will find fault where there is no fault to be found. Thus those who have long enjoyed the means of grace are apt to surfeit even on the heavenly manna, and to call it light bread. But let not the contempt which some cast upon the word of God cause us to value it the less: it is the bread of life, substantial bread, and will nourish those who by faith feed upon it to eternal life, whoever calls it light bread. III. The righteous judgment which God brought upon them for their murmuring, Num 21:6. He sent fiery serpents among them, which bit or stung many of them to death. The wilderness through which they had passed was all along infested with those fiery serpents, as appears, Deu 8:15. but hitherto God had wonderfully preserved his people from receiving hurt by them, till now that they murmured, to chastise them for which these animals, which hitherto had shunned their camp, now invade it. Justly are those made to feel God's judgments that are not thankful for his mercies. These serpents are called fiery, from their colour, or from their rage, or from the effects of their bitings, inflaming the body, putting it immediately into a high fever, scorching it with an insatiable thirst. They had unjustly complained for want of water (Num 21:5), to chastise them for which God sends upon them this thirst, which no water would quench. Those that cry without cause have justly cause given them to cry out. They distrustfully concluded that they must die in the wilderness, and God took them at their word, chose their delusions, and brought their unbelieving fears upon them; many of them did die. They had impudently flown in the face of God himself, and the poison of asps was under their lips, and now these fiery serpents (which, it should seem, were flying serpents, Isa 14:29) flew in their faces and poisoned them. They in their pride had lifted themselves up against God and Moses, and now God humbled and mortified them, by making these despicable animals a plague to them. That artillery is now turned against them which had formerly been made use of in their defence against the Egyptians. He that brought quails to feast them let them know that he could bring serpents to bite them; the whole creation is at war with those that are in arms against God. IV. Their repentance and supplication to God under this judgment, Num 21:7. They confess their fault: We have sinned. They are particular in their confession: We have spoken against the Lord, and against thee. It is to be feared that they would not have owned the sin if they had not felt the smart; but they relent under the rod; when he slew them, then they sought him. They beg the prayers of Moses for them, as conscious to themselves of their own unworthiness to be heard, and convinced of the great interest which Moses had in heaven. How soon is their tone altered! Those who had just before quarrelled with him as their worst enemy now make their court to him as their best friend, and choose him for their advocate with God. Afflictions often change men's sentiments concerning God's people, and teach them to value those prayers which, at a former period, they had scorned. Moses, to show that he had heartily forgiven them, blesses those who had cursed him, and prays for those who had despitefully used him Herein he was a type of Christ, who interceded for his persecutors, and a pattern to us to go and do likewise, and thus to show that we love our enemies. V. The wonderful provision which God made for their relief. He did not employ Moses in summoning the judgment, but, that he might recommend him to the good affection of the people, he made him instrumental in their relief, Num 21:8, Num 21:9. God ordered Moses to make the representation of a fiery serpent, which he did, in brass, and set it up on a very long pole, so that it might be seen from all parts of the camp, and every one that was stung with a fiery serpent was healed by looking up to this serpent of brass. The people prayed that God would take away the serpents from them (Num 21:7), but God saw fit not to do this: for he gives effectual relief in the best way, though not in our way. Thus those who did not die for their murmuring were yet made to smart for it, that they might the more feelingly repent and humble themselves for it; they were likewise made to receive their cure from God, by the hand of Moses, that they might be taught, if possible, never again to speak against God and Moses. This method of cure was altogether miraculous, and the more wonderful if what some naturalists say be true, that looking upon bright and burnished brass is hurtful to those that are stung with fiery serpents. God can bring about his purposes by contrary means. The Jews themselves say that it was not the sight of the brazen serpent that cured them, but, in looking up to it, they looked up to God as the Lord that healed them. But there was much of gospel in this appointment. Our Saviour has told us so (Joh 3:14, Joh 3:15), that as Moses lifted up the serpent in the wilderness so the Son of man must be lifted up, that whosoever believeth in him should not perish. Observe then a resemblance, 1. Between their disease and ours. The devil is the old serpent, a fiery serpent, hence he appears (Rev 12:3) as a great red dragon. Sin is the biting of this fiery serpent; it is painful to the startled conscience, and poisonous to the seared conscience. Satan's temptations are called his fiery darts, Eph 6:16. Lust and passion inflame the soul, so do the terrors of the Almighty, when they set themselves in array. At the last, sin bites like a serpent and stings like an adder; and even its sweets are turned into the gall of asps. 2. Between their remedy and ours. (1.) It was God himself that devised and prescribed this antidote against the fiery serpents; so our salvation by Christ was the contrivance of Infinite Wisdom; God himself has found the ransom. (2.) It was a very unlikely method of cure; so our salvation by the death of Christ is to the Jews a stumbling-block and to the Greeks foolishness. It was Moses that lifted up the serpent in the wilderness, so the law is a schoolmaster to bring us to Christ, and Moses wrote of him, Joh 3:14-16. Christ was lifted up by the rulers of the Jews, who were the successors of Moses. (3.) That which cured was shaped in the likeness of that which wounded. So Christ, though perfectly free from sin himself, yet was made in the likeness of sinful flesh (Rom 8:3), so like that it was taken for granted that this man was a sinner, Joh 9:24. (4.) The brazen serpent was lifted up; so was Christ. He was lifted up upon the cross (Joh 12:33, Joh 12:34), for his was made a spectacle to the world. He was lifted up by the preaching of the gospel. The word here used for a pole signifies a banner, or ensign, for Christ crucified stands for an ensign of the people, Isa 11:10. Some make the lifting up of the serpent to be a figure of Christ's triumphing over Satan, the old serpent, whose head he bruised, when in his cross he made an open show of the principalities and powers which he had spoiled and destroyed, Col 2:15. 3. Between the application of their remedy and ours. They looked and lived, and we, if we believe, shall not perish; it is by faith that we look unto Jesus, Heb 12:2. Look unto me, and be you saved, Isa 45:22. We must be sensible of our wound and of our danger by it, receive the record which God has given concerning his Son, and rely upon the assurance he has given us that we shall be healed and saved by him if we resign ourselves to his direction. The brazen serpent's being lifted up would not cure if it was not looked upon. If any pored on their wound, and would not look up to the brazen serpent, they inevitably died. If they slighted this method of cure, and had recourse to natural medicines, and trusted to them, they justly perished; so if sinners either despise Christ's righteousness or despair of benefit by it their wound will, without doubt, be fatal. But whoever looked up to this healing sign, though from the outmost part of the camp, though with a weak and weeping eye, was certainly healed; so whosoever believes in Christ, though as yet but weak in faith, shall not perish. There are weak brethren for whom Christ died. Perhaps for some time after the serpent was set up the camp of Israel was molested by the fiery serpents; and it is the probable conjecture of some that they carried this brazen serpent along with them through the rest of their journey, and set it up wherever they encamped, and, when they settled in Canaan, fixed it somewhere within the borders of the land; for it is not likely that the children of Israel went so far off as this was into the wilderness to burn incense to it, as we find they did, Kg2 18:4. Even those that are delivered from the eternal death which is the wages of sin must expect to feel the pain and smart of it as long as they are here in this world; but, if it be not our own fault, we may have the brazen serpent to accompany us, to be still looked up to upon all occasions, by bearing about with us continually the dying of the Lord Jesus.

Mention is made of the case of these daughters of Zelophehad in the chapter before, v. 33. It should seem, by the particular notice taken of it, that it was a singular case, and that the like did not at this time occur in all Israel, that the head of a family had no sons, but daughters only. Their case is again debated (Num 36:1-13) upon another article of it; and, according to the judgments given in their case, we find them put in possession, Jos 17:3, Jos 17:4. One would suppose that their personal character was such as added weight to their case, and caused it to be so often taken notice of. Here is, I. Their case stated by themselves, and their petition upon it presented to the highest court of judicature, which consisted of Moses as king, the princes as lords, and the congregation, or elders of the people who were chose their representatives, as the commons, Num 27:2. This august assembly sat near the door of the tabernacle, that in difficult cases they might consult the oracle. To them these young ladies made their application; for it is the duty of magistrates to defend the fatherless, Psa 82:3. We find not that the had any advocate to speak for them, but they managed their own cause ingeniously enough, which they could do the better because it was plain and honest, and spoke for itself. Now observe, 1. What it is they petition for: That they might have a possession in the land of Canaan, among the brethren of their father, Num 27:4. What God had said to Moses (Num 26:53) he had faithfully made known to the people, that the land of Canaan was to be divided among those that were now numbered; these daughters knew that they were not numbered, and therefore by this rule must expect no inheritance, and the family of their father must be looked upon as extinct, and written childless, though he had all these daughters: this they thought hard, and therefore prayed to be admitted heirs to their father, and to have an inheritance in his right. If they had had a brother, they would not have applied to Moses (as one did to Christ, Luk 12:13) for an order to inherit with him. But, having no brother, they beg for a possession. Herein they discovered, (1.) A strong faith in the power and promise of God concerning the giving of the land of Canaan to Israel. Though it was yet unconquered, untouched, and in the full possession of the natives, yet they petition for their share in it as if it were all their own already. See Psa 60:6, Psa 60:7, God has spoken in his holiness, and the Gilead is mine, Manasseh is mane. (2.) An earnest desire of a place and name in the land of promise, which was a type of heaven; and if they had, as some think, an eye to that, and by this claim laid hold on eternal life, they were five wise virgins indeed; and their example should quicken us with all possible diligence to make sure our title to the heavenly inheritance, in the disposal of which, by the covenant of grace, no difference is made between male and female, Gal 3:28. (3.) A true respect and honour for their father, whose name was dear and precious to them now that he was gone, and they were therefore solicitous that it should not be done away from among his family. There is a debt which children owe to the memory of their parents, required by the fifth commandment: Honour thy father and mother. 2. What their plea is: That their father did not die under any attainder which might be thought to have corrupted his blood and forfeited his estate, but he died in his own sin (Num 27:3), not engaged in any mutiny or rebellion against Moses, particularly not in that of Korah and his company, nor in any way concerned in the sins of others, but chargeable only with the common iniquities of mankind, for which to his own Master he was to stand or fall, but laid not himself open to any judicial process before Moses and the princes. He was never convicted of any thing that might be a bar to his children's claim. It is a comfort to parents, when they come to die, if, though they smart themselves for their own sin, yet they are not conscious to themselves of any of those iniquities which God visits upon the children. II. Their case determined by the divine oracle. Moses did not presume to give judgment himself, because, though their pretensions seemed just and reasonable, yet his express orders were to divide the land among those that were numbered, who were the males only; he therefore brings their cause before the Lord, and waits for his decision (Num 27:5), and God himself gives the judgment upon it. He takes cognizance of the affairs, not only of nations, but of private families, and orders them in judgment, according to the counsel of his own will. 1. The petition is granted (Num 27:7): They speak right, give them a possession. Those that seek an inheritance in the land of promise shall have what they seek, and other things shall be added to them. These are claims which God will countenance and crown. 2. The point is settled for all future occasions. These daughters of Zelophehad consulted, not only their own comfort and the credit of their family, but the honour and happiness of their sex likewise; for on this particular occasion a general law was made that, in case a man had no son, his estate should go to his daughters (Num 27:8); not to the eldest, as the eldest son, but to them all in copartnership, share and share alike. Those that in such a case deprive their daughters of their right, purely to keep up the name of their family, unless a valuable consideration be allowed them, may make the entail of their lands surer than the entail of a blessing with them. Further directions are given for the disposal of inheritances, Num 27:9-11. "If a man have no issue at all, his estate shall go to his brethren; if no brethren, then to his father's brethren; and, if there be no such, then to his next kinsman." With this the rules of our law exactly agree: and though the Jewish doctors here will have it understood that if a man have no children his estate shall go to his father, if living, before his brethren, yet there is nothing of that in the law, and our common law has an express rule against it, That an estate cannot ascend lineally; so that if a person purchase lands in fee-simple, and die without issue in the life-time of his father, his father cannot be his heir. See how God makes heirs, and in his disposal we must acquiesce.

That they might have no pretence to think that God brought them to Canaan for their righteousness, Moses here shows them what a miracle of mercy it was that they had not long ere this been destroyed in the wilderness: "Remember, and forget not, how thou provokedst the Lord thy God (Deu 9:7); so far from purchasing his favour, thou hast many a time laid thyself open to his displeasure." Their fathers' provocations are here charged upon them; for, if God had dealt with their fathers according to their deserts, this generation would never have been, much less would they have entered Canaan. We are apt to forget our provocations, especially when the smart of the rod is over, and have need to be often put in mind of them, that we may never entertain any conceit of our own righteousness. Paul argues from the guilt which all mankind is under to prove that we cannot be justified before God by our own works, Rom 3:19, Rom 3:20. If our works condemn us, they will not justify us. Observe, 1. They had been a provoking people ever since they came out of Egypt, Deu 9:7. Forty years long, from first to last, were God and Moses grieved with them. It is a very sad character Moses now at parting leaves of them: You have been rebellious since the day I knew you, Deu 9:24. No sooner were they formed into a people than there was a faction formed among them, which upon all occasions made head against God and his government. Though the Mosaic history records little more than the occurrences of the first and last year of the forty, yet it seems by this general account that the rest of the years were not much better, but one continued provocation. 2. Even in Horeb they made a calf and worshipped it, Deu 9:8, etc. That was a sin so heinous, and by several aggravations made so exceedingly sinful, that they deserved upon all occasions to be upbraided with it. It was done in the very place where the law was given by which they were expressly forbidden to worship God by images, and while the mountain was yet burning before their eyes, and Moses had gone up to fetch them the law in writing. They turned aside quickly, Deu 9:16. 3. God was very angry with them for their sin. Let them not think that God overlooked what they did amiss, and gave them Canaan for what was good among them. No, God had determined to destroy them (Deu 9:8), could easily have done it, and would have been no loser by it; he even desired Moses to let him alone that he might do it, Deu 9:13, Deu 9:14. By this it appeared how heinous their sin was, for God is never angry with any above what there is cause for, as men often are. Moses himself, though a friend and favourite, trembled at the revelation of God's wrath from heaven against their ungodliness and unrighteousness (Deu 9:19): I was afraid of the anger of the Lord, afraid perhaps not for them only, but for himself, Psa 119:120. 4. They had by their sin broken covenant with God, and forfeited all the privileges of the covenant, which Moses signified to them by breaking the tables, Deu 9:17. A bill of divorce was given them, and thenceforward they might justly have been abandoned for ever, so that their mouth was certainly stopped from pleading any righteousness of their own. God had, in effect, disowned them, when he said to Moses (Deu 9:12), "They are thy people, they are none of mine, nor shall they be dealt with as mine." 5. Aaron himself fell under God's displeasure for it, though he was the saint of the Lord, and was only brought by surprise or terror to be confederate with them in the sin: The Lord was very angry with Aaron, Deu 9:20. No man's place or character can shelter him from the wrath of God if he have fellowship with the unfruitful works of darkness. Aaron, that should have made atonement for them if the iniquity could have been purged away by sacrifice and offering, did himself fall under the wrath of God: so little did they consider what they did when they drew him in. 6. It was with great difficulty and very long attendance that Moses himself prevailed to turn away the wrath of God, and prevent their utter ruin. He fasted and prayed full forty days and forty nights before he could obtain their pardon, Deu 9:18. And some think twice forty days (Deu 9:25), because it is said, as I fell down before, whereas his errand in the first forty was not of that nature. Others think it was but one forty, though twice mentioned (as also in Deu 10:10); but this was enough to make them sensible how great God's displeasure was against them, and what a narrow escape they had for their lives. And in this appears the greatness of God's anger against all mankind that no less a person than his Son, and no less a price than his own blood, would serve to turn it away. Moses here tells them the substance of his intercession for them. He was obliged to own their stubbornness, and their wickedness, and their sin, Deu 9:27. Their character was bad indeed when he that appeared an advocate for them could not give them a good word, and had nothing else to say in their behalf but that God had done great things for them, which really did but aggravate their crime (Deu 9:26), - that they were the posterity of good ancestors (Deu 9:27), which might also have been turned upon him, as making the matter worse and not better, - and that the Egyptians would reproach God, if he should destroy them, as unable to perfect what he had wrought for them (Deu 9:28), a plea which might easily enough have been answered: no matter what the Egyptians say, while the heavens declare God's righteousness; so that the saving of them from ruin at that time was owing purely to the mercy of God, and the importunity of Moses, and not to any merit of theirs, that could be offered so much as in mitigation of their offence. 7. To affect them the more with the destruction they were then at the brink of, he describes very particularly the destruction of the calf they had made, Deu 9:21. He calls it their sin: perhaps not only because it had been the matter of their sin, but because the destroying of it was intended for a testimony against their sin, and an indication to them what the sinners themselves did deserve. Those that made it were like unto it, and would have had no wrong done them if they had been thus stamped to dust, and consumed, and scattered, and no remains of them left. It was infinite mercy that accepted the destruction of the idol instead of the destruction of the idolaters. 8. Even after this fair escape that they had, in many other instances they provoked the Lord again and again. He needed only to name the places, for they carried the memorials either of the sin or of the punishment in their names (Deu 9:22): at Taberah, burning, where God set fire to them for their murmuring, - at Massah, the temptation, where they challenged almighty power to help them, - and at Kibroth-hattaavah, the graves of lusters, where the dainties they coveted were their poison; and, after these, their unbelief and distrust at Kadesh-barnea, of which he had already told them (ch. 1), and which he here mentions again (Deu 9:23), would certainly have completed their ruin if they had been dealt with according to their own merits. Now let them lay all this together, and it will appear that whatever favour God should hereafter show them, in subduing their enemies and putting them in possession of the land of Canaan, it was not for their righteousness. It is good for us often to remember against ourselves, with sorrow and shame, our former sins, and to review the records conscience keeps of them, that we may see how much we are indebted to free grace, and may humbly own that we never merited at God's hand any thing but wrath and the curse.

