Resultados para: "BABEL"

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.

Two things especially are observable in this account of the posterity of Shem: - I. The description of Shem, Gen 10:21. We have not only his name, Shem, which signifies a name, but two titles to distinguish him by: - 1. He was the father of all the children of Eber. Eber was his great grandson; but why should he be called the father of all his children, rather than of all Arphaxad's, or Salah's, etc.? Probably because Abraham and his seed, God's covenant-people, not only descended from Heber, but from him were called Hebrews; Gen 14:13, Abram the Hebrew. Paul looked upon it as his privilege that he was a Hebrew of the Hebrews, Phi 3:5. Eber himself, we may suppose, was a man eminent for religion in a time of general apostasy, and a great example of piety to his family; and, the holy tongue being commonly called from him the Hebrew, it is probable that he retained it in his family, in the confusion of Babel, as a special token of God's favour to him; and from him the professors of religion were called the children of Eber. Now, when the inspired penman would give Shem an honourable title, he calls him the father of the Hebrews. Though when Moses wrote this, they were a poor despised people, bond-slaves in Egypt, yet, being God's people, it was an honour to a man to be akin to them. As Ham, though he had many sons, is disowned by being called the father of Canaan, on whose seed the curse was entailed (Gen 9:22), so Shem, though he had many sons, is dignified with the title of the father of Eber, on whose seed the blessing was entailed. Note, a family of saints is more truly honourable than a family of nobles, Shem's holy seed than Ham's royal seed, Jacob's twelve patriarchs than Ishmael's twelve princes, Gen 17:20. Goodness is true greatness. 2. He was the brother of Japheth the elder, by which it appears that, though Shem is commonly put first, he was not Noah's first-born, but Japheth was older. But why should this also be put as part of Shem's title and description, that he was the brother of Japheth, since it had been, in effect, said often before? And was he not as much brother to Ham? Probably this was intended to signify the union of the Gentiles with the Jews in the church. The sacred historian had mentioned it as Shem's honour that he was the father of the Hebrews; but, lest Japheth's seed should therefore be looked upon as for ever shut out from the church, he here reminds us that he was the brother of Japheth, not in birth only, but in blessing; for Japheth was to dwell in the tents of Shem. Note, (1.) Those are brethren in the best manner that are so by grace, and that meet in the covenant of God and in the communion of saints. (2.) God, in dispensing his grace, does not go by seniority, but the younger sometimes gets the start of the elder in coming into the church; so the last shall be first and the first last. II. The reason of the name of Peleg (Gen 10:25): Because in his days (that is, about the time of his birth, when his name was given him), was the earth divided among the children of men that were to inhabit it; either when Noah divided it by an orderly distribution of it, as Joshua divided the land of Canaan by lot, or when, upon their refusal to comply with that division, God, in justice, divided them by the confusion of tongues: whichsoever of these was the occasion, pious Heber saw cause to perpetuate the remembrance of it in the name of his son; and justly may our sons be called by the same name, for in our days, in another sense, is the earth, the church, most wretchedly divided.

The close of the foregoing chapter tells us that by the sons of Noah, or among the sons of Noah, the nations were divided in the earth after the flood, that is, were distinguished into several tribes or colonies; and, the places having grown too strait for them, it was either appointed by Noah, or agreed upon among his sons, which way each several tribe or colony should steer its course, beginning with the countries that were next them, and designing to proceed further and further, and to remove to a greater distance from each other, as the increase of their several companies should require. Thus was the matter well settled, one hundred years after the flood, about the time of Peleg's birth; but the sons of men, it should seem, were loth to disperse into distant places; they thought the more the merrier and the safer, and therefore they contrived to keep together, and were slack to go to possess the land which the Lord God of their fathers had given them (Jos 18:3), thinking themselves wiser than either God or Noah. Now here we have, I. The advantages which befriended their design of keeping together, 1. They were all of one language, Gen 11:1. If there were any different languages before the flood, yet Noah's only, which it is likely was the same with Adam's, was preserved through the flood, and continued after it. Now, while they all understood one another, they would be the more likely to love one another, and the more capable of helping one another, and the less inclinable to separate one from another. 2. They found a very convenient commodious place to settle in (Gen 11:2), a plain in the land of Shinar, a spacious plain, able to contain them all, and a fruitful plain, able, according as their present numbers were, to support them all, though perhaps they had not considered what room there would be for them when their numbers should be increased. Note, Inviting accommodations, for the present, often prove too strong temptations to the neglect of both duty and interest, as it respects futurity. II. The method they took to bind themselves to one another, and to settle together in one body. Instead of coveting to enlarge their borders by a peaceful departure under the divine protection, they contrived to fortify them, and, as those that were resolved to wage war with Heaven, they put themselves into a posture of defence. Their unanimous resolution is, Let us build ourselves a city and a tower. It is observable that the first builders of cities, both in the old world (Gen 4:17), and in the new world here, were not men of the best character and reputation: tents served God's subjects to dwell in; cities were first built by those that were rebels against him and revolters from him. Observe here, 1. How they excited and encouraged one another to set about this work. They said, Go to, let us make brick (Gen 11:3), and again, (Gen 11:4), Go to, let us build ourselves a city; by mutual excitements they made one another more daring and resolute. Note, Great things may be brought to pass when the undertakers are numerous and unanimous, and stir up one another. Let us learn to provoke one another to love and to good works, as sinners stir up and encourage one another to wicked works. See Psa 122:1; Isa 2:3, Isa 2:5; Jer 50:5. 2. What materials they used in their building. The country, being plain, yielded neither stone nor mortar, yet this did not discourage them from their undertaking, but they made brick to serve instead of stone, and slime or pitch instead of mortar. See here, (1.) What shift those will make that are resolute in their purposes: were we but zealously affected in a good thing, we should not stop our work so often as we do, under pretence that we want conveniences for carrying it on. (2.) What a difference there is between men's building and God's; when men build their Babel, brick and slime are their best materials; but, when God builds his Jerusalem, he lays even the foundations of it with sapphires, and all its borders with pleasant stones, Isa 54:11, Isa 54:12; Rev 21:19. 3. For what ends they built. Some think they intended hereby to secure themselves against the waters of another flood. God had told them indeed that he would not again drown the world; but they would trust to a tower of their own making, rather than to a promise of God's making or an ark of his appointing. If, however, they had had this in their eye, they would have chosen to build their tower upon a mountain rather than upon a plain, but three things, it seems, they aimed at in building this tower: - (1.) It seems designed for an affront to God himself; for they would build a tower whose top might reach to heaven, which bespeaks a defiance of God, or at least a rivalship with him. They would be like the Most High, or would come as near him as they could, not in holiness but in height. They forgot their place, and, scorning to creep on the earth, resolved to climb to heaven, not by the door or ladder, but some other way. (2.) They hoped hereby to make themselves a name; they would do something to be talked of now, and to give posterity to know that there had been such men as they in the world. Rather than die and leave no memorandum behind them, they would leave this monument of their pride, and ambition, and folly. Note, [1.] Affectation of honour and a name among men commonly inspires with a strange ardour for great and difficult undertakings, and often betrays to that which is evil and offensive to God. [2.] It is just with God to bury those names in the dust which are raised by sin. These Babel-builders put themselves to a great deal of foolish expense to make themselves a name; but they could not gain even this point, for we do not find in any history the name of so much as one of these Babel-builders. Philo Judaeus says, They engraved every one his name upon a brick, in perpetuam rei memoriam - as a perpetual memorial; yet neither did this serve their purpose. (3.) They did it to prevent their dispersion: Lest we be scattered abroad upon the face of the earth. "It was done" (says Josephus) "in disobedience to that command (Gen 9:1), Replenish the earth." God orders them to disperse. "No," say they, "we will not, we will live and die together." In order hereunto, they engage themselves and one another in this vast undertaking. That they might unite in one glorious empire, they resolve to build this city and tower, to be the metropolis of their kingdom and the centre of their unity. It is probable that the band of ambitious Nimrod was in all this. He could not content himself with the command of a particular colony, but aimed at universal monarchy, in order to which, under pretence of uniting for their common safety, he contrives to keep them in one body, that, having them all under his eye, he might not fail to have them under his power. See the daring presumption of these sinners. Here is, [1.] A bold opposition to God: "You shall be scattered," says God. "But we will not," say they. Woe unto him that thus strives with his maker. [2.] A bold competition with God. It is God's prerogative to be universal monarch, Lord of all, and King of kings; the man that aims at it offers to step into the throne of God, who will not give his glory to another.

