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That which is observable and improvable in these verses is the account here given of Nimrod, Gen 10:8-10. He is here represented as a great man in his day: He began to be a mighty one in the earth, that is, whereas those that went before him were content to stand upon the same level with their neighbours, and though every man bore rule in his own house yet no man pretended any further, Nimrod's aspiring mind could not rest here; he was resolved to tower above his neighbours, not only to be eminent among them, but to lord it over them. The same spirit that actuated the giants before the flood (who became mighty men, and men of renown, Gen 6:4), now revived in him, so soon was that tremendous judgment which the pride and tyranny of those mighty men brought upon the world forgotten. Note, There are some in whom ambition and affectation of dominion seem to be bred in the bone; such there have been and will be, notwithstanding the wrath of God often revealed from heaven against them. Nothing on this side hell will humble and break the proud spirits of some men, in this like Lucifer, Isa 14:14, Isa 14:15. Now, I. Nimrod was a great hunter; with this he began, and for this became famous to a proverb. Every great hunter is, in remembrance of him, called a Nimrod. 1. Some think he did good with his hunting, served his country by ridding it of the wild beasts which infested it, and so insinuated himself into the affections of his neighbours, and got to be their prince. Those that exercise authority either are, or at least would be called, benefactors, Luk 22:25. 2. Others think that under pretence of hunting he gathered men under his command, in pursuit of another game he had to play, which was to make himself master of the country and to bring them into subjection. He was a mighty hunter, that is, he was a violent invader of his neighbours' rights and properties, and a persecutor of innocent men, carrying all before him, and endeavouring to make all his own by force and violence. He thought himself a mighty prince, but before the Lord (that is, in God's account) he was but a mighty hunter. Note, Great conquerors are but great hunters. Alexander and Caesar would not make such a figure in scripture-history as they do in common history; the former is represented in prophecy but as a he-goat pushing, Dan 8:5. Nimrod was a mighty hunter against the Lord, so the Septuagint; that is, (1.) He set up idolatry, as Jeroboam did, for the confirming of his usurped dominion. That he might set up a new government, he set up a new religion upon the ruin of the primitive constitution of both. Babel was the mother of harlots. Or, (2.) He carried on his oppression and violence in defiance of God himself, daring Heaven with his impieties, as if he and his huntsmen could out-brave the Almighty, and were a match for the Lord of hosts and all his armies. As if it were a small thing to weary men, he thinks to weary my God also, Isa 7:13. II. Nimrod was a great ruler: The beginning of his kingdom was Babel, Gen 10:10. Some way or other, by arts or arms, he got into power, either being chosen to it or forcing his way to it; and so laid the foundations of a monarchy, which was afterwards a head of gold, and the terror of the mighty, and bade fair to be universal. It does not appear that he had any right to rule by birth; but either his fitness for government recommended him, as some think, to an election, or by power and policy he advanced gradually, and perhaps insensibly, into the throne. See the antiquity of civil government, and particularly that form of it which lodges the sovereignty in a single person. If Nimrod and his neighbours began, other nations soon learned to incorporate under one head for their common safety and welfare, which, however it began, proved so great a blessing to the world that things were reckoned to go ill indeed when there was no king in Israel. III. Nimrod was a great builder. Probably he was architect in the building of Babel, and there he began his kingdom; but, when his project to rule all the sons of Noah was baffled by the confusion of tongues, out of that land he went forth into Assyria (so the margin reads it, Gen 10:11) and built Nineveh, etc., that, having built these cities, he might command them and rule over them. Observe, in Nimrod, the nature of ambition. 1. It is boundless. Much would have more, and still cries, Give, give. 2. It is restless. Nimrod, when he had four cities under his command, could not be content till he had four more. 3. It is expensive. Nimrod will rather be at the charge of rearing cities than not have the honour of ruling them. The spirit of building is the common effect of a spirit of pride. 4. It is daring, and will stick at nothing. Nimrod's name signifies rebellion, which (if indeed he did abuse his power to the oppression of his neighbours) teaches us that tyrants to men are rebels to God, and their rebellion is as the sin of witchcraft.

We have here an account of the only military action we ever find Abram engaged in, and this he was prompted to, not by his avarice or ambition, but purely by a principle of charity; it was not to enrich himself, but to help his friend. Never was any military expedition undertaken, prosecuted, and finished, more honourably than this of Abram's. Here we have, I. The tidings brought him of his kinsman's distress. Providence so ordered it that he now sojourned not far off, that he might be a very present help. 1. He is here called Abram the Hebrew, that is, the son and follower of Heber, in whose family the profession of the true religion was kept up in that degenerate age. Abram herein acted like a Hebrew - in a manner not unworthy of the name and character of a religious professor. 2. The tidings were brought by one that had escaped with his life for a prey. Probably he was a Sodomite, and as bad as the worst of them; yet knowing Abram's relation to Lot, and concern for him, he implores his help, and hopes to speed for Lot's sake. Note, The worst of men, in the day of their trouble, will be glad to claim acquaintance with those that are wise and good, and so get an interest in them. The rich man in hell called Abram Father; and the foolish virgins made court to the wise for a share of their oil. II. The preparations he made for this expedition. The cause was plainly good, his call to engage in it was clear, and therefore, with all speed, he armed his trained servants, born in his house, to the number of three hundred and eighteen - a great family, but a small army, about as many as Gideon's that routed the Midianites, Jdg 7:7. He drew out his trained servants, or his catechised servants, not only instructed in the art of war, which was then far short of the perfection which later and worse ages have improved it to, but instructed in the principles of religion; for Abram commanded his household to keep the way of the Lord. This shows that Abram was, 1. A great man, who had so many servants depending upon him, and employed by him, which was not only his strength and honour, but gave him a great opportunity of doing good, which is all that is truly valuable and desirable in great places and great estates. 2. A good man, who not only served God himself, but instructed all about him in the service of God. Note, Those that have great families have not only many bodies, but many souls besides their own, to take care of and provide for. Those that would be found the followers of Abram must see that their servants be catechised servants. 3. A wise man for, though he was a man of peace, yet he disciplined his servants for war, not knowing what occasion he might have, some time or other, so to employ them. Note, Though our holy religion teaches us to be for peace, yet it does not forbid us to provide for war. III. His allies and confederates in this expedition. He prevailed with his neighbours, Aner, Eshcol, and Mamre (with whom he kept up a fair correspondence) to go along with him. It was his prudence thus to strengthen his own troops with their auxiliary forces; and probably they saw themselves concerned, in interest, to act, as they could, against this formidable power, lest their own turn should be next. Note, 1. It is our wisdom and duty to behave ourselves so respectfully and obligingly towards all men as that, whenever there is occasion, they may be willing and ready to do us a kindness. 2. Those who depend on God's help, yet, in times of distress, ought to make use of men's help, as Providence offers it; else they tempt God. IV. His courage and conduct were very remarkable. 1. There was a great deal of bravery in the enterprise itself, considering the disadvantages he lay under. What could one family of husbandmen and shepherds do against the armies of four princes, who now came fresh from blood and victory? It was not a vanquished, but a victorious army, that he was to pursue; nor was he constrained by necessity to this daring attempt, but moved to it by generosity; so that, all things considered, it was, for aught I know, as great an instance of true courage as ever Alexander or Caesar was celebrated for. Note, Religion tends to make men, not cowardly, but truly valiant. The righteous is bold as a lion. The true Christian is the true hero. 2. There was a great deal of policy in the management of it. Abram was no stranger to the stratagems of war: He divided himself, as Gideon did his little army (Jdg 7:16), that he might come upon the enemy from several quarters at once, and so make his few seem a great many; he made his attack by night, that he might surprise them. Note, Honest policy is a good friend both to our safety and to our usefulness. The serpent's head (provided it be nothing akin to the old serpent) may well become a good Christian's body, especially if it have a dove's eye in it, Mat 10:16. V. His success was very considerable, Gen 14:15, Gen 14:16. He defeated his enemies, and rescued his friends; and we do not find that he sustained any loss. Note, Those that venture in a good cause, with a good heart, are under the special protection of a good God, and have reason to hope for a good issue. Again, It is all one with the Lord to save by many or by few, Sa1 14:6. Observe, 1. He rescued his kinsman; twice here he is called his brother Lot. The remembrance of the relation that was between them, both by nature and grace, made him forget the little quarrel that had been between them, in which Lot had by no means acted well towards Abram. Justly might Abram have upbraided Lot with his folly in quarrelling with him and removing from him, and have told him that he was well enough served, he might have known when he was well off; but, in the charitable breast of pious Abram, it is all forgiven and forgotten, and he takes this opportunity to give a real proof of the sincerity of his reconciliation. Note, (1.) We ought to be ready, whenever it is in the power of our hands, to succour and relieve those that are in distress, especially our relations and friends. A brother is born for adversity, Pro 17:17. A friend in need is a friend indeed. (2.) Though others have been wanting in their duty to us, yet we must not therefore deny our duty to them. Some have said that they can more easily forgive their enemies than their friends; but we shall see ourselves obliged to forgive both if we consider, not only that our God, when we were enemies, reconciled us, but also that he passeth by the transgression of the remnant of his heritage, Mic 7:18. 2. He rescued the rest of the captives, for Lot's sake, though they were strangers to him and such as he was under no obligation to at all; nay, though they were Sodomites, sinners before the Lord exceedingly, and though, probably, he might have recovered Lot alone by ransom, yet he brought back all the women, and the people, and their goods, Gen 14:16. Note, As we have opportunity we must do good to all men. Our charity must be extensive, as opportunity offers itself. Wherever God gives life, we must not grudge the help we can give to support it. God does good to the just and unjust, and so must we, Mat 5:45. This victory which Abram obtained over the kings the prophet seems to refer to, Isa 41:2, Who raised up the righteous man from the east, and made him rule over kings? And some suggest that, as before he had a title to this land by grant, so now by conquest.

when the cloud was taken up from over the tabernacle--In journeying through the sandy, trackless deserts of the East, the use of torches, exhibiting a cloud of smoke by day and of fire by night, has been resorted to from time immemorial. The armies of Darius and Alexander were conducted on their marches in this manner [FABER]. The Arab caravans in the present day observe the same custom; and materials for these torches are stored up among other necessary preparations for a journey. Live fuel, hoisted in chafing dishes at the end of long poles, and being seen at a great distance, serves, by the smoke in the daytime and the light at night, as a better signal for march than the sound of a trumpet, which is not heard at the extremities of a large camp [LABORDE]. This usage, and the miracle related by Moses, mutually illustrate each other. The usage leads us to think that the miracle was necessary, and worthy of God to perform; and, on the other hand, the miracle of the cloudy pillar, affording double benefit of shade by day and light at night, implies not only that the usage was not unknown to the Hebrews, but supplied all the wants which they felt in common with other travellers through those dreary regions [FABER, HESS, GRANDPIERRE]. But its peculiar appearance, unvarying character, and regular movements, distinguished it from all the common atmospheric phenomena. It was an invaluable boon to the Israelites, and being recognized by all classes among that people as the symbol of the Divine Presence, it guided their journeys and regulated their encampments (compare Psa 29:1-11; Psa. 105:1-45).