There were four things in and by which God showed himself reconciled to Israel and made them truly great and happy, and in which God's goodness took occasion from their badness to make him the more illustrious: - I. He gave them his law, gave it to them in writing, as a standing pledge of his favour. Though the tables that were first written were broken, because Israel had broken the commandments, and God might justly break the covenant, yet when his anger was turned away the tables were renewed, Deu 10:1, Deu 10:2. Note, God's putting his law in our reconciliation to God and the best earnest of our happiness in him. Moses is told to hew the tables; for the law prepares the heart by conviction and humiliation for the grace of God, but it is only that grace that then writes the law in it. Moses made an ark of shittim-wood (Deu 10:3), a plain chest, the same, I suppose, in which the tables were afterwards preserved: but Bezaleel is said to make it (Exo 37:1), because he afterwards finished it up and overlaid it with gold. Or Moses is said to make it because, when he went up the second time into the mount, he ordered it to be made by Bezaleel against he came down. And it is observable that for this reason the ark was the first thing that God gave orders about, Exo 25:10. And this left an earnest to the congregation that the tables should not miscarry this second time, as they had done the first. God will send his law and gospel to those whose hearts are prepared as arks to receive them. Christ is the ark in which now our salvation is kept safely, that it may not be lost as it was in the first Adam, when he had it in his own hand. Observe, 1. What it was that God wrote on the two tables, the ten commandments (Deu 10:4), or ten words, intimating in how little a compass they were contained: they were not ten volumes, but ten words: it was the same with the first writing, and both the same that he spoke in the mount. The second edition needed no correction nor amendment, nor did what he wrote differ form what he spoke. The written word is as truly the word of God as that which he spoke to his servants the prophets. 2. What care was taken of it. These two tables, thus engraven, were faithfully laid up in the ark. And there they be, said Moses, pointing it is probable towards the sanctuary, Deu 10:5. That good thing which was committed to him he transmitted to them, and left it pure and entire in their hands; now let them look to it at their peril. Thus we may say to the rising generation, "God has entrusted us with Bibles, sabbaths, sacraments, etc., as tokens of his presence and favour, and there they be; we lodge them with you," Ti2 1:13, Ti2 1:14. II. He led them forward towards Canaan, though they in their hearts turned back towards Egypt, and he might justly have chosen their delusions, Deu 10:6, Deu 10:7. He brought them to a land of rivers of waters, out of a dry and barren wilderness. Sometimes God supplied their wants by the ordinary course of nature: when that failed, then by miracles; and yet after this, when they were brought into a little distress, we find them distrusting God and murmuring, Num 20:3, Num 20:4. III. He appointed a standing ministry among them, to deal for them in holy things. At that time when Moses went up a second time to the mount, or soon after, he had orders to separate the tribe of Levi to God, and to his immediate service, they having distinguished themselves by their zeal against the worshippers of the golden calf, Deu 10:8, Deu 10:9. The Kohathites carried the ark; they and the other Levites stood before the Lord, to minister to him in all the offices of the tabernacle; and the priests, who were of that tribe, were to bless the people. This was a standing ordinance, which had now continued almost forty years, even unto this day; and provision was made for the perpetuating of it by the settled maintenance of that tribe, which was such as gave them great encouragement in their work, and no diversion from it. The Lord is his inheritance. Note, A settled ministry is a great blessing to a people, and a special token of God's favour. And, since the particular priests could not continue by reason of death, God showed his care of the people in securing a succession, which Moses takes notice of here, Deu 10:6. When Aaron died, the priesthood did not die with him, but Eleazar his son ministered in his stead, and took care of the ark, in which the tables of stone, those precious stones, were deposited, that they should suffer no damage; there they be, and he has the custody of them. Under the law, a succession in the ministry was kept up, by an entail of the office on a certain tribe and family. But now, under the gospel, when the effusion of the Spirit is more plentiful and powerful, the succession is kept up by the Spirit's operation on men's hearts, qualifying men for, and inclining men to, that work, some in every age, that the name of Israel may not be blotted out. IV. He accepted Moses as an advocate or intercessor for them, and therefore constituted him their prince and leader (Deu 10:10, Deu 10:11): The Lord hearkened to me and said, Arise, go before the people. It was a mercy to them that they had such a friend, so faithful both to him that appointed him and to those for whom he was appointed. It was fit that he who had saved them from ruin, by his intercession with heaven, should have the conduct and command of them. And herein he was a type of Christ, who, as he ever lives making intercession for us, so he has all power both in heaven and in earth.

Here, I. Masters are commanded to be just to their poor servants, Deu 24:14, Deu 24:15. 1. They must not oppress them, by overloading them with work, by giving them undue and unreasonable rebukes, or by withholding from them proper maintenance. A servant, though a stranger to the commonwealth of Israel, must not be abused: "For thou wast a bondman in the land where thou wast a stranger (Deu 24:18), and thou knowest what a grievous thing it is to be oppressed by a task-master, and therefore, in tenderness to those that are servants and strangers, and in gratitude to that God who set thee at liberty and settled thee in a country of thy own, thou shalt not oppress a servant." Let not masters be tyrants to their servants, for their Master is in heaven. See Job 31:13. 2. They must be faithful and punctual in paying them their wages: "At his day thou shalt give him his hire, not only pay it in time, without further delay. As soon as he had done his day's work, if he desire it, let him have his day's wages," as those labourers (Mat 20:8) when evening had come. he that works by day-wages is supposed to live from hand to mouth, and cannot have tomorrow's bread for his family till be is paid for this day's labour. If the wages be withheld, (1.) It will be grief to the servant, for, poor man, he sets his heart upon it,. or, as the word is, he lifts up his soul to it, he is earnestly desirous of it, as the reward of his work (Job 7:2), and depends upon it as the gift of God's providence for the maintenance of his family. A compassionate master, though it should be somewhat inconvenient to himself, would not disappoint the expectation of a poor servant that was so fond to think of receiving his wages. But that is not the worst. (2.) It will be guilt to the master. "The injured servant will cry against thee to the Lord; since he has no one else to appeal to, he will lodge his appeal in the court of heaven, and it will be sin to thee." Or, if he do not complain, the cause will speak for itself, the "hire of the labourers which is kept back by fraud will itself cry," Jam 5:4. It is a greater sin than most people think it is, and will be found so in the great day, to put hardships upon poor servants, labourers, and workmen, that we employ. God will do them right if men do not. II. Magistrates and judges are commanded to be just in their administrations. 1. In those which we call pleas of the crown a standing rule is here given, that the fathers shall not be put to death for the children, nor the children for the fathers, Deu 24:16. If the children make themselves obnoxious to the law, let them suffer for it, but let not the parents suffer either for them or with them; it is grief enough to them to see their children suffer: if the parents be guilty, let them die for their own sin; but though God, the sovereign Lord of life, sometimes visits the iniquity of the fathers upon the children, especially the sin of idolatry, and when he deals with nations in their national capacity, yet he does not allow men to do so. Accordingly, we find Amaziah sparing the children, even when the fathers were put to death for killing the king, Kg2 14:6. It was in an extraordinary case, and no doubt by special direction from heaven, that Saul's sons were put to death for his offence, and they died rather as sacrifices than as malefactors, Sa2 21:9, Sa2 21:14. 2. In common pleas between party and party, great care must be taken that none whose cause was just should fare the worse for their weakness, nor for their being destitute of friends, as strangers, fatherless, and widows (Deu 24:17): "Thou shalt not pervert their judgment, nor force them to give their very raiment for a pledge, by defrauding them of their right." Judges must be advocates for those that cannot speak for themselves and have no friends to speak for them. III. The rich are commanded to be kind and charitable to the poor. Many ways they are ordered to be so by the law of Moses. The particular instance of charity here prescribed is that they should not be greedy in gathering in their corn, and grapes, and olives, so as to be afraid of leaving any behind them, but be willing to overlook some, and let the poor have the gleanings, v. 19-22. 1. "Say not, 'It is all my own, and why should not I have it?' But learn a generous contempt of property in small matters. One sheaf or two forgotten will make thee never the poorer at the year's end, and it will do somebody good, if thou have it not." 2. "Say not, 'What I give I will give, and know whom I give it to, why should I leave it to be gathered by I know not whom, that will never thank me.' But trust God's providence with the disposal of thy charity, perhaps that will direct it to the most necessitous." Or, "Thou mayest reasonably think it will come to the hands of the most industrious, that are forward to seek and gather that which this law provides for them." 3. "Say not, 'What should the poor do with grapes and olives? It is enough for them to have bread and water;' for, since they have the same senses that the rich have, why should not they have some little share of the delights of sense?" Boaz ordered handfuls of corn to be left on purpose for Ruth, and God blessed him. All that is left is not lost.

Here, I. Orders are given to Gideon to begin his government with the reformation of his father's house, Jdg 6:25, Jdg 6:26. A correspondence being settled between God and Gideon, by the appearance of the angel to him, it was kept up in another way; the same night after he had seen God, when he was full of thoughts concerning what had passed, which probably he had not yet communicated to any, The Lord said unto him in a dream, Do so and so. Note, God's visits, if gratefully received, shall be graciously repeated. Bid God welcome, and he will come again. Gideon is appointed, 1. To throw down Baal's altar, which it seems hi father had, either for his own house or perhaps for the whole town. See the power of God's grace, that he could raise up a reformer, and the condescensions of his grace, that he would raise up a deliverer, out of the family of one that was a ring-leader in idolatry. But Gideon must not now think it enough not to worship at that altar, which we charitably hope he had not done, but he must throw it down; not consecrate the same altar to God (tit is bishop Hall's observation), but utterly demolish it. God first commands down the monuments of superstition, and then enjoins his own service. He must likewise cut down the grove that was by it, the plantation of young trees, designed to beautify the place. The learned bishop Patrick, by the grove, understands the image in the grove, probably the image of Ashtaroth (for the word for a grove is Ashereh), which stood upon or close by the altar. 2. The erect an altar to God, to Jehovah his God, which probably was to be notified by an inscription upon the altar to that purport - to Jehovah, Gideon's God, or Israel's. It would have been an improper thing for him to build an altar, even to the God of Israel, especially for burnt-offering and sacrifice, and would have been construed into a contempt of the altar at Shiloh, if God, who has not tied up himself to his own laws, had not bidden him to do it. But now it was his duty and honour to be thus employed. God directs him to the place where he should build it, on the top of the rock, perhaps in the same place in which the angel had appeared to him, near to the altar he had already built: and he must not do it in a hurry, but with the decency that became a religious action (in an orderly manner, as it is in the margin), according to the ancient law for altars raised on particular occasions, that they must be of earth not of hewn stone. The word here used for the rock on which the altar was to be built signifies a fortress, or strong-hold, erected, some think, to secure them from the Midianites; if so, it was no security while the altar of Baal was so near it, but it was effectually fortified when an altar to the Lord was built on the top of it, for that is the best defence upon our glory. On this altar, (1.) He was to offer sacrifice. Two bullocks he must offer: his father's young bullock, and the second bullock of seven years old, so it should rather be read, not even the second as we read it. The former, we may suppose, he was to offer for himself, the latter for the sins of the people whom he was to deliver. It was requisite he should thus make peace with God, before he made war on Midian. Till sin be pardoned through the great sacrifice, no good is to be expected. These bullocks, it is supposed, were intended for sacrifices on the altar of Baal, but were now converted to a better use. Thus, when the strong man armed is overcome and dispossessed, the stronger than he divides the spoil, seizes that for himself which was prepared for Baal. Let him come whose right it is, and give it to him. (2.) Ball's grove, or image, or whatever it was that was the sanctity or beauty of his altar, must not only be burnt, but must be used as fuel for God's altar, to signify not only that whatever sets up itself in opposition to God shall be destroyed, but that the justice of God will be glorified in its destruction. God ordered Gideon to do this, [1.] To try his zeal for religion, which it was necessary he should give proofs of before he took the field, to give proof of his valour there. [2.] That some steps might hereby to taken towards Israel's reformation, which must prepare the way for their deliverance. Sin, the cause, must be taken away, else how should the trouble, which was but the effect, come to an end? And it might be hoped that this example of Gideon's, who was now shortly to appear so great a man, would be followed by the rest of the cities and tribes, and the destruction of this one altar of Baal would be the destruction of many. II. Gideon was obedient to the heavenly vision, Jdg 6:27. He that was to command the Israel of God must be subject to the God of Israel, without disputing, and, as a type of Christ, must first save his people from their sins, and then save them from their enemies. 1. He had servants of his own, whom he could confide in, who, we may suppose, like him, had kept their integrity, and had not bowed the knee to Baal, and therefore were forward to assist him in destroying the altar of Baal. 2. He did not scruple taking his father's bullock and offering it to God without his father's consent, because God, who expressly commanded him to do so, had a better title to it than his father had, and it was the greatest real kindness he could do to his father to prevent his sin. 3. He expected to incur the displeasure of his father's household by it, and the ill-will of his neighbours, yet he did it, remembering how much it was Levi's praise that, in the cause of God, he said to his father and mother, I have not seen him, Deu 33:9. And, while he was sure of the favour of God, he feared not the anger of men; he that bade him do it would bear him out. Yet, 4. Though he feared not their resentment when it was done, to prevent their resistance in the doing of it he prudently chose to do it by night, that he might not be disturbed in these sacred actions. And some think it was the same night in which God spoke to him to do it, and that, as soon as ever he had received the orders, he immediately applied himself to the execution of them, and finished before morning. III. He was brought into peril of his life for doing it, Jdg 6:28-30. 1. It was soon discovered what was done. Gideon, when he had gone through with the business, did not desire the concealment of it, nor could it be hid, for the men of the city rose early in the morning, as it should seem, to say their matins at Baal's altar, and so to begin the day with their god, such a one as he was, a shame to those who say the true God is their God, and yet, in the morning, direct no prayer to him, nor look up. 2. It was soon discovered who had done it. Strict enquiry was made. Gideon was known to be disaffected to the worship of Baal, which brought him into suspicion, and positive proof immediately came against him: "Gideon, no doubt, has done this thing." 3. Gideon being found guilty of the fact, to such a pitch of impiety had these degenerate Israelites arrived that they take it for law he must die for the same, and require his own father (who, by patronising their idolatry, had given them too much cause to expect he would comply with them herein) to deliver him up: Bring out thy son, that he may die. Be astonished, O heavens! at this, and tremble, O earth! By the law of God the worshippers of Baal were to die, but these wicked men impiously turn the penalty upon the worshippers of the God of Israel. How prodigiously mad were they upon their idols! Was it not enough to offer the choicest of their bullocks to Baal, but must the bravest youth of their city fall as a sacrifice to that dunghill-deity, when they pretended he was provoked? How soon will idolaters become persecutors! IV. He was rescued out of the hands of his persecutors by his own father, Jdg 6:31. 1. There were those that stood against Gideon, that not only appeared at the first to make a demand, but insisted on it, and would have him put to death. Notwithstanding the heavy judgments they were at this time under for their idolatry, yet they hated to be reformed, and walked contrary to God even when he was walking contrary to them. 2. Yet then Joash stood for him; he was one of the chief men of the city. Those that have power may do a great deal for the protection of an honest man and an honest cause, and when they so use their power they are ministers of God for good. (1.) This Joash had patronised Baal's altar, yet now protects him that had destroyed it, [1.] Out of natural affection to his son, and perhaps a particular esteem for him as a virtuous, valiant, valuable, young man, and never the worse for not joining with him in the worship of Baal. Many that have not courage enough to keep their integrity themselves yet have so much conscience left as makes them love and esteem those that do. If Joash had a kindness for Baal, yet he had a greater kindness for his son. Or, [2.] Out of a care for the public peace. The mob grew riotous, and, he feared, would grow more so, and therefore, as some think, he bestirred himself to repress the tumult: "Let it be left to the judges; it is not for you to pass sentence upon any man;" he that offers it, let him be put to death: he means not as an idolater, but as a disturber of the peace, and the mover of sedition. Under this same colour Paul was rescued at Ephesus from those that were as zealous for Diana as these were for Baal, Act 19:40. Or, [3.] Out of a conviction that Gideon had done well. His son, perhaps, had reasoned with him, or God, who has all hearts in his hands, had secretly and effectually influenced him to appear thus against the advocates for Baal, though he had complied with them formerly in the worship of Baal. Note, It is good to appear for God when we are called to it, though there be few or none to second us, because God can incline the hearts of those to stand by us from whom we little expect assistance. Let us do our duty, and then trust God with our safety. (2.) Two things Joash urges: - [1.] That it was absurd for them to plead for Baal. "Will you that are Israelites, the worshippers of the one only living and true God, plead for Baal, a false god? Will you be so sottish, so senseless? Those whose fathers' god Baal was, and who never knew any other, are more excusable in pleading for him than you are, that are in covenant with Jehovah, and have been trained up in the knowledge of him. You that have smarted so much for worshipping Baal, and have brought all this mischief and calamity upon yourselves by it, will you yet plead for Baal?" Note, It is bad to commit sin, but it is great wickedness indeed to plead for it, especially to plead for Baal, that idol, whatever it is, which possesses that room in the heart which God should have. [2.] That it was needless for them to plead for Baal. If he were not a god, as was pretended, they could have nothing to say for him; if he were, he was able to plead for himself, as the God of Israel had often done by fire from heaven, or some other judgment against those who put contempt upon him. Here is a fair challenge to Baal to do either good or evil, and the result convinced his worshippers of their folly in praying to one to help them that could not avenge himself; after this Gideon remarkably prospered, and thereby it appeared how unable Baal was to maintain his own cause. (3.) Gideon's father hereupon gave him a new name (Jdg 6:32); he called him Jerubbaal: "Let Baal plead; let him plead against him if he can; if he have any thing to say for himself against his destroyer, let him say it." This name was a standing defiance to Baal: "Now that Gideon is taking up arms against the Midianites that worship Baal, let him defend his worshippers if he can." It likewise gave honour to Gideon (a sworn enemy to that great usurper, and that had carried the day against him), that encouragement to his soldiers, that they fought under one that fought for God against this great competitor with him for the throne. It is the probable conjecture of the learned that that Jerombalus whom Sanchoniathon (one of the most ancient of all the heathen writers) speaks of as a priest of the god Jao (a corruption of the name Jehovah), and one to whom he was indebted for a great deal of knowledge, was this Jerubbaal. He is called Jerubbesheth (Sa2 11:12), Baal, a lord, being fitly turned into Besheth, shame.