We have here the quashing of the project of the Babel-builders, and the turning of the counsel of those froward men headlong, that God's counsel might stand in spite of them. Here is, I. The cognizance God took of the design that was on foot: The Lord came down to see the city, Gen 11:5. It is an expression after the manner of men; he knew it as clearly and fully as men know that which they come to the place to view. Observe, 1. Before he gave judgment upon their cause, he enquired into it; for God is incontestably just and fair in all his proceedings against sin and sinners, and condemns none unheard. 2. It is spoken of an act of condescension in God to take notice even of this building, which the undertakers were so proud of ; for he humbles himself to behold the transactions, even the most considerable ones, of this lower world, Psa 113:6. 3. It is said to be the tower which the children of men built, which intimates, (1.) Their weakness and frailty as men. It was a very foolish thing for the children of men, worms of the earth, to defy Heaven, and to provoke the Lord to jealousy. Are they stronger than he? (2.) Their sinfulness and obnoxiousness. They were the sons of Adam, so it is in the Hebrew; nay, of that Adam, that sinful disobedient Adam, whose children are by nature children of disobedience, children that are corrupters. (3.) Their distinction from the children of God, the professors of religion, from whom these daring builders had separated themselves, and built this tower to support and perpetuate the separation. Pious Eber is not found among this ungodly crew; for he and his are called the children of God, and therefore their souls come not into the secret, nor unite themselves to the assembly, of these children of men. II. The counsels and resolves of the Eternal God concerning this matter; he did not come down merely as a spectator, but as a judge, as a prince, to look upon these proud men, and abase them, Job 40:11-14. Observe, 1. He suffered them to proceed a good way in their enterprise before he put a stop to it, that they might have space to repent, and, if they had so much consideration left, might be ashamed of it and weary of it themselves; and if not that their disappointment might be the more shameful, and every one that passed by might laugh at them, saying, These men began to build, and were not able to finish, that so the works of their hands, from which they promised themselves immortal honour, might turn to their perpetual reproach. Note, God has wise and holy ends in permitting the enemies of his glory to carry on their impious projects a great way, and to prosper long in their enterprises. 2. When they had, with much care and toil, made some considerable progress in their building, then God determined to break their measures and disperse them. Observe, (1.) The righteousness of God, which appears in the considerations upon which he proceeded in this resolution, Gen 11:6. Two things he considered: - [1.] Their oneness, as a reason why they must be scattered: "Behold, the people are one, and they have all one language. If they continue one, much of the earth will be left uninhabited; the power of their prince will soon be exorbitant; wickedness and profaneness will be insufferably rampant, for they will strengthen one another's hands in it; and, which is worst of all, there will be an overbalance to the church, and these children of men, if thus incorporated, will swallow up the little remnant of God's children." Therefore it is decreed that they must not be one. Note, Unity is a policy but it is not the infallible mark of a true church; yet, while the builders of Babel, though of different families, dispositions, and interests, were thus unanimous in opposing God, what a pity is it, and what a shame, that the builders of Sion, though united in one common head and Spirit, should be divided, as they are, in serving God! But marvel not at the matter. Christ came not to send peace. [2.] Their obstinacy: Now nothing will be restrained from them; and this is a reason why they must be crossed and thwarted in their design. God had tried, by his commands and admonitions, to bring them off from this project, but in vain; therefore he must take another course with them. See here, First, The sinfulness of sin, and the wilfulness of sinners; ever since Adam would not be restrained from the forbidden tree, his unsanctified seed have been impatient of restraint and ready to rebel against it. Secondly, See the necessity of God's judgments upon earth, to keep the world in some order and to tie the hands of those that will not be checked by law. (2.) The wisdom and mercy of God in the methods that were taken for the defeating of this enterprise (Gen 11:7): Go to, let us go down, and there confound their language. This was not spoken to the angels, as if God needed either their advice or their assistance, but God speaks it to himself, or the Father to the Son and Holy Ghost. They said, Go to, let us make brick, and Go to, let us build a tower, animating one another to the attempt; and now God says, Go to, let us confound their language; for, if men stir up themselves to sin, God will stir up himself to take vengeance, Isa 59:17, Isa 59:18. Now observe here, [1.] The mercy of God, in moderating the penalty, and not making it proportionable to the offence; for he deals not with us according to our sins. He does not say, "Let us go down now in thunder and lightning, and consume those rebels in a moment;" or, "Let the earth open, and swallow up them and their building, and let those go down quickly into hell who are climbing to heaven the wrong way." No; only, "Let us go down, and scatter them." They deserved death, but are only banished or transported; for the patience of God is very great towards a provoking world. Punishments are chiefly reserved for the future state. God's judgments on sinners in this life, compared with those which are reserved, are little more than restraints. [2.] The wisdom of God, in pitching upon an effectual expedient to stay proceedings, which was the confounding of their language, that they might not understand one another's speech, nor could they well join hands when their tongues were divided; so that this would be a very proper method both for taking them off from their building (for, if they could not understand one another, they could not help one another) and also for disposing them to scatter; for, when they could not understand one another, they could not take pleasure in one another. Note, God has various means, and effectual ones, to baffle and defeat the projects of proud men that set themselves against him, and particularly to divide them among themselves, either by dividing their spirits (Jdg 9:23), or by dividing their tongues, as David prays, Psa 55:9. III. The execution of these counsels of God, to the blasting and defeating of the counsels of men, Gen 11:8, Gen 11:9. God made them know whose word should stand, his or theirs, as the expression is, Jer 44:28. Notwithstanding their oneness and obstinacy, God was too hard for them, and wherein they dealt proudly he was above them; for who ever hardened his heart against him and prospered? Three things were done: - 1. Their language was confounded. God, who, when he made man, taught him to speak, and put words into his mouth fit to express the conceptions of his mind by, now caused these builders to forget their former language, and to speak and understand a new one, which yet was common to those of the same tribe or family, but not to others: those of one colony could converse together, but not with those of another. Now, (1.) This was a great miracle, and a proof of the power which God has upon the minds and tongues of men, which he turns as the rivers of water. (2.) This was a great judgment upon these builders; for, being thus deprived of the knowledge of the ancient and holy tongue, they had become incapable of communicating with the true church, in which it was retained, and probably it contributed much to their loss of the knowledge of the true God. (3.) We all suffer by it, to this day. In all the inconveniences we sustain by the diversity of languages, and all the pains and trouble we are at to learn the languages we have occasion for, we smart for the rebellion of our ancestors at Babel. Nay, and those unhappy controversies which are strifes of words, and arise from our misunderstanding one another's language, for aught I know are owing to this confusion of tongues. (4.) The project of some to frame a universal character, in order to a universal language, how desirable soever it may seem, is yet, I think, but a vain thing to attempt; for it is to strive against a divine sentence, by which the languages of the nations will be divided while the world stands. (5.) We may here lament the loss of the universal use of the Hebrew tongue, which from this time was the vulgar language of the Hebrews only, and continued so till the captivity in Babylon, where, even among them, it was exchanged for the Syriac. (6.) As the confounding of tongues divided the children of men and scattered them abroad, so the gift of tongues, bestowed upon the apostles (Acts 2), contributed greatly to the gathering together of the children of God, who were scattered abroad, and the uniting of them in Christ, that with one mind and one mouth they might glorify God, Rom 15:6. 2. Their building was stopped: They left off to build the city. This was the effect of the confusion of their tongues; for it not only incapacitated them for helping one another, but probably struck such a damp upon their spirits that they could not proceed, since they saw, in this, the hand of the Lord gone out against them. Note, (1.) It is wisdom to leave off that which we see God fights against. (2.) God is ale to blast and bring to nought all the devices and designs of Babel-builders. He sits in heaven, and laughs at the counsels of the kings of the earth against him and his anointed; and will force them to confess that there is no wisdom nor counsel against the Lord, Pro 21:30; Isa 8:9, Isa 8:10. 3. The builders were scattered abroad upon the face of the whole earth, Gen 11:8, Gen 11:9. They departed in companies, after their families, and after their tongues (Gen 10:5, Gen 10:30, Gen 10:31), to the several countries and places allotted to them in the division that had been made, which they knew before, but would not go to take possession of till now that they were forced to it. Observe here, (1.) The very thing which they feared came upon them. That dispersion which sought to evade by an act of rebellion they by this act brought upon themselves; for we are most likely to fall into that trouble which we seek to evade by indirect and sinful methods. (2.) It was God's work: The Lord scattered them. God's hand is to be acknowledged in all scattering providences; if the family be scattered, relations scattered, churches scattered, it is the Lord's doing. (3.) Though they were as firmly in league with one another as could be, yet the Lord scattered them; for no man can keep together what God will put asunder. (4.) Thus God justly took vengeance on them for their oneness in that presumptuous attempt to build their tower. Shameful dispersions are the just punishment of sinful unions. Simeon and Levi, who had been brethren in iniquity, were divided in Jacob, Gen 49:5, Gen 49:7; Psa 83:3-13. (5.) They left behind them a perpetual memorandum of their reproach, in the name given to the place. It was called Babel, confusion. Those that aim at a great name commonly come off with a bad name. (6.) The children of men were now finally scattered, and never did, nor ever will, come all together again, till the great day, when the Son of man shall sit upon the throne of his glory, and all nations shall be gathered before him, Mat 25:31, Mat 25:32.

