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We have here an account of the second day's work, the creation of the firmament, in which observe, 1. The command of God concerning it: Let there be a firmament, an expansion, so the Hebrew word signifies, like a sheet spread, or a curtain drawn out. This includes all that is visible above the earth, between it and the third heavens: the air, its higher, middle, and lower, regions - the celestial globe, and all the spheres and orbs of light above: it reaches as high as the place where the stars are fixed, for that is called here the firmament of heaven (Gen 1:14, Gen 1:15), and as low as the place where the birds fly, for that also is called the firmament of heaven, Gen 1:20. When God had made the light, he appointed the air to be the receptacle and vehicle of its beams, and to be as a medium of communication between the invisible and the visible world; for, though between heaven and earth there is an inconceivable distance, yet there is not an impassable gulf, as there is between heaven and hell. This firmament is not a wall of partition, but a way of intercourse. See Job 26:7; Job 37:18; Psa 104:3; Amo 9:6. 2. The creation of it. Lest it should seem as if God had only commanded it to be done, and some one else had done it, he adds, And God made the firmament. What God requires of us he himself works in us, or it is not done. He that commands faith, holiness, and love, creates them by the power of his grace going along with his word, that he may have all the praise. Lord, give what thou commandest, and then command what thou pleasest. The firmament is said to be the work of God's fingers, Psa 8:3. Though the vastness of its extent declares it to be the work of his arm stretched out, yet the admirable fineness of its constitution shows that it is a curious piece of art, the work of his fingers. 3. The use and design of it - to divide the waters from the waters, that is, to distinguish between the waters that are wrapped up in the clouds and those that cover the sea, the waters in the air and those in the earth. See the difference between these two carefully observed, Deu 11:10, Deu 11:11, where Canaan is upon this account preferred to Egypt, that Egypt was moistened and made fruitful with the waters that are under the firmament, but Canaan with waters from above, out of the firmament, even the dew of heaven, which tarrieth not for the sons of men, Mic 5:7. God has, in the firmament of his power, chambers, store-chambers, whence he watereth the earth, Psa 104:13; Psa 65:9, Psa 65:10. He has also treasures, or magazines, of snow and hail, which he hath reserved against the day of battle and war, Job 38:22, Job 38:23. O what a great God is he who has thus provided for the comfort of all that serve him and the confusion of all that hate him! It is good having him our friend, and bad having him our enemy. 4. The naming of it: He called the firmament heaven. It is the visible heaven, the pavement of the holy city; above the firmament God is said to have his throne (Eze 1:26), for he has prepared it in the heavens; the heavens therefore are said to rule, Dan 4:26. Is not God in the height of heaven? Job 22:12. Yes, he is, and we should be led by the contemplation of the heavens that are in our eye to consider our Father who is in heaven. The height of the heavens should remind us of God's supremacy and the infinite distance there is between us and him; the brightness of the heavens and their purity should remind us of his glory, and majesty, and perfect holiness; the vastness of the heavens, their encompassing of the earth, and the influence they have upon it, should remind us of his immensity and universal providence.

Articles of agreement among men are usually sealed, that the covenants may be the more solemn, and the performances of the covenants the more sure, to mutual satisfaction. God therefore, being willing more abundantly to show to the heirs of promise the immutability of his councils, has confirmed his covenant by a seal (Heb 6:17), which makes the foundations we build on stand sure, Ti2 2:19. The seal of this covenant of nature was natural enough; it was the rainbow, which, it is likely, was seen in the clouds before, when second causes concurred, but was never a seal of the covenant till now that it was made so by a divine institution. Now, concerning this seal of the covenant, observe, 1. This seal is affixed with repeated assurances of the truth of that promise of which it was designed to be the ratification: I do set my bow in the cloud (Gen 9:23); it shall be seen in the cloud (Gen 9:14), that the eye may affect the heart and confirm the faith; and it shall be the token of the covenant (Gen 9:12, Gen 9:13), and I will remember my covenant, that the waters shall no more become a flood, Gen 9:15. Nay, as if the Eternal Mind needed a memorandum, I will look upon it, that I may remember the everlasting covenant, Gen 9:16. Thus here is line upon line, that we might have sure and strong consolation who have laid hold of this hope. 2. The rainbow appears when the clouds are most disposed to wet, and returns after the rain; when we have most reason to fear the rain prevailing, then God shows this seal of the promise that it shall not prevail. Thus God obviates our fears with such encouragements as are both suitable and seasonable. 3. The thicker the cloud the brighter the bow in the cloud. Thus, as threatening afflictions abound, encouraging consolations much more abound, Co2 1:5. 4. The rainbow appears when one part of the sky is clear, which intimates mercy remembered in the midst of wrath; and the clouds are hemmed as it were with the rainbow, that they may not overspread the heavens, for the bow is coloured rain or the edges of a cloud gilded. 5. The rainbow is the reflection of the beams of the sun, which intimates that all the glory and significancy of the seals of the covenant are derived from Christ the Sun of righteousness, who is also described with a rainbow about his throne (Rev 4:3), and a rainbow upon his head (Rev 10:1), which intimates, not only his majesty, but his mediatorship. 6. The rainbow has fiery colours in it, to signify that though God will not again drown the world, yet, when the mystery of God shall be finished, the world shall be consumed by fire. 7. A bow bespeaks terror, but this bow has neither string nor arrow, as the bow ordained against the persecutors has (Psa 7:12, Psa 7:13), and a bow alone will do little execution. It is a bow, but it is directed upwards, not towards the earth; for the seals of the covenant were intended to comfort, not to terrify. 8. As God looks upon the bow, that he may remember the covenant, so should we, that we also may be ever mindful of the covenant, with faith and thankfulness.

thou shalt make a battlement for thy roof, that thou bring not blood upon thine house, if any man fall from thence--The tops of houses in ancient Judea, as in the East still, were flat, being composed of branches or twigs laid across large beams, and covered with a cement of clay or strong plaster. They were surrounded by a parapet breast high. In summer the roof is a favorite resort for coolness, and accidents would frequently happen from persons incautiously approaching the edge and falling into the street or court; hence it was a wise and prudent precaution in the Jewish legislator to provide that a stone balustrade or timber railing round the roof should form an essential part of every new house.

The Lord came--Under a beautiful metaphor, borrowed from the dawn and progressive splendor of the sun, the Majesty of God is sublimely described as a divine light which appeared in Sinai and scattered its beams on all the adjoining region in directing Israel's march to Canaan. In these descriptions of a theophania, God is represented as coming from the south, and the allusion is in general to the thunderings and lightnings of Sinai; but other mountains in the same direction are mentioned with it. The location of Seir was on the east of the Ghor; mount Paran was either the chain on the west of the Ghor, or rather the mountains on the southern border of the desert towards the peninsula [ROBINSON]. (Compare Jdg 5:4-5; Psa 68:7-8; Hab 3:3). ten thousands of saints--rendered by some, "with the ten thousand of Kadesh," or perhaps better still, "from Meribah" [EWALD]. a fiery law--so called both because of the thunder and lightning which accompanied its promulgation (Exo 19:16-18; Deu 4:11), and the fierce, unrelenting curse denounced against the violation of its precepts (Co2 3:7-9). Notwithstanding those awe-inspiring symbols of Majesty that were displayed on Sinai, the law was really given in kindness and love (Deu 33:3), as a means of promoting both the temporal and eternal welfare of the people. And it was "the inheritance of the congregation of Jacob," not only from the hereditary obligation under which that people were laid to observe it, but from its being the grand distinction, the peculiar privilege of the nation.