It is a wonder how the people of Israel had patience to stay forty days for the return of their spies, when they were just ready to enter Canaan, under all the assurances of success they could have from the divine power, and a constant series of miracles that had hitherto attended them; but they distrusted God's power and promise, and were willing to be held in suspense by their own counsels, rather than be brought to a certainty by God's covenant. How much do we stand in our own light by our unbelief! Well, at length the messengers return, but they agree not in their report. I. The major part discourage the people from going forward to Canaan; and justly are the Israelites left to this temptation, for putting so much confidence in the judgment of men, when they had the word of God to trust to. It is a righteous thing with God to give those up to strong delusions who will not receive his truth in the love of it. 1. Observe their report. (1.) They could not deny but that the land of Canaan was a very fruitful land; the bunch of grapes they brought with them was an ocular demonstration of it, Num 13:27. God had promised them a land flowing with milk and honey, and the evil spies themselves own that it is such a land. Thus even out of the mouth of adversaries will God be glorified and the truth of his promise attested. And yet afterwards they contradict themselves, when they say (Num 13:32), It is a land that eateth up the inhabitants thereof; as if, though it had milk, and honey, and grapes, yet it wanted other necessary provision; some think that there was a great plague in the country at the time they surveyed it, which they ought to have imputed to the wisdom of the divine Providence, which thus lessened the numbers of their enemies, to facilitate their conquests; but they invidiously imputed it to the unwholesomeness of the air, and thence took occasion to disparage the country. For this unreasonable fear of a plague in Canaan, they were justly cut off immediately by a plague in the wilderness, Num 14:37. But, (2.) They represented the conquest of it as altogether impracticable, and that it was to no purpose to attempt it. The people are strong (Num 13:28), men of a great stature (Num 13:32), stronger than we, Num 13:31. The cities are represented as impregnable fortresses: they are walled and very great, Num 13:28. But nothing served their ill purpose more than a description of the giants, on whom they lay a great stress: We saw the children of Anak there (Num 13:28), and again, we saw the giants, those men of a prodigious size, the sons of Anak, who come of the giants, Num 13:33. They spoke as if they were ready to tremble at the mention of them, as they had done at the sight of them. "O these tremendous giants! when we were near them, we were in our own sight as grasshoppers, not only little and weak, but trembling and daunted." Compare Job 39:20, Canst thou make him afraid as a grasshopper? "Nay, and so we were in their sight; they looked upon us with as much scorn and disdain as we did upon them with fear and trembling." So that upon the whole matter they gave it in as their judgment, We are not able to go up against them (Num 13:31), and therefore must think of taking some other course. 2. Now, even if they had been to judge only by human probabilities, they could not have been excused from the imputation of cowardice. Were not the hosts of Israel very numerous? 600,000 effective men, well marshalled and modelled, closely embodied, and entirely united in interest and affection, constituted as formidable an army as perhaps was ever brought into the field; many a less has done more than perhaps the conquering of Canaan was, witness Alexander's army. Moses, their commander-in-chief, was wise and brave; and if the people had put on resolution, and behaved themselves valiantly, what could have stood before them? It is true the Canaanites were strong, but they were dispersed (Num 13:29): Some dwell in the south and others in the mountains; so that by reason of their distance they could not soon get together, and by reason of their divided interests they could not long keep together, to oppose Israel. The country being plentiful would subsist an army, and, though the cities were walled, if they could beat them in the field the strong-holds would fall of course into their hands. And, lastly, as for the giants, their overgrown stature would but make them the better mark, and the bulkiest men have not always the best mettle. 3. But, though they deserved to be posted for cowards, this was not the worst, the scripture brands them for unbelievers. It was not any human probabilities they were required to depend upon, but, (1.) They had the manifest and sensible tokens of God's presence with them, and the engagement of his power for them. The Canaanites were stronger than Israel; suppose they were, but were they stronger than the God of Israel? We are not able to deal with them, but is not God Almighty able? Have we not him in the midst of us? Does not he go before us? And is any thing too hard for him? Were we as grasshoppers before the giants, and are not they less than grasshoppers before God? Their cities are walled against us, but can they be walled against heaven? Besides this, (2.) They had had very great experience of the length and strength of God's arm, lifted up and made bare on their behalf. Were not the Egyptians as much stronger than they as the Canaanites were? And yet, without a sword drawn by Israel or a stroke struck, the chariots and horsemen of Egypt were quite routed and ruined; the Amalekites took them at great disadvantages, and yet they were discomfited. Miracles were at this time their daily bread; were there nothing else, an army so well victualled as theirs was, so constantly, so plentifully, and all on free cost, would have a might advantage against any other force. Nay, (3.) They had particular promises made them of victory and success in their wars against the Canaanites. God had given Abraham all possible assurances that he would put his seed into possession of that land, Gen 15:18; Gen 17:8. He had expressly promised them by Moses that he would drive out the Canaanites from before them (Exo 33:2), and that he would do it by little and little, Exo 23:30. And, after all this, for them to say, We are not able to go up against them, was in effect to say, "God himself is not able to make his words good." It was in effect to give him the lie, and to tell him he had undertaken more than he could perform. We have a short account of their sin, with which they infected the whole congregation, Psa 106:24. They despised the land, they believed not his word. Though, upon search, they had found it as good as he had said, a land flowing with milk and honey, yet they would not believe it as sure as he had said, but despaired of having it, though eternal truth itself had engaged it to them. And now this is the representation of the evil spies. II. Caleb encouraged them to go forward, though he was seconded by Joshua only (Num 13:30): Caleb stilled the people, whom he saw already put into a ferment even before Moses himself, whose shining face could not daunt them, when they began to grow unruly. Caleb signifies all heart, and he answered his name, was hearty himself, and would have made the people so if they would have hearkened to him. If Joshua had begun to stem the tide, he would have been suspected of partiality to Moses, whose minister he was; and therefore he prudently left it to Caleb's management at first, who was of the tribe of Judah, the leading tribe, and therefore the fittest to be heard. Caleb had seen and observed the strength of the inhabitants as much as his fellows, and upon the whole matter, 1. He speaks very confidently of success: We are well able to overcome them, as strong as they are. 2. He animates the people to go on, and, his lot lying in the van, he speaks as one resolved to lead them on with bravery: "Let us go up at once, one bold step, one bold stroke more, will do our business; it is all our own if we have but courage to make it so: Let us go up and possess it." He does not say, "Let us go up and conquer it;" he looks upon that to be as good as done already; but, "Let us go up and possess it; there is nothing to be done but to enter, and take the possession which God our great Lord is ready to give us." Note, The righteous are bold as a lion. Difficulties that lie in the way of salvation dwindle and vanish before a lively active faith in the power and promise of God. All things are possible, if they be but promised, to him that believes.

The office of prophets was both to bless and to prophesy in the name of the Lord. Balaam, as a prophet, per force had blessed Israel; here he foretels future events. I. His preface is much the same as that, Num 24:3, Num 24:4. He personates a true prophet admirably well, God permitting and directing him to do so, because, whatever he was, the prophecy itself was a true prophecy. He boasts, 1. That his eyes are open (Num 24:15), for prophets were in old time called seers (Sa1 9:9), because they must speak what they had seen, and therefore, before they opened their lips, it was necessary that they should have their eyes open. 2. That he has heard the words of God, which many do that do not heed them, nor hear God in them. 3. That he knew the knowledge of the Most High; this is added here. A man may be full of the knowledge of God and yet utterly destitute of the grace of God, may receive the truth in the light of it and yet be a stranger to the love of it. 4. That he saw the vision of the Almighty, but not so as to be changed into the same image. He calls God the Most High, and the Almighty; no man could speak more honourably of him, nor seem to put a greater value upon his acquaintance with him, and yet he had no true fear of him, love to him, or faith in him, so far may a man go towards heaven, and yet come short. II. Here is his prophecy concerning him that should be the crown and glory of his people Israel, who is, 1. David in the type, who not now, not quickly, but in process of time, should smite the corners of Moab. (Num 24:17), and take possession of Mount Seir, and under whom the forces of Israel should do valiantly, Num 24:18. This was fulfilled when David smote Moab, and measured them with a line, so that the Moabites became David' servants, Sa2 8:2. And at the same time the Edomites likewise were brought into obedience to Israel, Num 24:14. But, 2. Our Lord Jesus, the promised Messiah, is chiefly pointed at in the antitype, and of him it is an illustrious prophecy; it was the will of God that notice should thus be given of his coming, a great while before, not only to the people of the Jews, but to other nations, because his gospel and kingdom were to extend themselves so far beyond the borders of the land of Israel. It is here foretold, (1.) That while: "I shall see him, but not now; I do see him in vision, but at a very great distance, through the interposing space of 1500 years at least." Or understand it thus: - Balaam, a wicked man, shall see Christ, but shall not see him nigh, nor see him as Job, who saw him as his Redeemer, and saw him for himself, Job 19:25, Job 19:27. When he comes in the clouds every eye shall see him, but many will see him (as the rich man in hell saw Abraham) afar off. (2.) That he shall come out of Jacob, and Israel, as a star and a sceptre, the former denoting his glory and lustre, and the bright and morning star, the latter his power and authority; it is he that shall have dominion. Perhaps this prophecy of Balaam (one of the children of the east) concerning a star that should arise out of Jacob, as the indication of a sceptre arising in Israel, being preserved by a tradition of that country, gave occasion to the wise men, who were of the east too, upon the sight of an unusual star over the land of Judea, to enquire for him that was born king of the Jews, Mat 2:2. (3.) That his kingdom shall be universal, and victorious over all opposition, which was typified by David's victories over Moab and Edom. But the Messiah shall destroy, or, as some read it, shall rule over, all the children of Seth. (Num 24:17), that is, all the children of men, who descend from Seth, the son of Adam, the descendants of the rest of Adam's sons being cut off by the deluge. Christ shall be king, not only of Jacob and Israel, but of all the world; so that all the children of Seth shall be either governed by his golden sceptre or dashed in pieces by his iron rod. He shall set up a universal rule, authority, and power, of his own, and shall put down all opposing rule, Co1 15:24. He shall unwall all the children of Seth; so some read it. He shall take down all their defences and carnal confidences, so that they shall either admit his government or lie open to his judgments. (4.) That his Israel shall do valiantly; the subjects of Christ, animated by his might, shall maintain a spiritual was with the powers of darkness, and be more than conquerors. The people that do know their God shall be strong, and do exploits, Dan 11:32. III. Here is his prophecy concerning the Amalekites and Kenites, part of whose country, it is probable, he had now in view. 1. The Amalekites were now the chief of the nations (Num 24:20), therefore Agag was spoken of (Num 24:7) as an eminent prince, and they were the first that engaged Israel when they came out of Egypt; but the time will come when that nation, as great as it looks now, will be totally ruined and rooted out: His latter end shall be that he perish for ever. Here Balaam confirms that doom of Amalek which Moses had read (Exo 17:14, Exo 17:16), where God had sworn that he would have perpetual war with Amalek. Note, Those whom God is at war with will certainly perish for ever; for when God judges he will overcome. 2. The Kenites were now the securest of the nations; their situation was such as that nature was their engineer, and had strongly fortified them: "Thou puttest thy nest (like the eagle) in a rock, Num 24:21. Thou thinkest thyself safe, and yet the Kenites shall be wasted (Num 24:22) and gradually brought to decay, till they be carried away captive by the Assyrians," which was done at the captivity of the ten tribes. Note, Bodies politic, like natural bodies, though of the strongest constitutions, will gradually decay, and come to ruin at last; even a nest in a rock will be no perpetual security. IV. Here is a prophecy that looks as far forward as the Greeks and Romans, for theirs is supposed to be meant by the coast of Chittim, v. 24. 1. The introduction to this parable; this article of his prophecy is very observable (v. 23): Alas! who shall live when God doeth this? Here he acknowledges all the revolutions of states and kingdoms to be the Lord's doing: God doeth this; whoever are the instruments, he is the supreme director. But he speaks mournfully concerning them, and has a very melancholy prospect of these events: Who shall live? Either, (1.) These events are so distant, and so far off to come, that it is hard to say who shall live till they come; but, whoever shall live to see them, there will be amazing turns. Or, (2.) They will be so dismal, and make such desolations, that scarcely any will escape or be left alive; who shall live when death rides in triumph? Rev 6:8. Those that live then will be as brands plucked out of the fire, and will have their lives given them as a prey. God fit us for the worst of times! 2. The prophecy itself is observable. Both Greece and Italy lie much upon the sea, and therefore their armies were sent forth mostly in ships. Now he seems here to foretell, (2.) That the forces of the Grecians should humble and bring down the Assyrians, who were united with the Persians, which was fulfilled when the eastern country was overcome, or overrun rather, by Alexander. (2.) That theirs and the Roman forces should afflict the Hebrews, or Jews, who were called the children of Eber; this was fulfilled in part when the Grecian empire was oppressive to the Jewish nation, but chiefly when the Roman empire ruined it and put a period to it. But, (3.) That Chittim, that is, the Roman empire, in which the Grecian was at length swallowed up, should itself perish for ever, when the stone cut out of the mountain without hands shall consume all these kingdoms, and particularly the feet of iron and clay, Dan 2:34. Thus (says Dr. Lightfoot) Balaam, instead of cursing the church, curses Amalek the first, and Rome the last, enemy of the church. And so let all thy enemies perish, O Lord!