Moses here makes a large rehearsal of the fatal turn which was given to their affairs by their own sins, and God's wrath, when, from the very borders of Canaan, the honour of conquering it, and the pleasure of possessing it, the whole generation was hurried back into the wilderness, and their carcases fell there. It was a memorable story; we read it Num. 13 and 14, but divers circumstances are found here which are not related there. I. He reminds them of their march from Horeb to Kadesh-barnea (Deu 1:19), through that great and terrible wilderness. This he takes notice of, 1. To make them sensible of the great goodness of God to them, in guiding them through so great a wilderness, and protecting them from the mischiefs they were surrounded with in such a terrible wilderness. The remembrance of our dangers should make us thankful for our deliverances. 2. To aggravate the folly of those who, in their discontent, would have gone back to Egypt through the wilderness, though they had forfeited, and had no reason to expect, the divine guidance, in such a retrograde motion. II. He shows them how fair they stood for Canaan at that time, Deu 1:20, Deu 1:21. He told them with triumph, the land is set before you, go up and possess it. He lets them see how near they were to a happy settlement when they put a bar in their own door, that their sin might appear the more exceedingly sinful. It will aggravate the eternal ruin of hypocrites that they were not far from the kingdom of God and yet came short, Mar 12:34. III. He lays the blame of sending the spies upon them, which did not appear in Numbers, there it is said (Deu 13:1, Deu 13:2) that the Lord directed the sending of them, but here we find that the people first desired it, and God, in permitting it, gave them up to their counsels: You said, We will send men before us, Deu 1:22. Moses had given them God's word (Deu 1:20, Deu 1:21), but they could not find in their hearts to rely upon that: human policy goes further with them than divine wisdom, and they will needs light a candle to the sun. As if it were not enough that they were sure of a God before them, they must send men before them. IV. He repeats the report which the spies brought of the goodness of the land which they were sent to survey, Deu 1:24, Deu 1:25. The blessings which God has promised are truly valuable and desirable, even the unbelievers themselves being judges: never any looked into the holy land, but they must own it a good land. Yet they represented the difficulties of conquering it as insuperable (Deu 1:28); as if it were in vain to think of attacking them either by battle, "for the people are taller than we," or by siege, "for the cities are walled up to heaven," an hyperbole which they made use of to serve their ill purpose, which was to dishearten the people, and perhaps they intended to reflect on the God of heaven himself, as if they were able to defy him, like the Babel-builders, the top of whose tower must reach to heaven, Gen 11:4. Those places only are walled up to heaven that are compassed with God's favour as with a shield. V. He tells them what pains he took with them to encourage them, when their brethren had said so much to discourage them (Deu 1:29): Then I said unto you, Dread not. Moses suggested enough to have stilled the tumult, and to have kept them with their faces towards Canaan. He assured them that God was present with them, and president among them, and would certainly fight for them, Deu 1:30. And for proof of his power over their enemies he refers them to what they had seen done in Egypt, where their enemies had all possible advantages against them and yet were humbled and forced to yield, Deu 1:30. And for proof of God's goodwill to them, and the real kindness which he intended them, he refers them to what they had seen in the wilderness (Deu 1:31, Deu 1:33), through which they had been guided by the eye of divine wisdom in a pillar of cloud and fire (which guided both their motions and their rests), and had been carried in the arms of divine grace with as much care and tenderness as were ever shown to any child borne in the arms of a nursing father. And was there any room left to distrust this God? Or were they not the most ungrateful people in the world, who, after such sensible proofs of the divine goodness, hardened their hearts in the day of temptation? Moses had complained once that God had charged him to carry this people as a nursing father doth the sucking child (Num 11:12); but here he owns that it was God that so carried them, and perhaps this is alluded to (Act 13:18), where he is said to bear them, or to suffer their manners. VI. He charges them with the sin which they were guilty of upon this occasion. Though those to whom he was now speaking were a new generation, yet he lays it upon them: You rebelled, and you murmured; for many of these were then in being, though under twenty years old, and perhaps were engaged in the riot; and the rest inherited their fathers' vices, and smarted for them. Observe what he lays to their charge. 1. Disobedience and rebellion against God's law: You would not go up, but rebelled, Deu 1:26. The rejecting of God's favours is really a rebelling against his authority. 2. Invidious reflections upon God's goodness. They basely suggested: Because the Lord hated us, he brought us out of Egypt, Deu 1:27. What could have been more absurd, more disingenuous, and more reproachful to God? 3. An unbelieving heart at the bottom of all this: You did not believe the Lord your God, Deu 1:32. All your disobedience to God's laws, and distrust of his power and goodness, flow from a disbelief of his word. A sad pass it has come to with us when the God of eternal truth cannot be believed. VII. He repeats the sentence passed upon them for this sin, which now they had seen the execution of. 1. They were all condemned to die in the wilderness, and none of them must be suffered to enter Canaan except Caleb and Joshua, Deu 1:34-38. So long they must continue in their wanderings in the wilderness that most of them would drop off of course, and the youngest of them should be cut off. Thus they could not enter in because of unbelief. It was not the breach of any of the commands of the law that shut them out of Canaan, no, not the golden calf, but their disbelief of that promise which was typical of gospel grace, to signify that no sin will ruin us but unbelief, which is a sin against the remedy. 2. Moses himself afterwards fell under God's displeasure for a hasty word which they provoked him to speak: The Lord was angry with me for your sakes, Deu 1:37. Because all the old stock must go off, Moses himself must not stay behind. Their unbelief let death into the camp, and, having entered, even Moses falls within his commission. 3. Yet here is mercy mixed with wrath. (1.) That, though Moses might not bring them into Canaan, Joshua should (v. 38): Encourage him; for he would be discouraged from taking up a government which he saw Moses himself fall under the weight of; but let him be assured that he shall accomplish that for which he is raised up: He shall cause Israel to inherit it. Thus what the law could not do, in that it was weak, Jesus, our Joshua, does by bringing in the better hope. (2.) That, though this generation should not enter into Canaan, the next should, Deu 1:39. As they had been chosen for their fathers' sakes, so their children might justly have been rejected for their sakes. But mercy rejoiceth against judgement. VIII. He reminds them of their foolish and fruitless attempt to get this sentence reversed when it was too late. 1. They tried it by their reformation in this particular; whereas they had refused to go up against the Canaanites, now they would go up, aye, that they would, in all haste, and they girded on their weapons of war for that purpose, Deu 1:41. Thus, when the door is shut, and the day of grace is over, there will be found those that stand without and knock. But this, which looked like a reformation, proved but a further rebellion. God, by Moses, prohibited the attempt (Deu 1:42): yet they went presumptuously up to the hill (Deu 1:43), acting now in contempt of the threatening, as before in contempt of the promise, as if they were governed by a spirit of contradiction; and it sped accordingly (Deu 1:44): they were chased and destroyed; and, by this defeat which they suffered when they provoked God to leave them, they were taught what success they might have had if they had kept themselves in his love. 2. They tried by their prayers and tears to get the sentence reversed: They returned and wept before the Lord, Deu 1:45. While they were fretting and quarrelling, it is said (Num 14:1): They wept that night; those were tears of rebellion against God, these were tears of repentance and humiliation before God. Note, Tears of discontent must be wept over again; the sorrow of the world worketh death, and is to be repented of; it is not so with godly sorrow, that will end in joy. But their weeping was all to no purpose. The Lord would not harken to your voice, because you would not harken to his; the decree had gone forth, and, like Esau, they found no place of repentance, though they sought it carefully with tears.

