Resultados para: "CONVEYANCE"

<p>We have here all that the Holy Ghost thought fit to leave upon record concerning five of the patriarchs before the flood, Seth, Enos, Cainan, Mahalaleel, and Jared. There is nothing observable concerning any of these particularly, though we have reason to think they were men of eminence, both for prudence and piety, in their day: but in general,
I. Observe how largely and expressly their generations are recorded. This matter, one would think, might have been delivered in fewer words; but it is certain that there is not one idle word in God&#039;s books, whatever there is in men&#039;s. It is thus plainly set down, 1. To make it easy and intelligible to the meanest capacity. When we are informed how old they were when they begat such a son, and how many years they lived afterwards, a very little skill in arithmetic will enable a man to tell how long they lived in all; yet the Holy Ghost sets down the sum total, for the sake of those that have not even so much skill as this. 2. To show the pleasure God takes in the names of his people. We found Cain&#039;s generation numbered in haste (Gen 4:18), but this account of the holy seed is enlarged upon, and given in words at length, and not in figures; we are told how long those lived that lived in God&#039;s fear, and when those died that died in his favour; but as for others it is no matter. The memory of the just is blessed, but the name of the wicked shall rot.
II. Their life is reckoned by days (Gen 5:8): All the days of Seth, and so of the rest, which intimates the shortness of the life of man when it is at the longest, and the quick revolution of our times on earth. If they reckoned by days, surely we must reckon by hours, or rather make that our frequent prayer (Psa 90:12), Teach us to number our days.
III. Concerning each of them, except Enoch, it is said, and he died. It is implied in the numbering of the years of their life that their life, when those years were numbered and finished, came to an end; and yet it is still repeated, and he died, to show that death passed upon all men without exception, and that it is good for us particularly to observe and improve the deaths of others for our own edification. Such a one was a strong healthful man, but he died; such a one was a great and rich man, but he died; such a one was a wise politic man, but he died; such a one was a very good man, perhaps a very useful man, but he died, etc.
IV. That which is especially observable is that they all lived very long; not one of them died till he had seen the revolution of almost eight hundred years, and some of them lived much longer, a great while for an immortal soul to be imprisoned in a house of clay. The present life surely was not to them such a burden as commonly it is now, else they would have been weary of it; nor was the future life so clearly revealed then as it is now under the gospel, else they would have been impatient to remove to it: long life to the pious patriarchs was a blessing and made them blessings. 1. Some natural causes may be assigned for their long life in those first ages of the world. It is very probable that the earth was more fruitful, that the productions of it were more strengthening, that the air was more healthful, and that the influences of the heavenly bodies were more benign, before the flood, than afterwards. Though man was driven out of paradise, yet the earth itself was then paradisiacal - a garden in comparison with its present wilderness-state: and some think that their great knowledge of the creatures, and of their usefulness both for food and medicine, together with their sobriety and temperance, contributed much to it; yet we do not find that those who were intemperate, as many were (Luk 17:27), were as short-lived as intemperate men generally are now. 2. It must chiefly be resolved into the power and providence of God. He prolonged their lives, both for the more speedy replenishing of the earth and for the more effectual preservation of the knowledge of God and religion, then, when there was no written word, but tradition was the channel of its conveyance. All the patriarchs here, except Noah, were born before Adam died; so that from him they might receive a full and satisfactory account of the creation, paradise, the fall, the promise, and those divine precepts which concerned religious worship and a religious life: and, if any mistake arose, they might have recourse to him while he lived, as to an oracle, for the rectifying of it, and after his death to Methuselah, and others, that had conversed with him: so great was the care of Almighty God to preserve in his church the knowledge of his will and the purity of his worship.</p>

<p>Moses took the bones of Joseph with him--in fulfilment of the oath he exacted from his brethren (Gen 50:25-26). The remains of the other patriarchs (not noticed from their obscurity) were also carried out of Egypt (Act 7:15-16); and there would be no difficulty as to the means of conveyance--a few camels bearing these precious relics would give a true picture of Oriental customs, such as is still to be seen in the immense pilgrimages to Mecca.</p>

<p>Here is, I. The strait that the children of Israel were in for want of water; once before the were in the like distress, and now, a second time, Exo 17:1. They journeyed according to the commandment of the Lord, led by the pillar of cloud and fire, and yet they came to a place where there was no water for them to drink. Note, We may be in the way of our duty, and yet may meet with troubles, which Providence brings us into for the trial of our faith, and that God may be glorified in our relief.
II. Their discontent and distrust in this strait. It is said (Exo 17:3), They thirsted there for water. If they had no water to drink, they must needs thirst; but this intimates, not only that they wanted water and felt the inconvenience of that want, but that their passion sharpened their appetites and they were violent and impatient in their desire; their thirst made them outrageous. Natural desires, and those that are most craving, have need to be kept under the check and control of religion and reason. See what was the language of this inordinate desire. 1. They challenged Moses to supply them (Exo 17:2): Give us water, that we may drink, demanding it as a debt, and strongly suspecting that he was not able to discharge it. Because they were supplied with bread, they insist upon it that they must be supplied with water too; and indeed to those that by faith and prayer live a life of dependence upon God one favour is an earnest of another, and may be humbly pleaded; but the unthankful and unbelieving have reason to think that the abuse of former favours is the forfeiture of further favours: Let not them think that they shall receive any thing (Jam 1:7), yet they are ready to demand every thing. 2. They quarrelled with him for bringing them out of Egypt, as if, instead of delivering them, he designed to murder them, than which nothing could be more base and invidious, Exo 17:3. Many that have not only designed well, but done well, for their generation, have had their best services thus misconstrued, and their patience thereby tried, by unthinking unthankful people. To such a degree their malice against Moses rose that they were almost ready to stone him, Exo 17:4. Many good works he had shown them; and for which of these would they stone him? Joh 10:32. Ungoverned passions, provoked by the crossing of unbridled appetites, sometimes make men guilty of the greatest absurdities, and act like madmen, that cast firebrands, arrows, and death, among their best friends. 3. They began to question whether God were with them or not: They tempted the Lord, saying, &quot;Is the Lord among us or not? Exo 17:7. Is Jehovah among us by that name by which he made himself known to us in Egypt?&quot; They question his essential presence - whether there was a God or not; his common providence - whether that God governed the world; and his special promise - whether he would be as good as his word to them. This is called their tempting God, which signifies, not only a distrust of God in general, but a distrust of him after they had received such proofs of his power and goodness, for the confirmation of his promise. They do, in effect, suppose that Moses was an impostor, Aaron a deceiver, the pillar of cloud and fire a mere sham and illusion, which imposed upon their senses, that long series of miracles which had rescued them, served them, and fed them, a chain of cheats, and the promise of Canaan a banter upon them; it was all so, if the Lord was not among them. Note, It is a great provocation to God for us to question his presence, providence, or promise, especially for his Israel to do it, who are so peculiarly bound to trust him.