The burnt child dreads the fire; yet Samson, that has more than the strength of a man, in this comes short of the wisdom of a child; for, though he had been more than once brought into the highest degree of mischief and danger by the love of women and lusting after them, yet he would not take warning, but is here again taken in the same snare, and this third time pays for all. Solomon seems to refer especially to this story of Samson when, in his caution against uncleanness, he gives this account of a whorish woman (Pro 7:26), that she hath cast down many wounded, yea, many strong men have been slain by her; and (Pro 6:26) that the adulteress will hunt for the precious life. This bad woman, that brought Samson to ruin, is here named Delilah, an infamous name, and fitly used to express the person, or thing, that by flattery or falsehood brings mischief and destruction on those to whom kindness is pretended. See here, I. The affection Samson had for Delilah: he loved her, Jdg 16:4. Some think she was his wife, but then he would have had her home to his own house; others that he courted her to make her his wife; but there is too much reason to suspect that it was a sinful affection he had for her, and that he lived in uncleanness with her. Whether she was an Israelite or a Philistine is not certain. If an Israelite, which is scarcely probable, yet she had the heart of a Philistine. II. The interest which the lords of the Philistines made with her to betray Samson, Jdg 16:5. 1. That which they told her they designed was to humble him, or afflict him; they would promise not to do him any hurt, only they would disable him not to do them any. And so much conscience it should seem they made of this promise that even then, when he lay ever so much at their mercy, they would not kill him, no, not when the razor that cut his hair might sooner and more easily have cut his throat. 2. That which they desired, in order hereunto, was to know where his great strength lay, and by what means he might be bound. Perhaps they imagined he had some spell or charm which he carried about with him, by the force of which he did these great things, and doubted not but that, if they could get this from him, he would be manageable; and therefore, having had reason enough formerly to know which was his blind side, hoped to find out his riddle a second time by ploughing with his heifer. They engaged Delilah to get it out of him, telling her what a kindness it would be to them, and perhaps assuring her it should not be improved to any real mischief, either to him or her. 3. For this they bid high, promised to give her each of them 1100 pieces of silver, 5500 in all. So many shekels amounted to above 1000l. sterling; with this she was hired to betray one she pretended to love. See what horrid wickedness the love of money is the root of. Our blessed Saviour was thus betrayed by one whom he called friend, and with a kiss too, for filthy lucre. No marvel if those who are unchaste, as Delilah, be unjust; such as lose their honesty in one instance will in another. III. The arts by which he put her off from time to time, and kept his own counsel a great while. She asked him where his great strength lay, and whether it were possible for him to be bound and afflicted (Jdg 16:6), pretending that she only desired he would satisfy her curiosity in that one thing, and that she thought it was impossible he should be bound otherwise than by her charms. 1. When she urged him very much, he told her, (1.) That he might be bound with seven green withs, Jdg 16:7. The experiment was tried (Jdg 16:8), but it would not do: he broke the withs as easily as a thread of tow is broken when it toucheth the fire, Jdg 16:9. (2.) When she still continued her importunity (Jdg 16:10) he told her that with two new ropes he might be so cramped and hampered that he might be as easily dealt with as any other man, Jdg 16:11. This experiment was tried too, but it failed: the new ropes broke from off his arm like a thread, Jdg 16:12. (3.) When she still pressed him to communicate the secret, and upbraided him with it as an unkindness that he had bantered her so long, he then told her that the weaving of the seven locks of his head would make a great alteration in him, Jdg 16:13. This came nearer the matter than any thing he had yet said, but it would not do: his strength appeared to be very much in his hair, when, upon the trial of this, purely by the strength of his hair, he carried away the pin of the beam and the web. 2. In the making of all these experiments, it is hard to say whether there appears more of Samson's weakness or Delilah's wickedness. (1.) Could any thing be more wicked than her restless and unreasonable importunity with him to discover a secret which she knew would endanger his life if ever it were lodged any where but in his own breast? What could be more base and disingenuous, more false and treacherous, than to lay his head in her lap, as one whom she loved, and at the same time to design the betraying of him to those by whom he was mortally hated? (2.) Could any thing be more weak than for him to continue a parley with one who, he so plainly saw, was aiming to do him a mischief, - that he should lend an ear so long to such an impudent request, that she might know how to do him a mischief, - that when he perceived liers in wait for him in the chamber, and that they were ready to apprehend him if they had been able, he did not immediately quit the chamber, with a resolution never to come into it any more, - nay, that he should again lay his head in that lap out of which he had been so often roused with that alarm, The Philistines are upon thee, Samson? One can hardly imagine a man so perfectly besotted, and void of all consideration, as Samson now was; but whoredom is one of those things that take away the heart. It is hard to say what Samson meant in suffering her to try so often whether she could weaken and afflict him; some think he did not certainly know himself where his strength lay, but, it should seem, he did know, for, when he told her that which would disable him indeed, it is said, He told her all his heart. It seems, he designed to banter her, and to try if he could turn it off with a jest, and to baffle the liers in wait, and make fools of them; but it was very unwise in him that he did not quit the field as soon as ever he perceived that he was not able to keep the ground. IV. The disclosure he at last made of this great secret; and, if the disclosure proved fatal to him, he must thank himself, who had not power to keep his own counsel from one that manifestly sought his ruin. Surely in vain is the net spread in the sight of any bird, but in Samson's sight is the net spread, and yet he is taken in it. If he had not been blind before the Philistines put out his eyes, he might have seen himself betrayed. Delilah signifies a consumer; she was so to him. Observe, 1. How she teazed him, telling him she would not believe he loved her, unless he would gratify her in this matter (Jdg 16:15): How canst thou say, I love thee, when they heart is not with me? That is, "when thou canst not trust me with the counsels of they heart?" Passionate lovers cannot bear to have their love called in question; they would do any thing rather than their sincerity should be suspected. Here therefore Delilah had this fond fool (excuse me that I call him so) at an advantage. This expostulation is indeed grounded upon a great truth, that those only have our love, not that have our good words or our good wishes, but that have our hearts. That is love without dissimulation; but it is falsehood and flattery in the highest degree to say we love those with whom our hearts are not. How can we say we love either our brother, whom we have seen, or God, whom we have not seen, if our hearts be not with him? She continued many days vexatious to him with her importunity, so that he had no pleasure of his life with her (Jdg 16:16); why then did he not leave her? It was because he was captivated to her by the power of love, falsely so called, but truly lust. This bewitched and perfectly intoxicated him, and by the force of it see, 2. How she conquered him (Jdg 16:17): He told her all his heart. God left him to himself to do this foolish thing, to punish him for indulging himself in the lusts of uncleanness. The angel that foretold his birth said nothing of his great strength, but only that he should be a Nazarite, and particularly that no razor should come upon his head, Jdg 13:5. His consecration to God was to be his strength, for he was to be strengthened according to the glorious power of that Spirit which wrought in him mightily, that his strength, by promise, not by nature, might be a type and figure of the spiritual strength of believers, Col 1:11, Col 1:29. Therefore the badge of his consecration was the pledge of his strength; if he lose the former, he knows he forfeits the latter. "If I be shaven, I shall no longer be a Nazarite, and then my strength will be lost." The making of his bodily strength to depend so much on his hair, which could have no natural influence upon it either one way or other, teaches us to magnify divine institutions, and to expect God's grace, and the continuance of it, only the use of those means of grace wherein he has appointed us to attend upon him, the word, sacraments, and prayer. In these earthen vessels is this treasure.