After many terrible threatenings of deserved wrath and vengeance, we have here surprising intimations of mercy, undeserved mercy, which rejoices against judgment, and by which it appears that God has no pleasure in the death of sinners, but would rather they should turn and live. I. In jealousy for his own honour, he will not make a full end of them, Deu 32:26-28. 1. It cannot be denied but that they deserved to be utterly ruined, and that their remembrance should be made to cease from among men, so that the name of an Israelite should never be known but in history; for they were a nation void of counsel (v, 28), the most sottish inconsiderate people that ever were, that would not believe the gory of God, though they saw it, nor understand his loving kindness, though they tasted it and lived upon it. Of those who could cast off such a God, such a law, such a covenant, for vain and dunghill-deities, it might truly be said, There is no understanding in them. 2. It would have been an easy thing with God to ruin them and blot out the remembrance of them; when the greatest part of them were cut off by the sword, it was but scattering the remnant into some remote obscure corners of the earth, where they should never have been heard of any more, and the thing had been done. See Eze 5:12. God can destroy those that are most strongly fortified, disperse those that are most closely united, and bury those names in perpetual oblivion that have been most celebrated. 3. Justice demanded it: I said I would scatter them. It is fit those should be cut off from the earth that have cut themselves off from their God; why should they not be dealt with according to their deserts? 4. Wisdom considered the pride and insolence of the enemy, which would take occasion from the ruin of a people that had been so dear to God, and for whom he had done such great things, to reflect upon God and to imagine that because they had got the better of Israel they had carried the day against the God of Israel: The adversaries will say, Our hand is high, high indeed, when it has been too high for those whom God himself fought for; nor will they consider that the Lord has done all this, but will dream that they have done it in despite of him, as if the God of Israel were as weak and impotent, and as easily run down, as the pretended deities of other nations. 5. In consideration of this, Mercy prevails for the sparing of a remnant and the saving of that unworthy people from utter ruin: I feared the wrath of the enemy. It is an expression after the manner of men; it is certain that God fears no man's wrath, but he acted in this matter as if he had feared it. Those few good people in Israel that had a concern for the honour of God's name feared the wrath of the enemy in this instance more than in any other, as Joshua (Jos 7:9), and David often; and, because they feared it, God himself is said to fear it. He needed not Moses to plead it with him, but reminded himself of it: What will the Egyptians say? Let all those whose hearts tremble for the ark of God and his Israel comfort themselves with this, that God will work for his own name, and will not suffer it to be profaned and polluted: how much soever we deserve to be disgraced, God will never disgrace the throne of his glory. II. In concern for their welfare, he earnestly desires their conversion; and, in order to that, their serious consideration of their latter end, Deu 32:29. Observe, 1. Though God had pronounced them a foolish people and of no understanding, yet he wishes they were wise, as Deu 5:29, O that there were such a heart in them! and Psa 94:8, You fools, when will you be wise? God delights not to see sinners ruin themselves, but desires they will help themselves; and, if they will, he is ready to help them. 2. It is a great piece of wisdom, and will contribute much to the return of sinners to God, seriously to consider the latter end, or the future state. It is here meant particularly of that which God by Moses had foretold concerning this people in the latter days: but it may be applied more generally. We ought to understand and consider, (1.) The latter end of life, and the future state of the soul. To think of death as our removal from a world of sense to a world of spirits, the final period of our state of trial and probation, and our entrance upon an unchangeable state of recompence and retribution. (2.) The latter end of sin, and the future state of those that live and die in it. O that men would consider the happiness they will lose, and the misery they will certainly plunge themselves into, if they go on still in their trespasses, what will be in the end thereof, Jer 5:31. Jerusalem forgot this, and therefore came down wonderfully, Lam 1:9. III. He calls to mind the great things he had done for them formerly, as a reason why he should not quite cast them off. This seems to be the meaning of that (Deu 32:30, Deu 32:31), "How should one Israelite have been too hard for a thousand Canaanites, as they have been many a time, but that God, who is greater than all gods, fought for them!" And so it corresponds with that, Isa 63:10, Isa 63:11. When he was turned to be their enemy, as here, and fought against them for their sins, then he remembered the days of old, saying, Where is he that brought them out of the sea? So here, his arm begins to awake as in the days of old against the wrath of the enemy, Psa 138:7. there was a time when the enemies of Israel were sold by their own rock, that is, their own idol-gods, who could not help them, but betrayed them, because Jehovah, the God of Israel, had shut them up as sheep for the slaughter. For the enemies themselves must own that their gods were a very unequal match for the God of Israel. For their vine is of the vine of Sodom, Deu 32:32, Deu 32:33. This must be meant of the enemies of Israel, who fell so easily before the sword of Israel because they were ripe for ruin, and the measure of their iniquity was full. Yet these verses may be understood of the strange prevalency of the enemies of Israel against them, when God made use of them as the rod of his anger, Isa 10:5, Isa 10:6. "How should one Canaanite chase a thousand Israelites" (as it is threatened against those that trust to Egypt for help, Isa 30:17, One thousand shall flee at the rebuke of one) "unless Israel's rock had deserted them and given them up." For otherwise, however they may impute their power to their gods (Hab 1:11), as the Philistines imputed their victory to Dagon, it is certain the enemies' rock could not have prevailed against the rock of Israel; God would soon have subdued their enemies (Psa 81:14), but that the wickedness of Israel delivered them into their hands. For their vine, that is, Israel's, is of the vine of Sodom, Deu 32:32, Deu 32:33. They were planted a choice vine, wholly a right seed, but by sin had become the degenerate plant of a strange vine (Jer 2:21), and not only transcribed the iniquity of Sodom, but outdid it, Eze 16:48. God called them his vineyard, his pleasant plant, Isa 5:7. But their fruits were, 1. Very offensive, and displeasing to God, bitter as gall. 2 Very malignant, and pernicious one to another, like the cruel venom of asps. Some understand this of their punishment; their sin would be bitterness in the latter end (Sa2 2:26), it would bite like a serpent and sting like an adder, Job 20:14, Pro 23:32. IV. He resolves upon the destruction of those at last that had been their persecutors and oppressors. When the cup of trembling goes round, the king of Babel shall pledge it at last, Jer 25:26, and see Isa 51:22, Isa 51:23. The day is coming when the judgment that began at the house of God shall end with the sinner and ungodly, Pe1 4:17, Pe1 4:18. God will in due time bring down the church's enemies. 1. In displeasure against their wickedness, which he takes notice of, and keeps an account of, Deu 32:34, Deu 32:35. "Is not this implacable fury of theirs against Israel laid up in store with me, to be reckoned for hereafter, when it shall be made to appear that to me belongs vengeance?" Some understand it of the sin of Israel, especially their persecuting the prophets, which was laid up in store against them from the blood of righteous Abel, Mat 23:35. However it teaches us that the wickedness of the wicked is all laid up in store with God. (1.) He observes it, Psa 90:8. He knows both what the vine is and what the grapes are, what is the temper of the mind and what are the actions of life. (21.) He keeps a record of it both in his own omniscience and in the sinner's conscience; and this is sealed up among his treasures, which denotes both safety and secresy: these books cannot be lost, nor will they be opened till the great day. See Hos 13:12. (3.) He often delays the punishment of sin for a great while; it is laid up in store, till the measure be full, and the day of divine patience has expired. See Job 21:28-30. (4.) There is a day of reckoning coming, when all the treasures of guilt and wrath will be broken up, and the sin of sinners shall surely find them out. [1.] The thing itself will certainly be done, for the Lord is a God to whom vengeance belongs, and therefore he will repay, Isa 59:18. This is quoted by the apostle to show the severity of God's wrath against those that revolt from the faith of Christ, Heb 10:30. [2.] It will be done in due time, in the best time; nay, it will be done in a short time. The day of their calamity is at hand; and, though it may seem to tarry, it lingers not, it slumbers not, but makes haste. In one hour, shall the judgment of Babylon come. 2. He will do it in compassion to his own people, who, though they had greatly provoked him, yet stood in relation to him, and their misery appealed to his mercy (Deu 32:36): The Lord shall judge his people,. that is, judge for them against their enemies, plead their cause, and break the yoke of oppression under which they had long groaned, repenting himself for his servants; not changing his mind, but changing his way, and fighting for them, as he had fought against them, when he sees that their power is gone. This plainly points at the deliverances God wrought for Israel by the judges out of the hands of those to whom he had sold them for their sins (see Jdg 2:11-18), and how his soul was grieved for the misery of Israel (Jdg 10:16), and this when they were reduced to the last extremity. God helped them when they could not help themselves; for there was none shut up or left; that is, none that dwelt either in cities or walled towns, in which they were shut up, nor any that dwelt in scattered houses in the country, in which they were left at a distance from neighbours. Note, God's time to appear for the deliverance of his people is when things are at the worst with them. God tries his people's faith, and stirs up prayer, by letting things go to the worst, and then magnifies his own power, and fills the faces of his enemies with shame and the hearts of his people with so much the greater joy, by rescuing them out of extremity as brands out of the burning. 3. He will do it in contempt and to the reproach of idol-gods, Deu 32:37, Deu 32:38. Where are their gods? Two ways it may be understood: (1.) That God would do that for his people which the idols they had served could not do for them. They had forsaken God, and been very liberal in their sacrifices to idols, had brought to their altars the fat of their sacrifices and the wine of their drink-offerings, which they supposed their deities to feed upon and on which they feasted with them. "Now," says God, "will these gods you have made your court to, at so great an expense, help you in your distress, and so repay you for all your charges in their service? Go get you to the gods you have served, and let them deliver you, Jdg 10:14. This is intended to convince them of their folly in forsaking a God that could help them for gods that could not, and so to bring them to repentance and qualify them for deliverance. When the adulteress shall follow after her lovers and not overtake them, pray to her idols and receive no kindness from them, then she shall say, I will go and return to my first husband, Hos 2:7. See Isa 16:12; Jer 2:27, Jer 2:28. Or, (2.) That God would do that against his enemies which the idols they had served could not save them from, Sennacherib and Nebuchadnezzar boldly challenged the God of Israel to deliver his worshippers (Isa 37:10; Dan 3:15), and he did deliver them, to the confusion of their enemies. But the God of Israel challenged Bel and Nebo to deliver their worshippers, to rise up and help them, and to be their protection (Isa 47:12, Isa 47:13); but they were so far from helping them that they themselves, that is, their images, which was all that was of them, went into captivity, Isa 46:1, Isa 46:2. Note, Those who trust to any rock but God will find it sand in the day of their distress; it will fail them when they most need it.

Here, I. Joshua reproves those tribes which were yet unsettled that they did not bestir themselves to gain a settlement in the land which God had given them. Seven tribes were yet unprovided for, though sure of an inheritance, yet uncertain where it should be, and it seems in no great care about it, Jos 18:2. And with them Joshua reasons (Jos 18:3): How long are you slack? 1. They were too well pleased with their present condition, liked well enough to live in a body together, the more the merrier, and, like the Babel-builders, had no mind to be scattered abroad and break good company. The spoil of the cities they had taken served them to live plentifully upon for the present, and they banished the thoughts of time to come. Perhaps the tribes of Judah and Joseph, who had already received their inheritance in the countries next adjoining, were generous in entertaining their brethren who were yet unprovided for, so that they went from one good house to another among their friends, with which, instead of grudging that they were postponed, they were so well pleased that they cared not for going to houses of their own. 2. They were slothful and dilatory. It may be they wished the thing done, but had not spirit to stir in it, or move towards the doing of it, though it was so much for their own advantage; like the sluggard, that hides his hand in his bosom, and it grieves him to bring it to his mouth again. The countries that remained to be divided lay at a distance, and some parts of them in the hands of the Canaanites. If they go to take possession of them, the cities must be rebuilt or repaired, they must drive their flocks and herds a great way, and carry their wives and children to strange places, and this will not be done without care and pains, and breaking through some hardships; thus he that observes the wind shall not sow, and he that regards the clouds shall not reap, Ecc 11:4. Note, Many are diverted from real duties, and debarred from real comforts, by seeming difficulties. God by his grace has given us a title to a good land, the heavenly Canaan, but we are slack to take possession; we enter not into that rest, as we might by faith, and hope, and holy joy; we live not in heaven, as we might by setting our affections on things above and having our conversation there. How long shall it be thus with us? How long shall we thus stand in our own light, and forsake our own mercies for lying vanities? Joshua was sensible of the inconveniences of this delay, that, while they neglected to take possession of the land that was conquered, the Canaanites were recovering strength and spirit, and fortifying themselves in the places that were yet in their hands, which would make the total expulsion of them the more difficult. They would lose their advantages by not following their blow; and therefore, as an eagle stirreth up her nest, so Joshua stirs them up to take possession of their lot. He is ready to do his part, if they will but do theirs. II. He puts them in a way to settle themselves. 1. The land that remained must be surveyed, an account taken of the cities, and the territories belonging to them, Jos 18:4. These must be divided into seven equal parts, as near as they could guess at their true value, which they must have an eye to, and not merely to the number of the cities and extent of the country. Judah is fixed on the south and Joseph on the north of Shiloh, to protect the tabernacle (Jos 18:5), and therefore they need not describe their country, but those countries only that were yet undisposed of. He gives a reason (Jos 18:7) why they must divide it into seven parts only, because the Levites were to have no temporal estate (as we say), but their benefices only, which were entailed upon their families: The priesthood of the Lord is their inheritance, and a very honourable, comfortable, plentiful inheritance it was. Gad and Reuben, with half of the tribe of Manasseh, were already fixed, and needed not to have any further care taken of them. Now, (1.) The surveyors were three men out of each of the seven tribes that were to be provided for (Jos 18:4), one-and-twenty in all, who perhaps for greater expedition, because they had already lost time, divided themselves into three companies, one of each tribe in each company, and took each their district to survey. The matter was thus referred equally, that there might be neither any partiality used in making up the seven lots, nor any shadow of suspicion given, but all might be satisfied that they had right done them. (2.) The survey was accordingly made, and brought in to Joshua, Jos 18:8, Jos 18:9. Josephus says it was seven months in the doing. And we must in it observe, [1.] The faith and courage of the persons employed: abundance of Canaanites remained in the land, and all raging against Israel, as a bear robbed of her whelps; the business of these surveyors would soon be known, and what could they expect but to be way-laid, and have their brains knocked out by the fierce observers? But in obedience to Joshua's command, and in dependence upon God's power, they thus put their lives in their hands to serve their country. [2.] The good providence of God in protecting them from the many deaths they were exposed to, and bringing them all safely again to the host at Shiloh. When we are in the way of our duty we are under the special protection of the Almighty. 2. When it was surveyed, and reduced to seven lots, then Joshua would, by appeal to God, and direction from him, determine which of these lots should belong to each tribe (Jos 18:6): That I may cast lots for you here at the tabernacle (because it was a sacred transaction) before the Lord our God, to whom each tribe must have an eye, with thankfulness for the conveniences and submission to the inconveniences of their allotment. What we have in the world we must acknowledge God's property in, and dispose of it as before him, with justice, and charity, and dependence upon Providence. The heavenly Canaan is described to us in a book, the book of the scriptures, and there are in it mansions and portions sufficient for all God's spiritual Israel. Christ is our Joshua that divides it to us. On him we must attend, and to him we must apply for an inheritance with the saints in light. See Joh 17:2, Joh 17:3.