Chittim--the countries lying on the Mediterranean, particularly Greece and Italy (Dan 11:29-30). The Assyrians were themselves to be overthrown--first, by the Greeks under Alexander the Great and his successors; secondly, by the Romans. Eber--the posterity of the Hebrews (Gen 10:24). he also shall perish--that is, the conqueror of Asher and Eber, namely, the Greek and Roman empires.

only Og king of Bashan remained of the remnant of giants--literally, "of Rephaim." He was not the last giant, but the only living remnant in the trans-jordanic country (Jos 15:14), of a certain gigantic race, supposed to be the most ancient inhabitants of Palestine. behold, his bedstead was a bedstead of iron--Although beds in the East are with the common people nothing more than a simple mattress, bedsteads are not unknown. They are in use among the great, who prefer them of iron or other metals, not only for strength and durability, but for the prevention of the troublesome insects which in warm climates commonly infest wood. Taking the cubit at half a yard, the bedstead of Og would measure thirteen and a half feet, so that as beds are usually a little larger than the persons who occupy them, the stature of the Amorite king may be estimated at about eleven or twelve feet; or he might have caused his bed to be made much larger than was necessary, as Alexander the Great did for each of his foot soldiers, to impress the Indians with an idea of the extraordinary strength and stature of his men [LE CLERC]. But how did Og's bedstead come to be in Rabbath, of the children of Ammon? In answer to this question, it has been said, that Og had, on the eve of engagement, conveyed it to Rabbath for safety. Or it may be that Moses, after capturing it, may have sold it to the Ammonites, who had kept it as an antiquarian curiosity till their capital was sacked in the time of David. This is a most unlikely supposition, and besides renders it necessary to consider the latter clause of this verse as an interpolation inserted long after the time of Moses. To avoid this, some eminent critics take the Hebrew word rendered "bedstead" to mean "coffin." They think that the king of Bashan having been wounded in battle, fled to Rabbath, where he died and was buried; hence the dimensions of his "coffin" are given [DATHE, ROOS].

Here is, 1. The court made to David by the king of Hamath, who, it seems was at this time at war with the king of Zobah. He hearing of David's success against his enemy, sent his own son ambassador to him (Sa2 8:9, Sa2 8:10), to congratulate him on his victory, to return him thanks for the favour he had done him in breaking the power of one he was in fear of, and to beg his friendship. Thus he not only secured but strengthened himself. And David lost nothing by taking this little prince under his protection, any more than the old Romans did by the like policy; for the wealth he had from the countries he conquered by way of spoil he had from this by way of present or gratuity: Vessels of silver and gold. Better get by composition than by compulsion. 2. The offering David made to God of the spoils of the nations and all the rich things that were brought him. He dedicated all to the Lord, Sa2 8:11, Sa2 8:12. This crowned all his victories, and made them far to out-shine Alexander's or Caesar's, that they sought their own glory, but he aimed at the glory of God. All the precious things he was master of were dedicated things, that is, they were designed for the building of the temple; and a good omen it was of kindness to the Gentiles in the fulness of time, and of the making of God's house a house of prayer for all people, that the temple was built of the spoils and presents of Gentile nations, in allusion to which we find the kings of the earth bringing their glory and honour into the new Jerusalem, Rev 21:24. Their gods of gold David burnt (Sa2 5:21), but their vessels of gold he dedicated. Thus in the conquest of a soul, by the grace of the Son of David, what stands in opposition to God must be destroyed, every lust mortified and crucified, but what may glorify him must be dedicated and the property of it altered. Even the merchandise and the hire must be holiness to the Lord (Isa 23:18), the gain consecrated to the Lord of the whole earth (Mic 4:13), and then it is truly our own and that most comfortably. 3. The reputation he got, in a particular manner, by his victory over the Syrians and their allies the Edomites, who acted in conjunction with them, as appears by comparing the title of the 60th Psalm, which was penned on this occasion, with Sa2 8:13. He got himself a name for all that conduct and courage which are the praise of a great and distinguished general. Something extraordinary, it is likely, there was in that action, which turned very much to his honour, yet he is careful to transfer the honour to God, as appears by the psalm he penned on this occasion, Sa2 8:12. It is through God that we do valiantly. 4. His success against the Edomites. They all became David's servants, Sa2 8:14. Now, and not till now, Isaac's blessing was accomplished, by which Jacob was made Esau's Lord (Gen 27:37-40) and the Edomites continued long tributary to the kings of Judah, as the Moabites were to the kings of Israel, till, in Joram's time, they revolted (Ch2 21:8) as Isaac had there foretold that Esau should, in process of time, break the yoke from off his neck. Thus David by his conquests, (1.) Secured peace to his son, that he might have time to build the temple. And, (2.) Procured wealth for his son, that he might have wherewith to build it. God employs his servants variously, some in one employment, others in another, some in the spiritual battles, others in the spiritual buildings; and one prepares work for the other, that God may have the glory of all. All David's victories were typical of the success of the gospel against the kingdom of Satan, in which the Son of David rode forth, conquering and to conquer, and he shall reign till he has brought down all opposing rule, principality, and power: and he has, as David had (Sa2 8:2), a line to kill and a line to save; for the same gospel is to some a savour of life unto life, to others a savour of death unto death.

Never was land lost, we say, for want of an heir. When the children of Israel were dispossessed, and turned out of Canaan, the king of Assyria soon transplanted thither the supernumeraries of his own country, such as it could well spare, who should be servants to him and masters to the Israelites that remained; and here we have an account of these new inhabitants, whose story is related here that we may take our leave of Samaria, as also of the Israelites that were carried captive into Assyria. I. Concerning the Assyrians that were brought into the land of Israel we are here told, 1. That they possessed Samaria and dwelt in the cities thereof, Kg2 17:24. It is common for lands to change their owners, but sad that the holy land should become a heathen land again. See what work sin makes. 2. That at their first coming God sent lions among them. They were probably insufficient to people the country, which occasioned the beasts of the field to multiply against them (Exo 23:29); yet, besides the natural cause, there was a manifest hand of God in it, who is Lord of hosts, of all the creatures, and can serve his own purposes by which he pleases, small or great, lice or lions. God ordered them this rough welcome to check their pride and insolence, and to let them know that though they had conquered Israel the God of Israel had power enough to deal with them - that he could have prevented their settling here, by ordering lions into the service of Israel, and that he permitted it, not for their righteousness, but the wickedness of his own people - and that they were now under his visitation. They had lived without God in their own land, and were not plagued with lions; but, if they do so in this land, it is at their peril. 3. That they sent a remonstrance of this grievance to the king their master, setting forth, it is likely, the loss their infant colony had sustained by the lions and the continual fear they were in of them, and stating that they looked upon it to be a judgment upon them for not worshipping the God of the land, which they could not, because they knew not how, Kg2 17:26. The God of Israel was the God of the whole world, but they ignorantly call him the God of the land, apprehending themselves therefore within his reach, and concerned to be upon good terms with him. Herein they shamed the Israelites, who were not so ready to hear the voice of God's judgments as they were, and who had not served the God of that land, though he was the God of their fathers and their great benefactor, and though they were well instructed in the manner of his worship. Assyrians begged to be taught that which Israelites hated to be taught. 4. That the king of Assyria took care to have them taught the manner of the God of the land (Kg2 17:27, Kg2 17:28), not out of any affection to that God, but to save his subjects from the lions. On this errand he sent back one of the priests whom he had carried away captive. A prophet would have done them more good, for this was but one of the priests of the calves, and therefore chose to dwell at Bethel for old acquaintance' sake, and, though he might teach them to do better than they did, he was not likely to teach them to do well, unless he had taught his own people better. However, he came and dwelt among them, to teach them how they should fear the Lord. Whether he taught them out of the book of the law, or only by word of mouth, is uncertain. 5. That, being thus taught, they made a mongrel religion of it, worshipped the God of Israel for fear and their own idols for love (Kg2 17:33): They feared the Lord, but they served their own gods. They all agreed to worship the God of the land according to the manner, to serve the Jewish festivals and rites of sacrificing, but every nation made gods of their own besides, not only for their private use in their own families, but to be put in the houses of their high places, Kg2 17:9. The idols of each country are here named, Kg2 17:30, Kg2 17:31. The learned are at a loss for the signification of several of these names, and cannot agree by what representations these gods were worshipped. If we may credit the traditions of the Jewish doctors, they tell us that Succoth-Benoth was worshipped in a hen and chickens, Nergal in a cock, Ashima in a smooth goat, Nibhaz in a dog, Tartak in an ass, Adrammelech in a peacock, Anammelech in a pheasant. Our own tell us, more probably, that Succoth-Benoth (signifying the tents of the daughters) was Venus. Nergal, being worshipped by the Cuthites, or Persians, was the fire, Adrammelech and Anammelech were only distinctions of Moloch. See how vain idolaters were in their imaginations, and wonder at their sottishness. Our very ignorance concerning these idols teaches us the accomplishment of that word which God has spoken, that these false gods should all perish (Jer 10:11); they are all buried in oblivion, while the name of the true God shall continue for ever. 6. This medley superstition is here said to continue unto this day (Kg2 17:41), till the time when this book was written and long after, above 300 years in all, till the time of Alexander the Great, when Manasse, brother to Jaddus the high priest of the Jews, having married the daughter of Sanballat, governor of the Samaritans, went over to them, got leave of Alexander to build a temple in Mount Gerizim, drew over many of the Jews to him, and prevailed with the Samaritans to cast away all their idols and to worship the God of Israel only; yet their worship was mixed with so much superstition that our Saviour told them they knew not what they worshipped, Joh 4:22. II. Concerning the Israelites that were carried into the land of Assyria. This historian has occasion to speak of them (Kg2 17:22), showing that their successors in the land did as they had done (after the manner of the nations whom they carried away), they worshipped both the God of Israel and those other gods; but what did the captives do in the land of their affliction? Were they reformed, and brought to repentance, by their troubles? No, they did after the former manner, Kg2 17:34. When the two tribes were afterwards carried into Babylon, they were cured by it of their idolatry, and therefore, after seventy years, they were brought back with joy; but the ten tribes were hardened in the furnace, and therefore were justly lost in it and left to perish. This obstinacy of theirs is here aggravated by the consideration, 1. Of the honour God had put upon them, as the seed of Jacob, whom he named Israel, and from him they were so named, but were a reproach to that worthy name by which they were called. 2. Of the covenant he made with them, and the charge he gave them upon that covenant, which is here very fully recited, that they should fear and serve the Lord Jehovah only, who had brought them up out of Egypt (Kg2 17:36), that, having received his statutes and ordinances in writing, they should observe to do them for evermore (Kg2 17:37), and never forget that covenant which God had made with them, the promises and conditions of that covenant, especially that great article of it which is here thrice repeated, because it had been so often inculcated and so much insisted on, that they should not fear other gods. He had told them that, if they kept close to him, he would deliver them out of the hand of all their enemies (Kg2 17:39); yet when they were in the hand of their enemies, and stood in need of deliverance, they were so stupid, and had so little sense of their own interest, that they did after the former manner (Kg2 17:40), they served both the true God and false gods, as if they knew no difference. Ephraim is joined to idols, let him alone. So they did, and so did the nations that succeeded them. Well might the apostle ask, What then, Are we better than they? No, in no wise, for both Jews and Gentiles are all under sin, Rom 3:9.

This we had Kg1 9:10-24, and therefore shall only observe here, I. Though Solomon was a man of great learning and knowledge, yet he spent his days, not in contemplation, but in action, not in his study, but in his country, in building cities and fortifying them, in a time of peace preparing for a time of war, which is as much a man's business as it is in summer to provide food for winter. II. As he was a man of business himself, and did not consult his own ease, so he employed a great many hands, kept abundance of people to work. It is the interest of a state by all means possible to promote and encourage industry, and to keep its subjects from idleness. A great many strangers there were in Israel, many that remained of the Canaanites; and they were welcome to live there, but not to live and do nothing. The men of Laish, who had no business, were an easy prey to the invaders, Jdg 18:7. III. When Solomon had begun with building the house of God, and made good work and quick work of that, he prospered in all his undertakings, so that he built all that he desired to build, Ch2 8:6. Those who have a genius for building find that one project draws on another, and the latter must amend and improve the former. Now observe, 1. How the divine providence gratified even Solomon's humour, and gave him success, not only in all that he needed to build and that it was for his advantage to build, but in all that he had a mind to build. So indulgent a Father God is sometimes to the innocent desires of his children that serve him. Thus he pleased Jacob with that promise, Joseph shall put his hand on thy eyes. 2. Solomon knew how to set bounds to his desires. He was not one of those that enlarge them endlessly, and can never be satisfied, but knew when to draw in; for he finished all he desired, and then he desired no more. He did not sit down and fret that he had not more cities to build, as Alexander did that he had not more worlds to conquer, Hab 2:5. IV. That one reason why Solomon built a palace on purpose for the queen, and removed her and her court to it, was because he thought it by no means proper that she should dwell in the house of David (Ch2 8:11), considering that that had been a place of great piety, and perhaps her house was a place of great vanity. She was proselyted, it is likely, to the Jewish religion; but it is a question whether all her servants were. Perhaps they had among them the idols of Egypt, and a great deal of profaneness and debauchery. Now, though Solomon had not zeal and courage enough to suppress and punish what was amiss there, yet he so far consulted the honour of his father's memory that he would not suffer that place to be thus profaned where the ark of God had been and where holy David had prayed many a good prayer and sung many a sweet psalm. Not that all the places where the ark had been were so holy as never to be put to a common use; for then the houses of Abinadab and Obed-edom must have been so. But the place where it had been so long, and had been so publicly attended on, was so venerable that it was not fit to be the place of so much gaiety, not to say iniquity, as was to be found, I fear, in the court that Pharaoh's daughter kept. Note, Between things sacred and things common the ancient landmarks ought to be kept up. It was an outer-court of the temple that was the court of the women.