III. The course that Moses took, when he was thus set upon, and insulted. 1. He reproved the murmurers (Exo 17:2): Why chide you with me? Observe how mildly he answered them; it was well that he was a man of extraordinary meekness, else their tumultuous conduct would have made him lose the possession of himself: it is folly to answer passion with passion, for that makes bad worse; but soft answers turn away wrath. He showed them whom their murmurings reflected upon, and that the reproaches they cast on him fell on God himself: You tempt the Lord; that is, &quot;By distrusting his power, you try his patience, and so provoke his wrath.&quot; 2. He made his complaint to God (Exo 17:4): Moses cried unto the Lord. This servant came, and showed his Lord all these things, Luk 14:21. When men unjustly censure us and quarrel with us, it will be a great relief to us to go to God, and by prayer lay the case before him and leave it with him: if men will not hear us, God will; if their bad conduct towards us ruffle our spirits, God&#039;s consolations will compose them. Moses begs of God to direct him what he should do, for he was utterly at a loss; he could not of himself either supply their want or pacify their tumult; God only could do it. He pleads his own peril: &quot;They are almost ready to stone me; Lord, if thou hast any regard to the life of thy poor servant, interpose now.&quot;
IV. God&#039;s gracious appearance for their relief, Luk 14:5, Luk 14:6. He orders Moses to go on before the people, and venture himself in his post, though they spoke of stoning him. He must take his rod with him, not (as God might justly have ordered) to summon some plague or other to chastise them for their distrust and murmuring, but to fetch water for their supply. O the wonderful patience and forbearance of God towards provoking sinners! He loads those with benefits that make him to serve with their sins, maintains those that are at war with him, and reaches out the hand of his bounty to those that lift up the heel against him. Thus he teaches us, if our enemy hunger, to feed him, and if he thirst, as Israel did now, to give him drink, Rom 12:20; Mat 5:44, Mat 5:45. Will he fail those that trust him, when he was so liberal even to those that tempted him? If God had only shown Moses a fountain of water in the wilderness, as he did Hagar not far hence (Gen 21:19), that would have been a great favour; but that he might show his power as well as his pity, and make it a miracle of mercy, he gave them water out of a rock. He directed Moses whither to go, and appointed him to take some of the elders of Israel with him, to be witnesses of what was done, that they might themselves be satisfied, and might satisfy others, of the certainty of God&#039;s presence with them. He promised to meet him there in the cloud of glory (to encourage him), and ordered him to smite the rock; Moses obeyed, and immediately water came out of the rock in great abundance, which ran throughout the camp in streams and rivers (Psa 78:15, Psa 78:16), and followed them wherever they went in that wilderness: it is called a fountain of waters, Psa 114:8. God showed the care he took of his people in giving them water when they wanted it; he showed his power in fetching the water out of a rock; and he put an honour upon Moses in appointing the water to flow out upon his smiting the rock. This fair water, that came out of the rock, is called honey and oil (Deu 32:13), because the people&#039;s thirst made it doubly pleasant; coming when they were in extreme want, it was like honey and oil to them. It is probable that the people digged canals for the conveyance of it, and pools for the reception of it, in like manner as, long afterwards, passing through the valley of Baca, they made it a well, Psa 84:6; Num 21:18. Let this direct us to live in a dependence, 1. Upon God&#039;s providence, even in the greatest straits and difficulties. God can open fountains for our supply where we least expect them, waters in the wilderness (Isa 43:20), because he makes a way in the wilderness, v. 19. Those who, in this wilderness, keep to God&#039;s way, may trust him to provide for them. While we follow the pillar of cloud and fire, surely goodness and mercy shall follow us, like the water out of the rock. 2. Upon Christ&#039;s grace: That rock was Christ, Co1 10:4. The graces and comforts of the Spirit are compared to rivers of living water, Joh 7:38, Joh 7:39; Joh 4:14. These flow from Christ, who is the rock smitten by the law of Moses, for he was made under the law. Nothing will supply the needs, and satisfy the desires, of a soul, but water out of this rock, this fountain opened. The pleasures of sense are puddle-water; spiritual delights are rock-water, so pure, so clear, so refreshing - rivers of pleasure.