David having nineteen sons, we may suppose them to have raised many noble families in Israel whom we never hear of in the history. But the scripture gives us an account only of the descendants of Solomon here, and of Nathan, Lu. 3. The rest had the honour to be the sons of David; but these only had the honour to be related to the Messiah. The sons of Nathan were his fathers as man, the sons of Solomon his predecessors as king. We have here, 1. The great and celebrated names by which the line of David is drawn down to the captivity, the kings of Judah in a lineal succession, the history of whom we have had at large in the two books of Kings and shall meet with again in the second book of Chronicles. Seldom has a crown gone in a direct line from father to son for seventeen descents together, as here. This was the recompence of David's piety. About the time of the captivity the lineal descent was interrupted, and the crown went from one brother to another and from a nephew to an uncle, which was a presage of the eclipsing of the glory of that house. 2. The less famous, and most of them very obscure, names, in which the house of David subsisted after the captivity. The only famous man of that house that we meet with at their return from captivity was Zerubbabel, elsewhere called the son of Salathiel, but appearing here to be his grandson (Ch1 3:17-19), which is usual in scripture. Belshazzar is called Nebuchadnezzar's son, but was his grandson. Salathiel is said to be the son of Jeconiah because adopted by him, and because, as some think, he succeeded him in the dignity to which he was restored by Evil-merodach. Otherwise Jeconiah was written childless: he was the signet God plucked from his right hand (Jer 22:24), and in his room Zerubbabel was placed, and therefore God saith to him (Hag 2:23), I will make thee as a signet. The posterity of Zerubbabel here bear not the same names that they do in the genealogies (Mt. 1, or Lu. 3), but those no doubt were taken from the then herald's office, the public registers which the priests kept of all the families of Judah, especially that of David. The last person named in this chapter is Anani, of whom bishop Patrick says that the Targum adds these words, He is the king Messiah, who is to be revealed, and some of the Jewish writers give this reason, because it is said (Dan 7:13), the son of man came gnim gnanani - with the clouds of heaven. The reason indeed is very foreign and far-fetched; but that learned man thinks it may be made use of as an evidence that their minds were always full of the thoughts of the Messiah and that they expected it would not be very long after the days of Zerubbabel before the set time of his approach would come.

Malchiram also--As far as Jeconiah, everything is plain; but there is reason to suspect that the text in the subsequent verses has been dislocated and disarranged. The object of the sacred historian is to trace the royal line through Zerubbabel; yet, according to the present reading, the genealogical stem cannot be drawn from Jeconiah downwards. The following arrangement of the text is given as removing all difficulties [DAVIDSON, Hermeneutics]:-- Ch1 3:17. And the sons of Jeconiah the the captive, Salathiel (Shealtiel, Ezr 3:2; Neh 12:1; Hag 1:12, Hag 1:14; Hag 2:2) his son. Ch1 3:18. And the sons of Salathiel; Zerubbabel and Shimei; and the sons of Zerubbabel; Meshullam, Hananiah, and Shelomith their sister. Ch1 3:19. And Hashubah, and Ohel, and Berechiah, and Hasadiah, Jushab-hezed. Ch1 3:20. And Malchiram, and Rephaiah, and Shenazar, Jecamiah, Hoshama, and Nedabiah. Ch1 3:21. The sons of Hananiah; Pelatiah and Jesaiah; the sons of Rephaiah; his son Arnan, his son Obadiah, his son Shecaniah. Next: 1 Chronicles Chapter 4

David gave . . . for the place six hundred shekels of gold--At first he bought only the cattle and the threshing instruments, for which he paid fifty shekels of silver (Sa2 24:24); afterwards he purchased the whole property, Mount Moriah, on which the future temple stood. High in the center of the mountain platform rises a remarkable rock, now covered by the dome of "the Sakrah." It is irregular in its form, and measures about sixty feet in one direction and fifty feet in the other. It is the natural surface of Mount Moriah and is thought by many to be the rock of the threshing-floor of Araunah, selected by David, and continued by Solomon and Zerubbabel as "the unhewn stone" on which to build the altar [BARTLETT, Walks about Jerusalem; STANLEY].

We are here told, I. How Cyrus's proclamation succeeded with others. 1. He having given leave to the Jews to go up to Jerusalem, many of them went up accordingly, Ezr 1:5. The leaders herein were the chief of the fathers of Judah and Benjamin, eminent and experienced men, from whom it might justly be expected that, as they were above their brethren in dignity, so they should go before them in duty. The priests and Levites were (as became them) with the first that set their faces again towards Zion. If any good work is to be done, let ministers lead in it. Those that accompanied them were such as God had inclined to go up. The same God that had raised up the spirit of Cyrus to proclaim this liberty raised up their spirits to take the benefit of it; for it was done, not by might, nor by power, but by the Spirit of the Lord of hosts, Zac 4:6. The temptation perhaps was strong to some of them to stay in Babylon. They had convenient settlements there, had contracted an agreeable acquaintance with the neighbours, and were ready to say, It is good to be here. The discouragements of their return were many and great, the journey long, their wives and children unfit for travelling, their own land was to them a strange land, the road to it an unknown road. Go up to Jerusalem! And what should they do there? It was all in ruins, and in the midst of enemies to whom they would be an easy prey. Many were wrought upon by these considerations to stay in Babylon, at least not to go with the first. But there were some that got over these difficulties, that ventured to break the ice, and feared not the lion in the way, the lion in the streets; and they were those whose spirits God raised. He, by his Spirit and grace, filled them with a generous ambition of liberty, a gracious affection to their own land, and a desire of the free and public exercise of their religion. Had God left them to themselves, and to the counsels of flesh and blood, they would have staid in Babylon; but he put it into their hearts to set their faces Zionward, and, as strangers, to ask the way thither (Jer 50:5); for they, being a new generation, went out like their father Abraham from this land of the Chaldees, not knowing whither they went, Heb 11:8. Note, Whatever good we do, it is owing purely to the grace of God, and he raises up our spirits to the doing of it, works in us both to will and to do. Our spirits naturally incline to this earth and to the things of it. If they move upwards, in any good affections or good actions, it is God that raises them. The call and offer of the gospel are like Cyrus's proclamation. Deliverance is preached to the captives, Luk 4:18. Those that are bound under the unrighteous dominion of sin, and bound over to the righteous judgment of God, may be made free by Jesus Christ. Whoever will, by repentance and faith, return to God, his duty to God, his happiness in God, Jesus Christ has opened the way for him, and let him go up out of the slavery of sin into the glorious liberty of the children of God. The offer is general to all. Christ makes it, in pursuance of the grant which the Father has made him of all power both in heaven and in earth (a much greater dominion than that given to Cyrus, Ezr 1:2) and of the charge given him to build God a house, to set him up a church in the world, a kingdom among men. Many that hear this joyful sound choose to sit still in Babylon, are in love with their sins and will not venture upon the difficulties of a holy life; but some there are that break through the discouragements, and resolve to build the house of God, to make heaven of their religion, whatever it cost them, and they are those whose spirit God has raised above the world and the flesh and whom he has made willing in the day of his power, Psa 110:3. Thus will the heavenly Canaan be replenished, though many perish in Babylon; and the gospel-offer will not be made in vain. 2. Cyrus having given order that their neighbours should help them, they did so, Ezr 1:6. All those that were about them furnished them with plate and goods to bear the charges of their journey, and to help them in building and furnishing both their own houses and God's temple. As the tabernacle was made of the spoils of Egypt, and the first temple built by the labours of the strangers, so the second by the contributions of the Chaldeans, all intimating the admission of the Gentiles into the church in due time. God can, where he pleases, incline the hearts of strangers to be kind to his people, and make those to strengthen their hands that have weakened them. The earth helped the woman. Besides what was willingly offered by the Jews themselves who staid behind, from a principle of love to God and his house, much was offered, as one may say, unwillingly by the Babylonians, who were influenced to do it by a divine power on their minds of which they themselves could give no account. How this proclamation was seconded by Cyrus himself. To give proof of the sincerity of his affection to the house of God, he not only released the people of God, but restored the vessels of the temple, Ezr 1:7, Ezr 1:8. Observe here, 1. How careful Providence was of the vessels of the temple, that they were not lost, melted down, or so mixed with other vessels that they could not be known, but that they were all now forthcoming. Such care God has of the living vessels of mercy, vessels of honour, of whom it is said (Ti2 2:19, Ti2 2:20), The Lord knows those that are his, and they shall none of them perish. 2. Though they had been put into an idol's temple, and probably used in the service of idols, yet they were given back, to be used for God. God will recover his own; and the spoil of the strong man armed shall be converted to the use of the conqueror. 3. Judah had a prince, even in captivity. Sheshbazzar, supposed to be the same with Zerubbabel, is here called prince of Judah; the Chaldeans called him Sheshbazzar, which signifies joy in tribulation; but among his own people he went by the name of Zerubbabel - a stranger in Babylon; so he looked upon himself, and considered Jerusalem his home, though, as Josephus says, he was captain of the life-guard to the king of Babylon. He took care of the affairs of the Jews, and had some authority over them, probably from the death of Jehoiachin, or Jeconiah, who made him his heir, he being of the house of David. 4. To him the sacred vessels were numbered out (Ezr 1:8), and he took care for their safe conveyance to Jerusalem, Ezr 1:11. It would encourage them to build the temple that they had so much rich furniture ready to put into it when it was built. Though God's ordinances, like the vessels of the sanctuary, may be corrupted and profaned by the New Testament Babylon, they shall, in due time, be restored to their primitive use and intention; for not one jot or tittle of divine institution shall fall to the ground.