HIS DEATH. (Jdg 16:26-31) there were upon the roof about three thousand men and women, that beheld while Samson made sport--This building seems to have been similar to the spacious and open amphitheaters well known among the Romans and still found in many countries of the East. They are built wholly of wood. The standing place for the spectators is a wooden floor resting upon two pillars and rising on an inclined plane, so as to enable all to have a view of the area in the center. In the middle there are two large beams, on which the whole weight of the structure lies, and these beams are supported by two pillars placed almost close to each other, so that when these are unsettled or displaced, the whole pile must tumble to the ground.

We have here Saul falling and David rising. I. Here is Saul made a terror to himself (Sa1 16:14): The Spirit of the Lord departed from him. He having forsaken God and his duty, God, in a way of righteous judgment, withdrew from him those assistances of the good Spirit with which he was directed, animated, and encouraged in his government and wars. He lost all his good qualities. This was the effect of his rejecting God, and an evidence of his being rejected by him. Now God took his mercy from Saul (as it is expressed, Sa2 7:15); for, when the Spirit of the Lord departs from us, all good goes. When men grieve and quench the Spirit, by wilful sin, he departs, and will not always strive. The consequence of this was that an evil spirit from God troubled him. Those that drive the good Spirit away from the do of course become prey to the evil spirit. If God and his grace do not rule us, sin and Satan will have possession of us. The devil, by the divine permission, troubled and terrified Saul, by means of the corrupt humours of his body and passions of his mind. He grew fretful, and peevish, and discontented, timorous and suspicious, ever and anon starting and trembling; he was sometimes, says Josephus, as if he had been choked or strangled, and a perfect demoniac by fits. This made him unfit for business, precipitate in his counsels, the contempt of his enemies, and a burden to all about him. II. Here is David made a physician to Saul, and by this means brought to court, a physician that helped him against the worst of diseases, when none else could. David was newly appointed privately to the kingdom. It would be of use to him to go to court and see the world; and here his doing so is brought about for him without any contrivance of his own or his friends. Note, Those whom God designs for any service his providence shall concur with his grace to prepare and qualify for it. Saul is distempered; his servants have the honesty and courage to tell him what his distemper is (Sa1 16:15), an evil spirit, not by chance but from God and his providence, troubleth thee. Now, 1. The means they all advised him to for his relief was music (Sa1 16:16): "Let us have a cunning player on the harp to attend thee." How much better friends had they been to him if they had advised him, since the evil spirit was from the Lord, to give all diligence to make his peace with God by true repentance, to send for Samuel to pray with him and to intercede with God for him! then might he not only have had some present relief, but the good Spirit would have returned to him. But their project is to make him merry, and so cure him. Many whose consciences are convinced and startled are for ever ruined by such methods as these, which drown all care of the soul in the delights of sense. Yet Saul's servants did not amiss to send for music as a help to cheer up the spirits, if they had but withal sent for a prophet to give him good counsel. And (as bishop Hall observes) it was well they did not send for a witch or diviner, by his enchantments to cast out the evil spirit, which has been the abominably wicked practice of some that have worn the Christian name, who consult the devil in their distresses and make hell their refuge. It will be no less than a miracle of divine grace if those who thus agree with Satan ever break off from him again. 2. One of his servants recommended David to him, as a fit person to be employed in the use of these means, little imagining that he was the man whom Samuel meant when he told Saul of a neighbour of his, better than he, who should have the kingdom, Sa1 15:28. It is a very high character which the servant of Saul's here gives of David (Sa1 16:18), that he was not only fit for his purpose as a comely person and skilful in playing, but a man of courage and conduct, a mighty valiant man, and prudent in all matters, fit to be further preferred, and (which crowned his character) the Lord is with him. By this it appears that though David, after he was anointed, returned to his country business, and there remained on his head no marks of the oil, so careful was he to keep that secret, yet the workings of the Spirit signified by the oil could not be hid, but made him shine in obscurity, so that all his neighbours observed with wonder the great improvements of his mind on a sudden. David, even in his shepherd's garb, has become an oracle, a champion, and every thing that is great. His fame reached the court soon, for Saul was inquisitive after such young men, Sa1 14:52. When the Spirit of God comes upon a man he will make his face to shine. 3. David is hereupon sent for to court. And it seems, (1.) His father was very willing to part with him, sent him very readily, and a present with him to Saul, Sa1 16:20. The present was, according to the usage of those times, bread and wine (compare, Sa1 10:3, Sa1 10:4), therefore acceptable because expressive of the homage and allegiance of him that sent it. Probably Jesse, who knew what his son David was designed for, was aware that Providence was herein fitting him for it, and therefore he would not force Providence by sending him to court uncalled, yet he followed Providence very cheerfully when he saw it plainly putting him into the way of preferment. Some suggest that when Jesse received that message, Send me David thy son, he began to be afraid that Saul had got some intimation of his being anointed, and sent for him to do him a mischief, and therefore Jesse sent a present to pacify him; but it is probable that the person, whoever he was, that brought the message, gave him an account on what design he was sent for. (2.) Saul became very kind to him (Sa1 16:21), loved him greatly, and designed to make him his armour-bearer, and (contrary to the manner of the king, Sa1 8:11) asked his father's leave to keep him in his service (Sa1 16:22): Let David, I pray thee, stand before me. And good reason he had to respect him, for he did him a great deal of service with his music, Sa1 16:23. Only his instrumental music with his harp is mentioned, but it should seem, by the account Josephus gives, that he added vocal music to it, and sung hymns, probably divine hymns, songs of praise, to his harp. David's music was Saul's physic. [1.] Music has a natural tendency to compose and exhilarate the mind, when it is disturbed and saddened. Elisha used it for the calming of his spirits, Kg2 3:15. On some it has a greater influence and effect than on others, and, probably, Saul was one of those. Not that it charmed the evil spirit, but it made his spirit sedate, and allayed those tumults of the animal spirits by which the devil had advantage against him. The beams of the sun (it is the learned Bochart's comparison) cannot be cut with a sword, quenched with water, or blown out with wind, but, by closing the window-shutters, they may be kept out of the chamber. Music cannot work upon the devil, but it may shut up the passages by which he has access to the mind. [2.] David's music was extraordinary, and in mercy to him, that he might gain a reputation at court, as one that had the Lord with him. God made his performances in music more successful, in this case, than those of others would have been. Saul found, even after he had conceived an enmity to David, that no one else could do him the same service (Kg2 19:9, Kg2 19:10), which was a great aggravation of his outrage against him. It is a pity that music, which may be so serviceable to the good temper of the mind, should ever be abused by any to the support of vanity and luxury, and made an occasion of drawing the heart away from God and serious things: if this be to any the effect of it, it drives away the good Spirit, not the evil spirit.