Here is, I. The fair and just demand which the tribes of Israel, now encamped, sent to the tribe of Benjamin, to deliver up the malefactors of Gibeah to justice, Jdg 20:12, Jdg 20:13. If the tribe of Benjamin had come up, as they ought to have done, to the assembly, and agreed with them in their resolution, there would have been none to deal with but the men of Gibeah only, but they, by their absence, taking part with the criminals, application must be made to them all. The Israelites were zealous against the wickedness that was committed, yet they were discreet in their zeal, and did not think it would justify them in falling upon the whole tribe of Benjamin unless they, by refusing to give up the criminals, and protecting them against justice, should make themselves guilty, ex post facto - as accessaries after the fact. They desire them to consider how great the wickedness was that was committed (Jdg 20:12), and that it was done among them: and how necessary it was therefore that they should either punish the malefactors with death themselves, according to the law of Moses, or deliver them up to the general assembly, to be so much the more publicly and solemnly punished, that evil might be put away from Israel, the national guilt removed, the infection stopped by cutting off the gangrened part, and national judgments prevented; for the sin was so very like that of the Sodomites that they might justly fear, if they did not punish it, God would rain hail from heaven upon them, as he did, not only upon Sodom, but the neighbouring cities. If the Israelites had not made this reasonable demand, they would have had much more reason to lament the following desolations of Benjamin. All methods of accommodation must be used before we go to war or go to law. The demand was like that of Joab's to Abel, Sa2 20:20, Sa2 20:21. "Only deliver up the traitor, and we will lay down our arms." On these terms, and no other, God will be at peace with us, that we part with our sins, that we mortify and crucify our lusts, and then all shall be well; his anger will be turned away. II. The wretched obstinacy and perverseness of the men of Benjamin, who seem to have been as unanimous and zealous in their resolutions to stand by the criminals as the rest of the tribes were to punish them, so little sense had they of their honour, duty, and interest. 1. They were so prodigiously vile as to patronise the wickedness that was committed: They would not hearken to the voice of their brethren (Jdg 20:13), either because those of that tribe were generally more vicious and debauched at this time than the rest of the tribes, and therefore would not bear to have that punished in others of which they knew themselves guilty (some of the most fruitful and pleasant parts of Canaan fell to the lot of this tribe; their land, like that of Sodom, was as the garden of the Lord, which perhaps helped to make the inhabitants, like the men of Sodom, wicked, and sinners before the Lord exceedingly, Gen 13:10, Gen 13:13), or because (as bishop Patrick suggests) they took it ill that the other tribes should meddle with their concerns; they would not do that which they knew was their duty because they were reminded of it by their brethren, by whom they scorned to be taught and controlled. If there were any wise men among them that would have complied with the demand made, yet they were overpowered by the majority, who thus made the crime of the men of Gibeah their own. Thus we have fellowship with the unfruitful works of darkness if we say A confederacy with those that have, and make ourselves guilty of other men's sins by countenancing and defending them. It seems there is no cause so bad but it will find some patrons, some advocates, to appear for it; but woe be to those by whom such offences come. Those will have a great deal to answer for that obstruct the course of necessary justice, and strengthen the hands of the wicked, by saying, O wicked man! thou shalt not die. 2. They were so prodigiously vain and presumptuous as to make head against the united force of all Israel. Never, surely, were men so wretchedly infatuated as they were when they took up arms in opposition, (1.) To so good a cause as Israel had. How could they expect to prosper when they fought against justice, and consequently against the just God himself, against those that had the high priest and the divine oracle on their side, and so acted in downright rebellion against the sacred and supreme authority of the nation. (2.) To so great a force as Israel had. The disproportion of their numbers was much greater than that, Luk 14:31, Luk 14:32, where he that had but 10,000 durst not meet him that came against him with 20,000, and therefore desired conditions of peace. There the enemy was but two to one, here above fifteen to one; yet they despised conditions of peace. All the forces they could bring into the field were but 26,000 men, besides 700 men of Gibeah (Jdg 20:15); yet with these they will dare to face 400,000 men of Israel, Jdg 20:17. Thus sinners are infatuated to their own ruin, and provoke him to jealousy who is infinitely stronger than they, Co1 10:22. But it should seem they depended upon the skill of their men to make up what was wanting in numbers, especially a regiment of slingers, 700 men, who, though left-handed, were so dexterous at slinging stones that they would not be a hair's breadth beside their mark, Jdg 20:16. But these good marksmen were very much out in their aim when they espoused this bad cause. Benjamin signifies the son of the right hand, yet we find his posterity left-handed.

In these verses we have the good character and posture of Elkanah's family, and the bad character and posture of Eli's family. The account of these two is observably interwoven throughout this whole paragraph, as if the historian intended to set the one over against the other, that they might set off one another. The devotion and good order of Elkanah's family aggravated the iniquity of Eli's house; while the wickedness of Eli's sons made Samuel's early piety appear the more bright and illustrious. I. Let us see how well things went in Elkanah's family and how much better than formerly. 1. Eli dismissed them from the house of the Lord, when they had entered their little son there, with a blessing, Sa1 2:20. He blessed as one having authority: The Lord give thee more children of this woman, for the loan that is lent to the Lord. If Hannah had then had many children, it would not have been such a generous piece of piety to part with one out of many for the service of the tabernacle; but when she had but one, an only one whom she loved, her Isaac, to present him to the Lord was such an act of heroic piety as should by no means lose its reward. As when Abraham had offered Isaac he received the promise of a numerous issue (Gen 22:16, Gen 22:17), so did Hannah, when she had presented Samuel unto the Lord a living sacrifice. Note, What is lent to the Lord will certainly be repaid with interest, to our unspeakable advantage, and oftentimes in kind. Hannah resigns one child to God, and is recompensed with five; for Eli's blessing took effect (Sa1 2:21): She bore three sons and two daughters. There is nothing lost by lending to God or losing for him; it shall be repaid a hundred-fold, Mat 19:29. 2. They returned to their own habitation. This is twice mentioned, Sa1 2:11, and again Sa1 2:20. It was very pleasant to attend at God's house, to bless him, and to be blessed of him. But they have a family at home that must be looked after, and thither they return, cheerfully leaving the dear little one behind them, knowing they left him in a good place; and it does not appear that he cried after them, but was as willing to stay as they were to leave him, so soon did he put away childish things and behave like a man. 3. They kept up their constant attendance at the house of God with their yearly sacrifice, Sa1 2:19. They did not think that their son's ministering there would excuse them, or that that offering must serve instead of other offerings; but, having found the benefit of drawing near to God, they would omit no appointed season for it, and now they had one loadstone more in Shiloh to draw them thither. We may suppose they went thither to see their child oftener than once a year, for it was not ten miles from Ramah; but their annual visit is taken notice of because then they brought their yearly sacrifice, and then Hannah fitted up her son (and some think oftener than once a year) with a new suit of clothes, a little coat (Sa1 2:19) and every thing belonging to it. She undertook to find him with clothes during his apprenticeship at the tabernacle, and took care he should be well provided, that he might appear the more decent and sightly in his ministration, and to encourage him in his towardly beginnings. Parents must take care that their children want nothing that is fit for them, whether they are with them or from them; but those that are dutiful and hopeful, and minister to the Lord, must be thought worthy of double care and kindness. 4. The child Samuel did very well. Four separate times he is mentioned in these verses, and two things we are told of: - (1.) The service he did to the Lord. He did well indeed, for he ministered to the Lord (Sa1 2:11, Sa1 2:18) according as his capacity was. He learned his catechism and was constant to his devotions, soon learned to read, and took a pleasure in the book of the law, and thus he ministered to the Lord. He ministered before Eli, that is, under his inspection, and as he ordered him, not before Eli's sons; all parties were agreed that they were unfit to be his tutors. Perhaps he attended immediately on Eli's person, was ready to him to fetch and bring as he had occasion, and that is called ministering to the Lord. Some little services perhaps he was employed in about the altar, though much under the age appointed by the law for the Levites' ministration. He could light a candle, or hold a dish, or run on an errand, or shut a door; and, because he did this with a pious disposition of mind it is called ministering to the Lord, and great notice is taken of it. After awhile he did his work so well that Eli appointed that he should minister with a linen ephod as the priests did (though he was no priest), because he saw that God was with him. Note, Little children must learn betimes to minister to the Lord. Parents must train them up to it, and God will accept them. Particularly let them learn to pay respect to their teachers, as Samuel to Eli. None can begin too soon to be religious. See Psa 8:2, and Mat 21:15, Mat 21:16. (2.) The blessing he received from the Lord: He grew before the Lord, as a tender plant (Sa1 2:21), grew on (Sa1 2:26) in strength and stature, and especially in wisdom and understanding and fitness for business. Note, Those young people that serve God as well as they can will obtain grace to improve, that they may serve him better. Those that are planted in God's house shall flourish, Psa 92:13. He was in favour with the Lord and with man. Note, It is a great encouragement to children to be tractable, and virtuous, and good betimes, that if they be both God and man will love them. Such children are the darlings both of heaven and earth. What is here said of Samuel is said of our blessed Saviour, that great example, Luk 2:52. II. Let us now see how ill things went in Eli's family, though seated at the very door of the tabernacle. The nearer the church the further from God. 1. The abominable wickedness of Eli's sons (Sa1 2:12): The sons of Eli were sons of Belial. It is emphatically expressed. Nothing appears to the contrary but that Eli himself was a very good man, and no doubt had educated his sons well, giving them good instructions, setting them good examples, and putting up many a good prayer for them; and yet, when they grew up, they proved sons of Belial, profane wicked men, and arrant rakes: They knew not the Lord. They could not but have a notional knowledge of God and his law, a form of knowledge (Rom 2:20), yet, because their practice was not conformable to it, they are spoken of as wholly ignorant of God; they lived as if they knew nothing at all of God. Note, Parents cannot give grace to their children, nor does it run in the blood. Many that are sincerely pious themselves live to see those that come from them notoriously impious and profane; for the race is not to the swift. Eli was high priest and judge in Israel. His sons were priests by their birth. Their character was sacred and honourable, and obliged them, for their reputation-sake, to observe decorum. They were resident at the fountain-head both of magistracy and ministry, and yet they were sons of Belial, and their honour, power, and learning, made them so much the worse. They did not go to serve other gods, as those did that lived at a distance from the altar, for from the house of God they had their wealth and dignity; but, which was worse, they managed the service of God as if he had been one of the dunghill deities of the heathen. It is hard to say which dishonours God more, idolatry or profaneness, especially the profaneness of the priests. Let us see the wickedness of Eli's sons; and it is a sad sight. (1.) They profaned the offerings of the Lord, and made a gain to themselves, or rather a gratification of their own luxury, out of them. God had provided competently for them out of the sacrifices. The offerings of the Lord made by fire were a considerable branch of their revenue, but not enough to please them; they served not the God of Israel, but their own bellies (Rom 16:18), being such as the prophet calls greedy dogs that can never have enough, Isa 56:11. [1.] They robbed the offerers, and seized for themselves some of their part of the sacrifice of the peace-offerings. The priests had for their share the wave-breast and the heave shoulder (Lev 7:34), but these did not content them; when the flesh was boiling for the offerer to feast upon religiously with his friends, they sent a servant with a flesh-hook of three teeth, a trident, and that must be stuck into the pot, and whatever that brought up the priest must have (Sa1 2:13, Sa1 2:14), and the people, out of their great veneration, suffered this to grow into a custom, so that after awhile prescription was pleaded for this manifest wrong. [2.] They stepped in before God himself, and encroached upon his right too. As if it were a small thing to weary men, they wearied my God also, Isa 7:13. Be it observed, to the honour of Israel, that though the people tamely yielded to their unwarrantable demands from them, yet they were very solicitous that God should not be robbed: Let them not fail to burn the fat presently, Sa1 2:16. Let the altar have its due, for that is the main matter. Unless God have the fat, they can feast with little comfort upon the flesh. It was a shame that the priests should need to be thus admonished by the people of their duty; but they regarded not the admonition. The priest will be served first, and will take what he thinks fit of the fat too, for he is weary of boiled meat, he must have roast, and, in order to that, they must give it to him raw; and if the offerer dispute it, though not in his own favour (let the priest take what he pleases of his part) but in favour of the altar (let them be sure to burn the fat first), even the priest's servant had grown so very imperious that he would either have it now or take it by force, than which there could not be a greater affront to God nor a greater abuse to the people. The effect was, First, That God was displeased: The sin of the young men was very great before the Lord, Sa1 2:17. Nothing is more provoking to God than the profanation of sacred things, and men serving their lusts with the offerings of the Lord. Secondly, That religion suffered by it: Men abhorred the offerings of the Lord. All good men abhorred their management of the offerings, and too many insensibly fell into a contempt of the offerings themselves for their sakes. It was the people's sin to think the worse of God's institutions, but it was the much greater sin of the priests that gave them occasion to do so. Nothing brings a greater reproach upon religion than ministers' covetousness, sensuality, and imperiousness. In the midst of this sad story comes in the repeated mention of Samuel's devotion. But Samuel ministered before the Lord, as an instance of the power of God's grace, in preserving him pure and pious in the midst of this wicked crew; and this helped to keep up the sinking credit of the sanctuary in the minds of the people, who, when they had said all they could against Eli's sons, could not but admire Samuel's seriousness, and speak well of religion for his sake. (2.) They debauched the women that came to worship at the door of the tabernacle, Sa1 2:22. They had wives of their own, but were like fed horses, Jer 5:8. To have gone to the harlots' houses, the common prostitutes, would have been abominable wickedness, but to use the interest which as priests they had in those women that had devout dispositions and were religiously inclined, and to bring them to commit their wickedness, was such horrid impiety as one can scarcely think it possible that men who called themselves priests should ever be guilty of. Be astonished, O heavens! at this, and tremble, O earth! No words can sufficiently express the villany of such practices as these. 2. The reproof which Eli gave his sons for this their wickedness: Eli was very old (Sa1 2:22) and could not himself inspect the service of the tabernacle as he had done, but left all to his sons, who, because of the infirmities of his age, slighted him, and did what they would. However, he was told of the wickedness of his sons, and we may well imagine what a heart-breaking it was to him, and how much it added to the burdens of his age; but it should seem he did not so much as reprove them till he heard of their debauching the women, and then he thought fit to give them a check. Had he rebuked them for their greediness and luxury, this might have been prevented. Young people should be told of their faults as soon as it is perceived that they begin to be extravagant, lest their hearts be hardened. Now concerning the reproof he gave them observe, (1.) That it was very just and rational. That which he said was very proper. [1.] He tells them that the matter of fact was too plain to be denied and too public to be concealed: "I hear of your evil dealings by all this people, Sa1 2:23. It is not the surmise of one or two, but the avowed testimony of many; all your neighbours cry out shame on you, and bring their complaints to me, expecting that I should redress the grievance." [2.] He shows them the bad consequences of it, that they not only sinned, but made Israel to sin, and would have the people's sin to answer for as well as their own: "You that should turn men from iniquity (Mal 2:6), you make the Lord's people to transgress, and corrupt the nation instead of reforming it; you tempt people to go and serve other gods when they see the God of Israel so ill served." [3.] He warns them of the danger they brought themselves into by it, Sa1 2:25. He intimates to them what God afterwards told him, that the iniquity would not be purged with sacrifice nor offering, Sa1 3:14. If one man sin against another, the judge (that is, the priest, who was appointed to be the judge in many cases, Deu 17:9) shall judge him, shall undertake his cause, arbitrate the matter, and make atonement for the offender; but if a man sin against the Lord (that is, if a priest profane the holy things of the Lord, if a man that deals with God for others do himself affront him) who shall entreat for him? Eli was himself a judge, and had often made intercession for transgressors, but, says he, "You that sin against the Lord," that is, "against the law and honour of God, in those very things which immediately pertain to him, and by which reconciliation is to be made, how can I entreat for you?" Their condition was deplorable indeed when their own father could not speak a good word for them, nor could have the face to appear as their advocate. Sins against the remedy, the atonement itself, are most dangerous, treading under foot the blood of the covenant, for then there remains no more sacrifice, Heb 10:26. (2.) It was too mild and gentle. He should have rebuked them sharply. Their crimes deserved sharpness; their temper needed it; the softness of his dealing with them would but harden them the more. The animad-version was too easy when he said, It is no good report. he should have said, "It is a shameful scandalous thing, and not to be suffered!" Whether it was because he loved them or because he feared them that he dealt thus tenderly with them, it was certainly an evidence of his want of zeal for the honour of God and his sanctuary. He bound them over to God's judgment, but he should have taken cognizance of their crimes himself, as high priest and judge, and have restrained and punished them. What he said was right, but it was not enough. Note, It is sometimes necessary that we put an edge upon the reproofs we give. There are those that must be saved with fear, Jde 1:23. 3. Their obstinacy against this reproof. His lenity did not at all work upon them: They hearkened not to their father, though he was also a judge. They had no regard either to his authority or to his affection, which was to them an evident token of perdition; it was because the Lord would slay them. They had long hardened their hearts, and now God, in a way of righteous judgment, hardened their hearts, and seared their consciences, and withheld from them the grace they had resisted and forfeited. Note, Those that are deaf to the reproofs of wisdom are manifestly marked for ruin. The Lord has determined to destroy them, Ch2 25:16. See Pro 29:1. Immediately upon this, Samuel's tractableness is again mentioned (Sa1 2:26), to shame their obstinacy: The child Samuel grew. God's grace is his own; he denied it to the sons of the high priest and gave it to the child of an obscure country Levite.