Shesh-bazzar, the prince of Judah--that is, Zerubbabel, son of Salathiel (compare Ezr 3:8; Ezr 5:16). He was born in Babylon, and called by his family Zerubbabel, that is, stranger or exile in Babylon. Shesh-bazzar, signifying "fire-worshipper," was the name given him at court, as other names were given to Daniel and his friends. He was recognized among the exiles as hereditary prince of Judah.

All the vessels of gold and of silver were five thousand and four hundred--The vessels here specified amount only to the number of 2499. Hence it is probable that the larger vases only are mentioned, while the inventory of the whole, including great and small, came to the gross sum stated in the text. them of the captivity that were brought up from Babylon unto Jerusalem--All the Jewish exiles did not embrace the privilege which the Persian king granted them. The great proportion, born in Babylon, preferred continuing in their comfortable homes to undertaking a distant, expensive, and hazardous journey to a desolate land. Nor did the returning exiles all go at once. The first band went with Zerubbabel, others afterwards with Ezra, and a large number with Nehemiah at a still later period. Next: Ezra Chapter 2

We may observe here, 1. That an account was kept in writing of the families that came up out of captivity, and the numbers of each family. This was done for their honour, as part of their recompence for their faith and courage, their confidence in God and their affection to their own land, and to stir up others to follow their good example. Those that honour God he will thus honour. The names of all those Israelites indeed that accept the offer of deliverance by Christ shall be found, to their honour, in a more sacred record than this, even in the Lamb's book of life. The account that was kept of the families that came up from the captivity was intended also for the benefit of posterity, that they might know from whom they descended and to whom they were allied. 2. That they are called children of the province. Judah, which had been an illustrious kingdom, to which other kingdoms had been made provinces, subject to it and dependent on it, was now itself made a province, to receive laws and commissions from the king of Persia and to be accountable to him. See how sin diminishes and debases a nation, which righteousness would exalt. But by thus being made servants (as the patriarchs by being sojourners in a country which was theirs by promise) they were reminded of the better country, that is, the heavenly (Heb 11:16), a kingdom which cannot be moved, or changed into a province. 3. That they are said to come every one to his city, that is, the city appointed them, in which appointment an eye, no doubt, was had to their former settlement by Joshua; and to that, as near as might be, they returned: for it does not appear that any others, at least any that were able to oppose them, had possessed them in their absence. 4. That the leaders are first mentioned, v. 2. Zerubbabel and Jeshua were their Moses and Aaron, the former their chief prince, the latter their chief priest. Nehemiah and Mordecai are mentioned here; some think not the same with the famous men we afterwards meet with of those names: probably they were the same, but afterwards returned to court for the service of their country. 5. Some of these several families are named from the persons that were their ancestors, others from the places in which they had formerly resided; as with us many surnames are the proper names of persons, others of places. 6. Some little difference there is between the numbers of some of the families here and in Neh. 7, where this catalogue is repeated, which might arise from this, that some who had given in their names at first to come afterwards drew back - said, I go, Sir, but went not, which would lessen the number of the families they belonged to; others that declined, at first, afterwards repented and went, and so increased the number. 7. Here are two families that are called the children of Elam (one Ezr 2:7, another Ezr 2:31), and, which is strange, the number of both is the same, 1254. 8. The children of Adonikam, which signifies a high lord, were 666, just the number of the beast (Rev 13:18), which is there said to be the number of a man, which, Mr. Hugh Broughton thinks, has reference to this man. 9. The children of Bethlehem (Ezr 2:21) were but 123, though it was David's city; for Bethlehem was little among the thousands of Judah, yet there must the Messiah arise, Mic 5:2. 10. Anathoth had been a famous place in the tribe of Benjamin and yet here it numbered but 128 (v. 23), which is to be imputed to the divine curse which the men of Anathoth brought upon themselves by persecuting Jeremiah, who was of their city. Jer 11:21, Jer 11:23, There shall be no remnant of them, for I will bring evil upon the men of Anathoth. And see Isa 10:30, O poor Anathoth! Nothing brings ruin on a people sooner than persecution.

Which came with Zerubbabel--He was the chief or leader of the first band of returning exiles. The names of other influential persons who were associated in the conducting of the caravans are also mentioned, being extracted probably from the Persian archives, in which the register was preserved: conspicuous in the number are Jeshua, the high priest, and Nehemiah.

Here is an account, I. Of the priests that returned, and they were a considerable number, about a tenth part of the whole company: for the whole were above 42,000 (Ezr 2:64), and four families of priests made up above 4200 (Ezr 2:36-39); thus was the tenth God's part - a blessed decimation. Three of the fathers of the priests here named were heads of courses, Ch1 24:7, Ch1 24:8, Ch1 24:14. The fourth was Pashur, v. 38. If these were of the posterity of that Pashur that abused Jeremiah (Jer 20:1), it is strange that so bad a man should have so good a seed, and so numerous. II. Of the Levites. I cannot but wonder at the small number of them, for, taking in both the singers and the porters (Ezr 2:40-42), they did not make 350. Time was when the Levites were more forward to their duty than the priests (Ch2 29:34), but they were not so now. If one place, one family, has the reputation for pious zeal now, another may have it another time. The wind blows where it listeth, and shifts its points. III. Of the Nethinim, who, it is supposed, were the Gibeonites, given (so their name signifies) by Joshua first (Jos 9:27), and again by David (Ezr 8:20), when Saul had expelled them, to be employed by the Levites in the work of God's house as hewers of wood and drawers of water; and, with them, of the children of Solomon's servants, whom he gave for the like use (whether they were Jews or Gentiles does not appear) and who were here taken notice of among the retainers of the temple and numbered with the Nethinim, Ezr 2:55, Ezr 2:58. Note, It is an honour to belong to God's house, though in the meanest office there. IV. Of some that were looked upon as Israelites by birth, and others as priests, and yet could not make out a clear title to the honour. 1. There were some that could not prove themselves Israelites (Ezr 2:59, Ezr 2:60), a considerable number, who presumed they were of the seed of Jacob, but could not produce their pedigrees, and yet would go up to Jerusalem, having an affection to the house and people of God. These shamed those who were true-born Israelites, and yet were not called Israelites indeed, who came out of the waters of Judah (Isa 48:1), but had lost the relish of those waters. 2. There were others that could not prove themselves priests, and yet were supposed to be of the seed of Aaron. What is not preserved in black and white will, in all likelihood, be forgotten in a little time. Now we are here told, (1.) How they lost their evidence. One of their ancestors married a daughter of Barzillai, that great man whom we read of in David's time; he gloried in an alliance to that honourable family, and, preferring that before the dignity of his priesthood, would have his children called after Barzillai's family, and their pedigree preserved in the registers of that house, not of the house of Aaron, and so they lost it. In Babylon there was nothing to be got by the priesthood, and therefore they cared not for being akin to it. Those who think their ministry, or their relation to ministers, a diminution or disparagement to them, forget who it was that said, I magnify my office. (2.) What they lost with it. It could not be taken for granted that they were priests when they could not produce their proofs, but they were, as polluted, put from the priesthood. Now that the priests had recovered their rights, and had the altar to live upon again, they would gladly be looked upon as priests. But they had sold their birthright for the honour of being gentlemen, and therefore were justly degraded, and forbidden to eat of the most holy things. Note, Christ will be ashamed of those that are ashamed of him and his service. It was the tirshatha, or governor, that put them under this sequestration, which some understand of Zerubbabel the present governor, others of Nehemiah (who is so called, Neh 8:9, Neh 10:1, and who gave this order when he came some years after); but the prohibition was not absolute, it was only a suspension, till there should be a high priest with Urim and Thummin, by whom they might know God's mind in this matter. This, it seems, was expected and desired, but it does not appear that ever they were blessed with it under the second temple. They had the canon of the Old Testament complete, which was better than Urim; and, by the want of that oracle, they were taught to expect the Messiah the great Oracle, which the Urim and Thummim was but a type of. Nor does it appear that the second temple had the ark in it, either the old one or a new one. Those shadows by degrees vanished, as the substance approached; and God, by the prophet, intimates to his people that they should sustain no damage by the want of the ark, Jer 3:16, Jer 3:17. In those days, when they shall call Jerusalem the throne of the Lord, and all the nations shall be gathered to it, they shall say no more, The ark of the covenant of the Lord, neither shall it come to mind, for they shall do very well without it.

The whole congregation together was forty and two thousand three hundred and threescore--This gross amount is twelve thousand more than the particular numbers given in the catalogue, when added together, come to. Reckoning up the smaller numbers, we shall find that they amount to 29,818 in this chapter, and to 31,089 in the parallel chapter of Nehemiah [see Neh 7:66-69]. Ezra also mentions four hundred ninety-four persons omitted by Nehemiah, and Nehemiah mentions 1765 not noticed by Ezra. If, therefore, Ezra's surplus be added to the sum in Nehemiah, and Nehemiah's surplus to the number in Ezra, they will both become 31,583. Subtracting this from 42,360, there will be a deficiency of 10,777. These are omitted because they did not belong to Judah and Benjamin, or to the priests, but to the other tribes. The servants and singers, male and female, are reckoned separately (Ezr 2:65), so that putting all these items together, the number of all who went with Zerubbabel amounted to fifty thousand, with eight thousand beasts of burden [ALTING, quoted in DAVIDSON'S Hermeneutics].