It was not long ago that the Philistines were soundly beaten, and put to the worse, before Israel, and they would have been totally routed if Saul's rashness had not prevented; but here we have them making head again. Observe, I. How they defied Israel with their armies, Sa1 17:1. They made a descent upon the Israelites' country, and possessed themselves, as it should seem, of some part of it, for they encamped in a place which belonged to Judah. Israel's ground would never have been footing for Philistine-armies if Israel had been faithful to their God. The Philistines (it is probable) had heard that Samuel had fallen out with Saul and forsaken him, and no longer assisted and advised him, and that Saul had grown melancholy and unfit for business, and this news encouraged them to make this attempt for the retrieving of the credit they had lately lost. The enemies of the church are watchful to take all advantages, and they never have greater advantages than when her protectors have provoked God's Spirit and prophets to leave them. Saul mustered his forces, and faced them, Sa1 17:2, Sa1 17:3. And here we must take notice, 1. That the evil spirit, for the present, had left Saul, Sa1 16:23. David's harp having given him some relief, perhaps the alarms and affairs of the war prevented the return of the distemper. Business is a good antidote against melancholy. Let the mind have something without to fasten on and employ itself about, and it will be the less in danger of preying upon itself. God, in mercy to Israel, suspended the judgment for a while; for how distracted must the affairs of the public have been if at this juncture the prince had been distracted! 2. That David for the present had returned to Bethlehem, and had left the court, Sa1 17:15. When Saul had no further occasion to use him for the relief of his distemper, though, being anointed, he had a very good private reason, and, having a grant of the place of Saul's armour-bearer, he had a very plausible pretence to have continued his attendance, as a retainer to the court, yet he went home to Bethlehem, and returned to keep his father's sheep; this was a rare instance, in a young man that stood so fair for preferment, of humility and affection to his parents. He knew better than most do how to come down again after he had begun to rise, and strangely preferred the retirements of the pastoral life before all the pleasures and gaieties of the court. None more fit for honour than he, nor that deserved it better, and yet none more dead to it. II. How they defied Israel with their champion Goliath, whom they were almost as proud of as he was of himself, hoping by him to recover their reputation and dominion. Perhaps the army of the Israelites was superior in number and strength to that of the Philistines, which made the Philistines decline a battle, and stand at bay with them, desiring rather to put the issue upon a single combat, in which, having such a champion, they hoped to gain the victory. Now concerning this champion observe, 1. His prodigious size. He was of the sons of Anak, who at Gath kept their ground in Joshua's time (Jos 11:22), and kept up a race of giants there, of which Goliath was one, and, it is probable, one of the largest. He was in height six cubits and a span, v. 4. They learned bishop Cumberland has made it out that the scripture-cubit was above twenty-one inches (above three inches more than our half-yard) and a span was half a cubit, by which computation Goliath wanted but eight inches of four yard in height, eleven feet and four inches, a monstrous stature, and which made him very formidable, especially if he had strength and spirit proportionable. 2. His armour. Art, as well as nature, made him terrible. He was well furnished with defensive armour (Sa1 17:5, Sa1 17:6): A helmet of brass on his head, a coat of mail, made of brass plates laid over one another, like the scales of a fish; and, because his legs would lie most within the reach of an ordinary man, he wore brass boots, and had a large corselet of brass about his neck. The coat is said to weigh 5000 shekels, and a shekel was half an ounce avoirdupois, a vast weight for a man to carry, all the other parts of his armour being proportionable. But some think it should be translated, not the weight of the coat, but the value of it, was 5000 shekels; so much it cost. His offensive weapons were extraordinary, of which his spear only is here described, Sa1 17:7. It was like a weaver's beam. His arm could manage that which an ordinary man could scarcely heave. His shield only, which was the lightest of all his accoutrements, was carried before him by his esquire, probably for state; for he that was clad in brass little needed a shield. 3. His challenge. The Philistines having chosen him for their champion, to save themselves from the hazard of battle, he here throws down the gauntlet, and bids defiance to the armies of Israel, Sa1 17:8-10. He came into the valley that lay between the camps, and, his voice probably being as much stronger than other people's as his arm was, he cried so as to make them all hear him, Give me a man, that we may fight together. He looked upon himself with admiration, because he was so much taller and stronger than all about him; his heart (says bishop Hall) nothing but a lump of proud flesh. He looked upon Israel with disdain, because they had none among them of such a monstrous bulk, and defies them to find a man among them bold enough to enter the list with him. (1.) He upbraids them with their folly in drawing an army together: "Why have you come to set the battle in array? How dare you oppose the mighty Philistines?" Or, "Why should the two armies engage, when the controversy may be sooner decided, with only the expense of one life and the hazard of another?" (2.) He offers to put the war entirely upon the issue of the duel he proposes: "If your champion kill me, we will be your servants; if I kill him, you shall be ours." This, says bishop Patrick, was only a bravado, for no nation would be willing thus to venture its all upon the success of one man, nor is it justifiable; notwithstanding Goliath's stipulation here, when he was killed the Philistines did not stand to his word, nor submit themselves as servants to Israel. When he boasts, I am a Philistine, and you are servants to Saul, he would have it thought a great piece of condescension in him, who was a chief ruler, to enter the lists with an Israelite; for he looked on them as no better than slaves. The Chaldee paraphrase brings him in boasting that he was the man that had killed Hophni and Phinehas and taken the ark prisoner, but that the Philistines had never given him so much as the command of a regiment in recompence of his services, whereas Saul had been made king for his services: "Let him therefore take up the challenge." 4. The terror this struck upon Israel: Saul and his army were greatly afraid, Sa1 17:11. The people would not have been dismayed but that they observed Saul's courage failed him; and it is not to be expected that, if the leader be a coward, the followers should be bold. We found before, when the Spirit of the Lord came upon Saul (Sa1 11:6), none could be more daring nor forward to answer the challenge of Nahash the Ammonite, but now that the Spirit of the Lord had departed from him even the big looks and big words of a single Philistine make him change colour. But where was Jonathan all this while? Why did not he accept the challenge, who, in the last war, had so bravely engaged a whole army of Philistines? Doubtless he did not feel himself stirred up of God to it, as he did in the former case. As the best, so the bravest men, are no more than what God makes them. Jonathan must now sit still, because the honour of engaging Goliath is reserved for David. In great and good actions, the wind of the Spirit blows when and where he listeth. Now the pious Israelites lament their king's breach with Samuel.