Abner had communication with the elders of Israel--He spoke the truth in impressing their minds with the well-known fact of David's divine designation to the kingdom. But he acted a base and hypocritical part in pretending that his present movement was prompted by religious motives, when it sprang entirely from malice and revenge against Ish-bosheth. The particular appeal of the Benjamites was a necessary policy; their tribe enjoyed the honor of giving birth to the royal dynasty of Saul; they would naturally be disinclined to lose that prestige. They were, besides, a determined people, whose contiguity to Judah might render them troublesome and dangerous. The enlistment of their interest, therefore, in the scheme, would smooth the way for the adhesion of the other tribes; and Abner enjoyed the most convenient opportunity of using his great influence in gaining over that tribe while escorting Michal to David with a suitable equipage. The mission enabled him to cover his treacherous designs against his master--to draw the attention of the elders and people to David as uniting in himself the double recommendation of being the nominee of Jehovah, no less than a connection of the royal house of Saul, and, without suspicion of any dishonorable motives, to advocate policy of terminating the civil discord, by bestowing the sovereignty on the husband of Michal. In the same character of public ambassador, he was received and feted by David; and while, ostensibly, the restoration of Michal was the sole object of his visit, he busily employed himself in making private overtures to David for bringing over to his cause those tribes which he had artfully seduced. Abner pursued a course unworthy of an honorable man and though his offer was accepted by David, the guilt and infamy of the transaction were exclusively his.

Here is, I. Joab's design to get Absalom recalled out of banishment, his crime pardoned, and his attainder reversed, Sa2 14:1. Joab made himself very busy in this affair. 1. As a courtier that was studious, by all ways possible, to ingratiate himself with his prince and improve his interest in his favour: He perceived that the king's heart was towards Absalom, and that, the heat of his displeasure being over, he still retained his old affection for him, and only wanted a friend to court him to be reconciled, and to contrive for him how he might do it without impeaching the honour of his justice. Joab, finding how David stood affected, undertook this good office. 2. As a friend to Absalom, for whom perhaps he had a particular kindness, whom at least he looked upon as the rising sun, to whom it was his interest to recommend himself. He plainly foresaw that his father would at length be reconciled to him, and therefore thought he should make both his friends if he were instrumental to bring it about. 3. As a statesman, and one concerned for the public welfare. He knew how much Absalom was the darling of the people, and, if David should die while he was in banishment, it might occasion a civil war between those that were for him and those that were against him; for it is probable that though all Israel loved his person, yet they were much divided upon his case. 4. As one who was himself a delinquent, by the murder of Abner. He was conscious to himself of the guilt of blood, and that he was himself obnoxious to public justice, and therefore whatever favour he could procure to be shown to Absalom would corroborate his reprieve. II. His contrivance to do it by laying somewhat of a parallel case before the king, which was done so dexterously by the person he employed that the king took it for a real case, and gave judgment upon it, as he had done upon Nathan's parable; and, the judgment being in favour of the criminal, the manager might, by that, discover his sentiments so far as to venture upon the application of it, and to show that it was the case of his own family, which, it is probable, she was instructed not to proceed to if the king's judgment upon her case should be severe. 1. The person he employed is not named, but she is said to be a woman of Tekoah, one whom he knew to be fit for such an undertaking: and it was requisite that the scene should be laid at a distance, that David might not think it strange that he had not heard of the case before. It is said, She was a wise woman, one that had a quicker wit and a readier tongue than most of her neighbours, Sa2 14:2. The truth of the story would be the less suspected when it came, as was supposed, from the person's own mouth. 2. The character she put on was that of a disconsolate widow, Sa2 14:2. Joab knew such a one would have an easy access to the king, who was always ready to comfort the mourners, especially the mourning widows, having himself mentioned it among the titles of God's honour that he is a Judge of the widows, Psa 68:5. God's ear, no doubt, is more open to the cries of the afflicted, and his heart too, than that of the most merciful princes on earth can be. 3. It was a case of compassion which she had to represent to the king, and a case in which she could have no relief but from the chancery in the royal breast, the law (and consequently the judgment of all the inferior courts) being against her. She tells the king that she had buried her husband (Sa2 14:5), - that she had two sons that were the support and comfort of her widowed state, - that these two (as young men are apt to do) fell out and fought, and one of them unhappily killed the other (Sa2 14:6), - that, for her part, she was desirous to protect the manslayer (for, as Rebekah argued concerning her two sons, Why should she be deprived of them both in one day? Gen 27:45), but though she, who was nearest of kin to the slain, was willing to let fall the demands of an avenger of blood, yet the other relations insisted upon it that the surviving brother should be put to death according to law, not out of any affection either to justice or to the memory of the slain brother, but that, by destroying the heir (which they had the impudence to own was the thing they aimed at), the inheritance might be theirs: and thus they would cut off, (1.) Her comfort: "They shall quench my coal, deprive me of the only support of my old age, and put a period to all my joy in this world, which is reduced to this one coal." (2.) Her husband's memory: "His family will be quite extinct, and they will leave him neither name nor remainder," Sa2 14:7. 4. The king promised her his favour and a protection for her son. Observe how she improved the king's compassionate concessions. (1.) Upon the representation of her case he promised to consider of it and to give orders about it, Sa2 14:8. This was encouraging, that he did not dismiss her petition with "Currat lex - Let the law take its course; blood calls for blood, and let it have what it calls for:" but he will take time to enquire whether the allegations of her petition be true. (2.) The woman was not content with this, but begged that he would immediately give judgment in her favour; and if the matter of fact were not as she represented it, and consequently a wrong judgment given upon it, let her bear the blame, and free the king and his throne from guilt, Sa2 14:9. Yet her saying this would not acquit the king if he should pass sentence without taking due cognizance of the case. (3.) Being thus pressed, he made a further promise that she should not be injured nor insulted by her adversaries, but he would protect her from all molestation, Sa2 14:10. Magistrates ought to be the patrons of oppressed widows. (4.) Yet this does not content her, unless she can get her son's pardon, and protection for him too. Parents are not easy, unless their children be safe, safe for both worlds: "Let not the avenger of blood destroy my son (Sa2 14:11), for I am undone if I lose him; as good take my life as his. Therefore let the king remember the Lord thy God," that is, [1.] "Let him confirm this merciful sentence with an oath, making mention of the Lord our God, by way of appeal to him, that the sentence may be indisputable and irreversible; and then I shall be easy." See Heb 6:17, Heb 6:18. [2.] "Let him consider what good reason there is for this merciful sentence, and then he himself will be confirmed in it. Remember how gracious and merciful the Lord thy God is, how he bears long with sinners and does not deal with them according to their deserts, but is ready to forgive. Remember how the Lord thy God spared Cain, who slew his brother, and protected him from the avengers of blood, Gen 4:15. Remember how the Lord thy God forgave thee the blood of Uriah, and let the king, that has found mercy, show mercy." Note, Nothing is more proper, nor more powerful, to engage us to every duty, especially to all acts of mercy and kindness, than to remember the Lord our God. (5.) This importunate widow, by pressing the matter thus closely, obtains at last a full pardon for her son, ratified with an oath as she desired: As the Lord liveth, there shall not one hair of thy son fall to the earth, that is, "I will undertake he shall come to no damage upon this account." The Son of David has assured all that put themselves under his protection that, though they should be put to death for his sake, not a hair of their head shall perish (Luk 21:16-18), though they should lose for him, they shall not lose by him. Whether David did well this to undertake the protection of a murderer, whom the cities of refuge would not protect, I cannot say. But, as the matter of fact appeared to him, there was not only great reason for compassion to the mother, but room enough for a favourable judgment concerning the son: he had slain his brother, but he hated him not in time past; it was upon a sudden provocation, and, for aught that appeared, it might be done in his own defence. He pleaded not this himself, but the judge must be of counsel for the prisoner; and therefore, Let mercy at this time rejoice against judgment. 5. The case being thus adjudged in favour of her son, it is now time to apply it to the king's son, Absalom. The mask here begins to be thrown off, and another scene opened. The king is surprised, but not at all displeased, to find his humble petitioner, of a sudden, become his reprover, his privy-counsellor, an advocate for the prince his son, and the mouth of the people, undertaking to represent to him their sentiments. She begs his pardon, and his patience, for what she had further to say (Sa2 14:12), and has leave to say it, the king being very well pleased with her wit and humour. (1.) She supposes Absalom's case to be, in effect, the same with that which she had put as her son's; and therefore, if the king would protect her son, though he had slain his brother, much more ought he to protect his own, and to fetch home his banished, Sa2 14:13. Mutato nomine, de te fabula narratur - Change but the name, to you the tale belongs. She names not Absalom, nor needed she to name him. David longed so much after him, and had him so much in his thoughts, that he was soon aware whom she meant by his banished. And in those two words were two arguments which the king's tender spirit felt the force of: "He is banished, and has for three years undergone the disgrace and terror, and all the inconveniences, of banishment. Sufficient to such a one is this punishment. But he is thy banished, thy own son, a piece of thyself, thy dear son, whom thou lovest." It is true, Absalom's case differed very much from that which she had put. Absalom did not slay his brother upon a hasty passion, but maliciously, and upon an old grudge; not in the field, where there were no witnesses, but at table, before all his guests. Absalom was not an only son, as hers was; David had many more, and one lately born, more likely to be his successor than Absalom, for he was called Jedidiah, because God loved him. But David was himself too well affected to the cause to be critical in his remarks upon the disparity of the cases, and was more desirous than she could be to bring that favourable judgment to his own son which he had given concerning hers. (2.) She reasons upon it with the king, to persuade him to recall Absalom out of banishment, give him his pardon, and take him into his favour again. [1.] She pleads the interest which the people of Israel had in him. "What is done against him is done against the people of God, who have their eye upon him as heir of the crown, at least have their eye upon the house of David in general, with which the covenant is made, and which therefore they cannot tamely see the diminution and decay of by the fall of so many of its branches in the flower of their age. Therefore the king speaks as one that is faulty, for he will provide that my husband's name and memory be not cut off, and yet takes no care though his own be in danger, which is of more value and importance than ten thousand of ours." [2.] She pleads man's mortality (Sa2 14:14): "We must needs die. Death is appointed for us; we cannot avoid the thing itself, nor defer it till another time. We are all under a fatal necessity of dying; and, when we are dead, we are past recall, as water spilt upon the ground; nay, even while we are alive, we are so, we have lost our immortality, past retrieve. Amnon must have died, some time, if Absalom had not killed him; and, if Absalom be now put to death for killing him, that will not bring him to life again." This was poor reasoning, and would serve against the punishment of any murderer: but, it should seem, Amnon was a man little regarded by the people and his death little lamented, and it was generally thought hard that so dear a life as Absalom's should go for one so little valued as Amnon's. [3.] She pleads God's mercy and his clemency towards poor guilty sinners: "God does not take away the soul, or life, but devises means that his banished, his children that have offended him, and are obnoxious to his justice, as Absalom is to thine, be not for ever expelled from him," Sa2 14:14. Here are two great instances of the mercy of God to sinners, properly urged as reasons for showing mercy: - First, The patience he exercises towards them. His law is broken, yet he does not immediately take away the life of those that break it, does not strike sinners dead, as justly he might, in the act of sin, but bears with them, and waits to be gracious. God's vengeance had suffered Absalom to live; why then should not David's justice suffer him? Secondly, The provision he has made for their restoration to his favour, that though by sin they have banished themselves from him, yet they might not be expelled, or cast off, for ever. Atonement might be made for sinners by sacrifice. Lepers, and others ceremonially unclean, were banished, but provision was made for their cleansing, that, though for a time excluded, they might not be finally expelled. The state of sinners is a state of banishment from God. Poor banished sinners are likely to be for ever expelled from God if some course be not taken to prevent it. It is against the mind of God that they should be so, for he is not willing that any should perish. Infinite wisdom has devised proper means to prevent it; so that it is the sinners' own fault if they be cast off. This instance of God's good-will toward us all should incline us to be merciful and compassionate one towards another, Mat 18:32, Mat 18:33. 6. She concludes her address with high compliments to the king, and strong expressions of her assurance that he would do what was just and kind both in the one case and in the other (Sa2 14:15-17); for, as if the case had been real, still she pleads for herself and her son, yet meaning Absalom. (1.) She would not have troubled the king thus but that the people made her afraid. Understanding it of her own case, all her neighbours made her apprehensive of the ruin she and her son were upon the brink of, from the avengers of blood, the terror of which made her thus bold in her application to the king himself. Understanding it of Absalom's case, she gives the king to understand, what he did not know before, that the nation was disgusted at his severity towards Absalom to such a degree that she was really afraid it would occasion a general mutiny or insurrection, for the preventing of which great mischief she ventured to speak to the king himself. The fright she was in must excuse her rudeness. (2.) She applied to him with a great confidence in his wisdom and clemency: "I said, I will speak to the king myself, and ask nobody to speak for me; for the king will hear reason, even from so mean a creature as I am, will hear the cries of the oppressed, and will not suffer the poorest of his subjects to be destroyed out of the inheritance of God," that is, "driven out of the land of Israel, to seek for shelter among the uncircumcised, as Absalom is, whose case is so much the worse, that, being shut out of the inheritance of God, he wants God's law and ordinances, which might help to bring him to repentance, and is in danger of being infected with the idolatry of the heathen among whom he sojourns, and of bringing home the infection." To engage the king to grant her request, she expressed a confident hope that his answer would be comfortable, and such as angels bring (as bishop Patrick explains it), who are messengers of divine mercy. What this woman says by way of compliment the prophet says by way of promise (Zac 12:8), that, when the weak shall be as David, the house of David shall be as the angel of the Lord. "And, in order to this, the Lord thy God will be with thee, to assist thee in this and every judgment thou givest." Great expectations are great engagements, especially to persons of honour, to do their utmost not to disappoint those that depend upon them. 7. The hand of Joab is suspected by the king, and acknowledged by the woman, to be in all this, Sa2 14:18-20. (1.) The king soon suspected it. For he could not think that such a woman as this would appeal to him, in a matter of such moment, of her own accord; and he knew none so likely to set her on as Joab, who was a politic man and a friend of Absalom. (2.) The woman very honestly owned it: "Thy servant Joab bade me. If it be well done, let him have the thanks; if ill, let him bear the blame." Though she found it very agreeable to the king, yet she would not take the praise of it to herself, but speaks the truth as it was, and gives us an example to do likewise, and never to tell a lie for the concealing of a well-managed scheme. Dare to be true; nothing can need a lie.