V. A new name was, upon this occasion, given to the place, preserving the remembrance, not of the mercy of their supply (the water that followed them was sufficient to do that), but of the sin of their murmuring - Massah, temptation, because they tempted God; Meribah, strife, because they chid with Moses, Exo 17:7. There was thus a remembrance kept of sin, both for the disgrace of the sinners themselves (sin leaves a blot upon the name) and for warning to their seed to take heed of sinning after the similitude of their transgression.</p>

<p>Number the children of Levi--They were numbered as well as the other tribes; but the enumeration was made on a different principle--for while in the other tribes the number of males was calculated from twenty years and upward [Num 1:3], in that of Levi they were counted &quot;from a month old and upward.&quot; The reason for the distinction is obvious. In the other tribes the survey was made for purposes of war [Num 1:3], from which the Levites were totally exempt. But the Levites were appointed to a work on which they entered as soon as they were capable of instruction. They are mentioned under the names of Gershon, Kohath, and Merari, sons of Levi, and chiefs or ancestral heads of three subdivisions into which this tribe was distributed. Their duties were to assist in the conveyance of the tabernacle when the people were removing the various encampments, and to form its guard while stationary--the Gershonites being stationed on the west, the Kohathites on the south, and the families of Merari on the north. The Kohathites had the principal place about the tabernacle, and charge of the most precious and sacred things--a distinction with which they were honored, probably, because the Aaronic family belonged to this division of the Levitical tribe. The Gershonites, being the oldest, had the next honorable post assigned them, while the burden of the drudgery was thrown on the division of Merari.</p>

<p>Here is the offering of the princes to the service of the tabernacle. Observe,
I. When it was; not till it was fully set up, Num 7:1. When all things were done both about the tabernacle itself, and the camp of Israel which surrounded it, according to the directions given, then they began their presents, probably about the eighth day of the second month. Note, Necessary observances must always take place of free-will offerings: first those, and then these.
II. Who it was that offered: The princes of Israel, heads of the house of their fathers, Num 7:2. Note, Those that are above others in power and dignity ought to go before others, and endeavour to go beyond them, in every thing that is good. The more any are advanced the more is expected from them, on account of the greater opportunity they have of serving God and their generation. What are wealth and authority good for, but as they enable a man to do so much the more good in the world?
III. What was offered: six wagons, with each of them a yoke of oxen to draw them, Num 7:3. Doubtless these wagons were agreeable to the rest of the furniture of the tabernacle and its appurtenances, the best of the kind, like the carriages which great princes use when they go in procession. Some think that God, by Moses, intimated to them what they should bring, or their own consideration perhaps suggested to them to make this present. Though God&#039;s wisdom had ordained all the essentials of the tabernacle, yet it seems these accidental conveniences were left to be provided by their own discretion, which was to set in order that which was wanting (Tit 1:5), and these wagons were not refused, though no pattern of them was shown to Moses in the mount. Note, It must not be expected that the divine institution of ordinances should descend to all those circumstances which are determinable, and are fit to be left alterable, by human prudence, that wisdom which is profitable to direct. Observe, No sooner is the tabernacle fully set up than this provision is made for the removal of it. Note, Even when we are but just settled in the world, and think we are beginning to take root, we must be preparing for changes and removes, especially for the great change. While we are here in this world, every thing must be accommodated to a militant and movable state. When the tabernacle was framing, the princes were very generous in their offerings, for then they brought precious stones, and stones to be set (Exo 35:27), yet now they bring more presents. Note, Those that have done good should study to abound therein yet more and more, and not be weary of well-doing.
IV. How the offering was disposed of, and what use was made of it: the wagons and oxen were given to the Levites, to be used in carrying the tabernacle, both for their ease (for God would not have any of his servants overburdened with work), and for the more safe and right conveyance of the several parts of the tabernacle, which would be best kept together, and sheltered from the weather, in wagons. 1. The Gershonites, that had the light carriage, the curtains and hangings, had but two wagons, and two yoke of oxen (Num 7:7); when they had loaded these, they must carry the rest, if any remained, upon their shoulders. 2. The Merarites, that had the heavy carriage, and that which was most unwieldy, the boards, pillars, sockets, etc., had four wagons, and four yoke of oxen allotted them (Num 7:8); and yet, if they had not more wagons of their own, they would be obliged to carry a great deal upon their backs too, for the silver sockets alone weighed 100 talents, which was above four tons, and that was enough to load four wagons that were drawn but by one yoke of oxen a-piece. But each socket being a talent weight, which is about a man&#039;s burden (as appears, Kg2 5:23) probably they carried those on their backs, and put the boards and pillars into the wagons. Observe here, How God wisely and graciously ordered the most strength to those that had the most work. Each had wagons according to their service. Whatever burden God in his providence lays upon us, he will by his sufficient grace proportion the strength to it, Co1 10:13. 3. The Kohathites, that had the most sacred carriage, had no wagons at all, because they were to carry their charge upon their shoulders (Num 7:9), with a particular care and veneration. When in David&#039;s time they carried the ark in a cart, God made them to know to their terror, by the death of Uzza, that they did not seek him in the due order. See Ch1 15:13.</p>

<p>Moses took the wagons and the oxen--The Hebrew word seems to be fairly rendered by the word &quot;wagons.&quot; Wheel carriages of some kind are certainly intended; and as they were covered, the best idea we can form of them is, that they bore some resemblance to our covered wagons. That wheel carriages were anciently used in Egypt, and in what is now Asiatic Turkey, is attested, not only by history, but by existing sculptures and paintings. Some of these the Israelites might have brought with them at their departure; and others, the skilful artisans, who did the mechanical work of the tabernacle, could easily have constructed, according to models with which they had been familiar. Each wagon was drawn by two oxen, and a greater number does not seem to have been employed on any of the different occasions mentioned in Scripture. Oxen seem to have been generally used for draught in ancient times among other nations as well as the Hebrews; and they continue still to be employed in dragging the few carts which are in use in some parts of Western Asia [KITTO].