Here, I. The temple is called the house of the Lord (Kg1 6:1), because it was, 1. Directed and modelled by him. Infinite Wisdom was the architect, and gave David the plan or pattern by the Spirit, not by word of mouth only, but, for the greater certainty and exactness, in writing (Ch1 28:11, Ch1 28:12), as he had given to Moses in the mouth a draught of the tabernacle. 2. Dedicated and devoted to him and to his honour, to be employed in his service, so his as never any other house was, for he manifested his glory in it (so as never in any other) in a way agreeable to that dispensation; for, when there were carnal ordinances, there was a worldly sanctuary, Heb 9:1, Heb 9:10. This gave it its beauty of holiness, that it was the house of the Lord, which far transcended all its other beauties. II. The time when it began to be built is exactly set down. 1. It was just 480 years after the bringing of the children of Israel out of Egypt. Allowing forty years to Moses, seventeen to Joshua, 299 to the Judges, forty to Eli, forty to Samuel and Saul, forty to David, and four to Solomon before he began the work, we have just the sum of 480. So long it was after that holy state was founded before that holy house was built, which, in less than 430 years, was burnt by Nebuchadnezzar. It was thus deferred because Israel had, by their sins, rendered themselves unworthy of this honour, and because God would show how little he values external pomp and splendour in his service: he was in no haste for a temple. David's tent, which was clean and convenient, though it was neither stately nor rich, nor, for aught that appears, ever consecrated, is called the house of the Lord (Sa2 12:20), and served as well as Solomon's temple; yet, when God gave Solomon great wealth, he put it into his heart thus to employ it, and graciously accepted him, chiefly because it was to be a shadow of good things to come, Heb 9:9. 2. It was in the fourth year of Solomon's reign, the first three years being taken up in settling the affairs of his kingdom, that he might not find any embarrassment from them in this work. It is not time lost which is spent in composing ourselves for the work of God, and disentangling ourselves from every thing which might distract or divert us. During this time he was adding to the preparations which his father had made (Ch1 22:14), hewing the stone, squaring the timber, and getting every thing ready, so that he is not to be blamed for slackness in deferring it so long. We are truly serving God when we are preparing for his service and furnishing ourselves for it. III. The materials are brought in, ready for their place (Kg1 6:7), so ready that there was neither hammer nor ax heard in the house while it was in building. In all building Solomon prescribes it as a rule of prudence to prepare the work in the field, and afterwards build, Pro 24:27. But here, it seems, the preparation was more than ordinarily full and exact, to such a degree that, when the several parts came to be put together, there was nothing defective to be added, nothing amiss to be amended. It was to be the temple of God of peace, and therefore no iron tool must be heard in it. Quietness and silence both become and befriend religious exercises: God's work should be done with as much care and as little noise as may be. The temple was thrown down with axes and hammers, and those that threw it down roared in the midst of the congregation (Psa 74:4, Psa 74:6); but it was built up in silence. Clamour and violence often hinder the work of God, but never further it. IV. The dimensions are laid down (Kg1 6:2, Kg1 6:3) according to the rules of proportion. Some observe that the length and breadth were just double to that of the tabernacle. Now that Israel had grown more numerous the place of their meeting needed to be enlarged (Isa 54:1, Isa 54:2), and now that they had grown richer they were the better able to enlarge it. Where God sows plentifully he expects to reap so. V. An account of the windows (Kg1 6:4): They were broad within, and narrow without, Marg. Such should the eyes of our mind be, reflecting nearer on ourselves than on other people, looking much within, to judge ourselves, but little without, to censure our brethren. The narrowness of the lights intimated the darkness of that dispensation, in comparison with the gospel day. VI. The chambers are described (Kg1 6:5, Kg1 6:6), which served as vestries, in which the utensils of the tabernacle were carefully laid up, and where the priests dressed and undressed themselves and left the clothes in which they ministered: probably in some of these chambers they feasted upon the holy things. Solomon was not so intent upon the magnificence of the house as to neglect the conveniences that were requisite for the offices thereof, that every thing might be done decently and in order. Care was taken that the beams should not be fastened in the walls to weaken them, Kg1 6:6. Let not the church's strength be impaired under pretence of adding to its beauty or convenience.

THE CHAMBERS THEREOF. (Kg1 6:5-10) against the wall of the house he built chambers--On three sides, there were chambers in three stories, each story wider than the one beneath it, as the walls were narrowed or made thinner as they ascended, by a rebate being made, on which the beams of the side floor rested, without penetrating the wall. These chambers were approached from the right-hand side, in the interior of the under story, by a winding staircase of stone, which led to the middle and upper stories.

chambers . . . five cubits high--The height of the whole three stories was therefore about fifteen cubits. they rested on the house with timber of cedar--that is, because the beams of the side stones rested on the ledges of the temple wall. The wing was attached to the house; it was connected with the temple, without, however, interfering injuriously with the sanctuary [KEIL].

Never had any man so much of the spirit of building as Solomon had, nor to better purpose; he began with the temple, built for God first, and then all his other buildings were comfortable. The surest foundations of lasting prosperity are those which are laid in an early piety, Mat 6:33. 1. He built a house for himself (Kg1 7:1), where he dwelt, Kg1 7:8. His father had built a good house; but it was no reflection upon his father for him to build a better, in proportion to the estate wherewith God had blessed him. Much of the comfort of this life is connected with an agreeable house. He was thirteen years building this house, whereas he built the temple in little more than seven years; not that he was more exact, but less eager and intent, in building his own house than in building God's. He was in no haste for his own palace, but impatient till the temple was finished and fit for use. Thus we ought to prefer God's honour before our own ease and satisfaction. 2. He built the house of the forest at Lebanon (Kg1 7:2), supposed to be a country seat near Jerusalem, so called from the pleasantness of its situation and the trees that encompassed it. I rather incline to think that it was a house built in the forest of Lebanon itself, whither (though far distant from Jerusalem) Solomon (having so many chariots and horses, and those dispersed into chariot-cities, which probably were his stages) might frequently retire with ease. It does not appear that his throne (mentioned Kg1 7:7) was at the house of the forest of Lebanon, and it was not at all improper to put his shields there as in a magazine. Express notice is taken of his buildings, not only in Jerusalem, but in Lebanon (Kg1 9:19), and we read of the tower of Lebanon, which looks towards Damascus (Sol 7:4), which probably was part of this house. A particular account is given of this house, that being built in Lebanon, a place famed for cedars, the pillars, and beams, and roof, were all cedar (Kg1 7:2, Kg1 7:3), and, being designed for pleasant prospects, there were three tiers of windows on each side, light against light (Kg1 7:4, Kg1 7:5), or, as it may be read, prospect against prospect. Those whose lost i cast in the country may be well reconciled to a country life by this, that some of the greatest princes have thought those the most pleasant of their days which they have spent in their country retirements. 3. He built piazzas before one of his houses, either that at Jerusalem or that in Lebanon, which were very famous - a porch of pillars (Kg1 7:6), perhaps for an exchange or a guard-house, or for those to walk in that attended him about business till they could have audience, or for state and magnificence. He himself speaks of Wisdom's building her house, and hewing out her seven pillars (Pro 9:1), for the shelter of those that, three verses before (Kg1 8:34), are said to watch daily at her gates and to wait at the posts of her doors. 4. At his house where he dwelt in Jerusalem he built a great hall, or porch of judgment, where was set the throne, or king's bench, for the trial of causes, in which he himself was appealed to (placita coram ipso rege tenenda - causes were to be adjusted in the king's presence), and this was richly wainscoted with cedar, from the floor to the roof, Kg1 7:7. He had there also another court within the porch, nearer his house, of similar work, for his attendants to walk in, Kg1 7:8. 5. He built a house for his wife, where she kept her court, Kg1 7:8. It is said to be like the porch, because built of cedar like it, though not in the same form; this, no doubt, was nearer adjoining to his own palace, yet perhaps if it had been as near as it ought to have been Solomon would not have multiplied wives as he did. The wonderful magnificence of all these buildings is taken notice of, Kg1 7:9, etc. All the materials were the best of their kind. The foundation-stones were costly for their size, four or five yards square, or at least so many yards long (Kg1 7:10), and the stones of the building were costly for the workmanship, hewn and sawn, and in all respects finely wrought, Kg1 7:9, Kg1 7:11. The court of his own house was like that of the temple (Kg1 7:12, compare Kg1 6:36); so well did he like the model of God's courts that he made his own by it.