We have here the names, and little more than the names, of a great many priests and Levites, that were eminent in their day among the returned Jews. Why this register should be here inserted by Nehemiah does not appear, perhaps to keep in remembrance those good men, that posterity might know to whom they were beholden, under God, for the happy revival and re-establishment of their religion among them. Thus must we contribute towards the performance of that promise, Psa 112:6, The righteous shall be in everlasting remembrance. Let the memory of the just be blessed, be perpetuated. It is a debt we still owe to faithful ministers to remember our guides, who have spoken to us the word of God, Heb 13:7. Perhaps it is intended to stir up their posterity, who succeeded them in the priest's office and inherited their dignities and preferments, to imitate their courage and fidelity. It is good to know what our godly ancestors and predecessors were, that we may learn thereby what we should be. We have here, 1. The names of the priests and Levites that came up with the first out of Babylon, when Jeshua was high priest. Jeremiah and Ezra are mentioned with the first (Neh 12:1), but, it is supposed, not Jeremiah the prophet nor Ezra the scribe; the fame of the one was long before and that of the other some time after, though both of them were priests. Of one of the Levites it is said (Neh 12:8) that he was over the thanksgiving, that is, he was entrusted to see that the psalms, the thanksgiving psalms, were constantly sung in the temple in due time and manner. The Levites kept their turns in their watches, reliving one another as becomes brethren, fellow-labourers, and fellow-soldiers. 2. The succession of high priests during the Persian monarchy, from Jeshua (or Jesus), who was high priest at the time of the restoration, to Jaddua (or Jaddus), who was high priest when Alexander the Great, after the conquest of Tyre, came to Jerusalem, and paid great respect to this Jaddus, who met him in his pontifical habit, and showed him the prophecy of Daniel, which foretold his conquests. 3. The next generation of priests, who were chief men, and active in the days of Joiakim, sons of the first set. Note, We have reason to acknowledge God's favour to his church, and care of it, in that, as one generation of ministers passes away, another comes. All those who are mentioned Neh 12:1, etc., as eminent in their generation, are again mentioned, though with some variation in several of the names, Neh 12:12, etc., except two, as having sons that were likewise eminent in their generation - a rare instance, that twenty good fathers should leave behind them twenty good sons (for so many here are) that filled up their places. 4. The next generation of Levites, or rather a latter generation; for those priests who are mentioned flourished in the days of Joiakim the high priest, these Levites in the days of Eliashib, Neh 12:22. Perhaps then the forementioned families of the priests began to degenerate, and the third generation of them came short of the first two; but the work of God shall never fail for want of instruments. Then a generation of Levites was raised up, who were recorded chief of the fathers (Neh 12:22), and were eminently serviceable to the interests of the church, and their service not the less acceptable either to God or to his people for their being Levites only, of the lower rank of ministers. Eliashib the high priest being allied to Tobiah (Neh 13:4), the other priests grew remiss; but then the Levites appeared the more zealous, as appears by this, that those who were now employed in expounding (Neh 8:7) and in praying (Neh 9:4, Neh 9:5) were all Levites, not priests, regard being had to their personal qualifications more than to their order. These Levites were some of them singers (Neh 12:24), to praise and give thanks, others of them porters (Neh 12:25), keeping the ward at the thresholds of the gates, and both according to the command of David.

Jaddua--It is an opinion entertained by many commentators that this person was the high priest whose dignified appearance, solemn manner, and splendid costume overawed and interested so strongly the proud mind of Alexander the Great; and if he were not this person (as some object that this Jaddua was not in office till a considerable period after the death of Nehemiah), it might probably be his father, called by the same name.

This recommends the grace of meekness to us, which will well become us all, particularly the hoary head, Pro 16:31. Observe, 1. The nature of it. it is to be slow to anger, not easily put into a passion, nor apt to resent provocation, taking time to consider before we suffer our passion to break out, that it may not transgress due bounds, so slow in our motions towards anger that we may be quickly stopped and pacified. It is to have the rule of our own spirits, our appetites and affections, and all our inclinations, but particularly our passions, our anger, keeping that under direction and check, and the strict government of religion and right reason. We must be lords of our anger, as God is, Nah 1:3. Aeolus sis, affectuum tuorum - Rule your passions, as Aeolus rules the winds. 2. The honour of it. He that gets and keeps the mastery of his passions is better than the mighty, better than he that by a long siege takes a city or by a long war subdues a country. Behold, a greater than Alexander or Caesar is here. The conquest of ourselves, and our own unruly passions, requires more true wisdom, and a more steady, constant, and regular management, than the obtaining of a victory over the forces of an enemy. A rational conquest is more honourable to a rational creature than a brutal one. It is a victory that does nobody any harm; no lives or treasures are sacrificed to it, but only some base lusts. It is harder, and therefore more glorious, to quash an insurrection at home than to resist an invasion from a broad; nay, such are the gains of meekness that by it we are more than conquerors.

The world and the flesh are the two great enemies that we are in danger of being overpowered by; yet we are in no danger if we do not ourselves yield to them. Eagerness of the world, and indulgence of the flesh, are the two sins against which the prophet, in God's name, here denounces woes. These were sins which then abounded among the men of Judah, some of the wild grapes they brought forth (Isa 5:4), and for which God threatens to bring ruin upon them. They are sins which we have all need to stand upon our guard against and dread the consequences of. I. Here is a woe to those who set their hearts upon the wealth of the world, and place their happiness in that, and increase it to themselves by indirect and unlawful means (Isa 5:8), who join house to house and lay field to field, till there be no place, no room for anybody to live by them. If they could succeed, they would be placed alone in the midst of the earth, would monopolize possessions and preferments, and engross all profits and employments to themselves. Not that it is a sin for those who have a house and a field, of they have wherewithal, to purchase another; but 1. Their fault is, (1.) That they are inordinate in their desires to enrich themselves, and make it their whole care and business to raise an estate, as if they had nothing to mind, nothing to seek, nothing to do, in this world, but that. They never know when they have enough, but the more they have the more they would have; and, like the daughters of the horseleech, they cry, Give, give. They cannot enjoy what they have, nor do good with it, but are constantly contriving and studying to make it more. They must have variety of houses, a winter-house, and a summer-house, and if another man's house or field lie convenient to theirs, as Naboth's vineyard to Ahab's, they must have that too, or they cannot be easy. (2.) That they are herein careless of others, nay, and injurious to them. They would live so as to let nobody live but themselves. So that their insatiable covetings may be gratified, they care not what becomes of all about them, what encroachments they make upon their neighbours' rights, what hardships they put upon those that they have power over or advantage against, nor what base and wicked arts they use to heap up treasure to themselves. They would swell so big as to fill all space, and yet are still unsatisfied (Ecc 5:10), as Alexander, who, when he fancied he had conquered the world, wept because he had not another world to conquer. Deficiente terr, non impletur avaritia - If the whole earth were monopolized, avarice would thirst for more. What! will you be placed alone in the midst of the earth? (so some read it); will you be so foolish as to desire it, when we have so much need of the service of others and so much comfort in their society? Will you be so foolish as to expect that the earth shall be forsaken for us (Job 18:4), when it is by multitudes that the earth is to be replenished? An propter vos solos tanta terra creata est?-Was the wide world created merely for you? Lyra. 2. That which is threatened as the punishment of this sin is that neither the houses nor the fields they were thus greedy of should turn to any account, Isa 5:9, Isa 5:10. God whispered it to the prophet in his ear, as he speaks in a like case (Isa 22:14): It was revealed in my ears by the Lord of hosts (as God told Samuel a thing in his ear, Sa1 9:15); he thought he heard it still sounding in his ears; but he proclaimed it, as he ought, upon the house-tops, Mat 10:27. (1.) That the houses they were so fond of should be untenanted, should stand long empty, and should yield them no rent, and go out of repair: Many houses shall be desolate, the people that should dwell in them, being cut off by sword, famine, or pestilence, or carried into captivity; or trade being dead, and poverty coming upon the country like an armed man, those that had been housekeepers were forced to become lodgers, or shift for themselves elsewhere. Even great and fair houses, that would invite tenants, and (there being a scarcity of tenants) might be taken at low rates, shall stand empty without inhabitants. God created not the earth in vain; he formed it to be inhabited, Isa 45:18. But men's projects are often frustrated, and what they frame answers not the intention. We have a saying, That fools build houses for wise men to live in; but sometimes, as the event proves, they are built for no man to live in. God has many ways to empty the most populous cities. (2.) That the fields they were so fond of should be unfruitful (Isa 5:10): Ten acres of vineyard shall yield only such a quantity of grapes as will make but one bath of wine (which was about eight gallons), and the seed of a homer, a bushel's sowing of ground, shall yield but an ephah, which was the tenth part of a homer; so that through the barrenness of the ground, or the unreasonableness of the weather, they should not have more than a tenth part of their seed again. Note, Those that set their hearts upon the world will justly be disappointed in their expectations from it. II. Here is a woe to those that dote upon the pleasures and delights of sense, Isa 5:11, Isa 5:12. Sensuality ruins men as certainly as worldliness and oppression. As Christ pronounces a woe against those that are rich, so also against those that laugh now and are full (Luk 6:24, Luk 6:25), and fare sumptuously, Luk 16:19. Observe, 1. Who the sinners are against whom this woe is denounced. (1.) They are such as are given to drink; they make their drinking their business, have their hearts upon it, and overcharge themselves with it. They rise early to follow strong drink, as husbandmen and tradesmen do to follow their employments; as if they were afraid of losing time from that which is the greatest misspending of time. Whereas commonly those that are drunken are drunken in the night, when they have despatched the business of the day, these neglect business, abandon it, and give up themselves to the service of the flesh; for they sit at their cups all day, and continue till night, till wine inflame them - inflame their lusts (chambering and wantonness follow upon rioting and drunkenness) - inflame their passions; for who but such have contentions and wounds without cause? Pro 23:29-35. They make a perfect trade of drinking; nor do they seek the shelter of the night for this work of darkness, as men ashamed of it, but count it a pleasure to riot in the day-time. See Pe2 2:13. (2.) They are such as are given to mirth. They have their feasts, and they are so merrily disposed that they cannot dine or sup without music, musical instruments of all sorts, like David (Amo 6:5), like Solomon (Ecc 2:8); the harp and the viol, the tarbet and pipe, must accompany the wine, that every sense may be gratified to a nicety; they take the timbrel and harp, Job 21:12. The use of music is lawful in itself; but when it is excessive, when we set our hearts upon it, misspend time in it, so that it crowds our spiritual and divine pleasures and draws away the heart from God, then it turns into sin for us. (3.) They are such as never give their mind to any thing that is serious: They regard not the work of the Lord; they observe not his power, wisdom, and goodness, in those creatures which they abuse and subject to vanity, nor the bounty of his providence in giving them those good things which they make the food and fuel of their lusts. God's judgments have already seized them, and they are under the tokens of his displeasure, but they regard not; they consider not the hand of God in all these things; his hand is lifted up, but they will not see, because they will not disturb themselves in their pleasures nor think what God is doing with them. 2. What the judgments are which are denounced against them, and in part executed. It is here foretold, (1.) that they should be dislodged; the land should spue out these drunkards (Isa 5:13): My people (so they call themselves, and were proud of it) have therefore gone into captivity, are as sure to go as if they were gone already, because they have no knowledge; how should they have knowledge when by their excessive drinking they make sots and fools of themselves? They set up for wits; but because they regard not God's controversy with them, nor take any care to make their peace with him, they may truly be said to have no knowledge; and the reason is because they will have none; they are inconsiderate and wilful, and are therefore destroyed for lack of knowledge. (2.) That they should be impoverished, and come to want that which they had wasted and abused to excess: Even their glory are men of famine, subject to it and slain by it; and their multitude are dried up with thirst. Both the great men and the common people are ready to perish for want of bread and water. This is the effect of the failure of the corn (Isa 5:10), for the king himself is served of the field, Ecc 5:9. And when the vintage fails the drunkards are called upon to weep, because the new wine is cut off from their mouth (Joe 1:5), and not so much because now they want it as because when they had it they abused it. It is just with God to make men want that for necessity which they have abused to excess. (3.) What multitudes should be cut off by famine and sword (Isa 5:14): Therefore hell has enlarged herself. Tophet, the common burying-place, proves too little; so many are there to be buried that they shall be forced to enlarge it. The grave has opened her mouth without measure, never saying, It is enough, Pro 30:15, Pro 30:16. It may be understood of the place of the damned; luxury and sensuality fill these regions of darkness and horror; there those are tormented who made a god of their belly, Luk 16:25; Phi 3:19. (4.) That they should be humbled and abased, and all their honours laid in the dust. This will be done effectually by death and the grave: Their glory shall descend, not only to the earth, but into it; it shall not descend after them (Psa 49:17), to stand them in any stead on the other side death, but it shall die and be buried with them - poor glory, which will thus wither! Did they glory in their numbers? Their multitude shall go down to the pit, Eze 31:18; Eze 32:32. Did they glory in the figure they made? Their pomp shall be at an end; their shouts with which they triumphed, and were attended. Did they glory in their mirth? Death will turn it into mourning; he that rejoices and revels, and never knows what it is to be serious, shall go thither where there are weeping and wailing. Thus the mean man and the mighty man meet together in the grave and under mortifying judgments. Let a man be ever so high, death will bring him low - ever so mean, death will bring him lower, in the prospect of which the eyes of the lofty should now be humbled, Isa 5:15. It becomes those to look low that must shortly be laid low. 3. What the fruit of these judgments shall be. (1.) God shall be glorified, Isa 5:16. He that is the Lord of hosts, and the holy God, shall be exalted and sanctified in the judgment and righteousness of these dispensations. His justice must be owned in bringing those low what exalted themselves; and herein he is glorified, [1.] As a God is irresistible power. He will herein be exalted as the Lord of hosts, that is able to break the strongest, humble the proudest, and tame the most unruly. Power is not exalted but in judgment. It is the honour of God that, though he has a mighty arm, yet judgment and justice are always the habitation of his throne, Psa 89:13, Psa 89:14. [2.] As a God of unspotted purity. He that is holy, infinitely holy, shall be sanctified (that is, shall be owned and declared to be holy) in the righteous punishment of proud men. Note, When proud men are humbled the great God is honoured, and ought to be honoured by us. (2.) Good people shall be relieved and succoured (Isa 5:17): Then shall the lambs feed after their manner; the meek ones of the earth, who followed the Lamb, who were persecuted, and put into fear by those proud oppressors, shall feed quietly, feed in the green pastures, and there shall be none to make them afraid. See Eze 34:14. When the enemies of the church are cut off then have the churches rest. They shall feed at their pleasure; so some read it. Blessed are the meek, for they shall inherit the earth, and delight themselves in abundant peace. They shall feed according to their order or capacity (so others read it), as they are able to hear the word, that bread of life. (3.) The country shall be laid waste, and become a prey to the neighbours: The waste places of the fats ones, the possessions of those rich men that lived at their ease, shall be eaten by strangers that were nothing akin to them. In the captivity the poor of the land were left for vine-dressers and husbandmen (Kg2 25:12); these were the lambs that fed in the pastures of the fats ones, which were laid in common for strangers to eat. When the church of the Jews, those fat ones, was laid waste, their privileges were transferred to the Gentiles, who had been long strangers, and the lambs of Christ's flock were welcome to them.