gave them unto the Levites--The principle of distribution was natural and judicious. The Merarites had twice the number of wagons and oxen appropriated to them that the Gershonites had, obviously because, while the latter had charge only of the coverings and hangings (the light but precious and richly-embroidered drapery, [Num 4:24-26]) the former were appointed to transport all the heavy and bulky materials (the boards, bars, pillars, and sockets) in short, all the larger articles of furniture [Num 4:31-32]. Whoever thinks only of the enormous weight of metal, the gold, silver, brass, &amp;c., that were on the bases, chapiters, and pillars, &amp;c., will probably come to the conclusion that four wagons and eight oxen were not nearly sufficient for the conveyance of so vast a load. Besides, the Merarites were not very numerous, as they amounted only to thirty-two hundred men from thirty years and upward [Num 4:44]; and, therefore, there is reason to suppose that a much greater number of wagons would afterwards be found necessary, and be furnished, than were given on this occasion [CALMET]. Others, who consider the full number of wagons and oxen to be stated in the sacred record, suppose that the Merarites may have carried many of the smaller things in their hands--the sockets, for instance, which being each a talent weight, was one man&#039;s burden (Kg2 5:23). The Kohathites had neither wheeled vehicles nor beasts of burden assigned them, because, being charged with the transport of the furniture belonging to the holy place, the sacred worth and character of the vessels entrusted to them (see on Num 4:15) demanded a more honorable mode of conveyance. These were carried by those Levites shoulder high. Even in this minute arrangement every reflecting reader will perceive the evidence of divine wisdom and holiness; and a deviation from the prescribed rule of duty led, in one recorded instance, to a manifestation of holy displeasure, calculated to make a salutary and solemn impression (Sa2 6:6-13).</p>

<p>the children of Israel took their journey . . . by the hand of Moses--It is probable that Moses, on the breaking up of the encampment, stationed himself on some eminence to see the ranks defile in order through the embouchure of the mountains. The marching order is described (Num. 2:1-34); but, as the vast horde is represented here in actual migration, let us notice the extraordinary care that was taken for ensuring the safe conveyance of the holy things. In the rear of Judah, which, with the tribes of Issachar and Zebulun, led the van, followed the Gershonites and Merarites with the heavy and coarser materials of the tabernacle. Next in order were set in motion the flank divisions of Reuben and Ephraim. Then came the Kohathites, who occupied the center of the moving mass, bearing the sacred utensils on their shoulder. They were so far behind the other portions of the Levitical body that these would have time at the new encampment to rear the framework of the tabernacle before the Kohathites arrived. Last of all, Dan, with the associated tribes, brought up the rear of the immense caravan. Each tribe was marshalled under its prince or chief and in all their movements rallied around its own standard.</p>

<p>Honour is here put upon Joshua, and great power lodged in his hand, by him that is the fountain of honour and power, and by whom kings reign. Instructions are given him by Infinite Wisdom, and encouragements by the God of all consolation. God had before spoken to Moses concerning him (Num 27:18), but now he speaks to him (v. 1), probably as he spoke to Moses (Lev 1:1) out of the tabernacle of the congregation, where Joshua had with Moses presented himself (Deu 31:14), to learn the way of attending there. Though Eleazar had the breast-plate of judgment, which Joshua was directed to consult as there was occasion (Num 27:21), yet, for his greater encouragement, God here speaks to him immediately, some think in a dream or vision (as Job 33:15); for though God has tied us to instituted ordinances, in them to attend him, yet he has not tied himself to them, but that he may without them make himself known to his people, and speak to their hearts otherwise than by their ears. Concerning Joshua&#039;s call to the government observe here,
I. The time when it was given him: After the death of Moses. As soon as ever Moses was dead, Joshua took upon him the administration, by virtue of his solemn ordination in Moses&#039;s life-time. An interregnum, though but for a few days, might have been of bad consequence; but it is probable that God did not speak to him to go forward towards Canaan till after the thirty days of mourning for Moses were ended; not, as the Jews say, because the sadness of his spirit during those days unfitted him for communion with God (he sorrowed not as one that had no hope), but by this solemn pause, and a month&#039;s adjournment of the public councils, even now when time was so very precious to them, God would put an honour upon the memory of Moses, and give time to the people not only to lament their loss of him, but to repent of their miscarriages towards him during the forty years of his government.
II. The place Joshua had been in before he was thus preferred. He was Moses&#039;s minister, that is, an immediate attendant upon his person and assistant in business. The Septuagint translates it hupourgos, a workman under Moses, under his direction and command. Observe, 1. He that was here called to honour had been long bred to business. Our Lord Jesus himself took upon him the form of a servant, and then God highly exalted him. 2. He was trained up in subjection and under command. Those are fittest to rule that have learnt to obey. 3. He that was to succeed Moses was intimately acquainted with him, that he might fully know his doctrine and manner of life, his purpose and long-suffering (Ti2 3:10), might take the same measures, walk in the same spirit, in the same steps, having to carry on the same work. 4. He was herein a type of Christ, who might therefore be called Moses&#039;s minister, because he was made under the law and fulfilled all the righteousness of it.
III. The call itself that God gave him, which is very full.
1. The consideration upon which he was called to the government: Moses my servant is dead, v. 2. All good men are God&#039;s servants; and it is no disparagement, but an honour, to the greatest of men to be so: angels themselves are his ministers. Moses was called to extraordinary work, was a steward in God&#039;s house, and in the discharge of the trusts reposed in him he served not himself but God who employed him; he was faithful as a servant, and with an eye to the Son, as is intimated, Heb 3:5, where what he did is said to be for a testimony of the things that should be spoken after. God will own his servants, will confess them in the great day. But Moses, though God&#039;s servant, and one that could ill be spared, is dead; for God will change hands, to show that whatever instruments he uses he is not tied to any. Moses, when he has done his work as a servant, dies and goes to rest from his labours, and enters into the joy of his Lord. Observe, God takes notice of the death of his servants. It is precious in his sight, Psa 116:15.
2. The call itself. Now therefore arise. (1.) &quot;Though Moses is dead, the work must go on; therefore arise, and go about it.&quot; Let not weeping hinder sowing, nor the withering of the most useful hands be the weakening of ours; for, when God has work to do, he will either find or make instruments fit to carry it on. Moses the servant is dead, but God the Master is not: he lives for ever. (2.) &quot;Because Moses is dead, therefore the work devolves upon thee as his successor, for hereunto thou wast appointed. Therefore there is need of thee to fill up his place; up, and be doing.&quot; Note, [1.] The removal of useful men should quicken survivors to be so much the more diligent in doing good. Such and such are dead, and we must die shortly, therefore let us work while it is day. [2.] It is a great mercy to a people, if, when useful men are taken away in the midst of their usefulness, others are raised up in their stead to go on where they broke off. Joshua must arise to finish what Moses began. Thus the latter generations enter into the labours of the former. And thus Christ, our Joshua, does that for us which could never be done by the law of Moses, - justifies (Act 13:39), and sanctifies, Rom 8:3. The life of Moses made way for Joshua, and prepared the people for what was to be done by him. Thus the law is a schoolmaster to bring us to Christ: and then the death of Moses made room for Joshua; thus we are dead to the law, our first husband, that we may be married to Christ, Rom 7:4.