We have here the conclusion of Sheba's attempt. I. The rebel, when he had rambled over all the tribes of Israel, and found them not so willing, upon second thoughts, to follow him, as they had been upon a sudden provocation to desert David (having only picked up a few like himself, that sided with him), at length entered Abel-Beth-maacah, a strong city in the north, in the lot of Naphtali, where we find it placed, Kg2 15:29. Here he took shelter, whether by force or with consent does not appear; but his adherents were most Berites, of Beeroth in Benjamin, Sa2 20:14. One bad man will find or make more. II. Joab drew up all his force against the city, besieged it, battered the wall, and made it almost ready for a general storm, Sa2 20:15. Justly is that place attacked with all this fury which dares harbour a traitor; nor will that heart fare better which indulges those rebellious lusts that will not have Christ to reign over them. III. A discreet good woman of the city of Abel brings this matter, by her prudent management, to a good issue, so as to satisfy Joab and yet save the city. Here is, 1. Her treaty with Joab, and her capitulation with him, by which he is engaged to raise the siege, upon condition that Sheba be delivered up. It seems, none of all the men of Abel, none of the elders or magistrates, offered to treat with Joab, no, not when they were reduced to the last extremity. They were stupid and unconcerned for the public safety, or they stood in awe of Sheba, or they despaired of gaining any good terms with Joab, or they had not sense enough to manage the treaty. But this one woman and her wisdom saved the city. Souls know no difference of sexes. Though the man be the head, it does not therefore follow that he has the monopoly of the brains, and therefore he ought not, by any salique law, to have the monopoly of the crown. Many a masculine heart, and more than masculine, has been found in a female breast; nor is the treasure of wisdom the less valuable for being lodged in the weaker vessel. In the treaty between this nameless heroine and Joab, (1.) She gains his audience and attention, Sa2 20:16, Sa2 20:17. We may suppose it was the first time he had ever treated with a woman in martial affairs. (2.) She reasons with him on behalf of her city, and very ingeniously. [1.] That it was a city famous for wisdom (Sa2 20:18), as we translate it. She pleads that this city had been long in such reputation for prudent knowing men that it was the common referee of the country, and all agreed to abide by the award of its elders. Their sentence was an oracle; let them be consulted and the matter is ended, all sides will acquiesce. Now shall such a city as this be laid in ashes and never treated with? [2.] That the inhabitants were generally peaceable and faithful in Israel, Sa2 20:19. She could speak, not for herself only, but for all those whose cause she pleaded, that they were not of turbulent and seditious spirits, but of known fidelity to their prince and peaceableness with their fellow-subjects; they were neither seditious nor litigious. [3.] That it was a mother in Israel, a guide and nurse to the towns and country about; and that it was a part of the inheritance of the Lord, a city of Israelites, not of heathen; and the destruction of it would lessen and weaken that nation which God had chosen for his heritage. [4.] That they expected him to offer them peace before he made an attack upon the, according to that known law of war, Deu 20:10. So the margin reads (Sa2 20:18): They plainly spoke in the beginning (of the siege), saying, Surely they will ask of Abel, that is, "The besiegers will demand the traitor, and will ask us to surrender him; and if they do, we will soon come to an agreement, and so end the matter." Thus she tacitly upbraids Joab for not offering them peace, but hopes it is not too late to beg it. (3.) Joab and Abel's advocate soon agree that Sheba's head shall be the ransom of the city. Joab, though in a personal quarrel he had lately swallowed up and destroyed Amasa, yet, when he acts as a general, will by no means bear the imputation of delighting in bloodshed: "Far be it from me that I should delight to swallow up or destroy, or design it but when it is necessary for the public safety, Sa2 20:20. The matter is not so. Our quarrel is not with your city; we would hazard our lives for its protection. Our quarrel is only with the traitor that is harboured among you; deliver him up, and we have done." A great deal of mischief would be prevented if contending parties would but understand one another. The city obstinately holds out, believing Joab aims at its ruin. Joab furiously attacks it, believing the citizens all confederates with Sheba. Whereas both were mistaken; let both sides be undeceived, and the matter is soon accommodated. The single condition of peace is the surrender of the traitor. It is so in God's dealing with the soul, when it is besieged by conviction and distress: sin is the traitor; the beloved lust is the rebel; part with that, cast away the transgression, and all shall be well. No peace on any other terms. Our wise woman immediately agrees to the proposal: Behold, his head shall be thrown to thee presently. 2. Her treaty with the citizens. She went to them in her wisdom (and perhaps she had as much need of it in dealing with them as in dealing with Joab) and persuaded them to cut off Sheba's head, probably by some public order of their government, and it was thrown over the wall to Joab. He knew the traitor's face, and therefore looked no further, intending not that any of his adherents should suffer. The public safety was secured, and he felt no wish to gratify the public revenge. Joab hereupon raised the siege, and marched back to Jerusalem, with the trophies rather of peace than victory.

Here is, I. Solomon's accession to the throne, Kg1 2:12. He came to it much more easily and peaceably than David did, and much sooner saw his government established. It is happy for a kingdom when the end of one good reign is the beginning of another, as it was here. II. His just and necessary removal of Adonijah his rival, in order to the establishment of his throne. Adonijah had made some bold pretensions to the crown, but was soon obliged to let them fail and throw himself upon Solomon's mercy, who dismissed him upon his good behaviour, and, had he been easy, he might have been safe. But here we have him betraying himself into the hands of Solomon's justice, and falling by it, the righteous God leaving him to himself, that he might be punished for his former treason and that Solomon's throne might be established. Many thus ruin themselves, because they know not when they are well off, or well done to; and sinners, by presuming on God's patience, treasure up wrath to themselves. Now observe, 1. Adonijah's treasonable project, which was to marry Abishag, David's concubine, not because he was in love with her, but because, by her, he hoped to renew his claim to the crown, which might stand him in stead, or because it was then looked upon as a branch of the government to have the wives of the predecessor, Sa2 12:8. Absalom thought his pretensions much supported by lying with his father's concubines. Adonijah flatters himself that if he may succeed him in his bed, especially with the best of his wives, he may by that means step up to succeed him in his throne. Restless and turbulent spirits reach high. It was but a small game to play at, as it should seem, yet he hoped to make it an after-game for the kingdom, and now to gain that by a wife which he could not gain by force. 2. The means he used to compass this. he durst not make suit to Abishag immediately (he knew she was at Solomon's disposal, and he would justly resent it if his consent were not first obtained, as even Ishbosheth did, in a like case, Sa2 3:7), nor durst he himself apply immediately to Solomon, knowing that he lay under his displeasure; but he engaged Bathsheba to be his friend in this matter, who would be forward to believe it a matter of love, and not apt to suspect it a matter of policy. Bathsheba was surprised to see Adonijah in her apartment, and asked him if he did not come with a design to do her a mischief, because she had been instrumental to crush his late attempt. "No," says he, "I come peaceably (Kg1 2:13), and to beg a favour" (Kg1 2:14), that she would use the great interest she had in her son to gain his consent, that he might marry Abishag (Kg1 2:16, Kg1 2:17), and, if he may but obtain this, he will thankfully accept it, (1.) As a compensation for his loss of the kingdom. He insinuates (Kg1 2:15), "Thou knowest the kingdom was mine, as my father's eldest son, living at the time of his death, and all Israel set their faces on me." This was false; they were but a few that he had on his side; yet thus he would represent himself as an object of compassion, that had been deprived of a crown, and therefore might well be gratified in a wife. If he may not inherit his father's throne, yet let him have something valuable that was his father's, to keep for his sake, and let it be Abishag. (2.) As his reward for his acquiescence in that loss. He owns Solomon's right to the kingdom: "It was his from the Lord. I was foolish in offering to contest it; and now that it is turned about to him I am satisfied." Thus he pretends to be well pleased with Solomon's accession to the throne, when he is doing all he can to give him disturbance. His words were smoother than butter, but war was in his heart. 3. Bathsheba's address to Solomon on his behalf. She promised to speak to the king for him (Kg1 2:18) and did so, Kg1 2:19. Solomon received her with all the respect that was due to a mother, though he himself was a king: He rose up to meet her, bowed himself to her, and caused her to sit on his right hand, according to the law of the fifth commandment. Children, not only when grown up, but when grown great, must give honour to their parents, and behave dutifully and respectfully towards them. Despise not thy mother when she is old. As a further instance of the deference he paid to his mother's wisdom and authority, when he understood she had a petition to present to him, he promised not to say her nay, a promise which both he and she understood with this necessary limitation, provided it be just and reasonable and fit to be granted; but, if it were otherwise, he was sure he should convince her that it was so, and that then she would withdraw it. She tells him her errand at last (Kg1 2:21): Let Abishag be given to Adonijah thy brother. It was strange that she did not suspect the treason, but more strange that she did not abhor the incest, that was in the proposal. But either she did not take Abishag to be David's wife, because the marriage was not consummated, or she thought it might be dispensed with to gratify Adonijah, in consideration of his tame submission to Solomon. This was her weakness and folly: it was well that she was not regent. Note, Those that have the ear of princes and great men, as it is their wisdom not to be too prodigal of their interest, so it is their duty never to use it for the assistance of sin or the furtherance of any wicked design. Let not princes be asked that which they ought not to grant. It ill becomes a good man to prefer a bad request or appear in a bad cause. 4. Solomon's just and judicious rejection of the request. Though his mother herself was the advocate, and called it a small petition, and perhaps it was the first she had troubled him with since he was king, yet he denied it, without violation of the general promise he had made, Kg1 2:20. If Herod had not had a mind to cut off John Baptist's head, he would not have thought himself obliged to do it by a general promise, like this, made to Herodias. The best friend we have in the world must not have such an interest in us as to bring us to do a wrong thing, either unjust or unwise. (1.) Solomon convinces his mother of the unreasonableness of the request, and shows her the tendency of it, which, before, she was not aware of. His reply is somewhat sharp: "Ask for him the kingdom also, Kg1 2:22. To ask that he may succeed the king in his bed is, in effect, to ask that he may succeed him in his throne; for that is it he aims at." Probably he had information, or cause for a strong suspicion, that Adonijah was plotting with Joab and Abiathar to give him disturbance, which warranted him to put this construction upon Adonijah's request. (2.) He convicts and condemns Adonijah for his pretensions, and both with an oath. He convicts him out of his own mouth, Kg1 2:23. His own tongue shall fall upon him; and a heavier load a man needs not fall under. Bathsheba may be imposed upon, but Solomon cannot; he plainly sees what Adonijah aims at, and concludes, "He has spoken this word against his own life; he is snared in the words of his own lips; now he shows what he would be at." He condemns him to die immediately: He shall be put to death this day, Kg1 2:24. God had himself declared with an oath that he would establish David's throne (Psa 89:35), and therefore Solomon pledges the same assurance to secure that establishment, by cutting off the enemies of it. "As God liveth, that establisheth the government, Adonijah shall die, that would unsettle it." Thus the ruin of the enemies of Christ's kingdom is as sure as the stability of his kingdom, and both are as sure as the being and life of God, the founder of it. The warrant is immediately signed for his execution, and no less a man than Benaiah, the son of Jehoiada, general of the army, is ordered to be the executioner, Kg1 2:25. It is strange that Adonijah may not be heard to speak for himself: but Solomon's wisdom did not see it needful to examine the matter any further; it was plain enough that Adonijah aimed at the crown, and Solomon could not be safe while he lived. Ambitious turbulent spirits commonly prepare for themselves the instruments of death. Many a head has been lost by catching at a crown.

Solomon, after his sermon in Ecclesiastes, gives us the conclusion of the whole matter; so he does here, after this long prayer; it is called his blessing the people, Kg1 8:55. He pronounced it standing, that he might be the better heard, and because he blessed as one having authority. Never were words more fitly spoken, nor more pertinently. Never was congregation dismissed with that which was more likely to affect them and abide with them. I. He gives God the glory of the great and kind things he had done for Israel, Kg1 8:56. He stood up to bless the congregation (Kg1 8:55), but began with blessing God; for we must in every thing give thanks. Do we expect God should do well for us and ours? let us take all occasion to speak well of him and his. He blesses God who has given, he does not say wealth, and honour, and power, and victory, to Israel, but rest, as if that were a blessing more valuable than any of those. Let not those who have rest under-value that blessing, though they want some others. He compares the blessings God had bestowed upon them with the promises he had given them, that God might have the honour of his faithfulness and the truth of that word of his which he has magnified above all his name. 1. He refers to the promises given by the hand of Moses, as he did (Kg1 8:15, Kg1 8:24) to those which were made to David. There were promises given by Moses, as well as precepts. It was long ere God gave Israel the promised rest, but they had it at last, after many trials. The day will come when God's spiritual Israel will rest from all their labours. 2. He does, as it were, write a receipt in full on the back of these bonds: There has not failed one word of all his good promises. This discharge he gives in the name of all Israel, to the everlasting honour of the divine faithfulness, and the everlasting encouragement of all those that build upon the divine promises. II. He blesses himself and the congregation, expressing his earnest desire and hope of these four things: - 1. The presence of God with them, which is all in all to the happiness of a church and nation and of every particular person. This great congregation was now shortly to be scattered, and it was not likely that they would ever be all together again in this world. Solomon therefore dismisses them with this blessing: "The Lord be present with us, and that will be comfort enough when we are absent from each other. The Lord our God be with us, as he was with our fathers (Kg1 8:57); let him not leave us, let him be to us to day, and to ours for ever, what he was to those that went before us." 2. The power of his grace upon them: "Let him be with us, and continue with us, not that he may enlarge our coasts and increase our wealth, but that he may incline our hearts to himself, to walk in all his ways and to keep his commandments," Kg1 8:58. Spiritual blessings are the best blessings, with which we should covet earnestly to be blessed. Our hearts are naturally averse to our duty, and apt to decline from God; it is his grace that inclines them, grace that must be obtained by prayer. 3. An answer to the prayer he had now made: "Let these my words be nigh unto the Lord our God day and night, Kg1 8:59. Let a gracious return be made to every prayer that shall be made here, and that will be a continual answer to this prayer." What Solomon asks here for his prayer is still granted in the intercession of Christ, of which his supplication was a type; that powerful prevailing intercession is before the Lord our God day and night, for our great Advocate attends continually to this very thing, and we may depend upon him to maintain our cause (against the adversary that accuses us day and night, Rev 12:10) and the common cause of his people Israel, at all times, upon all occasions, as the matter shall require, so as to speak for us the word of the day in its day, as the original here reads it, from which we shall receive grace sufficient, suitable, and seasonable, in every time of need. 4. The glorifying of God in the enlargement of his kingdom among men. Let Israel be thus blessed, thus favoured; not that all people may become tributaries to us (Solomon sees his kingdom as great as he desires), but that all people may know that the Lord is God, and he only, and may come and worship him, Kg1 8:60. With this Solomon's prayers, like the prayers of his father David, the son of Jesse, are ended (Psa 72:19, Psa 72:20): Let the whole earth be filled with his glory. We cannot close our prayers with a better summary than this, Father, glorify thy name. III. He solemnly charges his people to continue and persevere in their duty to God. Having spoken to God for them, he here speaks from God to them, and those only would fare the better for his prayers that were made better by his preaching. His admonition, at parting, is, "Let your heart be perfect with the Lord our God, Kg1 8:61. Let your obedience be universal, without dividing - upright, without dissembling - constant, without declining;" this is evangelical perfection.