Several things may be observed here, I. Concerning the sons of the prophets, and their condition and character. The college here spoken of seems to be that at Gilgal, for there Elisha was (Kg2 4:38), and it was near Jordan; and, probably, wherever Elisha resided as many as could of the sons of the prophets flocked to him for the advantage of his instructions, counsels, and prayers. Every one would covet to dwell with him and be near him. Those that would be teachers should lay out themselves to get the best advantages for learning. Now observe, 1. Their number increased so that they wanted room: The place is too strait for us (Kg2 6:1) - a good hearing, for it is a sign many are added to them. Elisha's miracles doubtless drew in many. Perhaps they increased the more now that Gehazi was cashiered, and, it is likely, an honester man put in his room, to take care of their provisions; for it should seem (by that instance, Kg2 4:43) that Naaman's case was not the only one in which he grudged his master's generosity. 2. They were humble men and did not affect that which was gay or great. When they wanted room they did not speak of sending for cedars, and marble stones, and curious artificers, but only of getting every man a beam, to run up a plain hut or cottage with. It becomes the sons of the prophets, who profess to look for great things in the other world, to be content with mean things in this. 3. They were poor men, and men that had no interest in great ones It was a sign that Joram was king, and Jezebel ruled too, or the sons of the prophets, when they wanted room, would have needed only to apply to the government, not to consult among themselves about the enlargement of their buildings. God's prophets have seldom been the world's favourites. Nay, so poor were they that they had not wherewithal to hire workmen (but must leave their studies, and work for themselves), no, nor to buy tools, but must borrow of their neighbours. Poverty then is no bar to prophecy. 4. They were industrious men, and willing to take pains. They desired not to live, like idle drones (idle monks, I might have said), upon the labours of others, but only desired leave of their president to work for themselves. As the sons of the prophets must not be so taken up with contemplation as to render themselves unfit for action, so much less must they so indulge themselves in their ease as to be averse to labour. He that must eat or die must work or starve, Th2 3:8, Th2 3:10. Let no man think an honest employment either a burden or disparagement. 5. They were men that had a great value and veneration for Elisha; though they were themselves prophets, they paid much deference to him. (1.) They would not go about to build at all without his leave, Kg2 6:2. It is good for us all to be suspicious of our own judgment, even when we think we have most reason for it, and to be desirous of the advice of those who are wiser and more experienced; and it is especially commendable in the sons of the prophets to take their fathers along with them, and to act in all things of moment under their direction, permissu superiorum - by permission of their superiors. (2.) They would not willingly go to fell timber without his company: "Go with thy servants (Kg2 6:3), not only to advise us in any exigence, but to keep good order among us, that, being under they eye, we may behave as becomes us." Good disciples desire to be always under good discipline. 6. They were honest men, and men that were in care to give all men their own. When one of them, accidentally fetching too fierce a stroke (as those that work seldom are apt to be violent), threw off his axe-head into the water, he did not say, "It was a mischance, and who can help it? It was the fault of the helve, and the owner deserved to stand to the loss." No, he cries out with deep concern, Alas, master! For it was borrowed, Kg2 6:5. Had the axe been his own, it would only have troubled him that he could not be further serviceable to his brethren; but now, besides that, it troubles him that he cannot be just to the owner, to whom he ought to be not only just but grateful. Note, We ought to be as careful of that which is borrowed as of that which is our own, that it receives no damage, because we must love our neighbour as ourselves and do as we would be done by. It is likely this prophet was poor, and had not wherewithal to pay for the axe, which made the loss of it so much the greater trouble. To those that have an honest mind the sorest grievance of poverty is not so much their own want or disgrace as their being by it rendered unable to pay their just debts. II. Concerning the father of the prophets, Elisha. 1. That he was a man of great condescension and compassion; he went with the sons of the prophets to the woods, when they desired his company, Kg2 6:3. Let no man, especially no minister, think himself to great to stoop to do good, but be tender to all. 2. That he was a man of great power; he could make iron to swim, contrary to its nature (Kg2 6:6), for the God of nature is not tied up to its laws. He did not throw the helve after the hatchet, but cut down a new stick, and cast it into the river. We need not double the miracle by supposing that the stick sunk to fetch up the iron, it was enough that it was a signal of the divine summons to the iron to rise. God's grace can thus raise the stony iron heart which has sunk into the mud of this world, and raise up affections naturally earthly, to things above.

Jashobeam, an Hachmonite--or, "son of Hachmoni." He is called also son of Zabdiel (Ch1 27:2), so that, strictly speaking, he was the grandson of Hachmoni (compare Ch1 27:32). lifted up his spear against three hundred slain by him at one time--The feat is said (Sa2 23:8) to have been a slaughter of eight hundred in one day. Some endeavor to reconcile the statements in that passage and in this by supposing that he slew eight hundred on one occasion and three hundred on another; while others conjecture that he attacked a body of eight hundred, and, having slain three hundred of them, the rest fled [LIGHTFOOT].

Here is, I. The place where the temple was built. Solomon was neither at liberty to choose nor at a loss to fix the place. It was before determined (Ch1 22:1), which was an ease to his mind. 1. It must be at Jerusalem; for that was the place where God had chosen to put his name there. The royal city must be the holy city. There must be the testimony of Israel; for there are set the thrones of judgment, Psa 122:4, Psa 122:5. 2. It must be on Mount Moriah, which, some think, was that very place in the land of Moriah where Abraham offered Isaac, Gen 22:2. So the Targum says expressly, adding, But he was delivered by the word of the Lord, and a ram provided in his place. That was typical of Christ's sacrifice of himself; therefore fitly was the temple, which was likewise a type of him, built there. 3. It must be where the Lord appeared to David, and answered him by fire, Ch1 21:18, Ch1 21:26. There atonement was made once; and therefore, in remembrance of that, there atonement was made once; and therefore, in remembrance of that, there atonement must still be made. Where God has met with me it is to be hoped that he will still manifest himself. 4. It must be in the place which David has prepared, not only which he had purchased with his money, but which he had purchased with his money, but which he had pitched upon divine direction. It was Solomon's wisdom not to enquire out a more convenient place, but to acquiesce in the appointment of God, whatever might be objected against it. 5. It must be in the threshold floor of Ornan, which, if (as a Jebusite) it gives encouragement to the Gentiles, obliges us to look upon temple-work as that which requires the labour of the mind, no less than threshing-work dos that of the body. II. The time when it was begun; not till the fourth year of Solomon's reign, Ch2 3:2. Not that the first three years were trifled away, or spent in deliberating whether they should build the temple or no; but they were employed in the necessary preparations for it, wherein three years would be soon gone, considering how many hands were to be got together and set to work. Some conjecture that this was a sabbatical year, or year of release and rest to the land, when the people, being discharged from their husbandry, might more easily lend a hand to the beginning of this work; and then the year in which it was finished would fall out to be another sabbatical year, when they would likewise have leisure to attend the solemnity of the dedication of it. III. The dimensions of it, in which Solomon was instructed (Ch2 3:3), as he was in other things, by his father. This was the foundation (so it may be read) which Solomon laid for the building of the house. This was the rule he went by, so many cubits the length and breadth, after the first measure, that is, according to the measure first fixed, which there was no reason to make any alteration of when the work came to be done; for the dimensions were given by divine wisdom, and what God does shall be for ever; nothing can be put to it, or taken from it, Ecc 3:14. His first measure will be the last. IV. The ornaments of the temple. The timber-work was very fine, and yet, within, it was overlaid with pure gold (Ch2 3:4), with fine gold (Ch2 3:5). and that embossed with palm-trees and chains. It was gold of Parvaim (Ch2 3:6), the best gold. The beams and posts, the walls and doors, were overlaid with gold, Ch2 3:7. The most holy place, which was ten yards square, was all overlaid with fine gold (Ch2 3:8), even the upper chambers, or rather the upper floor or roof - top, bottom, and sides, were all overlaid with gold. Every nail, or screw, or pin, with which the golden plates were fastened to the walls that were overlaid with them, weighed fifty shekels, or was worth so much, workmanship and all. A great many precious stones were dedicated to God (Ch1 29:2, Ch1 29:8), and these were set here and there, where they would show to the best advantage. The finest houses now pretend to no better garnishing than good paint on the roof and walls; but the ornaments of the temple were most substantially rich. It was set with precious stones, because it was a type of the new Jerusalem, which has no temple in it because it is all temple, and the walls, gates, and foundations of which are said to be of precious stones and pearls, Rev 21:18, Rev 21:19, Rev 21:21.