3. The particular service he was now called out to: &quot;Arise, go over this Jordan, this river which you have in view, and on the banks of which you lie encamped.&quot; This was a trial to the faith of Joshua, whether he would give orders to make preparation for passing the river when there was no visible way of getting over it, at least not at this place and at this time, when all the banks were overflown, Jos 3:15. He had no pontoons or bridge of boats by which to convey them over, and yet he must believe that God, who had ordered them over, would open a way for them. Going over Jordan was going into Canaan; thither Moses might not, could not, bring them, Deu 31:2. Thus the honour of bringing the many sons to glory is reserved for Christ the captain of our salvation, Heb 2:10.
4. The grant of the land of Canaan to the children of Israel is here repeated (Jos 1:2-4): I do give it them. To the patriarchs it was promised, I will give it; but, now that the fourth generation had expired, the iniquity of the Amorites was full, and the time had come for the performance of the promise, it is actually conveyed, and they are put in possession of that which they had long been in expectation of: &quot;I do give it, enter upon it, it is all your own; nay (Jos 1:3), I have given it; though it be yet unconquered, it is as sure to you as if it were in your hands.&quot; Observe, (1.) The persons to whom the conveyance is made: To them, even to the children of Israel (Jos 1:2), because they are the seed of Jacob, who was called Israel at the time when this promise was made to him, Gen 35:10, Gen 35:12. The children of Israel, though they had been very provoking in the wilderness, yet, for their fathers&#039; sakes, should have the entail preserved. And it was the children of the murmurers that God said should enter Canaan, Num 14:31. (2.) The land itself that is conveyed: From the river Euphrates eastward, to the Mediterranean Sea westward, Jos 1:4. Though their sin cut them short of this large possession, and they never replenished all the country within the bounds here mentioned, yet, had they been obedient, God would have given them this and much more. Out of all these countries, and many others, there were in process of time proselytes to the Jewish religion, as appears, Act 2:5, etc. If their church was enlarged, though their nation was not multiplied, it cannot be said that the promise was of no effect. And, if this promise had not its full accomplishment in the letter, believers might thence infer that it had a further meaning, and was to be fulfilled in the kingdom of the Messiah, both that of grace and that of glory. (3.) The condition is here implied upon which this grant is made, in those words, as I said unto Moses, that is, &quot;upon the terms that Moses told you of many a time, if you will keep my statutes, you shall go in and possess that good land. Take it under those provisos and limitations, and not otherwise.&quot; The precept and promise must not be separated. (4.) It is intimated with what ease they should gain the possession of this land, if it were not their own fault, in these words, &quot;Every place that the sole of your foot shall tread upon (within the following bounds) shall be your own. Do but set your foot upon it and you have it.&quot;
5. The promises God here makes to Joshua for his encouragement. (1.) That he should be sure of the presence of God with him in this great work to which he was called (Jos 1:5): &quot;As I was with Moses, to direct and strengthen him, to own and prosper him, and give him success in bringing Israel out of Egypt and leading them through the wilderness, so I will be with thee to enable thee to settle them in Canaan.&quot; Joshua was sensible how far he came short of Moses in wisdom and grace; But what Moses did was done by virtue of the presence of God with him, and, though Joshua had not always the same presence of mind that Moses had, yet, if he had always the same presence of God, he would do well enough. Note, it is a great comfort to the rising generation of ministers and Christians that the same grace which was sufficient for those that went before them shall not be wanting to them if they be not wanting to themselves in the improvement of it. It is repeated here again (v. 9). &quot;The Lord thy God is with thee as a God of power, and that power engaged for thee whithersoever thou goest.&quot; Note, Those that go where God sends them shall have him with them wherever they go and they need desire no more to make them easy and prosperous. (2.) That the presence of God should never be withdrawn from him: I will not fail thee, nor forsake thee, v. 5. Moses had assured him of this (Deu 31:8), that, though he must now leave him, God never would: and here God himself confirms that word of his servant Moses (Isa 44:26), and engages never to leave Joshua. We need the presence of God, not only when we are beginning our work to set us in, but in the progress of it to further us with a continual help. If that at any time fail us, we are gone; this we may be sure, that the Lord is with us while we are with him. This promise here made to Joshua is applied to all believers, and improved as an argument against covetousness, Heb 13:5, Be content with such things as you have, for he hath said, I will never leave thee. (3.) That he should have victory over all the enemies of Israel (Jos 1:5): There shall not any man that comes against thee be able to stand before thee. Note, There is no standing before those that have God on their side. If he be for us, who can be against us? God promises him clear success - the enemy should not make any head against him; and constant success - all the days of his life. However it might be with Israel when he was gone, all his reign should be graced with triumphs. What Joshua had himself encouraged the people with long ago (Num 14:9) God here encourages him with. (4.) That he should himself have the dividing of this land among the people of Israel, v. 6. It was a great encouragement to him in beginning this work that he was sure to see it finished and his labour should not be in vain. Some make it a reason why he should arm himself with resolution, and be of good courage, because of the bad character of the people whom he must cause to inherit that land. He knew well what a froward discontented people they were, and how unmanageable they had been in his predecessor&#039;s time; let him therefore expect vexation from them and be of good courage.