Ahab and the people expected that Elijah would, in this solemn assembly, bless the land, and pray for rain; but he had other work to do first. The people must be brought to repent and reform, and then they may look for the removal of the judgment, but not till then. This is the right method. God will first prepare our heart, and then cause his ear to hear, will first turn us to him, and then turn to us, Psa 10:17; Psa 80:3. Deserters must not look for God's favour till they return to their allegiance. Elijah might have looked for rain seventy times seven times, and not have seen it, if he had not thus begun his work at the right end. Three years and a half's famine would not bring them back to God. Elijah would endeavour to convince their judgments, and no doubt it was by special warrant and direction from heaven that he put the controversy between God and Baal upon a public trial. It was great condescension in God that he would suffer so plain a case to be disputed, and would permit Baal to be a competitor with him; but thus God would have every mouth to be stopped and all flesh to become silent before him. God's cause is so incontestably just that it needs not fear to have the evidences of its equity searched into and weighed. I. Elijah reproved the people for mixing the worship of God and the worship of Baal together. Not only some Israelites worshipped God and others Baal, but the same Israelites sometimes worshipped one and sometimes the other. This he calls (Kg1 18:21) halting between two opinions, or thoughts. They worshipped God to please the prophets, but worshipped Baal to please Jezebel and curry favour at court. They thought to trim the matter, and play on both sides, as the Samaritans, Kg2 17:33. Now Elijah shows them the absurdity of this. He does not insist upon their relation to Jehovah - "Is he not yours, and the God of your fathers, while Baal is the god of the Sidonians? And will a nation change their god?" Jer 2:11. No, he waives the prescription, and enters upon the merits of the cause: - "There can be but one God, but one infinite and but one supreme: there needs but one God, one omnipotent, one all-sufficient. What occasion for addition to that which is perfect? Now if, upon trial, it appears that Baal is that one infinite omnipotent Being, that one supreme Lord and all-sufficient benefactor, you ought to renounce Jehovah and cleave to Baal only: but, if Jehovah be that one God, Baal is a cheat, and you must have no more to do with him." Note, 1. It is a very bad thing to halt between God and Baal. "In reconcilable differences (says bishop Hall) nothing more safe than indifferency both of practice and opinion; but, in cases of such necessary hostility as betwixt God and Baal, he that is not with God is against him." Compare Mar 9:38, Mar 9:39, with Mat 21:30. The service of God and the service of sin, the dominion of Christ and the dominion of our lusts, these are the two thoughts which it is dangerous halting between. Those halt between them that are unresolved under their convictions, unstable and unsteady in their purposes, promise fair, but do not perform, begin well, but do not hold on, that are inconsistent with themselves, or indifferent and lukewarm in that which is good. Their heart is divided (Hos 10:2), whereas God will have all or none. 2. We are fairly put to our choice whom we will serve, Jos 24:15. If we can find one that has more right to us, or will be a better master to us, than God, we may take him at our peril. God demands no more from us than he can make out a title to. To this fair proposal of the case, which Elijah here makes, the people knew not what to say: They answered him not a word. They could say nothing to justify themselves, and they would say nothing to condemn themselves, but, as people confounded, let him say what he would. II. He proposed to bring the matter to a fair trial; and it was so much the fairer because Baal had all the external advantages on his side. The king and court were all for Baal; so was the body of the people. The managers of Baal's cause were 450 men, fat and well fed (Kg1 18:22), besides 400 more, their supporters or seconds, Kg1 18:19. The manager of God's cause was but one man, lately a poor exile, hardly kept from starving; so that God's cause has nothing to support it but its own right. However, it is put to this experiment, "Let each side prepare a sacrifice, and pray to its God, and the God that answereth by fire, let him be God; if neither shall thus answer, let the people turn Atheists; if both, let them continue to halt between two." Elijah, doubtless, had a special commission from God to put it to this test, otherwise he would have tempted God and affronted religion; but the case was extraordinary, and the judgment upon it would be of use, not only then, but in all ages. It is an instance of the courage of Elijah that he durst stand alone in the cause of God against such powers and numbers; and the issue encourages all God's witnesses and advocates never to fear the face of man. Elijah does not say, "The God that answers by water" (though that was the thing the country needed), but "that answers by fire, let him be God;" because the atonement was to be made by sacrifice, before the judgment could be removed in mercy. The God therefore that has power to pardon sin, and to signify it by consuming the sin-offering, must needs be the God that can relieve us against the calamity. He that can give fire can give rain; see Mat 9:2, Mat 9:6. III. The people join issue with him: It is well spoken, Kg1 18:24. They allow the proposal to be fair and unexceptionable "God has often answered by fire; if Baal cannot do so, let him be cast out for a usurper." They were very desirous to see the experiment tried, and seemed resolved to abide by the issue, whatever it should be. Those that were firm for God doubted not but it would end to his honour; those that were indifferent were willing to be determined; and Ahab and the prophets of Baal durst not oppose for fear of the people, and hoped that either they could obtain fire from heaven (though they never had yet), and the rather because, as some think, they worshipped the sun in Baal, or that Elijah could not, because not at the temple, where God was wont thus to manifest his glory. If, in this trial, they could but bring it to a drawn battle, their other advantages would give them the victory. Let it go on therefore to a trial. IV. The prophets of Baal try first, but in vain, with their god. They covet the precedency, not only for the honour of it, but that, if they can but in the least seem to gain their point, Elijah may not be admitted to make the trial. Elijah allows it to them (Kg1 18:25), gives them the lead for their greater confusion; only, knowing that the working of Satan is with lying wonders, he takes care to prevent a fraud: Be sure to put no fire under. Now in their experiment observe, I. How importunate and noisy the prophets of Baal were in their applications to him. They got their sacrifices ready; and we may well imagine what a noise 450 men made, when they cried as one man, and with all their might, O Baal! hear us, O Baal! answer us; as it is in the margin: and this for some hours together, longer than Diana's worshippers made their cry, Great is Diana of the Ephesians, Act 19:34. How senseless, how brutish, were they in their addresses to Baal! (1.) Like fools, they leaped upon the altar, as if they would themselves become sacrifices with their bullock; or thus they expressed their great earnestness of mind. They leaped up and down, or danced about the altar (so some): they hoped, by their dancing, to please their deity, as Herodias did Herod, and so to obtain their request. (2.) Like madmen they cut themselves in pieces with knives and lancets (Kg1 18:28) for vexation that they were not answered, or in a sort of prophetic fury, hoping to obtain the favour of their god by offering to him their own blood, when they could not obtain it with the blood of their bullock. God never required his worshippers thus to honour him; but the service of the devil, though in some instances it pleases and pampers the body, yet in other things it is really cruel to it, as in envy and drunkenness. It seems, this was the manner of the worshippers of Baal. God expressly forbade his worshippers to cut themselves, Deu 14:1. He insists upon it that we mortify our lusts and corruptions; but corporeal penances and severities, such as the Papists use, which have no tendency to that, are no pleasure to him. Who has required these things at your hands? 2. How sharp Elijah was upon them, Kg1 18:27. He stood by them, and patiently heard them for so many hours praying to an idol, yet with secret indignation and disdain; and at noon, when the sun was at the hottest, and they too expecting fire (then if ever), he upbraided them with their folly; and notwithstanding the gravity of his office, and the seriousness of the work he had before him, bantered them: "Cry aloud, for he is a god, a goodly god that cannot be made to hear without all this clamour. Surely you think he is talking or meditating (as the word is) or he is pursuing some deep thoughts, (in a brown study, as we say), thinking of somewhat else and not minding his own matter, when not your credit only, but all his honour lies at stake, and his interest in Israel. His new conquest will be lost if he do not look about him quickly." Note, The worship of idols is a most ridiculous thing, and it is but justice to represent it so and expose it to scorn. This will, by no means, justify those who ridicule the worshippers of God in Christ because the worship is not performed just in their way. Baal's prophets were so far from being convinced and put to shame by the just reproach Elijah cast upon them that it made them the more violent and led them to act more ridiculously. A deceived heart had turned them aside, they could not deliver their souls by saying, Is there not a lie in our right hand? 3. How deaf Baal was to them. Elijah did not interrupt them, but let them go on till they were tired, and quite despaired of success, which was not till the time of the evening sacrifice, Kg1 18:29. During all that time some of them prayed, while others of them prophesied, sang hymns, perhaps to the praise of Baal, or rather encouraged those that were praying to proceed, telling them that Baal would answer them at last; but there was no answer, nor any that regarded. Idols could do neither good nor evil. The prince of the power of the air, if God has permitted him, could have caused fire to come down from heaven on this occasion, and gladly would have done it for the support of his Baal. We find that the beast which deceived the world does it. He maketh fire come down from heaven in the sight of men and so deceiveth them, Rev 13:13, Rev 13:14. But God would not suffer the devil to do it now, because the trial of his title was put on that issue by consent of parties. V. Elijah soon obtains from his God an answer by fire. The Baalites are forced to give up their cause, and now it is Elijah's turn to produce his. Let us see if he speed better. 1. He fitted up an altar. He would not make use of theirs, which had been polluted with their prayers to Baal, but, finding the ruins of an altar there, which had formerly been used in the service of the Lord, he chose to repair that (Kg1 18:30), to intimate to them that he was not about to introduce any new religion, but to revive the faith and worship of their fathers' God, and reduce them to their first love, their first works. He could not bring them to the altar at Jerusalem unless he could unite the two kingdoms again (which, for correction to both, God designed should not now be done), therefore, by his prophetic authority, he builds an altar on Mount Carmel, and so owns that which had formerly been built there. When we cannot carry a reformation so far as we would we must do what we can, and rather comply with some corruptions than not do our utmost towards the extirpation of Baal. He repaired this altar with twelve stones, according to the number of the twelve tribes, Kg1 18:31. Though ten of the tribes had revolted to Baal, he would look upon them as belonging to God still, by virtue of the ancient covenant with their fathers: and, though those ten were unhappily divided from the other two in civil interest, yet in the worship of the God of Israel they had communion with each other, and they twelve were one. Mention is made of God's calling their father Jacob by the name of Israel, a prince with God (Kg1 18:31), to shame his degenerate seed, who worshipped a god which they saw could not hear nor answer them, and to encourage the prophet who was now to wrestle with God as Jacob did; he also shall be a prince with God. Psa 24:6, Thy face, O Jacob! Hos 12:4. There he spoke with us. 2. Having built his altar in the name of the Lord (Kg1 18:32), by direction from him and with an eye to him, and not for his own honour, he prepared his sacrifice, Kg1 18:33. Behold the bullock and the wood; but where is the fire? Gen 22:7, Gen 22:8. God will provide himself fire. If we, in sincerity, offer our hearts to God, he will, by his grace, kindle a holy fire in them. Elijah was no priest, nor were his attendants Levites. Carmel had neither tabernacle nor temple; it was a great way distant from the ark of the testimony and the place God had chosen; this was not the altar that sanctified the gift; yet never was any sacrifice more acceptable to God than this. The particular Levitical institutions were so often dispensed with (as in the time of the Judges, Samuel's time, and now) that one would be tempted to think they were more designed for types to be fulfilled in the evangelical anti-types than for laws to be fulfilled in the strict observance of them. Their perishing thus is the using, as the apostle speaks of them (Col 2:22), was to intimate the utter abolition of them after a little while, Heb 8:13. 3. He ordered abundance of water to be poured upon his altar, which he had prepared a trench for the reception of (Kg1 18:32), and, some think, made the altar hollow. Twelve barrels of water (probably sea-water, for the sea was near, and so much fresh water in this time of drought was too precious for him to be so prodigal of it), thrice four, he poured upon his sacrifice, to prevent the suspicion of any fire under (for, if there had been any, this would have put it out), and to make the expected miracle the more illustrious. 4. He then solemnly addressed himself to God by prayer before his altar, humbly beseeching him to turn to ashes his burnt-offering (as the phrase is, Psa 20:3), and to testify his acceptance of it. His prayer was not long, for he used no vain repetitions, nor thought he should be heard for his much speaking; but it was very grave and composed, and showed his mind to be calm and sedate, and far from the heats and disorders that Baal's prophets were in, Kg1 18:36, Kg1 18:37. Though he was not at the place appointed, he chose the appointed time of the offering of the evening sacrifice, thereby to testify his communion with the altar at Jerusalem. Though he expected an answer by fire, yet he came near to the altar with boldness, and feared not that fire. He addressed himself to God as the God of Abraham, Isaac, and Israel, acting faith on God's ancient covenant, and reminding people too (for prayer may prevail) of their relation both to God and to the patriarchs. Two things he pleads here: - (1.) The glory of God: "Lord, hear me, and answer me, that it may be known (for it is now by the most denied or forgotten) that thou art God in Israel, to whom alone the homage and devotion of Israel are due, and that I am thy servant, and do all that I have done, am doing, and shall do, as thy agent, at thy word, and not to gratify any humour or passion of my own. Thou employest me; Lord, make it appear that thou dost so;" see Num 16:28, Num 16:29. Elijah sought not his own glory but in subserviency to God's, and for his own necessary vindication. (2.) The edification of the people: "That they may know that thou art the Lord, and may experience thy grace, turning their heart, by this miracle, as a means, back again to thee, in order to thy return in a way of mercy to them." 5. God immediately answered him by fire, Kg1 18:38. Elijah's God was neither talking nor pursuing, needed not to be either awakened or quickened; while he was yet speaking, the fire of the Lord fell, and not only, as at other times (Lev 9:24; Ch1 21:26; Ch2 7:1) consumed the sacrifice and the wood, in token of God's acceptance of the offering, but licked up all the water in the trench, exhaling that, and drawing it up as a vapour, in order to the intended rain, which was to be the fruit of this sacrifice and prayer, more than the product of natural causes. Compare Psa 135:7. He causeth vapours to ascend, and maketh lightnings for the rain; for this rain he did both. As for those who fall as victims to the fire of God's wrath, no water can shelter them from it, any more than briers or thorns, Isa 27:4, Isa 27:5. But this was not all; to complete the miracle, the fire consumed the stones of the altar, and the very dust, to show that it was no ordinary fire, and perhaps to intimate that, though God accepted this occasional sacrifice from this altar, yet for the future they ought to demolish all the altars on their high places, and, for their constant sacrifices, make use of that at Jerusalem only. Moses's altar and Solomon's were consecrated by the fire from heaven; but this was destroyed, because no more to be used. We may well imagine what a terror the fire struck on guilty Ahab and all the worshippers of Baal, and how they fled from it as far and as fast as they could, saying, Lest it consume us also, alluding to Num 16:34. VI. What was the result of this fair trial. The prophets of Baal had failed in their proof, and could give no evidence at all to make out their pretensions on behalf of their god, but were perfectly non-suited Elijah had, by the most convincing and undeniable evidence, proved his claims on behalf of the God of Israel. And now, 1. The people, as the jury, gave in their verdict upon the trial, and they are all agreed in it; the case is so plain that they need not go from the bar to consider of their verdict or consult about it: They fell on their faces, and all, as one man, said, "Jehovah, he is the God, and not Baal; we are convinced and satisfied of it: Jehovah, he is the God" (Kg1 18:39), whence, one would think, they should have inferred, "If he be the God, he shall be our God, and we will serve him only," as Jos 24:24. Some, we hope, had their hearts thus turned back, but the generality of them were convinced only, not converted, yielded to the truth of God, that he is the God, but consented not to his covenant, that he should be theirs. Blessed are those that have not seen what they saw and yet have believed and been wrought upon by it more than those that saw it. Let it for ever be looked upon as a point adjudged against all pretenders (for it was carried, upon a full hearing, against one of the most daring and threatening competitors that ever the God of Israel was affronted by) that Jehovah, he is God, God alone. 2. The prophets of Baal, as criminals, are seized, condemned, and executed, according to law, Kg1 18:40. If Jehovah be the true God, Baal is a false God, to whom these Israelites had revolted, and seduced others to the worship of him; and therefore, by the express law of God, they were to be put to death, Deu 13:1-11. There needed no proof of the fact; all Israel were witnesses of it: and therefore Elijah (acting still by an extraordinary commission, which is not to be drawn into a precedent) orders them all to be slain immediately as the troublers of the land, and Ahab himself is so terrified, for the present, with the fire from heaven, that he dares not oppose it. These were the 450 prophets of Baal; the 400 prophets of the groves (who, some think, were Sidonians), though summoned (v. 19), yet, as it should seem, did not attend, and so escaped this execution, which fair escape perhaps Ahab and Jezebel thought themselves happy in; but it proved they were reserved to be the instruments of Ahab's destruction, some time after, by encouraging him to go up to Ramoth-Gilead, Deu 22:6.