Here is, I. A general assembly of the returned Israelites at Jerusalem, in the seventh month, Ezr 3:1. We may suppose that they came from Babylon in the spring, and must allow at least four months for the journey, for so long Ezra and his company were in coming, Ezr 7:9. The seventh month therefore soon came, in which many of the feasts of the Lord were to be solemnized; and then they gathered themselves together by agreement among themselves, rather than by the command of authority, to Jerusalem. Though they had newly come to their cities, and had their hands full of business there, to provide necessaries for themselves and their families, which might have excused them from attending on God's altar till the hurry was a little over, as many foolishly put off their coming to the communion till they are settled in the world, yet such was their zeal for religion, now that they had newly come from under correction for their irreligion, that they left all their business in the country, to attend God's altar; and (which is strange) in this pious zeal they were all of a mind, they came as one man. Let worldly business be postponed to the business of religion and it will prosper the better. II. The care which their leading men took to have an altar ready for them to attend upon. 1. Joshua and his brethren the priests, Zerubbabel and his brethren the princes, built the altar of the God of Israel (Ezr 3:2), in the same place (it is likely) where it had stood, upon the same bases, Ezr 3:3. Bishop Patrick, observing that before the temple was built there seems to have been a tabernacle pitched for the divine service, as was in David's time, not on Mount Moriah, but Mount Sion (Ch1 9:23), supposes that this altar was erected there, to be sued while the temple was in building. Let us learn hence, (1.) To begin with God. The more difficult and necessitous our case is the more concerned we are to take him along with us in all our ways. If we expect to be directed by his oracles, let him be honoured by our offerings. (2.) To do what we can in the worship of God when we cannot do what we would. They could not immediately have a temple, but they would not be without an altar. Abraham, wherever he came, built an altar; and wherever we come, though we may perhaps want the benefit of the candlestick of preaching, and the showbread of the eucharist, yet, if we bring not the sacrifices of prayer and praise, we are wanting in our duty, for we have an altar that sanctifies the gift ever ready. 2. Observe the reason here given why they hastened to set up the altar: Fear was upon them, because of the people of the land. They were in the midst of enemies that bore ill will to them and their religion, for whom they were an unequal match. And, (1.) Though they were so, yet they built the altar (so some read it); they would not be frightened from their religion by the opposition they were likely to meet with in it. Never let the fear of man bring us into this snare. (2.) Because they were so, therefore they set up the altar. Apprehension of danger should stir us up to our duty. Have we many enemies? Then it is good to have God our friend and to keep up our correspondence with him. This good use we should make of our fears, we should be driven by them to our knees. Even Saul would think himself undone if the enemy should come upon him before he had made his supplication to God, Sa1 13:12. III. The sacrifices they offered upon the altar. The altar was reared to be used, and they used it accordingly. Let not those that have an altar starve it. 1. They began on the first day of the seventh month, Ezr 3:6. It does not appear that they had any fire from heaven to begin with, as Moses and Solomon had, but common fire served them, as it did the patriarchs. 2. Having begun, they kept up the continual burnt-offering (Ezr 3:5), morning and evening, Ezr 3:3. They had known by sad experience what it was to want the comfort of the daily sacrifice to plead in their daily prayers, and now that it was revived they resolved not to let it fall again. The daily lamb typified the Lamb of God, whose righteousness must be our confidence in all our prayers. 3. They observed all the set feasts of the Lord, and offered the sacrifices appointed for each, and particularly the feast of tabernacles, Ezr 3:4, Ezr 3:5. Now that they had received such great mercy from God that joyful feast was in a special manner seasonable. And now that they were beginning to settle in their cities it might serve well to remind them of their fathers dwelling in tents in the wilderness. That feast also which had a peculiar reference to gospel times (as appears, Zac 14:18) was brought, in a special manner, into reputation, now that those times drew on. Of the services of this feast, which continued seven days and had peculiar sacrifices appointed, it is said that they did as the duty of every day required (see Num 29:13, Num 29:17, etc.), Verbum die in die suo - the word, or matter, of the day in its day (so it is in the original) - a phrase that has become proverbial with those that have used themselves to scripture-language. If the feast of tabernacles was a figure of a gospel conversation, in respect of continual weanedness from the world and joy in God, we may infer that it concerns us all to do the work of the day in its day, according as the duty of the day requires, that is, (1.) We must improve time, by finding some business to do every day that will turn to a good account. (2.) We must improve opportunity, by accommodating ourselves to that which is the proper business of the present day. Every thing is beautiful in its season. The tenth day of this month was the day of atonement, a solemn day, and very seasonable now: it is very probable that they observed it, yet it is not mentioned, nor indeed in all the Old Testament do I remember the least mention of the observance of that day; as if it were enough that we have the law of it in Lev. 16, and the gospel of it, which was the chief intention of it, in the New Testament. 4. They offered every man's free-will offering, Ezr 3:5. The law required much, but they brought more; for, though they had little wealth to support the expense of their sacrifices, they had much zeal, and, we may suppose, spared at their own tables that they might plentifully supply God's altar. Happy are those that bring with them out of the furnace of affliction such a holy heat as this. IV. The preparation they made for the building of the temple, Ezr 3:7. This they applied themselves immediately to; for, while we do what we can, we must still be aiming to do more and better. Tyre and Sidon must now, as of old, furnish them with workmen, and Lebanon with timber, orders for both which they had from Cyrus. What God calls us to we may depend upon his providence to furnish us for.

Jeshua--the grandson of Seraiah, the high priest, put to death by Nebuchadnezzar at Riblah (Kg2 25:18-21). His father, Josedech, had been carried captive to Babylon, and died there, some time before this. Zerubbabel--was, according to the order of nature, son of Pedaiah (Ch1 3:17-19); but having been brought up by Salathiel, he was called his son. builded the altar of the God of Israel, to offer burnt offerings thereon--This was of urgent and immediate necessity, in order, first, to make atonement for their sins; secondly, to obtain the divine blessing on their preparations for the temple, as well as animate their feelings of piety and patriotism for the prosecution of that national work.

There was no dispute among the returned Jews whether they should build the temple or no; that was immediately resolved on, and that it should be done with all speed; what comfort could they take in their own land if they had not that token of God's presence with them and the record of his name among them? We have here therefore an account of the beginning of that good work. Observe, I. When it was begun-in the second month of the second year, as soon as ever the season of the year would permit (Ezr 3:8), and when they had ended the solemnities of the passover. They took little more than half a year for making preparation of the ground and materials; so much were their hearts upon it. Note, When any good work is to be done it will be our wisdom to set about it quickly, and not to lose time, yea, though we foresee difficulty and opposition in it. Thus we engage ourselves to it, and engage God for us. Well begun (we say) is half ended. II. Who began it - Zerubbabel, and Jeshua, and their brethren. Then the work of God is likely to go on well when magistrates, ministers, and people, are hearty for it, and agree in their places to promote it. It was God that gave them one heart for this service, and it boded well. III. Who were employed to further it. They appointed the Levites to set forward the work (Ezr 3:8), and they did it by setting forward the workmen (Ezr 3:9), and strengthening their hands with good and comfortable words. Note, Those that do not work themselves may yet do good service by quickening and encouraging those that do work. IV. How God was praised at the laying of the foundation of the temple (Ezr 3:10, Ezr 3:11); the priests with the trumpets appointed by Moses, and the Levites with the cymbals appointed by David, made up a concert of music, not to please the ear, but to assist the singing of that everlasting hymn which will never be out of date, and to which our tongues should never be out of tune, God is good, and his mercy endureth for ever, the burden of Ps. 136. Let all the streams of mercy be traced up to the fountain. Whatever our condition is, how many soever our griefs and fears, let it be owned that God is good; and, whatever fails, that his mercy fails not. Let this be sung with application, as here; not only his mercy endures for ever, but it endures for ever towards Israel, Israel when captives in a strange land and strangers in their own land. However it be, yet God is good to Israel (Psa 73:1), good to us. Let the reviving of the church's interests, when they seemed dead, be ascribed to the continuance of God's mercy for ever, for therefore the church continues. V. How the people were affected. A remarkable mixture of various affections there was upon this occasion. Different sentiments there were among the people of God, and each expressed himself according to his sentiments, and yet there was no disagreement among them, their minds were not alienated from each other nor the common concern retarded by it. 1. Those that only knew the misery of having no temple at all praised the Lord with shouts of joy when they saw but the foundation of one laid, Ezr 3:11. To them even this foundation seemed great, and was as life from the dead; to their hungry souls even this was sweet. They shouted, so that the noise was heard afar off. Note, We ought to be thankful for the beginnings of mercy, though we have not yet come to the perfection of it; and the foundations of a temple, after long desolations, cannot but be fountains of joy to every faithful Israelite. 2. Those that remembered the glory of the first temple which Solomon built, and considered how far this was likely to be inferior to that, perhaps in dimensions, certainly in magnificence and sumptuousness, wept with a loud voice, Ezr 3:12. If we date the captivity with the first, from the fourth of Jehoiakim, it was about fifty-two years since the temple was burnt; if from Jeconiah's captivity, it was but fifty-nine. So that many now alive might remember it standing; and a great mercy it was to the captives that they had the lives of so many of their priests and Levites lengthened out, who could tell them what they themselves remembered of the glory of Jerusalem, to quicken them in their return. These lamented the disproportion between this temple and the former. And, (1.) There was some reason for it; and if they turned their tears into the right channel, and bewailed the sin that was the cause of this melancholy change, they did well. Sin sullies the glory of any church or people, and, when they find themselves diminished and brought low, that must bear the blame. (2.) Yet it was their infirmity to mingle those tears with the common joys and so to cast a damp upon them. They despised the day of small things, and were unthankful for the good they enjoyed, because it was not so much as their ancestors had, though it was much more than they deserved. In the harmony of public joys, let not us be jarring strings. It was an aggravation of the discouragement they hereby gave to the people that they were priests and Levites, who should have known and taught others how to be duly affected under various providences, and not to let the remembrance of former afflictions drown the sense of present mercies. This mixture of sorrow and joy here is a representation of this world. Some are bathing in rivers of joy, while others are drowned in floods of tears. In heaven all are singing, and none sighing; in hell all are weeping and wailing, and none rejoicing; but here on earth we can scarcely discern the shouts of joy from the noise of the weeping. Let us learn to rejoice with those that do rejoice and weep with those that weep, and ourselves to rejoice as though we rejoiced not, and weep as though we wept not.