6. The charge or command he gives to Joshua, which is,
(1.) That he conform himself in every thing to the law of God, and make this his rule v. 7, 8. God does, as it were, put the book of the law into Joshua&#039;s hand; as, when Joash was crowned, they gave him the testimony, Kg2 11:12. And concerning this book he is charged, [1.] To meditate therein day and night, that he might understand it and have it ready in him upon all occasions. If ever any man&#039;s business might have excused him from meditation, and other acts of devotion, one would think Joshua&#039;s might at this time. It was a great trust that was lodged in his hands; the care of it was enough to fill him, if he had had ten souls, and yet he must find time and thoughts for meditation. Whatever affairs of this world we have to mind, we must not neglect the one thing needful. [5.] Not to let it depart out of his mouth; that is, all his orders to the people, and his judgments upon appeals made to him, must be consonant to the law of God; upon all occasions he must speak according to this rule, Isa 8:20. Joshua was to maintain and carry on the work that Moses had begun, and therefore he must not only complete the salvation Moses had wrought for them, but must uphold the holy religion he had established among them. There was no occasion to make new laws; but that good thing which was committed to him he must carefully and faithfully keep, Ti2 1:14. [3.] He must observe to do according to all this law. To this end he must meditate therein, not for contemplation sake only, or to fill his head with notions, or that he might find something to puzzle the priests with, but that he might, both as a man and as a magistrate, observe to do according to what was written therein; and several things were written there which had particular reference to the business he had now before him, as the laws concerning their wars, the destroying of the Canaanites and the dividing of Canaan; etc.; these he must religiously observe. Joshua was a man of great power and authority, yet he must himself be under command and do as he is bidden. No man&#039;s dignity or dominion, how great soever, sets him above the law of God. Joshua must not only govern by law, and take care that the people observed the law, but he must observe it himself, and so by his own example maintain the honour and power of it. First, He must do what was written. It is not enough to hear and read the word, to commend and admire it, to know and remember it, to talk and discourse of it, but we must do it. Secondly, He must do according to what was written, exactly observing the law as his copy, and doing, not only that which was there required, but in all circumstances according to the appointment. Thirdly, He must do according to all that was written, without exception or reserve, having a respect to all God&#039;s commandments, even those which are most displeasing to flesh and blood. Fourthly, He must observe to do so, observe the checks of conscience, the hints of providence; and all the advantages of opportunity. Careful observance is necessary to universal obedience. Fifthly, He must not turn from it, either in his own practice or in any act of government, to the right hand or to the left, for there are errors on both hands, and virtue is in the mean. Sixthly, He must be strong and courageous, that he might do according to the law. So many discouragements there are in the way of duty that those who will proceed and persevere in it must put on resolution. And, lastly, to encourage him in his obedience, he assures him that then he shall do wisely (as it is in the margin) and make his way prosperous, Jos 1:7, Jos 1:8. Those that make the word of God their rule, and conscientiously walk by that rule, shall both do well and speed well; it will furnish them with the best maxims by which to order their conversation (Psa 111:10); and it will entitle them to the best blessings: God shall give them the desire of their heart.
(2.) That he encourage himself herein with the promise and presence of God, and make these his stay (Jos 1:6): Be strong and of a good courage. And again (Jos 1:7), as if this was the one thing needful: Only be strong and very courageous. And he concludes with this (Jos 1:9): Be strong and of a good courage; be not afraid, neither be thou dismayed. Joshua had long since signalized his valour, in the war with Amalek, and in his dissent from the report of the evil spies; and yet God sees fit thus to inculcate this precept upon him. Those that have grace have need to be called upon again and again to exercise grace and to improve in it. Joshua was humble and low in his own eyes, not distrustful of God, and his power, and promise, but diffident of himself, and of his own wisdom, and strength, and sufficiency for the work, especially coming after so great a man as Moses; and therefore God repeats this so often, &quot;Be strong and of a good courage; let not the sense of thy own infirmities dishearten thee; God is all-sufficient. Have not I commanded thee?&quot; [1.] &quot;I have commanded the work to be done, and therefore it shall be done, how invincible soever the difficulties may seem that lie in the way.&quot; Nay, [2.] &quot;I have commanded, called, and commissioned, thee to do it, and therefore will be sure to own thee, and strengthen thee, and bear thee out in. it.&quot; Note, When we are in the way of our duty we have reason to be strong and very courageous; and it will help very much to animate and embolden us if we keep our eye upon the divine warrant, hear God saying, &quot;Have not I commanded thee? I will therefore help thee, succeed thee, accept thee, reward thee.&quot; Our Lord Jesus, as Joshua here, was borne up under his sufferings by a regard to the will of God and the commandment he had received from his Father, Joh 10:18.</p>

<p>That this may be a sign among you--The erection of cairns, or huge piles of stones, as monuments of remarkable incidents has been common among all people, especially in the early and rude periods of their history. They are the established means of perpetuating the memory of important transactions, especially among the nomadic people of the East. Although there be no inscription engraved on them, the history and object of such simple monuments are traditionally preserved from age to age. Similar was the purpose contemplated by the conveyance of the twelve stones to Gilgal: it was that they might be a standing record to posterity of the miraculous passage of the Jordan.</p>

<p>Joshua, and all Israel with him, took Achan--He with his children and all his property, cattle as well as movables, were brought into one of the long broad ravines that open into the Ghor, and after being stoned to death (Num 15:30-35), his corpse, with all belonging to him, was consumed to ashes by fire. &quot;All Israel&quot; was present, not only as spectators, but active agents, as many as possible, in inflicting the punishment--thus testifying their abhorrence of the sacrilege, and their intense solicitude to regain the divine favor. As the divine law expressly forbade the children to be put to death for their father&#039;s sins (Deu 24:16), the conveyance of Achan&#039;s &quot;sons and daughters&quot; to the place of execution might be only as spectators, that they might take warning by the parental fate; or, if they shared his punishment (Jos 22:20), they had probably been accomplices in his crime, and, indeed, he could scarcely have dug a hole within his tent without his family being aware of it.</p>

<p>We have here the treaty between Jephthah, now judge of Israel, and the king of the Ammonites (who is not named), that the controversy between the two nations might, if possible, be accommodated without the effusion of blood.