One would have expected, after such a public and sensible manifestation of the glory of God and such a clear decision of the controversy depending between him and Baal, to the honour of Elijah, the confusion of Baal's prophets, and the universal satisfaction of the people - after they had seen both fire and water come from heaven at the prayer of Elijah, and both in mercy to them, the one as it signified the acceptance of their offering, the other as it refreshed their inheritance, which was weary - that now they would all, as one man, return to the worship of the God of Israel and take Elijah for their guide and oracle, that he would thenceforward be prime-minister of state, and his directions would be as laws both to king and kingdom. But it is quite otherwise; he is neglected whom God honoured; no respect is paid to him, nor care taken of him, nor any use made of him, but, on the contrary, the land of Israel, to which he had been, and might have been, so great a blessing, is now made too hot for him. 1. Ahab incensed Jezebel against him. That queen-consort, it seems, was in effect queen-regent, as she was afterwards when she was queen-dowager, an imperious woman that managed king and kingdom and did what she would. Ahab's conscience would not let him persecute Elijah (some remains he had in him of the blood and spirit of an Israelite, which tied his hands), but he told Jezebel all that Elijah had done (Kg1 19:1), not ton convince, but to exasperate her. It is not said he told her what God had done, but what Elijah had done, as if he, by some spell or charm, had brought fire from heaven, and the hand of the Lord had not been in it. Especially he represented to her, as that which would make her outrageous against him, that he had slain the prophets; the prophets of Baal he calls the prophets, as if none but they were worthy of the name. His heart was set upon them, and he aggravated the slaying of them as Elijah's crime, without taking notice that it was a just reprisal upon Jezebel for killing God's prophets, Kg1 18:4. Those who, when they cannot for shame or fear do mischief themselves, yet stir up others to do it, will have it laid to their charge as if they had themselves done it. 2. Jezebel sent him a threatening message (Kg1 19:2), that she had vowed and sworn to be the death of him within twenty-four hours. Something prevents her from doing it just now, but she resolves it shall not be long undone. Note, Carnal hearts are hardened and enraged against God by that which should convince and conquer them and bring them into subjection to him. She swears by her gods, and, raging like one distracted, curseth herself if she slay not him, without any proviso of a divine permission. Cruelty and confidence often meet in persecutors. I will pursue, I will overtake, Exo 15:9. But how came she to send him word of her design, and so to give him an opportunity of making his escape? Did she think him so daring that he would not flee, or herself so formidable that she could prevent him? Or was there a special providence in it, that she should be thus infatuated by her own fury? I am apt to think that though she desired nothing more than his blood, yet, at this time, she durst not meddle with him for fear of the people, all counting him a prophet, a great prophet, and therefore sent this message to him merely to frighten him and get him out of the way. for the present, that he might not carry on what he had begun. The backing of her threats with an oath and imprecation does not at all prove that she really intended to slay him, but only that she intended to make him believe so. The gods she swore by could do her no harm. 3. Elijah, hereupon, in a great fright, fled for his life, it is likely by night, and came to Beer-sheba, Kg1 19:3. Shall we praise him for this? We praise him not. Where was the courage with which he had lately confronted Ahab and all the prophets of Baal? Nay, which kept him by his sacrifice when the fire of God fell upon it? He that stood undaunted in the midst of the terrors both of heaven and earth trembles at the impotent menaces of a proud passionate woman. Lord, what is man! Great faith is not always alike strong. He could not but know that he might be very serviceable to Israel at this juncture, and had all the reason in the world to depend upon God's protection while he was doing God's work; yet he fled. In his former danger God had bidden him hide himself (Kg1 17:3), therefore he supposed he might do so now. 4. From Beer-sheba he went forward into the wilderness, that vast howling wilderness in which the Israelites wandered. Beer-sheba was so far distant from Jezreel, and within the dominion of so good a king as Jehoshaphat, that he could not but be safe there; yet, as if his fears haunted him even when he was out of the reach of danger, he could not rest there, but went a day's journey into the desert. Yet perhaps he retired thither not so much for his safety as that he might be wholly retired from the world, in order to a more free and intimate communion with God. He left his servant at Beer-sheba that he might be private in the wilderness, as Abraham left his servants at the bottom of the hill when he went up into the mount to worship God, and as Christ in the garden was withdrawn from his disciples, or perhaps it was because he would not expose his servant, who was young and tender, to the hardships of the wilderness, which would have been putting new wine into old bottles. We ought thus to consider the frame of those who are under our charge, for God considers ours. 5. Being wearied with his journey, he grew cross (like children when they are sleepy) and wished he might die, Kg1 19:4. He requested for his life (so it is ion the margin), that he might die; for death is life to a good man; the death of the body is the life of the soul. Yet that was not the reason why he wished to die; it was not the deliberate desire of grace, as Paul's, to depart and be with Christ, but the passionate wish of his corruption, as Job's. Those that are, in this manner, forward to die are not in the fittest frame for dying. Jezebel has sworn his death, and therefore he, in a fret, prays for it, runs from death to death, yet with this difference, he wishes to die by the hand of the Lord, whose tender mercies are great, and not to fall into the hands of man, whose tender mercies are cruel. He would rather die in the wilderness than as Baal's prophet died, according to Jezebel's threatening (Kg1 19:2), lest the worshippers of Baal should triumph and blaspheme the God of Israel, whom they will think themselves too hard for, if they can run down his advocate. He pleads, "It is enough. I have done enough, and suffered enough. I am weary of living." Those that have secured a happiness in the other world will soon have enough of this world. He pleads, "I am not better than my fathers, not better able to bear those fatigues, and therefore why should I be longer burdened with them than they were?" But is this that my lord Elijah? Can that great and gallant spirit shrink thus? God thus left him to himself, to show that when he was bold and strong it was in the Lord and the power of his might, but of himself he was no better than his fathers or brethren. 6. God, by an angel, fed him in that wilderness, into the wants and perils of which he had wilfully thrown himself, and in which, if God had not graciously succoured him, he would have perished. How much better does God deal with his froward children than they deserve! Elijah, in a pet, wished to die; God needed him not, yet he designed further to employ and honour him, and therefore sent an angel to keep him alive. Our case would be bad sometimes if God should take us at our word and grant us our foolish passionate requests. Having prayed that he might die, he laid down and slept (Kg1 19:5), wishing it may be to die in his sleep, and not to awake again; but he is awakened out of his sleep, and finds himself not only well provided for with bread and water (Kg1 19:6), but, which was more, attended by an angel, who guarded him when he slept, and twice called him to his food when it was ready for him, Kg1 19:5, Kg1 19:7. He needed not to complain of the unkindness of men when it was thus made up by the ministration of angels. Thus provided for, he had reason to think he had fared better than the prophets of the groves, that did eat at Jezebel's table. Wherever God's children are, as they are still upon their Father's ground, so they are still under their Father's eye and care. They may lose themselves in a wilderness, but God has not lost them; there they may look at him that lives and sees them, as Hagar, Gen 16:13. 7. He was carried, in the strength of this meat, to Horeb, the mount of God, Kg1 19:8. Thither the Spirit of the Lord led him, probably beyond his own intention, that he might have communion with God in the same place where Moses had, the law that was given by Moses being revived by him. The angel bade him eat the second time, because of the greatness of the journey that was before him, Kg1 19:7. Note God knows what he designs us for, though we do not, what service, what trials, and will take care for us when we, for want of foresight, cannot for ourselves, that we be furnished for them with grace sufficient. He that appoints what the voyage shall be will victual the ship accordingly. See how many different ways God took to keep Elijah alive; he fed him by ravens, with multiplied meals - then by an angel - and now, to show that man lives not by bread alone, he kept him alive forty days without meat, not resting and sleeping, which might make him the less to crave sustenance, but continually traversing the mazes of the desert, a day for a year of Israel's wanderings; yet he neither needs food nor desires it. The place, no doubt, reminds him of the manna, and encourages him to hope that God will sustain him here, and in due time bring him hence, as he did Israel, though, like him, fretful and distrustful.

Here is, I. Elijah housed in a cave at Mount Horeb, which is called the mount of God, because on it God had formerly manifested his glory. And perhaps this was the same cave, or cleft of a rock, in which Moses was hidden when the Lord passed by before him and proclaimed his name, Exo 33:22. What Elijah proposed to himself in coming to lodge here, I cannot conceive, unless it was to indulge his melancholy, or to satisfy his curiosity and assist his faith and devotion with the sight of that famous place where the law was given and where so many great things were done, and hoping to meet with God himself there, where Moses met with him, or in token of his abandoning his people Israel, who hated to be reformed (in the latter case, it agrees with Jeremiah's wish, Jer 9:2, O that I had in the wilderness a lodging place of wayfaring men, that I might leave my people, and go from them, for they are all adulterers) and so it was a bad omen of God's forsaking them; or it was because the thought he could not be safe any where else, and to this instance of the hardships this good man was reduced to the apostle refers, Heb 11:38. They wandered in deserts and in mountains, and in dens and caves of the earth. II. The visit God paid to him there and the enquiry he made concerning him: The word of the Lord came to him. We cannot go any where to be out of the reach of God's eye, his arm, and his word. Whither can I flee from thy Spirit? Psa 139:7, etc. God will take care of his out-casts; and those who, for his sake, are driven out from among men, he will find, and own, and gather with everlasting loving-kindnesses. John saw the visions of the Almighty when he was in banishment in the isle of Patmos, Rev 1:9. The question God puts to the prophet it, What doest thou here, Elijah? Kg1 19:9, and again Kg1 19:13. This is a reproof, 1. For his fleeing hither. "What brings thee so far from home? Dost thou flee from Jezebel? Couldst thou not depend upon almighty power for thy protection?" Lay the emphasis upon the pronoun thou. "What thou! So great a man, so great a prophet, so famed for resolution - dost thou flee thy country, forsake thy colours thus?" This cowardice would have been more excusable in another, and not so bad an example. Should such a man as I flee? Neh 6:11. Howl, fir-trees, if the cedars be thus shaken. 2. For his fixing here. "What doest thou here, in this cave? Is this a place for a prophet of the Lord to lodge in? Is this a time for such men to retreat, when the public has such need of them?" In the retirement to which God sent Elijah (ch. 17) he was a blessing to a poor widow at Sarepta, but here he had no opportunity of doing good. Note, It concerns us often to enquire whether we be in our place and in the way of our duty. "Am I where I should be, whither God calls me, where my business lies, and where I may be useful?" III. The account he gives of himself, in answer to the question put to him (Kg1 19:10), and repeated, in answer to the same question, Kg1 19:14. 1. He excuses his retreat, and desires it may not be imputed to his want of zeal for reformation, but to his despair of success. For God knew, and his own conscience witnessed for him, that as long as there was any hope of doing good he had been very jealous for the Lord God of Hosts; but now that he had laboured in vain, and all his endeavours were to no purpose, he thought it was time to give up the cause, and mourn for what he could not mend. Abi in cellam, et dic, Miserere mei - "Away to thy cell, and cry, Have compassion on me." 2. He complains of the people, their obstinacy in sin, and the height of impiety to which they had arrived: "The children of Israel have forsaken thy covenant, and that is the reason I have forsaken them; who can stay among them, to see every thing that is sacred ruined and run down?" This the apostle calls his making intercession against Israel, Rom 11:2, Rom 11:3. He had often been, of choice, their advocate, but now he is necessitated to be their accuser, before God. Thus Joh 5:45, There is one that accuseth you, even Moses, whom you trust. Those are truly miserable that have the testimony and prayers of God's prophets against them. (1.) He charges them with having forsaken God's covenant; though they retained circumcision, that sign and seal of it, yet they had quitted his worship and service, which was the intention of it. Those who neglect God's ordinances, and let fall their communion with him, do really forsake his covenant, and break their league with him. (2.) With having thrown down his altars, not only deserted them and suffered them to go to decay, but, in their zeal for the worship of Baal, wilfully demolished them. This alludes to the private altars which the prophets of the Lord had, and which good people attended, who could not go up to Jerusalem and would not worship the calves nor Baal. These separate altars, though breaking in upon the unity of the church, yet, being erected and attended by those that sincerely aimed at the glory of God and served him faithfully, the seeming schism was excused. God owned them for his altars, as well as that at Jerusalem, and the putting of them down is charged upon Israel as a crying sin. But this was not all. (3.) They have slain thy prophets with the sword, who, it is probable, ministered at those altars. Jezebel, a foreigner, slew them (Kg1 18:4), but the crime is charged upon the body of the people because the generality of them were consenting to their death, and pleased with it. 3. He gives the reasons why he retired into this desert and took up his residence in this cave. (1.) It was because he could not appear to any purpose: "I only am left, and have none to second or support me in any good design. They all said, The Lord he is God, but none of them would stand by me nor offer to shelter me. That point then gained was presently lost again, and Jezebel can do more to debauch them than I can to reform them. What can one do against thousands?" Despair of success hinders many a good enterprise. No one is willing to venture alone, forgetting that those are not alone who have God with them. (2.) It was because he could not appear with any safety: "They seek my life to take it away; and I had better spend my life in a useless solitude than lose my life in a fruitless endeavour to reform those that hate to be reformed." IV. God's manifestation of himself to him. Did he come hither to meet with God? He shall find that God will not fail to give him the meeting. Moses was put into the cave when God's glory passed before him; but Elijah was called out of it: Stand upon the mount before the Lord, Kg1 19:11. He saw no manner of similitude, any more than Israel did when God talked to them in Horeb. But, 1. He heard a strong wind, and saw the terrible effects of it, for it rent the mountains and tore the rocks. Thus was the trumpet sounded before the Judge of heaven and earth, by his angels, whom he makes spirits, or winds (Psa 104:4), sounded so loud that the earth not only rang, but rent again. 2. He felt the shock of an earthquake. 3. He saw an eruption of fire, Kg1 19:12. These were to usher in the designed manifestation of the divine glory, angels being employed in them, whom he maketh a flame of fire, and who, as his ministers, march before him, to prepare in this desert a highway for our God. But, 4. At last he perceived a still small voice, in which the Lord was, that is, by which he spoke to him, and not out of the wind, or the earthquake, or the fire. Those struck an awe upon him, awakened his attention, and inspired humility and reverence; but God chose to make known his mind to him in whispers soft, not in those dreadful sounds. When he perceived this, (1.) He wrapped hi face in his mantle, as one afraid to look upon the glory of God, and apprehensive that it would dazzle his eyes and overcome him. The angels cover their faces before God in token of reverence, Isa 6:2. Elijah hid his face in token of shame for having been such a coward as to flee from his duty when he had such a God of power to stand by him in it. The wind, and earthquake, and fire, did not make him cover his face, but the still voice did. Gracious souls are more affected by the tender mercies of the Lord than by his terrors. (2.) He stood at the entrance of the cave, ready to hear what God had to say to him. This method of God's manifesting himself here at Mount Horeb seems to refer to the discoveries God formerly made of himself at this place to Moses. [1.] Then there was a tempest, an earthquake, and fire (Heb 12:18); but, when God would show Moses his glory, he proclaimed his goodness; and so here: He was, the Word was, in the still small voice. [2.] Then the law was thus given to Israel, with the appearances of terror first and then with a voice of words; and Elijah being now called to revive that law, especially the first two commandments of it, is here taught how to manage it; he must not only awaken and terrify the people with amazing signs, like the earthquake and fire, but he must endeavour, with a still small voice, to convince and persuade them, and not forsake them when he should be addressing them. Faith comes by hearing the word of God; miracles do but make way for it. [3.] Then God spoke to his people with terror; but in the gospel of Christ, which was to be introduced by the spirit and power of Elias, he would speak by a still small voice, the dread of which should not make us afraid; see Heb 12:18, etc. V. The orders God gives him to execute. He repeats the question he had put to him before, "What doest thou here? This is not a place for thee now." Elijah gives the same answer (Kg1 19:14), complaining of Israel's apostasy from God and the ruin of religion among them. To this God gives him a reply. When he wished he might die (Kg1 19:4) God answered him not according to his folly, but was so far from letting him die that he not only kept him alive then but provided that he should never die, but be translated. But when he complained of his discouragement (and whither should God's prophets go with their complaints of that kind but to their Master?) God gave him an answer. He sends him back with directions to appoint Hazael king of Syria (Kg1 19:15), Jehu king of Israel, and Elisha his successor in the eminency of the prophetical office (Kg1 19:16), which is intended as a prediction that by these God would chastise the degenerate Israelites, plead his own cause among them, and avenge the quarrel of his covenant, Kg1 19:17. Elijah complained that the wickedness of Israel was unpunished. The judgment of famine was too gentle, and had not reclaimed them; it was removed before they were reformed: "I have been jealous," says he, "for God's name, but he himself has not appeared jealous for it." "Well," says God, "be content; it is all in good time; judgments are prepared for those scorners, though they are not yet inflicted; the persons are pitched upon, and shall now be nominated, for they are now in being, who shall do the business." 1. "When Hazael comes to be king of Syria, he shall make bloody work among the people (Kg2 8:12) and so correct them for their idolatry." 2. "When Jehu comes to be king of Israel he shall make bloody work with the royal family, and shall utterly destroy the house of Ahab, that set up and maintained idolatry." 3. "Elisha, while thou art on earth, shall strengthen thy hands; and, when thou art gone, shall carry on thy work, and be a remaining witness against the apostasy of Israel, and even he shall slay the children of Bethel, that idolatrous city." Note, The wicked are reserved to judgment. Evil pursues sinners, and there is no escaping it; to attempt an escape is but to run from one sword's point upon another. See Jer 48:44, He that flees from the fear shall fall into the pit; and he that gets up out of the pit shall be taken in the snare. Elisha, with the sword of the Spirit, shall terrify and wound the consciences of those who escape Hazael's sword of war and Jehu's sword of justice. With the breath of his lips shall he slay the wicked, Isa 11:4; Th2 2:8; Hos 6:5. It is a great comfort to good men and good ministers to think that God will never want instruments to do his work in his time, but, when they are gone, others shall be raised up to carry it on. VI. The comfortable information God gives him of the number of Israelites who retained their integrity, though he thought he was left alone (Kg1 19:18): I have left 7000 in Israel (besides Judea) who have not bowed the knee to Baal. Note, 1. In times of the greatest degeneracy and apostasy God has always had, and will have, a remnant faithful to him, some that keep their integrity and do not go down the stream. The apostle mentions this answer of God to Elijah (Rom 11:4) and applies it to his own day, when the Jews generally rejected the gospel. Yet, says he, at this time also there is a remnant, Kg1 19:5. 2. It is God's work to preserve that remnant, and distinguish them from the rest, for without his grace they could not have distinguished themselves: I have left me; it is therefore said to be a remnant according to the election of grace. 3. It is but a little remnant, in comparison with the degenerate race; what are 7000 to the thousands of Israel? Yet, when those of every age come together, they will be found many more, 12,000 sealed out of each tribe, Rev 7:4. 4. God's faithful ones are often his hidden ones (Psa 83:3), and the visible church is scarcely visible, the wheat lost in the chaff and the gold in the dross, till the sifting, refining, separating day comes. 5. The Lord knows those that are his, though we do not; he sees in secret. 6. There are more good people in the world than some wise and holy men think there are. Their jealousy of themselves, and for God, makes them think the corruption is universal; but God sees not as they do. When we come to heaven, as we shall miss a great many whom we thought to meet there, so we shall meet a great many whom we little thought to find there. God's love often proves larger than man's charity and more extensive.