The destruction of the kingdom of Israel by Shalmaneser king of Assyria was foretold in the foregoing chapter, and it had its accomplishment in the sixth year of Hezekiah, Kg2 18:10. It was total and final, head and tail were all cut off. Now the correction of the kingdom of Judah by Sennacherib king of Assyria is foretold in this chapter; and this prediction was fulfilled in the fourteenth year of Hezekiah, when that potent prince, encouraged by the successes of his predecessor against the ten tribes, came up against all the fenced cities of Judah and took them, and laid siege to Jerusalem (Kg2 18:13, Kg2 18:17), in consequence of which we may well suppose Hezekiah and his kingdom were greatly alarmed, though there was a good work of reformation lately begun among them: but it ended well, in the confusion of the Assyrians and the great encouragement of Hezekiah and his people in their return to God. Now let us see here, I. How God, in his sovereignty, deputed the king of Assyria to be his servant, and made use of him as a mere tool to serve his own purposes with (Isa 10:5, Isa 10:6): "O Assyrian! know this, that thou art the rod of my anger; and I will send thee to be a scourge to the people of my wrath." Observe here, 1. How bad the character of the Jews was, though they appeared very good. They were a hypocritical nation, that made a profession of religion, and at this time particularly of reformation, but were not truly religious, not truly reformed, not so good as they pretended to be now that Hezekiah had brought goodness into fashion. When rulers are pious, and so religion is in reputation, it is common for nations to be hypocritical. They are a profane nation; so some read it. Hezekiah had in a great measure cured them of their idolatry, and now they ran into profaneness; nay, hypocrisy is profaneness: none profane the name of God so much as those who are called by that name and call upon it, and yet live in sin. Being a profane hypocritical nation, they are the people of God's wrath; they lie under his wrath, and are likely to be consumed by it. Note, Hypocritical nations are the people of God's wrath: nothing is more offensive to God than dissimulation in religion. See what a change sin made: those that had been God's chosen and hallowed people, above all people, had now become the people of his wrath. See Amo 3:2. 2. How mean the character of the Assyrian was, though he appeared very great. He was but the rod of God's anger, an instrument God was pleased to make use of for the chastening of his people, that, being thus chastened of the Lord, they might not be condemned with the world. Note, The tyrants of the world are but the tools of Providence. Men are God's hand, his sword sometimes, to kill and slay (Psa 17:13, Psa 17:14), at other times his rod to correct. The staff in their hand, wherewith they smite his people, is his indignation; it is his wrath that puts the staff into their hand and enables them to deal blows at pleasure among such as thought themselves a match for them. Sometimes God makes an idolatrous nation, that serves him not at all, a scourge to a hypocritical nation, that serves him not in sincerity and truth. The Assyrian is called the rod of God's anger because he is employed by him. (1.) From him his power is derived: I will send him; I will give him a charge. Note, All the power that wicked men have, though they often use it against God, they always receive from him. Pilate could have no power against Christ unless it were given him from above, Joh 19:11. (2.) By him the exercise of that power is directed. The Assyrian is to take the spoil and to take the prey, not to shed any blood. We read not of any slain, but he is to plunder the country, rifle the houses, drive away the cattle, strip the people of all their wealth and ornaments, and tread them down like the mire of the streets. When God's professing people wallow in the mire of sin it is just with God to suffer their enemies to tread upon them like mire. But why must the Assyrian prevail thus against them? Not that they might be ruined, but that they might be thoroughly reformed. II. See how the king of Assyria, in his pride, magnified himself as his own master, and pretended to be absolute and above all control, to act purely according to his own will and for his own honour. God ordained him for judgment, even the mighty God established him for correction (Hab 1:12), to be an instrument of bringing his people to repentance, howbeit he means not so, nor does his heart think so, Isa 10:7. 1. He does not think that he is either God's servant or Israel's friend, either that he can do no more than God will let him or that he shall do no more than God will make to work for the good of his people. God designs to correct his people for, and so to cure them of, their hypocrisy, and bring them nearer to himself; but was that Sennacherib's design? No, it was the furthest thing from his thoughts - he means not so. Note, (1.) The wise God often makes even the sinful passions and projects of men subservient to his own great and holy purposes. (2.) When God makes use of men as instruments in his hand to do his work it is very common for him to mean one thing and them to mean another, nay, for them to mean quite the contrary to what he intends. What Joseph's brethren designed for hurt God overruled for good, Gen 50:20. See Mic 4:11, Mic 4:12. Men have their ends and God has his, but we are sure the counsel of the Lord shall stand. But what is it the proud Assyrian aims at? The heart of kings is unsearchable, but God knew what was in his heart. 2. He designs nothing but to destroy and to cut off nations not a few, and to make himself master of them. [1.] He designs to gratify his own cruelty; nothing will serve but to destroy and cut off. He hopes to regale himself with blood and slaughter; that of particular persons will not suffice, he must cut off nations. It is below him to deal by retail; he traffics in murders by wholesale. Nations, and those not a few, must have but one neck, which he will have the pleasure of cutting off. [2.] He designs to gratify his own covetousness and ambition, to set up for a universal monarch, and to gather unto him all nations, Hab 2:5. An insatiable desire of wealth and dominion is that which carries him on in this undertaking. 3. The prophet here brings him in vaunting, and hectoring; and by his general's letter to Hezekiah, written in his name, vainglory and arrogance seem to have entered very far into the spirit and genius of the man. His haughtiness and presumption are here described very largely, and his very language copied out, partly to represent him as ridiculous and partly to assure the people of God that he would be brought down; for that maxim generally holds true, that pride goes before destruction. It also intimates that God takes notice, and keeps an account, of all men's proud and haughty words, with which they set heaven and earth at defiance. Those that speak great swelling words of vanity shall hear of them again. (1.) He boasts of the great things he had done to other nations. [1.] He had made their kings his courtiers (Isa 10:8): "My princes are altogether kings. Those that are now my princes are such as have been kings." Or he means that he had raised his throng to such a degree that his servants, and those that were in command under him, were as great, and lived in as much pomp, as the kings of other countries. Or those that were absolute princes in their own dominions held their crowns under him, and did him homage. This was a vainglorious boast; but how great is our God whom we serve, who is indeed King of kings, and whose subjects are made to him kings! Rev 1:6. [2.] He had made himself master of their cities. He names several (Isa 10:9) that were all alike reduced by him. Calno soon yielded as Carchemish did, Hamath could not hold out any more than Arpad, and Samaria had become his as well as Damascus. To support his boasts he is obliged to bring the victories of his predecessor into the account; for it was he that conquered Samaria, not Sennacherib. [3.] He had been too hard for their idols, their tutelar gods, had found out the kingdoms of the idols and found out ways to make them his own, Isa 10:10. Their kingdoms took denomination from the idols they worshipped; the Moabites are called the people of Chemosh (Jer 48:46), because they imagined their gods were their patrons and protectors; and therefore Sennacherib vainly imagined that every conquest of a kingdom was the conquest of a god. [4.] He had enlarged his own dominions, and removed the bounds of the people (Isa 10:13), enclosing many large territories within the limits of his own kingdom and shifting a great way further the ancient land-marks which his fathers had set; he could not bear to be hemmed in so closely, but must have more room to thrive. By his removing the border of the people Mr. White understands his arbitrarily transplanting colonies from place to place, which was the constant practice of the Assyrians in all their conquests; and this is a probable interpretation. [5.] He had enriched himself with their wealth, and brought it into his own exchequer: I have robbed their treasures. In this he said truly, Great conquerors are often no better than great robbers. [6.] He had mastered all the opposition he met with: "I have put down the inhabitants as a valiant man. Those that sat high, and thought they say firmly, I have humbled and made to come down." (2.) He boasts of the manner in which he had done them. [1.] That he had done all this by his own policy and power (Isa 10:13): "By the strength of my hand, for I am valiant; and by my wisdom, for I am prudent;" not by the permission of Providence and the blessing of God. He knows not that it is God that makes him what he is, and puts the staff into his hand, but sacrifices to his own net, Hab 1:16. "This wealth is all gotten by my might and the power of my hand," Deu 8:17. Downright atheism and profaneness, as well as pride and vanity, are at the bottom of men's attributing their prosperity and success thus to themselves and their own conduct, and raising their own character upon it. [2.] That he had done all this with a great deal of ease, and had made but a sport and diversion of it, as if he had been taking birds' nests (Isa 10:14): my hand has found as a nest the riches of the people; and when he had found them there was no more difficulty in taking them than in rifling a nest, nor any more reluctance or regret within his own breast in destroying families and cities than in destroying crows'-nests; killing children was no more to him than killing birds. "As one gathers the eggs that are left in the nest by the dam, so easily have I gathered all the earth." Like Alexander, he thought he had conquered the world; and whatever prey he seized there was none that moved the wing, or opened the mouth, or peeped, as birds do when their nests are rifled. They durst not make any opposition, no, nor any complaint; such awe did they stand in of this mighty conqueror. They were so weak that they knew it was to no purpose to resist, and he was so arbitrary that they knew it was to no purpose to complain. Strange that ever men who were made to do good should take a pride and a pleasure in doing wrong, and doing mischief to all about them without control, and should reckon that their glory which is their shame! But their day will come to fall who thus make themselves the terror of thy mighty, and much more of the feeble, in the land of the living. (3.) He threatens what he will do to Jerusalem, which he was now about to lay siege to, Isa 10:10, Isa 10:11. He would master Jerusalem and her idols, as he had subdued other places and their idols, particularly Samaria. [1.] He blasphemously calls the God of Israel an idol, and sets him on a level with the false gods of other nations, as if none were the true God but Mithras, the sun, whom he worshipped. See how ignorant he was, and then we shall the less wonder that he was so proud. [2.] He prefers the graven images of other countries before those of Jerusalem and Samaria, when he might have known that the worshippers of the God of Israel were expressly forbidden to make any graven images, and if any did it must be by stealth, and therefore they could not be so rich and pompous as those of other nations. If he means the ark and the mercy-seat, he speaks like himself, very foolishly, and as one that judged by the sight of the eye, and might therefore be easily deceived in matters of spiritual concern. Those who make external pomp and splendour a mark of the true church go by the same rule. [3.] Because he had conquered Samaria, he concluded Jerusalem would fall of course: "Shall not I do so to Jerusalem? can I not as easily, and may I not as justly?" But it did not follow; for Jerusalem adhered to her God, whereas Samaria had forsaken him. III. See how God, in his justice, rebukes his pride and reads his doom. We have heard what the great king, the king of Assyria, says, and how big he talks. Let us now hear what the great God has to say by his servant the prophet, and we shall find that, wherein he deals proudly, God is above him. 1. He shows the vanity of his insolent and audacious boasts (Isa 10:15): Shall the axe boast itself against him that hews therewith? or shall the saw magnify itself against him that draws it? So absurd are the boasts of this proud man. "O what a dust do I make!" said the fly upon the cart-wheel in the fable. "What destruction do I make among the trees!" says the axe. Two ways the axe may be said to boast itself against him that hews with it: - (1.) By way of resistance and opposition. Sennacherib blasphemed God, insulted him, threatened to serve him as he had served the gods of the nations; now this was as if the axe should fly in the face of him that hews with it. The tool striving with the workman is no less absurd than the clay striving with the potter; and as it is a thing not to be justified that men should fight against God with the wit, and wealth, and power, which he gives them, so it is a thing not to be suffered. But if men will be thus proud and daring, and bid defiances to all that is just and sacred, let them expect that God will reckon with them; the more insolent they are the surer and sorer will their ruin be. (2.) By way of rivalship and competition. Shall the axe take to itself the praise of the work it is employed in? So senseless, so absurd was it for Sennacherib to say, By the strength of my hand I have done it, and by my wisdom, Isa 10:13. It is as if the rod, when it is shaken, should boast that it guides the hand which shakes it; whereas, when the staff is lifted up, is it not wood still? so the last clause may be read. If it be an ensign of authority (as the nobles of the people carried staves, Num 21:18), if it be an instrument of service, either to support a weak man or to correct a bad man, still it is wood, and can do nothing but as it is directed by him that uses it. The psalmist prays that God would make the nations to know that they were but men (Psa 9:20), the staff to know that it is but wood 2. He foretels his fall and ruin. (1.) That when God had done his work by him he would then do his work upon him, Isa 10:12. For the comfort of the people of God in reference to Sennacherib's invasion, though it was a dismal time with them, let them know, [1.] That God designed to do good to Zion and Jerusalem by this providence. There is a work to be done upon them, which God intends, and which he will perform. Note, When God lets loose the enemies of his church and people, and suffers them for a time to prevail, it is in order to the performing of some great good work upon them; and, when that is done, then, and not till then, he will work deliverance for them. When God brings his people into trouble it is to try them (Dan 11:35), to bring sin to their remembrance and humble them for it, and to awaken them to a sense of their duty, to teach them to pray and to love and help one another; and this must be the fruit, even the taking away of sin, Isa 27:9. When these points are, in some measure, gained by the affliction, it shall be removed, in mercy (Lev 26:41, Lev 26:42), otherwise not; for, as the word, so the rod shall accomplish that for which God sends it. [2.] That when God had wrought this work of grace for his people he would work a work of wrath and vengeance upon their invaders: I will punish the fruit of the stout heart of the king of Assyria. His big words are here said to come from his stout heart, and they are the fruit of it; for out of the abundance of the heart the mouth speaks. Notice is taken too of the glory of his high looks, for a proud look is the indication of a proud spirit. The enemies of the church are commonly very high and haughty; but, sooner or later, God will reckon for their haughtiness. He glories in it as an incontestable proof of his power and sovereignty that he looks upon proud men and abases them, Job 40:11, etc. (2.) That, how threatening soever this attempt was upon Zion and Jerusalem, it should certainly be baffled, and broken, and come to nothing, and he should not be able to bring to pass his enterprise, Isa 10:16, Isa 10:19. Observe, [1.] Who it is that undertakes his destruction, and will be the author of it; not Hezekiah, or his princes, or the militia of Judah and Jerusalem (what can they do against such a potent force?), but God himself will do it, as the Lord of hosts, and as the light of Israel. First, We are sure he can do it, for he is the Lord of hosts, of all the hosts of heaven and earth. All the creatures are at his command; he makes what use he pleases on them. He is the Lord of the hosts both of Judah and of Assyria, and can give the victory to which he pleases. Let us not fear the hosts of any enemy if we have the Lord of hosts for us. Secondly, We have reason to hope he will do it, for he is the light of Israel, and his Holy One. God is light; in him are perfect brightness, purity, and happiness. He is light, for he is the Holy One; his holiness is his glory. He is Israel's light, to direct and counsel his people, to favour and countenance them, and so to gladden and comfort them in the worst of times. He is their Holy One, for he is in covenant with them; his holiness is engaged and employed for them. God's holiness is the saints' comfort; they give thanks at the remembrance of it, and with a great deal of pleasure call him their Holy One, Hab 1:12. [2.] How this destruction is represented. It shall be, First, As a consumption of the body by a disease: The Lord shall send leanness among his fatnesses, or his fat ones. His numerous army, that was like a body covered with fatness, shall be diminished, and waste away, and become like a skeleton. Secondly, As a consumption of buildings, or trees and bushes, by fire: Under his glory, that very thing which he glories in, he will kindle a burning, as the burning of a fire, which shall lay his army in ruins as suddenly as a raging fire lays a stately house in ashes. Some make it an allusion to the fire kindled under the sacrifices; for proud sinners fall as sacrifices to divine justice. Observe, 1. How this fire shall be kindled, Isa 10:17. The same God that is a rejoicing light to those that serve him faithfully will be a consuming fire to those that trifle with him or rebel against him. The light of Israel shall be for a fire to the Assyrians, as the same pillar of cloud was a light to the Israelites and a terror to the Egyptians in the Red Sea. What can oppose, what can extinguish, such a fire? 2. What desolation it shall make: it shall burn and devour its thorns and briers, his officers and soldiers, which are of little worth, and vexations to God's Israel, as thorns and briers, whose end is to be burned, and which are easily and quickly consumed by a devouring fire. "Who would set the briers and thorns against me in battle? They would be so far from stopping the fire that they would inflame it. I would go through them and burn them together (Isa 27:4); they shall be devoured in one day, all cut off in an instant." When they cried not only Peace and safety, but Victory and triumph, then sudden destruction came; it came surprisingly, and was completed in a little time. "Even the glory of his forest (Isa 10:18), the choice troops of his army, the veterans, the troops of the household, the bravest regiments he had, that he was most proud of and depended most upon, that he valued as men do their timber-trees (the glory of their forest) or their fruit-trees (the glory of the Carmel), shall be put as briers and thorns before the fire; they shall be consumed both soul and body, entirely consumed, not only a limb burned, but life taken away." Note, God is able to destroy both soul and body, and therefore we should fear him more than man, who can but kill the body. Great armies before him are but as great woods, which he can fell or fire when he pleases. [3.] What would be the effect of this great slaughter. The prophet tells us, First, That the army would hereby be reduced to a very small number: The rest of the trees of his forest shall be few; very few shall escape the sword of the destroying angel, so few that there needs no artist, no muster-master or secretary of war, to take an account of them, for even a child may soon reckon the numbers of them, and write the names of them. Secondly, That those few who remained should be quite dispirited: They shall be as when a standard-bearer fainteth. When he either falls or flees, and his colours are taken by the enemy, this discourages the whole army, and puts them all into confusion. Upon the whole matter we must say, Who is able to stand before this great and holy Lord God?