I. Jephthah, as one having authority, sent to the king of Ammon, who in this war was the aggressor, to demand his reasons for invading the land of Israel: &quot;Why hast thou come to fight against me in my land? Jdg 11:12. Had I come first into thy land to disturb thee in thy possession, this would have been reason enough for fighting against me, for how must force be repelled but by force? but what hast thou to do to come thus in a hostile manner into my land?&quot; so he calls it, in the name both of God and Israel. Now this fair demand shows, 1. That Jephthah did not delight in war, though he was a mighty man of valour, but was willing to prevent it by a peaceable accommodation. If he could by reason persuade the invaders to retire, he would not compel them to do it by the sword. War should be the last remedy, not to be used till all other methods of ending matters in variance have been tried in vain, ratio ultima regum - the last resource of kings. This rule should be observed in going to law. The sword of justice, as well as the sword of war, must not be appealed to till the contending parties have first endeavoured by gentler means to understand one another, and to accommodate matters in variance, Co1 6:1. 2. That Jephthah did delight in equity, and designed no other than to do justice. If the children of Ammon could convince him that Israel had done them wrong, he was ready to restore the rights of the Ammonites. If not, it was plain by their invasion that they did Israel wrong, and he was ready to maintain the rights of the Israelites. A sense of justice should guide and govern us in all our undertakings.
II. The king of the Ammonites now gives in his demand, which he should have published before he had invaded Israel, Jdg 11:13. His pretence is, &quot;Israel took away my lands long since; now therefore restore those lands.&quot; We have reason to think the Ammonites, when they made this descent upon Israel, meant no other than to spoil and plunder the country, and enrich themselves with the prey, as they had done formerly under Eglon (Jdg 3:13) when no such demand as this was made, though the matter was then fresh; but when Jephthah demanded the cause of their quarrel, and they could not for shame own what was their true intent and meaning, some old musty records were searched, or some ancient traditions enquired into, and from them this reason was drawn to serve the present turn, for a colourable pretence of equity in the invasion. Even those that do the greatest wrong yet have such a conviction in their consciences of justice that they would seem to do right. Restore those lands. See upon what uncertain terms we hold our worldly possessions; what we think we have the surest hold of may be challenged from us, and wrested out of our hands. Those that have got to the heavenly Canaan need not fear having their titles questioned.
III. Jephthah gives in a very full and satisfactory answer to this demand, showing it to be altogether unjust and unreasonable, and that the Ammonites had no title to this country that lay between the rivers Arnon and Jabbok, now in the possession of the tribes of Reuben and Gad. As one very well versed in the history of his country, he shows,
1. That Israel never took any land away either from the Moabites or Ammonites. He puts them together because they were brethren, the children of Lot, near neighbours, and of united interests, having the same god, Chemosh, and perhaps sometimes the same king. The lands in question Israel took away, not from the Moabites or Ammonites (they had particular orders from God not to meddle with them nor any thing they had, Deu 2:9, Deu 2:19, and religiously observed their orders), but they found them in the possession of Sihon king of the Amorites, and out of his hand they took them justly and honourably, as he will show afterwards. If the Amorites, before Israel came into that country, had taken these lands from the Moabites or Ammonites, as it should seem they had (Num 21:26; Jos 13:25), Israel was not concerned to enquire into that or answer for it. If the Ammonites had lost these lands and their title to them, the children of Israel were under no obligation to recover the possession for them. Their business was to conquer for themselves, not for other people. This is his first plea, &quot;Not guilty of the trespass.&quot;
2. That they were so far from invading the property of any other nations than the devoted posterity of cursed Canaan (one of the branches of which the Amorites were, Gen 10:16) that they would not so much as force a passage through the country either of the Edomites, the seed of Esau, or of the Moabites, the seed of Lot; but even after a very tedious march through the wilderness, with which they were sadly tired (Jdg 11:16), when the king of Edom first, and afterwards the king of Moab, denied them the courtesy of a way through their country (Jdg 11:17), rather than give them any offence or annoyance, weary as they were, they put themselves to the further fatigue of compassing both the land of Edom and that of Moab, and came not within the border of either, Jdg 11:18. Note, Those that behave themselves inoffensively may take the comfort of it, and plead it against those that charge them with injustice and wrong doing. Our righteousness will answer for us in time to come (Gen 30:33) and will put to silence the ignorance of foolish men, Pe1 2:15.
3. That in that war in which they took this land out of the hands of Sihon king of the Amorites he was the aggressor, and not they, Jdg 11:19, Jdg 11:20. They sent a humble petition to him for leave to go through his land, willing to give him any security for their good behaviour in their march. &quot;Let us pass (say they) unto our place, that is, to the land of Canaan, which is the only place we call ours, and to which we are pressing forward, not designing a settlement here.&quot; But Sihon not only denied them this courtesy, as Edom and Moab had done (had he only done so, who knows but Israel might have gone about some other way?) but he mustered all his forces, and fought against Israel (Jdg 11:20), not only shut them out of his own land, but would have cut them off from the face of the earth (Num 21:23, Num 21:24), aimed at nothing less than their ruin, Jdg 11:20. Israel therefore, in their war with him, stood in their own just and necessary defence, and therefore, having routed his army, might justly, in further revenge of the injury, seize his country as forfeited. Thus Israel came to the possession of this country, and doubted not to make good their title to it; and it is very unreasonable for the Ammonites to question their title, for the Amorites were the inhabitants of that country, and it was purely their land and their coasts that the Israelites then made themselves masters of, Jdg 11:21, Jdg 11:22.