But Zerubbabel and Jeshua . . . said . . . Ye have nothing to do with us to build an house unto our God--This refusal to co-operate with the Samaritans, from whatever motives it sprang, was overruled by Providence for ultimate good; for, had the two peoples worked together, familiar acquaintanceship and intermarriage would have ensued, and the result might have been a relapse of the Jews into idolatry. Most certainly, confusion and obscurity in the genealogical evidence that proved the descent of the Messiah would have followed; whereas, in their hostile and separate condition, they were jealous observers of each other's proceedings, watching with mutual care over the preservation and integrity of the sacred books, guarding the purity and honor of the Mosaic worship, and thus contributing to the maintenance of religious knowledge and truth.

Some reckon that the building of the temple was suspended for only nine years; I am willing to believe that fifteen years were the utmost. During this time they had an altar and a tabernacle, which no doubt they made use of. When we cannot do what we would we must do what we can in the service of God, and be sorry we can do no better. But the counsellors that were hired to hinder the work (Ezr 4:5) told them, and perhaps with a pretence to inspiration, that the time had not come for the building of the temple (Hag 1:2), urging that it was long ere the time came for the building of Solomon's temple; and thus the people were made easy in their own ceiled houses, while God's house lay waste. Now here we are told how life was put into that good cause which seemed to lie dead. I. They had two good ministers, who, in God's name, earnestly persuaded them to put the wheel of business in motion again. Observe, 1. Who these ministers were, namely, the prophets Haggai and Zechariah, who both began to prophesy in the second year of Darius, as appears, Hag 1:1; Zac 1:1. Note, (1.) The temple of God among men is to be built by prophecy, not by secular force (that often hinders it, but seldom furthers it), but by the word of God. As the weapons of our warfare, so the instruments of our building, are not carnal, but spiritual, and they are the ministers of the gospel that are the master-builders. (2.) It is the business of God's prophets to stir up God's people to that which is good, and to help them in it, to strengthen their hands, and, by suitable considerations fetched from the word of God, to quicken them to their duty and encourage them in it. (3.) It is a sign that God has mercy in store for a people when he raises up prophets among them to be their helpers in the way and work of God, their guides, overseers, and rulers. 2. To whom they were sent. They prophesied unto the Jews (for, as to them pertained the giving of the law, so also the gift of prophecy, and therefore they are called the children of the prophets, Act 3:25, because they were educated under their tuition and instruction), even unto them, upon them, even upon them (so it is in the original), as Ezekiel prophesied upon the dry bones, that they might live, Eze 37:4. They prophesied against them (so bishop Patrick), for they reproved them because they did not build the temple. The word of God, if it be not received now as a testimony to us, will be received now as a testimony to us, will be received another day as a testimony against us, and will judge us. 3. Who sent them. They prophesied in the name, or (as some read it) in the cause, or for the sake, of the God of Israel; they spoke by commission from him, and argued from his authority over them, his interest in them, and the concern of his glory among them. II. They had two good magistrates, who were forward and active in this work. Zerubbabel their chief prince, and Jeshua their chief priest, Ezr 5:2. Those that are in places of dignity and power ought with their dignity to put honour upon and with their power to put life into every good work: thus it becomes those that preceded, and those that preside, with an exemplary care and zeal to fulfil all righteousness and to go before in a good work. These great men thought it no disparagement to them, but a happiness, to be taught and prescribed to by the prophets of the Lord, and were glad of their help in reviving this good work. Read the first chapter of the prophecy of Haggai here (for that is the best comment on these two verses) and see what great things God does by his word, which he magnifies above all his name, and by his Spirit working with it.

We have here, I. The decree of Cyrus for the building of the temple repeated. To this the Samaritans referred because the Jews pleaded it, and perhaps hoped it would not be found, and then their plea would be over-ruled and a stop put to their work. Search was ordered to be made for it among the records; for, it seems, the tribes had not taken care to provide themselves with an authentic copy of it, which might have stood them in good stead, but they must appeal to the original. It was looked for in Babylon (Ezr 6:1), where Cyrus was when he signed it. But, when it was not found there, Darius did not make that a pretence to conclude that therefore there was no such decree, and thereupon to give judgment against the Jews; but it is probable, having himself heard that such a decree was certainly made, he ordered the rolls in other places to be searched, and at length it was found at Achmetha, in the province of the Medes, Ezr 6:2. Perhaps some that durst not destroy it, yet hid it there, out of ill will to the Jews, that they might lose the benefit of it. But Providence so ordered that it came to light; and it is here inserted, Ezr 6:3-5. 1. Here is a warrant for the building of the temple: Let the house of God at Jerusalem, yea, let that house be built (so it may be read), within such and such dimensions, and with such and such materials. 2. A warrant for the taking of the expenses of the building out of the king's revenue, Ezr 6:4. We do not find that they had received what was here ordered them, the face of things at court being soon changed. 3. A warrant for the restoring of the vessels and utensils of the temple, which Nebuchadnezzar had taken away (Ezr 6:5), with an order that the priests, the Lord's ministers, should return them all to their places in the house of God. II. The confirmation of it by a decree of Darius, grounded upon it and in pursuance of it. 1. The decree of Darius is very explicit and satisfactory. (1.) He forbids his officers to do any thing in opposition to the building of the temple. The manner of expression intimates that he knew they had a mind to hinder it: Be you far hence (Ezr 6:6); let the work of this house of God alone, Ezr 6:7. Thus was the wrath of the enemy made to praise God and the remainder thereof did he restrain. (2.) He orders them out of his own revenue to assist the builders with money, [1.] For carrying on the building, Ezr 6:8. Herein he pursues the example of Cyrus, Ezr 6:4. [2.] For maintaining the sacrifices there when it was built, Ezr 6:9. He ordered that they should be supplied with every thing they wanted both for burnt-offerings and meat-offerings. He was content it should be a rent-charge upon his revenue, and ordered it to be paid every day, and this without fail, that they might offer sacrifices and prayers with them (for the patriarchs, when they offered sacrifice, called on the name of the Lord, so did Samuel, Elijah, and others) for the life (that is, the happiness and prosperity) of the king and his sons, Ezr 6:10. See here how he gives honour, First, To Israel's God, whom he calls once and again the God of heaven. Secondly, To his ministers, in ordering his commissioners to give out supplies for the temple service at the appointment of the priests. Those that thought to control them must now be, in this matter, at their command. It was a new thing for God's priests to have such an interest in the public money. Thirdly, To prayer: That they may pray for the life of the king. He knew they were a praying people, and had heard that God was nigh to them in all that which they called upon him for. He was sensible he needed their prayers and might receive benefit by them, and was kind to them in order that he might have an interest in their prayers. It is the duty of God's people to pray for those that are in authority over them, not only for the good and gentle, but also for the forward; but they are particularly bound in gratitude to pray for their protectors and benefactors; and it is the wisdom of princes to desire their prayers, and to engage them. Let not the greatest princes despise the prayers of the meanest saints; it is desirable to have them for us, and dreadful to have them against us. (3.) He enforces his decree with a penalty (Ezr 6:11): "Let none either oppose the work and service of the temple or withhold the supports granted to it by the crown upon pain of death. If any alter this decree, let him be (hanged before his own door as we say), hanged upon a beam of his own house, and, as an execrable man, let his house be made a dunghill." (4.) He entails a divine curse upon all those kings and people that should ever have any hand in the destruction of this house, Ezr 6:12. What he would not do himself for the protection of the temple he desired that God, to whom vengeance belongs, would do. This bespeaks him zealous in the cause; and though this temple was, at length, most justly destroyed by the righteous hand of God, yet perhaps the Romans, who were the instruments of that destruction, felt the effects of this curse, for that empire sensibly declined ever after. 2. From all this we learn, (1.) That the heart of kings is in the hand of God, and he turns it which way soever he pleases; what they are he makes them to be, for he is King of kings. (2.) That when God's time has come for the accomplishing of his gracious purposes concerning his church he will raise up instruments to promote them from whom such good service was not expected. The earth sometimes helps the woman (Rev 12:16), and those are made use of for the defence of religion who have little religion themselves. (3.) That what is intended for the prejudice of the church has often, by the overruling providence of God, been made serviceable to it, Phi 1:12. The enemies of the Jews, in appealing to Darius, hoped to get an order to suppress them, but, instead of that, they got an order to supply them. Thus out of the eater comes forth meat. The apocryphal Esdras (or Ezra), Book 1 ch. 3 and 4, gives another account of this decree in favour of the Jews, that Darius had vowed that if ever he came to the kingdom he would build the temple at Jerusalem, and that Zerubbabel, who was one of his attendants (whereas it is plain here that he was now at Jerusalem), for making an ingenious discourse before him on that subject (Great is the truth and will prevail), was told to ask what recompence he would, and asked only for this order, in pursuance of the king's vow.

GRACIOUS COMMISSION OF ARTAXERXES. (Ezra 7:11-26) this is the copy of the letter that the king Artaxerxes gave--The measure which this document authorized, and the remarkable interest in the Jews displayed in it, were most probably owing to the influence of Esther, who is thought to have been raised to the high position of queen a few months previous to the departure of Ezra [HALES]. According to others, who adopt a different chronology, it was more probably pressed upon the attention of the Persian court by Ezra, who, like Daniel, showed the prophecies to the king; or by some leading Jews on his accession, who, seeing the unsettled and disordered state of the colony after the deaths of Zerubbabel, Jeshua, Haggai, and Zechariah, recommended the appointment of a commission to reform abuses, suppress disorder, and enforce the observance of the law.