it--the altar and pillar. a sign--(of the fulfilment of prophecy) to their contemporaries. a witness--to their descendants. unto the Lord--no longer, to their idols, but to Jehovah. for they shall cry--or, "a sign . . . that they cried, . . . and He sent to them a saviour"; probably, Alexander the Great (so "a great one"), whom the Egyptians welcomed as a deliverer (Greek, Soter, a title of the Ptolemies) out of the hands of the Persians, who under Cambyses had been their "oppressors." At Alexandria, called from him, the Old Testament was translated into Greek for the Greek-speaking Jews, who in large numbers dwelt in Egypt under the Ptolemies, his successors. Messiah is the antitype ultimately intended (compare Act 2:10, "Egypt").

highway--free communication, resting on the highest basis, the common faith of both (Isa 19:18; Isa 11:16). Assyria and Egypt were joined under Alexander as parts of his empire: Jews and proselytes from both met at the feasts of Jerusalem. A type of gospel times to come. serve with--serve Jehovah with the Assyrians. So "serve" is used absolutely (Job 36:11).

nail . . . fastened--Shebna, who was supposed to be firmly fixed in his post. burden . . . upon it--All that were dependent on Shebna, all his emoluments and rank will fail, as when a peg is suddenly "cut down," the ornaments on it fall with it. Sin reaches in its effects even to the family of the guilty (Exo 20:5). MENANDER, the historian, notices a siege of Tyre by Shalmaneser, about the time of the siege of Samaria. Sidon, Acco, and Old Tyre, on the mainland, were soon reduced; but New Tyre, on an island half a mile from the shore, held out for five years. Sargon probably finished the siege. Sennacherib does not, however, mention it among the cities which the Assyrian kings conquered (thirty-sixth and thirty-seventh chapters). The expression, "Chaldeans" (Isa 23:13), may imply reference to its siege under Nebuchadnezzar, which lasted thirteen years. Alexander the Great destroyed New Tyre after a seven months' siege. Next: Isaiah Chapter 23