So strictly did the laws of Persia confine the wives, especially the king's wives, that it was not possible for Mordecai to have a conference with Esther about this important affair, but divers messages are here carried between them by Hatach, whom the king had appointed to attend her, and it seems he was one she could confide in. I. She sent to Mordecai to know more particularly and fully what the trouble was which he was now lamenting (Est 4:5) and why it was that he would not put off his sackcloth. To enquire thus after news, that we may know the better how to direct our griefs and joys, our prayers and praises, well becomes all that love Sion. If we must weep with those that weep, we must know why they weep. II. Mordecai sent her an authentic account of the whole matter, with a charge to her to intercede with the king in this matter: Mordecai told him all that had happened unto him (Est 4:7), what a pique Haman had against him for now bowing to him, and by what arts he had procured this edict; he sent her also a true copy of the edict, that she might see what imminent danger she and her people were in, and charged her, if she had any respect for him or any kindness for the Jewish nation, that she should appear now on their behalf, rectify the misinformations with which the king was imposed upon, and set the matter in a true light, not doubting but that then he would vacate the decree. III. She sent her case to Mordecai, that she could not, without peril of her life, address the king, and that therefore he put a great hardship upon her in urging her to it. Gladly would she wait, gladly would she stoop, to do the Jews a kindness; but, if she must run the hazard of being put to death as a malefactor, she might well say, I pray thee have me excused, and find out some other intercessor. 1. The law was express, and all knew it, that whosoever came to the king uncalled should be put to death, unless he was pleased to hold out the golden sceptre to them, and it was extremely doubtful whether she should find him in so good a humour, Est 4:11. This law was made, not so much in prudence, for the greater safety of the king's person, as in pride, that being seldom seen, and not without great difficulty, he might be adored as a little god. A foolish law it was; for, (1.) It made the kings themselves unhappy, confining them to their retirements for fear they should be seen. This made the royal palace little better than a royal prison, and the kings themselves could not but become morose, and perhaps melancholy, and so a terror to others and a burden to themselves. Many have their lives made miserable by their own haughtiness and ill nature. (2.) It was bad for the subjects; for what good had they of a king that they might never have liberty to apply to for the redress of grievances and appeal to from the inferior judges? It is not thus in the court of the King of kings; to the footstool of his throne of grace we may at any time come boldly, and may be sure of an answer of peace to the prayer of faith. We are welcome, not only into the inner court, but even into the holiest, through the blood of Jesus. (3.) It was particularly very uncomfortable for their wives (for there was not a proviso in the law to except them), who were bone of their bone and flesh of their flesh. But perhaps it was wickedly intended as much against them as any other, that the kings might the more freely enjoy their concubines, and Esther knew it. Miserable was the kingdom when the princes framed their laws to serve their lusts. 2. Her case was at present very discouraging. Providence so ordered it that, just at this juncture, she was under a cloud, and the king's affections cooled towards her, for she had been kept from his presence thirty days, that her faith and courage might be the more tried, and that God's goodness in the favour she now found with the king notwithstanding might shine the brighter. It is probable that Haman endeavoured by women, as well as wine, to divert the king from thinking of what he had done, and then Esther was neglected, from whom no doubt he did what he could to alienate the king, knowing her to be averse to him. IV. Mordecai still insisted upon it that, whatever hazard she might run, she must apply to the king in this great affair, Est 4:13, Est 4:14. No excuse will serve, but she must appear an advocate in this cause; he suggested to her, 1. That it was her own cause, for that the decree to destroy all the Jews did not except here: "Think not therefore that thou shalt escape in the king's house, that the palace will be thy protection, and the crown save thy head: no, thou art a Jewess, and, if the rest be cut off, thou wilt be cut off too." It was certainly her wisdom rather to expose herself to a conditional death from her husband than to a certain death from her enemy. 2. That it was a cause which, one way or other, would certainly be carried, and which therefore she might safely venture in. "If thou shouldst decline the service, enlargement and deliverance will arise to the Jews from another place." This was the language of a strong faith, which staggered not at the promise when the danger was most threatening, but against hope believed in hope. Instruments may fail, but God's covenant will not. 3. That if she deserted her friends now, through cowardice and unbelief, she would have reason to fear that some judgment from heaven would be the ruin of her and her family: "Thou and thy father's house shall be destroyed, when the rest of the families of the Jews shall be preserved." He that by sinful shifts will save his life, and cannot find in his heart to trust God with it in the way of duty, shall lose it in the way of sin. 4. That divine Providence had an eye to this in bringing her to be queen: "Who knows whether thou hast come to the kingdom for such a time as this?" and therefore, (1.) "Thou art bound in gratitude to do this service for God and his church, else thou dost not answer the end of thy elevation." (2.) "Thou needest not fear miscarrying in the enterprise; if God designed thee for it, he will bear thee out and give thee success." Now, [1.] It appeared, by the event, that she did come to the kingdom that she might be an instrument of the Jews' deliverance, so that Mordecai was right in the conjecture. Because the Lord loved his people, therefore he made Esther queen. There is a wise counsel and design in all the providences of God, which is unknown to us till it is accomplished, but it will prove, in the issue, that they are all intended for, and centre in, the good of the church. [2.] The probability of this was a good reason why she should now bestir herself, and do her utmost for her people. We should every one of us consider for what end God has put us in the place where we are, and study to answer that end; and, when any particular opportunity of serving God and our generation offers itself, we must take care that we do not let it slip; for we were entrusted with it that we might improve it. These things Mordecai urges to Esther; and some of the Jewish writers, who are fruitful in invention, add another thing which had happened to him (v. 7) which he desired she might be told, "that going home, the night before, in great heaviness, upon the notice of Haman's plot, he met three Jewish children coming from school, of whom he enquired what they had learned that day; one of them told him his lesson was, Pro 3:25, Pro 3:26, Be not afraid of sudden fear; the second told him his was, Isa 8:10, Take counsel together, and it shall come to nought; the third told him his was Isa 46:4, I have made, and I will bear, even I will carry and will deliver you. 'O the goodness of God,' says Mordecai, 'who out of the mouth of babes and sucklings ordains strength!"' V. Esther hereupon resolved, whatever it might cost her, to apply to the king, but not till she and her friends had first applied to God. Let them first by fasting and prayer obtain God's favour, and then she should hope to find favour with the king, Est 4:15, Est 4:16. She speaks here, 1. With the piety and devotion that became an Israelite. She had here eye up unto God, in whose hands the hearts of kings are, and on whom she depended to incline this king's heart towards her. She went in peril of her life, but would think herself safe, and would be easy, when she had committed the keeping of her soul to God and had put herself under his protection. She believed that God's favour was to be obtained by prayer, that his people are a praying people, and he a prayer-hearing God. She knew it was the practice of good people, in extraordinary cases, to join fasting with prayer, and many of them to join together in both. She therefore, (1.) Desired that Mordecai would direct the Jews that were in Shushan to sanctify a fast and call a solemn assembly, to meet in the respective synagogues to which they belonged, and to pray for her, and to keep a solemn fast, abstaining from all set meals and all pleasant food for three days, and as much as possible from all food, in token of their humiliation for sin and in a sense of their unworthiness of God's mercy. Those know not how to value the divine favours who grudge thus much labour and self-denial in the pursuit of it. (2.) She promised that she and her family would sanctify this fast in her apartment of the palace, for she might not come to their assemblies; her maids were either Jewesses or so far proselytes that they joined with her in her fasting and praying. Here is a good example of a mistress praying with her maids, and it is worthy to be imitated. Observe also, Those who are confined to privacy may join their prayers with those of the solemn assemblies of God's people; those that are absent in body may be present in spirit. Those who desire, and have, the prayers of others for them, must not think that this will excuse them from praying for themselves. 2. With the courage and resolution that became a queen. "When we have sought God in this matter, I will go unto the king to intercede for my people. I know it is not according to the king's law, but it is according to God's law; and therefore, whatever comes of it, I will venture, and not count my life dear to me, so that I may serve God and his church, and, if I perish, I perish. I cannot lose my life in a better cause. Better do my duty and die for my people than shrink from my duty and die with them." She reasons as the lepers (Kg2 7:4): "If I sit still, I die; if I venture, I may live, and be the life of my people: if the worst come to the worst," as we say, "I shall but die." Nothing venture, nothing win. She said not this in despair or passion, but in a holy resolution to do her duty and trust God with the issue; welcome his holy will. In the apocryphal part of this book (ch. 13 and 14) we have Mordecai's prayer and Esther's upon this occasion, and both of them very particular and pertinent. In the sequel of the story we shall find that God said not to this seed of Jacob, Seek you me in vain.

Here is, I. Esther's bold approach to the king, Est 5:1. When the time appointed for their fast was finished she lost no time, but on the third day, when the impression of her devotions were fresh upon her spirit, she addressed the king. When the heart is enlarged in communion with God it will be emboldened in doing and suffering for him. Some think that the three days' fast was only one whole day and two whole nights, in all which time they did not take any food at all, and that this is called three days, as Christ's lying in the grave so long is. This exposition is favoured by the consideration that on the third day the queen made her appearance at court. Resolutions which have difficulties and dangers to break though should be pursued without delay, lest they cool and slacken. What thou doest, which must be done boldly, do it quickly. Now she put on her royal apparel, that she might the better recommend herself to the king, and laid aside her fast-day clothes. She put on her fine clothes, not to please herself, but her husband; in her prayer, as we find in the Apocrypha (Esther 14:16), she thus appeals to God: Thou knowest, Lord, I abhor the sign of my high estate which is upon my head, in the days wherein I show myself, etc. Let hose whose rank obliges them to wear rich clothes learn hence to be dead to them, and not make them their adorning. She stood in the inner court over against the king, expecting her doom, between hope and fear. II. The favourable reception which the king gave her. When he saw her she obtained favour in his sight. The apocryphal author and Josephus say that she took two maids with her, on one of whom she leaned, while the other bore up her train, - that her countenance was cheerful and very amiable, but her heart was in anguish, - that the king, lifting up his countenance that shone with majesty, at first looked very fiercely upon here, whereupon she grew pale, and fainted, and bowed herself on the head of the maid that went by her; but then God changed the spirit of the king, and, in a fear, he leaped from his throne, took her in his arms till she came to herself, and comforted her with loving words. Here we are only told, 1. That he protected her from the law, and assured her of safety, by holding out to her the golden sceptre (Est 5:2), which she thankfully touched the top of, thereby presenting herself to him as a humble petitioner. Thus having had power with God and prevailed, like Jacob, she had power with men too. He that will lose his life for God shall save it, or find it in a better life. 2. That he encouraged her address (Est 5:3): What wilt thou, queen Esther, and what is thy request? So far was he from counting her an offender that he seemed glad to see her, and desirous to oblige her. He that had divorced one wife for not coming when she was sent for would not be severe to another for coming when she was not sent for. God can turn the hearts of men, of great men, of those that act most arbitrarily, which way he pleases towards us. Esther feared that she should perish, but was promised that she should have what she might ask for, though it were the half of the kingdom. Note, God in his providence often prevents the fears, and outdoes the hopes, of his people, especially when they venture in his cause. Let us from this story infer, as our Saviour does from the parable of the unjust judge, an encouragement to pray always to our God, and not faint, Luk 18:6-8. Hear what this haughty king says (What is thy petition, and what is thy request? It shall be granted thee), and say shall not God hear and answer the prayers of his own elect, that cry day and night to him? Esther came to a proud imperious man; we come to the God of love and grace. She was not called; we are: the Spirit says, Come, and the bride says, Come. She had a law against her; we have a promise, many a promise, in favour of us: Ask, and it shall be given you. She had no friend to introduce her, or intercede for her, while on the contrary he that was then the king's favourite was her enemy; but we have an advocate with the Father, in whom he is well pleased. Let us therefore come boldly to the throne of grace. 3. That all the request she had to make to him, at this time, was that he would please to come to a banquet which she had prepared for him, and bring Haman along with him, Est 5:4, Est 5:5. Hereby, (1.) She would intimate to him how much she valued his favour and company. Whatever she had to ask, she desired his favour above any thing, and would purchase it at any rate. (2.) She would try how he stood affected to her; for, if he should refuse this, it would be to no purpose as yet to present her other request. (3.) She would endeavour to bring him into a pleasant humour, and soften his spirit, that he might with the more tenderness receive the impressions of the complaint she had to make to him. (4.) She would please him, by making court to Haman his favourite, and inviting him to come whose company she knew he loved and whom she desired to have present when she made her complaint; for she would say nothing of him but what she durst say to his face. (5.) She hoped at the banquet of wine to have a fairer and more favourable opportunity of presenting her petition. Wisdom is profitable to direct how to manage some men that are hard to deal with, and to take them by the right handle. 4. That he readily came, and ordered Haman to come along with him (Est 5:5), which was an indication of the kindness he still retained for her; if he really designed the destruction of her and her people, he would not have accepted her banquet. There he renewed his kind enquiry (What is thy petition?) and his generous promise, that it should be granted, even to the half of the kingdom (Est 5:6), a proverbial expression, by which he assured her that he would deny her nothing in reason. Herod used it, Mar 6:23. 5. That then Esther thought fit to ask no more than a promise that he would please to accept of another treat, the next day, in her apartment, and Haman with him (Est 5:7, Est 5:8), intimating to him that then she would let him know what her business was. This adjourning of the main petition may be attributed, (1.) To Esther's prudence; thus she hoped yet further to win upon him and ingratiate herself with him. Perhaps her heart failed her now when she was going to make her request, and she desired to take some further time for prayer, that God would give her a mouth and wisdom. The putting of it off thus, it is likely, she knew would be well taken as an expression of the great reverence she had for the king, and her unwillingness to be too pressing upon him. What is hastily asked is often as hastily denied; but what is asked with a pause deserves to be considered. (2.) To God's providence putting it into Esther's heart to delay her petition a day longer, she knew not why, but God did, that what was to happen in the night intervening between this and tomorrow might further her design and make way for her success, that Haman might arrive at the highest pitch of malice against Mordecai and might begin to fall before him. The Jews perhaps blamed Ester as dilatory, and some of them began to suspect her sincerity, or at least her zeal; but the event disproved their jealousy, and all was for the best.