Here is the only blot we find on the name of king Uzziah, and it is such a one as lies not on any other of the kings. Whoredom, murder, oppression, persecution, and especially idolatry, gave characters to the bad kings and some of them blemishes to the good ones, David himself not excepted, witness the matter of Uriah. But we find not Uzziah charged with any of these; and yet he transgressed against the Lord his God, and fell under the marks of his displeasure in consequence, not, as other kings, in vexatious wars or rebellions, but an incurable disease. I. His sin was invading the priest's office. The good way is one; by-paths are many. The transgression of his predecessors was forsaking the temple of the Lord, flying off from it (Ch2 24:18), and burning incense upon idolatrous altars, Ch2 25:14. His was intruding into the temple of the Lord further than was allowed him, and attempting him to burn incense upon the altar of God, for which, it is likely, he pretended an extraordinary zeal and affection. See how hard it is to avoid one extreme and not run into another. 1. That which was at the bottom of his sin was pride of heart, a lust that ruins more than any other whatsoever (Ch2 26:16): When he was strong (and he was marvellously helped by the good providence of God till he was so, Ch2 26:15), when he had grown very great and considerable in wealth, interest, and power, instead of lifting up the name of God in gratitude to him who had done so much for him, his heart was lifted up to his destruction. Thus the prosperity of fools, by puffing them up with pride, destroys them. Now that he had done so much business, and won so much honour, he began to think no business, no honour, too great or too good for him, no, not that of the priesthood Men's pretending to forbidden knowledge, and exercising themselves in things too high for them, are owing to the pride of their heart, and the fleshly mind they are vainly puffed up with. 2. His sin was going into the temple of the Lord to burn incense, probably on some solemn feast day, or when he himself had some special occasion for supplicating the divine favour. What could move him to this piece of presumption, or put it into his head, I cannot conjecture. None of all his predecessors, not the best, not the worst, attempted it. The law, he knew, was express against him, and there was no usage or precedent for him. He could not pretend any necessity, as there was for David's eating the show-bread. (1.) Perhaps he fancied the priests did not do their office so dexterously, decently, and devoutly, as they ought, and he could do it better. Or, (2.) He observed that the idolatrous kings did themselves burn incense at the altars of their gods; his father did so, and Jeroboam (Kg1 13:1), an ambition of which honour was perhaps one thing that tempted them from the house of God, where it was not permitted them; and he, being resolved to cleave to God's altar, would try to break through this restraint and come as near it as the idolatrous kings did to their altars. But it is called a transgression against the Lord his God. He was not content with the honours God had put upon him, but would usurp those that were forbidden him, like our first parents. 3. He was opposed in this attempt by the chief priest and other priests that attended and assisted him, Ch2 26:17, Ch2 26:18. They were ready to burn incense for the king, according to the duty of their place; but, when he offered to do it himself, they plainly let him know that he meddled with that which did not belong to him, and that it was at his peril. They did not resist him by laying violent hands on him, though they were valiant men, but by reasoning with him and showing him, (1.) That it was not lawful for him to burn incense: "It appertaineth not to thee, O Uzziah! but to the priests, whose birthright it is, as sons of Aaron, and who are consecrated to the service." Aaron and his sons were appointed by the law to burn incense, Exo 30:7. See Deu 33:10; Ch1 23:13. David had blessed the people and Solomon and Jehoshaphat had prayed with them and preached to them. Uzziah might have done this, and it would have been to his praise; but as for burning incense, that service was to be performed by the priests only. The kingly and priestly offices were separated by the law of Moses, not to be united again but in the person of the Messiah. If Uzziah did intend to honour God, and gain acceptance with him, in what he did, he was quite out in his aim; for, being a service purely of divine institution, he could not expect it should be accepted unless it were done in the way and by the hands that God had appointed. (2.) That it was not safe. It shall not be for thy honour from the Lord God. More is implied: "It will be thy disgrace, and it is at thy peril." The law runs expressly against all strangers that came nigh (Num 3:10, Num 18:7), that is, all that were not priests. Korah and his accomplices, though Levites, paid dearly for offering to burn incense, which was the work of the priests only, Num 16:35. The incense of our prayers must be by faith put into the hands of our Lord Jesus, the great high priest of our profession, else we cannot expect it should be accepted by God, Rev 8:3. 4. He fell into a passion with the priests that reproved him, and would push forward to do what he intended notwithstanding (Ch2 26:19): Uzziah was wroth, and would not part with the censer out of his hand. He took it ill to be checked, and would not bear interference. Nitimur in vetitum - We are prone to do what is forbidden. II. His punishment was an incurable leprosy, which rose up in his forehead while he was contending with the priests. If he had submitted to the priests' admonition, acknowledged his error, and gone back, all would have been well; but when he was wroth with the priests, and fell foul upon them, then God was wroth with him and smote him with a plague of leprosy. Josephus says that he threatened the priests with death if they opposed him, and that then the earth shook, the roof of the temple opened, and through the cleft a beam of the sun darted directly upon the king's face, wherein immediately the leprosy appeared. And some conjecture that that was the earthquake in the days of Uzziah which we read of Amo 1:1 and Zac 14:5. Now this sudden stroke, 1. Ended the controversy between him and the priests; for, when the leprosy appeared, they were emboldened to thrust him out of the temple; nay, he himself hasted to go out, because the Lord had smitten him with a disease which was in a particular manner a token of his displeasure, and which he knew secluded him from common converse with men, much more from the altar of God. He would not be convinced by what the priests said, but God took an effectual course to convince him. If presumptuous men will not be made to see their error by the judgments of God's mouth, they shall be made to see it by the judgments of his hand. It evinced some religious fear of God in the heart of this king, even in the midst of his transgression, that, as soon as he found God was angry with him, he not only let fall his attempt, but retired with the utmost precipitation. Though he strove with the priests, he would not strive with his Maker. 2. It remained a lasting punishment of his transgression; for he continued a leper to the day of his death, shut up in confinement, and shut out from society, and forced to leave it to his son to manage all his business, Ch2 26:21. Thus God gave an instance of his resisting the proud and of his jealousy for the purity and honour of his own institutions; thus he gave fair warning even to great and good men to know and keep their distance, and not to intrude into those things which they have not seen; and thus he gave Uzziah a loud and constant call to repentance, and a long space to repent, which we have reason to hope he improved. He had been a man of much business in the world; but being taken off from that, and confined to a separate house, he had leisure to think of another world and prepare for it. By this judgment upon the king God intended to possess the people with a great veneration for the temple, the priesthood, and other sacred things, which they had been apt to think meanly of. While the king was a leper, he was as good as dead, dead while he lived, and buried alive; and so the law was, in effect, answered, that the stranger who cometh nigh shall be put to death. The disgrace survived him; for, when he was dead, they would not bury him in the sepulchres of the kings because he was a leper, which stained all his other glory. 3. It was a punishment that answered the sin as face does face in a glass. (1.) Pride was at the bottom of his transgression, and thus God humbled him and put dishonour upon him. (2.) He invaded the office of the priests in contempt of them, and God struck him with a disease which in a particular manner made him subject to the inspection and sentence of the priests; for to them pertained the judgment of the leprosy, Deu 24:8. (3.) He thrust himself into the temple of God, whither the priests only had admission, and for that was thrust out of the very courts of the temple, into which the meanest of his subjects that was ceremonially clean had free access. (4.) He confronted the priests that faced him and opposed his presumption, and for that the leprosy rose in his forehead, which, in Miriam's case, is compared to her father's spitting in her face, Num 12:14. (5.) He invaded the dignity of the priesthood, which he had no right to, and for that he was deprived even of his royal dignity, which he had a right to. Those that covet forbidden honours forfeit allowed ones. Adam, by catching at the tree of knowledge of which he might not eat, debarred himself from the tree of life, of which he might have eaten. Let all that read it say, The Lord is righteous.