Under the similitude of a cup going round, which all the company must drink of, is here represented the universal desolation that was now coming upon that part of the world which Nebuchadrezzar, who just now began to reign and act, was to be the instrument of, and which should at length recoil upon his own country. The cup in the vision is to be a sword in the accomplishment of it: so it is explained, Jer 25:16. It is the sword that I will send among them, the sword of war, that should be irresistibly strong and implacably cruel. I. As to the circumstances of this judgment, observe, 1. Whence this destroying sword should come - from the hand of God. It is the sword of the Lord (Jer 47:6), bathed in heaven, Isa 34:5. Wicked men are made use of as his sword, Psa 17:13. It is the wine-cup of his fury. It is the just anger of God that sends this judgment. The nations have provoked him by their sins, and they must fall under the tokens of his wrath. These are compared to some intoxicating liquor, which they shall be forced to drink of, as, formerly, condemned malefactors were sometimes executed by being compelled to drink poison. The wicked are said to drink the wrath of the Almighty, Job 21:20; Rev 14:10. Their share of troubles in his world is represented by the dregs of a cup of red wine full of mixture, Psa 75:8. See Psa 11:6. The wrath of God in this world is but as a cup, in comparison of the full streams of it in the other world. 2. By whose hand it should be sent to them - by the hand of Jeremiah as the judge set over the nations (Jer 1:10), to pass his sentence upon them, and by the hand of Nebuchadrezzar as the executioner. What a much greater figure then does the poor prophet make than what the potent prince makes, if we look upon their relation to God, though in the eye of the world it was the reverse of it! Jeremiah must take the cup at God's hand, and compel the nations to drink it. He foretells no hurt to them but what God appoints him to foretell; and what is foretold by a divine authority will certainly be fulfilled by a divine power. 3. On whom it should be sent - on all the nations within the verge of Israel's acquaintance and the lines of their communication. Jeremiah took the cup, and made all the nations to drink of it, that is, he prophesied concerning each of the nations here mentioned that they should share in this great desolation that was coming. Jerusalem and the cities of Judah are put first (Jer 25:18); for judgment begins at the house of God (Pe1 4:17), at the sanctuary, Eze 9:6. Whether Nebuchadrezzar had his eye principally upon Jerusalem and Judah in this expedition or no does not appear; probably he had; for it was as considerable as any of the nations here mentioned. However God had his eye principally to them. And this part of the prophecy was already begun to be accomplished; this is denoted by that melancholy parenthesis (as it is this day), for in the fourth year of Jehoiakim things had come into a very bad posture, and all the foundations were out of course. Pharaoh king of Egypt comes next, because the Jews trusted to that broken reed (v. 19); the remains of them fled to Egypt, and there Jeremiah particularly foretold the destruction of that country, Jer 43:10, Jer 43:11. All the other nations that bordered upon Canaan must pledge Jerusalem in this bitter cup, this cup of trembling. The mingled people, the Arabians (so some), some rovers of divers nations that lived by rapine (so others); the kings of the land of Uz, joined to the country of the Edomites. The Philistines had been vexatious to Israel, but now their cities and their lords become a prey to this mighty conqueror. Edom, Moab, Ammon, Tyre, and Zidon, are places well known to border upon Israel; the Isles beyond, or beside, the sea, are supposed to be those parts of Phoenicia and Syria that lay upon the coast of the Mediterranean Sea. Dedan and the other countries mentioned (Jer 25:23, Jer 25:24) seem to have lain upon the confines of Idumea and Arabia the desert. Those of Elam are the Persians, with whom the Medes are joined, now looked upon as inconsiderable and yet afterwards able to make reprisals upon Babylon for themselves and all their neighbours. The kings of the north, that lay nearer to Babylon, and others that lay at some distance, will be sure to be seized on and made a prey of by the victorious sword of Nebuchadrezzar. Nay, he shall push on his victories with such incredible fury and success that all the kingdoms of the world that were then and there known should become sacrifices to his ambition. Thus Alexander is said to have conquered the world, and the Roman empire is called the world, Luk 2:1. Or it may be taken as reading the doom of all the kingdoms of the earth; one time or other, they shall feel the dreadful effects of war. The world has been, and will be, a great cockpit, while men's lusts war as they do in their members, Jam 4:1. But, that the conquerors may see their fate with the conquered, it concludes, The king of Sheshach shall drink after them, that is, the king of Babylon himself, who has given his neighbours all this trouble and vexation, shall at length have it return upon his own head. That by Sheshach is meant Babylon is plain from Jer 51:41; but whether it was another name of the same city or the name of another city of the same kingdom is uncertain. Babylon's ruin was foretold, Jer 25:12, Jer 25:13. Upon this prophecy of its being the author of the ruin of so many nations it is very fitly repeated here again. 4. What should be the effect of it. The desolations which the sword should make in all these kingdoms are represented by the consequences of excessive drinking (Jer 25:16): They shall drink, and be moved, and be mad. They shall be drunken, and spue, and fall and rise no more, Jer 25:27. Now this may serve, (1.) To make us loathe the sin of drunkenness, that the consequences of it are made use of to set forth a most woeful and miserable condition. Drunkenness deprives men, for the present, of the use of their reason, makes them mad. It takes from them likewise that which, next to reason, is the most valuable blessing, and that is health; it makes them sick, and endangers the bones and the life. Men in drink often fall and rise no more; it is a sin that is its own punishment. How wretchedly are those intoxicated and besotted that suffer themselves at any time to be intoxicated, especially to be by the frequent commission of the sin besotted with wine or strong drink! (2.) To make us dread the judgments of war. When God sends the sword upon a nation, with warrant to make it desolate, it soon becomes like a drunken man, filled with confusion at the alarms of war, put into a hurry; its counsellors mad, and at their wits' end, staggering in all the measures they take, all the motions they make, sick at heart with continual vexation, vomiting up the riches they have greedily swallowed down (Job 20:15), falling down before the enemy, and as unable to get up again, or do any thing to help themselves, as a man dead drunk is, Hab 2:16. 5. The undoubted certainty of it, with the reason given for it, Jer 25:28, Jer 25:29. They will refuse to take the cup at thy hand; not only they will be loth that the judgment should come, but they will be loth to believe that ever it will come; they will not give credit to the prediction of so despicable a man as Jeremiah. But he must tell them that it is the word of the Lord of hosts, he hath said it; and it is in vain for them to struggle with Omnipotence: You shall certainly drink. And he must give them this reason, It is a time of visitation, it is a reckoning day, and Jerusalem has been called to an account already: I begin to bring evil on the city that is called by my name; its relation to me will not exempt it from punishment, and should you be utterly unpunished? No; If this be done in the green tree, what shall be done in the dry? If those who have some good in them smart so severely for the evil that is found in them, can those expect to escape who have worse evils, and no good, found among them? If Jerusalem be punished for learning idolatry of the nations, shall not the nations be punished, of whom they learned it? No doubt they shall: I will call for a sword upon all the inhabitants of the earth, for they have helped to debauch the inhabitants of Jerusalem. II. Upon this whole matter we may observe, 1. That there is a God that judges in the earth, to whom all the nations of the earth are accountable, and by whose judgment they must abide. 2. That God can easily bring to ruin the greatest nations, the most numerous and powerful, and such as have been most secure. 3. That those who have been vexatious and mischievous to the people of God will be reckoned with for it at last. Many of these nations had in their turns given disturbance to Israel, but now comes destruction on them. The year of the redeemer will come, even the year of recompenses for the controversy of Zion. 4. That the burden of the word of the Lord will at last become the burden of his judgments. Isaiah had prophesied long since against most of these nations (ch. 13, etc.) and now at length all his prophecies will have their complete fulfilling. 5. That those who are ambitious of power and dominion commonly become the troublers of the earth and the plagues of their generation. Nebuchadrezzar was so proud of his might that he had no sense of right. These are the men that turn the world upside down, and yet expect to be admired and adored. Alexander thought himself a great prince when others thought him no better than a great pirate. 6. That the greatest pomp and power in this world are of very uncertain continuance. Before Nebuchadrezzar's greater force kings themselves must yield and become captives.

his yoke . . . thy neck--his, that is, Jacob's (Jer 30:7), the yoke imposed on him. The transition to the second person is frequent, God speaking of Jacob or Israel, at the same time addressing him directly. So "him" rightly follows; "foreigners shall no more make him their servant" (Jer 25:14). After the deliverance by Cyrus, Persia, Alexander, Antiochus, and Rome made Judah their servant. The full of deliverance meant must, therefore, be still future.