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.

We are here told, I. What good impressions were made upon the people by Ezra's humiliation and confession of sin. No sooner was it noised in the city that their new governor, in whom they rejoiced, was himself in grief, and to so great a degree, for them and their sin, than presently there assembled to him a very great congregation, to see what the matter was and to mingle their tears with his, Ezr 10:1. Our weeping for other people's sins may perhaps set those a weeping for them themselves who otherwise would continue senseless and remorseless. See what a happy influence the good examples of great ones may have upon their inferiors. When Ezra, a scribe, a scholar, a man in authority under the king, so deeply lamented the public corruptions, they concluded that they were indeed very grievous, else he would not thus have grieved for them; and this drew tears from every eye: men, women, and children, wept very sore, when he wept thus. II. What a good motion Shechaniah made upon this occasion. The place was Bochim - a place of weepers; but, for aught that appears, there was a profound silence among them, as among Job's friends, who spoke not a word to him, because they saw that his grief was very great, till Shechaniah (one of Ezra's companions from Babylon, Ezr 8:3, Ezr 8:5) stood up, and made a speech addressed to Ezra, in which, 1. He owns the national guilt, sums up all Ezra's confession in one word, and sets to his seal that it is true: "We have trespassed against our God, and have taken strange wives, Ezr 10:2. The matter is too plain to be denied and too bad to be excused." It does not appear that Shechaniah was himself culpable in this matter (if he had had the beam in his own eye, he could not have seen so clearly to pluck it out of his brother's eye), but his father was guilty, and several of his father's house (as appears Ezr 10:26), and therefore he reckons himself among the trespassers; nor does he seek to excuse or palliate the sin, though some of his own relations were guilty of it, but, in the cause of God, says to his father, I have not known him, as Levi, Deu 33:9. Perhaps the strange wife that his father had married had been an unjust unkind step-mother to him, and had made mischief in the family, and he supposed that others had done the like, which made him the more forward to appear against this corruption; if so, this was not the only time that private resentments have been over ruled by the providence of God to serve the public good. 2. He encourages himself and others to hope that though the matter was bad it might be amended: Yet now there is hope in Israel (where else should there be hope but in Israel? those that are strangers to that commonwealth are said to have no hope, Eph 2:12) even concerning this thing. The case is sad, but it is not desperate; the disease is threatening, but not incurable. There is hope that the people may be reformed, the guilty reclaimed, a stop put to the spreading of the contagion; and so the judgments which the sin deserves may be prevented and all will be well. Now there is hope; now that the disease is discovered it is half-cured. Now that the alarm is taken the people begin to be sensible of the mischief, and to lament it, a spirit of repentance seems to be poured out upon them, and they are all thus humbling themselves before God for it, now there is hope that God will forgive, and have mercy. The valley of Achor (that is, of trouble) is the door of hope (Hos 2:15); for the sin that truly troubles us shall not ruin us. There is hope now that Israel has such a prudent, pious, zealous governor as Ezra to manage this affair. Note, (1.) In melancholy times we must see and observe what makes for us, as well as what makes against us. (2.) There may be good hopes through grace, even when there is the sense of great guilt before God. (3.) Where sin is seen and lamented, and good steps are taken towards a reformation, even sinners ought to be encouraged. (4.) Even great saints must thankfully receive seasonable counsel and comfort from those that are much their inferiors, as Ezra from Shechaniah. 3. He advises that a speedy and effectual course should be taken for the divorcing of the strange wives. The case is plain; what has been done amiss must be undone again as far as possible; nothing less than this is true repentance. Let us put away all the wives, and such as are born of them, Ezr 10:3. Ezra, though he knew this was the only way of redressing the grievance, yet perhaps did not think it feasible, and despaired of ever bringing the people to it, which put him into that confusion in which we left him in the foregoing chapter; but Shechaniah, who conversed more with the people than he did, assured him the thing was practicable if they went wisely to work. As to us now, it is certain that sin must be put away, a bill of divorce must be given it, with a resolution never to have any thing more to do with it, though it be dear as the wife of thy bosom, nay, as a right eye or a right hand, otherwise there is no pardon, no peace. What has been unjustly got cannot be justly kept, but must be restored; but, as to the case of being unequally yoked with unbelievers, Shechaniah's counsel, which he was then so clear in, will not hold now; such marriages, it is certain, are sinful, and ought not to be made, but they are not null. Quod fieri non debuit, factum valet - That which ought not to have been done must, when done, abide. Our rule, under the gospel, is, If a brother has a wife that believeth not, and she be pleased to dwell with him, let him not put her away, Co1 7:12, Co1 7:13. 4. He puts them in a good method for the effecting of this reformation, and shows them not only that it must be done, but how. (1.) "Let Ezra, and all those that are present in this assembly, agree in a resolution that this must be done (pass a vote immediately to this effect: it will now pass nemine contradicente - unanimously), that it may be said to be done according to the counsel of my lord, the president of the assembly, with the unanimous concurrence of those that tremble at the commandment of our God, which is the description of those that were gathered to him, Ezr 9:4. Declare it to be the sense of all the sober serious people among us, which cannot but have a great sway among Israelites." (2.) "Let the command of God in this matter, which Ezra recited in his prayer, be laid before the people, and let them see that it is done according to the law; we have that to warrant us, nay, that binds us to what we do; it is not an addition of our own to the divine law, but the necessary execution of it." (3.) "While we are in a good mind, let us bind ourselves by a solemn vow and covenant that we will do it, lest, when the present impressions are worn off, the thing be left undone. Let us covenant, not only that, if we have strange wives ourselves, we will put them away, but that, if we have not, we will do what we can in our places to oblige others to put away theirs." (4.) "Let Ezra himself preside in this matter, who is authorized by the king's commission to enquire whether the law of God be duly observed in Judah and Jerusalem (Ezr 7:14), and let us all resolve to stand by him in it (Ezr 10:4): Arise, be of good courage. Weeping, in this case, is good, but reforming is better." See what God said to Joshua in a like case, Jos 7:10, Jos 7:11. III. What a good resolution they came to upon this good motion, Ezr 10:5. They not only agreed that it should be done, but bound themselves with an oath that they would do according to this word. Fast bind, fast find.

Address to God. Wind--a picture of evanescence (Psa 78:39). shall no more see--rather, "shall no more return to see good." This change from the different wish in Job 3:17, &c., is most true to nature. He is now in a softer mood; a beam from former days of prosperity falling upon memory and the thought of the unseen world, where one is seen no more (Job 7:8), drew from him an expression of regret at leaving this world of light (Ecc 11:7); so Hezekiah (Isa 38:11). Grace rises above nature (Co2 5:8).