Daniel here gives full satisfaction to Nebuchadnezzar concerning his dream and the interpretation of it. That great prince had been kind to this poor prophet in his maintenance and education; he had been brought up at the king's cost, preferred at court, and the land of his captivity had hereby been made much easier to him than to others of his brethren. And now the king is abundantly repaid for all the expense he had been at upon him; and for receiving this prophet, though not in the name of a prophet, he had a prophet's reward, such a reward as a prophet only could give, and for which that wealthy mighty prince was now glad to be beholden to him. Here is, I. The dream itself, Dan 2:31, Dan 2:45. Nebuchadnezzar perhaps was an admirer of statues, and had his palace and gardens adorned with them; however, he was a worshipper of images, and now behold a great image is set before him in a dream, which might intimate to him what the images were which he bestowed so much cost upon, and paid such respect to; they were mere dreams. The creatures of fancy might do as well to please the fancy. By the power of imagination he might shut his eyes, and represent to himself what forms he thought fit, and beautify them at his pleasure, without the expense and trouble of sculpture. This was the image of a man erect: It stood before him, as a living man; and, because those monarchies which were designed to be represented by it were admirable in the eyes of their friends, the brightness of this image was excellent; and because they were formidable to their enemies, and dreaded by all about them, the form of this image is said to be terrible; both the features of the face and the postures of the body made it so. But that which was most remarkable in this image was the different metals of which it was composed - the head of gold (the richest and most durable metal), the breast and arms of silver (the next to it in worth), the belly and sides (or thighs) of brass, the legs of iron (still baser metals), and lastly the feet part of iron and part of clay. See what the things of this world are; the further we go in them the less valuable they appear. In the life of a man youth is a head of gold, but it grows less and less worthy of our esteem; and old age is half clay; a man is then as good as dead. It is so with the world; later ages degenerate. The first age of the Christian church, of the reformation, was a head of gold; but we live in an age that is iron and clay. Some allude to this in the description of a hypocrite, whose practice is not agreeable to his knowledge. He has a head of gold, but feet of iron and clay: he knows his duty, but does it not. Some observe that in Daniel's visions the monarchies were represented by four beasts (ch. 7), for he looked upon that wisdom from beneath, by which they were turned to be earthly and sensual, and a tyrannical power, to have more in it of the beast than of the man, and so the vision agreed with his notions of the thing. But to Nebuchadnezzar, a heathen prince, they were represented by a gay and pompous image of a man, for he was an admirer of the kingdoms of this world and the glory of them. To him the sight was so charming that he was impatient to see it again. But what became of this image? The next part of the dream shows it to us calcined, and brought to nothing. He saw a stone cut out of the quarry by an unseen power, without hands, and this stone fell upon the feet of the image, that were of iron and clay, and broke them to pieces; and then the image must fall of course, and so the gold, and silver, and brass, and iron, were all broken to pieces together, and beaten so small that they became like the chaff of the summer threshing-floors, and there were not to be found any the least remains of them; but the stone cut out of the mountain became itself a great mountain, and filled the earth. See how God can bring about great effects by weak and unlikely causes; when he pleases a little one shall become a thousand. Perhaps the destruction of this image of gold, and silver, and brass, and iron, might be intended to signify the abolishing of idolatry out of the world in due time. The idols of the heathen are silver and gold, as this image was, and they shall perish from off the earth and from under these heavens, Jer 10:11.; Isa 2:18. And whatever power destroys idolatry is in the ready way to magnify and exalt itself, as this stone, when it had broken the image to pieces, became a great mountain. II. The interpretation of this dream. Let us now see what is the meaning of this. It was from God, and therefore from him it is fit that we take the explication of it. It should seem, Daniel had his fellows with him, and speaks for them as well as for himself, when he says, We will tell the interpretation, Dan 2:36. Now, 1. This image represented the kingdoms of the earth that should successively bear rule among the nations and have influence on the affairs of the Jewish church. The four monarchies were not represented by four distinct statues, but by one image, because they were all of one and the same spirit and genius, and all more or less against the church. It was the same power, only lodged in four different nations, the two former lying eastward of Judea, the two latter westward. (1.) The head of gold signified the Chaldean monarchy, which was now in being (Dan 2:37, Dan 2:38): Thou, O king! art (or rather, shalt be) a king of kings, a universal monarch, to whom many kings and kingdoms shall be tributaries; or, Thou art the highest of kings on earth at this time (as a servant of servants is the meanest servant); thou dost outshine all other kings. But let him not attribute his elevation to his own politics or fortitude. No; it is the God of heaven that has given thee a kingdom, power, and strength, and glory, a kingdom that exercises great authority, stands firmly, and shines brightly, acts by a puissant army with an arbitrary power. Note, The greatest of princes have no power but what is given them from above. The extent of his dominion is set forth (Dan 2:38), that wheresoever the children of men dwell, in all the nations of that part of the world, he was ruler over them all, over them and all that belonged to them, all their cattle, not only those which they had a property in, but those that were ferae naturae - wild, the beasts of the field and the fowls of the heaven. He was lord of all the woods, forests, and chases, and none were allowed to hunt or fowl without his leave. Thus "thou art the head of gold; thou, and thy son, and thy son's son, for seventy years." Compare this with Jer 25:9, Jer 25:11, especially Jer 27:5-7. There were other powerful kingdoms in the world at this time, as that of the Scythians; but it was the kingdom of Babylon that reigned over the Jews, and that began the government which continued in the succession here described till Christ's time. It is called a head, for its wisdom, eminency, and absolute power, a head of gold for its wealth (Isa 14:4); it was a golden city. Some make this monarchy to begin in Nimrod, and so bring into it all the Assyrian kings, about fifty monarchs in all, and compute that it lasted above 1600 years. But it had not been so long a monarchy of such vast extent and power as is here described, nor any thing like it; therefore others make only Nebuchadnezzar, Evil-merodach, and Belshazzar, to belong to this head of gold; and a glorious high throne they had, and perhaps exercised a more despotic power than any of the kings that went before them. Nebuchadnezzar reigned forty-five years current, Evil-merodach twenty-three years current, and Belshazzar three. Babylon was their metropolis, and Daniel was with them upon the spot during the seventy years. (2.) The breast and arms of silver signified the monarchy of the Medes and Persians, of which the king is told no more than this, There shall arise another kingdom inferior to thee (Dan 2:39), not so rich, powerful, or victorious. This kingdom was founded by Darius the Mede and Cyrus the Persian, in alliance with each other, and therefore represented by two arms, meeting in the breast. Cyrus was himself a Persian by his father, a Mede by his mother. Some reckon that this second monarchy lasted 130 years, others 204 years. The former computation agrees best with the scripture chronology. (3.) The belly and thighs of brass signified the monarchy of the Grecians, founded by Alexander, who conquered Darius Codomannus, the last of the Persian emperors. This is the third kingdom, of brass, inferior in wealth and extent of dominion to the Persian monarchy, but in Alexander himself it shall by the power of the sword bear rule over all the earth; for Alexander boasted that he had conquered the world, and then sat down and wept because he had not another world to conquer. (4.) The legs and feet of iron signified the Roman monarchy. Some make this to signify the latter part of the Grecian monarchy, the two empires of Syria and Egypt, the former governed by the family of the Seleucidae, from Seleucus, the latter by that of the Lagidae, from Ptolemaeus Lagus; these they make the two legs and feet of this image: Grotius, and Junius, and Broughton, go this way. But it has been the more received opinion that it is the Roman monarchy that is here intended, because it was in the time of that monarchy, and when it was at its height, that the kingdom of Christ was set up in the world by the preaching of the everlasting gospel. The Roman kingdom was strong as iron (Dan 2:40), witness the prevalency of that kingdom against all that contended with it for many ages. That kingdom broke in pieces the Grecian empire and afterwards quite destroyed the nation of the Jews. Towards the latter end of the Roman monarchy it grew very weak, and branched into ten kingdoms, which were as the toes of these feet. Some of these were weak as clay, others strong as iron, Dan 2:42. Endeavours were used to unite and cement them for the strengthening of the empire, but in vain: They shall not cleave one to another, Dan 2:43. This empire divided the government for a long time between the senate and the people, the nobles and the commons, but they did not entirely coalesce. There were civil wars between Marius and Sylla, Caesar and Pompey, whose parties were as iron and clay. Some refer this to the declining times of that empire, when, for the strengthening of the empire against the irruptions of the barbarous nations, the branches of the royal family intermarried; but the politics had not the desired effect, when the day of the fall of that empire came. 2. The stone cut out without hands represented the kingdom of Jesus Christ, which should be set up in the world in the time of the Roman empire, and upon the ruins of Satan's kingdom in the kingdoms of the world. This is the stone cut out of the mountain without hands, for it should be neither raised nor supported by human power or policy; no visible hand should act in the setting of it up, but it should be done invisibly the Spirit of the Lord of hosts. This was the stone which the builders refused, because it was not cut out by their hands, but it has now become the head-stone of the corner. (1.) The gospel-church is a kingdom, which Christ is the sole and sovereign monarch of, in which he rules by his word and Spirit, to which he gives protection and law, and from which he receives homage and tribute. It is a kingdom not of this world, and yet set up in it; it is the kingdom of God among men. (2.) The God of heaven was to set up this kingdom, to give authority to Christ to execute judgment, to set him as King upon his holy hill of Zion, and to bring into obedience to him a willing people. Being set up by the God of heaven, it is often in the New Testament called the kingdom of heaven, for its original is from above and its tendency is upwards. (3.) It was to be set up in the days of these kings, the kings of the fourth monarchy, of which particular notice is taken (Luk 2:1), That Christ was born when, by the decree of the emperor of Rome, all the world was taxed, which was a plain indication that that empire had become as universal as any earthly empire ever was. When these kings are contesting with each other, and in all the struggles each of the contending parties hopes to find its own account, God will do his own work and fulfil his own counsels. These kings are all enemies to Christ's kingdom, and yet it shall be set up in defiance of them. (4.) It is a kingdom that knows no decay, is in no danger of destruction, and will not admit any succession or revolution. It shall never be destroyed by any foreign force invading it, as many other kingdoms are; fire and sword cannot waste it; the combined powers of earth and hell cannot deprive either the subjects of their prince or the prince of his subjects; nor shall this kingdom be left to other people, as the kingdoms of the earth are. As Christ is a monarch that has no successor (for he himself shall reign for ever), so his kingdom is a monarchy that has no revolution. The kingdom of God was indeed taken from the Jews and given to the Gentiles (Mat 21:43), but still it was Christianity that ruled, the kingdom of the Messiah. The Christian church is still the same; it is fixed on a rock, much fought against, but never to be prevailed against, by the gates of hell. (5.) It is a kingdom that shall be victorious over all opposition. It shall break in pieces and consume all those kingdoms, as the stone cut out of the mountain without hands broke in pieces the image, Dan 2:44, Dan 2:45. The kingdom of Christ shall wear out all other kingdoms, shall outlive them, and flourish when they are sunk with their own weight, and so wasted that their place knows them no more. All the kingdoms that appear against the kingdom of Christ shall be broken with a rod of iron, as a potter's vessel, Psa 2:9. And in the kingdoms that submit to the kingdom of Christ tyranny, and idolatry, and every thing that is their reproach, shall, as far as the gospel of Christ gets ground, be broken. The day is coming when Jesus Christ shall have put down all rule, principality, and power, and have made all his enemies his footstool; and then this prophecy will have its full accomplishment, and not till then, Co1 15:24, Co1 15:25. Our savior seems to refer to this (Mat 21:44), when, speaking of himself as the stone set at nought by the Jewish builders, he says, On whomsoever this stone shall fall, it will grind him to powder. (6.) It shall be an everlasting kingdom. Those kingdoms of the earth that had broken in pieces all about them at length came, in their turn, to be in like manner broken; but the kingdom of Christ shall break other kingdoms in pieces and shall itself stand for ever. His throne shall be as the days of heaven, his seed, his subjects, as the stars of heaven, not only so innumerable, but so immutable. Of the increase of Christ's government and peace there shall be no end. The Lord shall reign for ever, not only to the end of time, but when time and days shall be no more, and God shall be all in all to eternity. III. Daniel having thus interpreted the dream, to the satisfaction of Nebuchadnezzar, who gave him no interruption, so full was the interpretation that he had no question to ask, and so plain that he had no objection to make, he closes all with a solemn assertion, 1. Of the divine original of this dream: The great God (so he calls him, to express his own high thoughts of him, and to beget the like in the mind of this great king) has made known to the king what shall come to pass hereafter, which the gods of the magicians could not do. And thus a full confirmation was given to that great argument which Isaiah had long before urged against idolaters, and particularly the idolaters of Babylon, when he challenged the gods they worshipped to show things that are to come hereafter, that we may know that you are gods (Isa 41:23), and by this proved the God of Israel to be the true God, that he declares the end from the beginning, Isa 46:10. 2. Of the undoubted certainty of the things foretold by this dream. He who makes known these things is the same that has himself designed and determined them, and will by his providence effect them; and we are sure that his counsel shall stand, and cannot be altered, and therefore the dream is certain and the interpretation thereof sure. Note, Whatever God has made known we may depend upon.

We have no certainty concerning the date of this story, only that if this image, which Nebuchadnezzar dedicated, had any relation to that which he dreamed of, it is probable that it happened not long after that; some reckon it to be about the seventh year of Nebuchadnezzar, a year before Jehoiachin's captivity, in which Ezekiel was carried away. Observe, I. A golden image set up to be worshipped. Babylon was full of idols already, yet nothing will serve this imperious prince but they must have one more; for those who have forsaken the one only living God, and begin to set up many gods, will find the gods they set up so unsatisfying, and their desire after them so insatiable, that they will multiply them without measure, wander after them endlessly, and never know when they have sufficient. Idolaters are fond of novelty and variety. They choose new gods. Those that have many will wish to have more. Nebuchadnezzar the king, that he might exert the prerogative of his crown, to make what god he thought fit, set up this image, Dan 3:1. Observe, 1. The valuableness of it; it was an image of gold, not all gold surely; rich as he was, it is probable that he could not afford that, but overlaid with gold. Note, The worshippers of false gods are not wont to mind charges in setting up images and worshipping them; they lavish gold out of the bag for that purpose (Isa 46:6), which shames our niggardliness in the worship of the true God. 2. The vastness of it; it was threescore cubits high and six cubits broad. It exceeded the ordinary stature of a man fifteen times (for that is reckoned but four cubits, or six feet), as if its being monstrous would make amends for its being lifeless. But why did Nebuchadnezzar set up this image? Some suggest that it was to clear himself from the imputation of having turned a Jew, because he had lately spoken with great honour of the God of Israel and had preferred some of his worshippers. Or perhaps he set it up as an image of himself, and designed to be himself worshipped in it. Proud princes affected to have divine honours paid them; Alexander did so, pretending himself to be the son of Jupiter Olympius. He was told that in the image he had seen in his dream he was represented by the head of gold, which was to be succeeded by kingdoms of baser metal; but here he sets up to be himself the whole image, for he makes it all of gold. See here, (1.) How the good impressions that were then made upon him were quite lost, and quickly. He then acknowledged that the God of Israel is of a truth a God of gods and a Lord of kings; and yet now, in defiance of the express law of that God, he sets up an image to be worshipped, not only continues in his former idolatries, but contrives new ones. Note, Strong convictions often come short of a sound conversion. Many a pang have owned the absurdity and dangerousness of sin, and yet have gone on in it. (2.) How that very dream and the interpretation of it, which then made such good impressions upon him, now had a quite contrary effect. Then it made him fall down as a humble worshipper of God; now it made him set up for a bold competitor with God. Then he thought it a great thing to be the golden head of the image, and owned himself obliged to God for it; but, his mind rising with his condition, now he thinks that too little, and, in contradiction to God himself and his oracle, he will be all in all. II. A general convention of the states summoned to attend the solemnity of the dedication of this image, Dan 3:2, Dan 3:3. Messengers are despatched to all parts of the kingdom to gather together the princes, dukes, and lords, all the peers of the realm, with all officers civil and military, the captains and commanders of the forces, the judges, the treasurers or general receivers, the counsellors, and the sheriffs, and all the rulers of the provinces; they must all come to the dedication of this image upon pain and peril of what shall fall thereon. He summons the great men, for the great honour of his idol; it is therefore mentioned to the glory of Christ that kings shall bring presents unto him. If he can bring them to pay homage to his golden image, he doubts not but the inferior people will follow of course. In obedience to the king's summons all the magistrates and officers of that vast kingdom leave the services of their particular countries, and come to Babylon, to the dedication of this golden image; long journeys many of them took, and expensive ones, upon a very foolish errand; but, as the idols are senseless things, such are the worshippers. III. A proclamation made, commanding all manner of persons present before the image, upon the signal given, to fall down prostrate, and worship the image, under the style and title of The golden image which Nebuchadnezzar the king has set up. A herald proclaims this aloud throughout this vast assembly of grandees, with their numerous train of servants and attendants, and a great crowd of people, no doubt, that were not sent for; let them all take notice, 1. That the king does strictly charge and command all manner of persons to fall down and worship the golden image; whatever other gods they worship at other times, now they must worship this. 2. That they must all do this just at the same time, in token of their communion with each other in this idolatrous service, and that, in order hereunto, notice shall be given by a concert of music, which would likewise serve to adorn the solemnity and to sweeten and soften the minds of those that were loth to yield and bring them to comply with the king's command. This mirth and gaiety in the worship would be very agreeable to carnal sensual minds, that are strangers to that spiritual worship which is due to God who is a spirit. IV. The general compliance of the assembly with this command, Dan 3:7. They heard the sound of the musical instruments, both wind-instruments and hand-instruments, the cornet and flute, with the harp, sackbut, psaltery, and dulcimer, the melody of which they thought was ravishing (and fit enough it was to excite such a devotion as they were then to pay), and immediately they all, as one man, as soldiers that are wont to be exercised by beat of drum, all the people, nations, and languages, fell down and worshipped the golden image. And no marvel when it was proclaimed, That whosoever would not worship this golden image should be immediately thrown into the midst of a burning fiery furnace, ready prepared for that purpose, Dan 3:6. Here were the charms of music to allure them into a compliance and the terrors of the fiery furnace to frighten them into a compliance. Thus beset with temptation, they all yielded. Note, That way that sense directs the most will go; there is nothing so bad which the careless world will not be drawn to by a concert of music, or driven to by a fiery furnace. And by such methods as these false worship has been set up and maintained.