4. He pleads a grant from the crown, and claims under that, Jdg 11:23, Jdg 11:24. It was not Israel (they were fatigued with their long march, and were not fit for action so soon), but it was the Lord God of Israel, who is King of nations, whose the earth is and the fulness thereof, he it was that dispossessed the Amorites and planted Israel in their room. God gave them the land by an express and particular conveyance, such as vested the title in them, which they might make good against all the world. Deu 2:24, I have given into thy hand Sihon and his land; he gave it to them, by giving them a complete victory over the present occupants, notwithstanding the great disadvantages they were under. &quot;Can you think that God gave it to us in such an extraordinary manner with design that we should return it to the Moabites or Ammonites again? No, we put a higher value upon God&#039;s favours than to part with them so easily.&quot; To corroborate this plea, he urges an argument ad hominem - directed to the man: Wilt not thou possess that which Chemosh thy god giveth thee? He not only appeals to the common resolutions of men to hold their own against all the world, but to the common religion of the nations, which, they thought, obliged them to make much of that which their gods gave them. Not that Jephthah thought Chemosh a god, only he is thy god, and the worshippers even of those dunghill deities that could do neither good nor evil yet thought themselves beholden to them for all they had (Hos 2:12, These are my rewards which my lovers have given me; and see Jdg 16:24) and made this a reason why they would hold it fast, that their gods gave it to them. &quot;This thou thinkest a good title, and shall not we?&quot; The Ammonites had dispossessed those that dwelt in their land before them; they thought they did it by the help of Chemosh their god, but really it was Jehovah the God of Israel that did it for them, as is expressly said, Deu 2:19, Deu 2:21. &quot;Now,&quot; says Jephthah, &quot;we have as good a title to our country as you have to yours.&quot; Note, One instance of the honour and respect we owe to God, as our God, is rightly to possess that which he gives us to possess, receive it from him, use it for him, keep it for his sake, and part with it when he calls for it. He has given it to us to possess, not to enjoy. He himself only must be enjoyed.
5. He pleads prescription. (1.) Their title had not been disputed when they first entered upon it, Jdg 11:25. &quot;Balak who was then king of Moab, from whom the greatest part of these lands had been taken by the Amorites, and who was most concerned and best able to oppose us, if he had had any thing to object against our settlement there, yet sat still, and never offered to strive against Israel.&quot; He knew that for his own part he had fairly lost it to the Amorites and was not able to recover it, and could not but acknowledge that Israel had fairly won it of the Amorites, and therefore all his care was to secure what was left: he never pretended a title to what was lost. See Num 22:2, Num 22:3. &quot;He then acquiesced in God&#039;s way of disposing of kingdoms, and wilt not thou now?&quot; (2.) Their possession had never yet been disturbed, Jdg 11:26. He pleads that they had kept this country as their own now about 300 years, and the Ammonites in all that time had never attempted to take it from them, no, not when they had it in their power to oppress them, Jdg 3:13, Jdg 3:14. So that, supposing their title had not been clear at the first (which yet he had proved it was), yet, no claim having been made for so many generations, the entry of the children of Ammon, without doubt, was barred for ever. A title so long unquestioned shall be presumed unquestionable.
6. By these arguments Jephthah justifies himself and his own cause (&quot;I have not sinned against thee in taking or keeping what I have no right to; if I had, I would instantly make restitution&quot;), and condemns the Ammonites: &quot;Thou doest me wrong to war against me, and must expect to speed accordingly,&quot; Jdg 11:27. It seems to me an evidence that the children of Israel, in the days of their prosperity and power (for some such days they had in the times of the judges) had conducted themselves very inoffensively to all their neighbours and had not been vexatious or oppressing to them (either by way of reprisal or under colour of propagating their religion), that the king of the Ammonites, when he would seek an occasion of quarrelling with them, was forced to look 300 years back for a pretence. It becomes the people of God thus to be blameless and harmless, and without rebuke.
7. For the deciding of the controversy, he puts himself upon God and his sword, and the king of Ammon joins issue with him (Jdg 11:27, Jdg 11:28): The Lord the Judge be judge this day. With this solemn reference of the matter to the Judge of heaven and earth he designs either to deter the Ammonites from proceeding and oblige them to retire, when they saw the right of the cause was against them, or to justify himself in subduing them if they should go on. Note, War is an appeal to heaven, to God the Judge of all, to whom the issues of it belong. If doubtful rights be disputed, he is hereby requested to determine them. If manifest rights be invaded or denied, he is hereby applied to for the vindicating of what is just and the punishing of wrong. As the sword of justice was made for lawless and disobedient persons (Ti1 1:9), so was the sword of war made for lawless and disobedient princes and nations. In war therefore the eye must be ever up to God, and it must always be thought a dangerous thing to desire or expect that God should patronise unrighteousness.
Neither Jephthah&#039;s apology, nor his appeal, wrought upon the king of the children of Ammon; they had found the sweets of the spoil of Israel, in the eighteen years wherein they had oppressed them (Jdg 10:8), and hoped now to make themselves masters of the tree with the fruit of which they had so often enriched themselves. He hearkened not to the words of Jephthah, his heart being hardened to his destruction.</p>

<p>We have here Uzzah struck dead for touching the ark, when it was upon its journey towards the city of David, a sad providence, which damped their mirth, stopped the progress of the ark, and for the present, dispersed this great assembly, which had come together to attend it, and sent them home in a fright.
I. Uzzah&#039;s offence seems very small. He and his brother Ahio, the sons of Abinadab, in whose house the ark had long been lodged, having been used to attend it, to show their willingness to prefer the public benefit to their own private honour and advantage, undertook to drive the cart in which the ark was carried, this being perhaps the last service they were likely to do it; for others would be employed about it when it came to the city of David. Ahio went before, to clear the way, and, if need were, to lead the oxen. Uzzah followed close to the side of the cart. It happened that the oxen shook it, Sa2 6:6. The critics are not agreed about the signification of the original word: They stumbled (so our margin); they kicked (so some), perhaps against the goad with which Uzzah drove them; they stuck in the mire, by some. By some accident or other the ark was in danger of being overthrown. Uzzah thereupon laid hold of it, to save it from falling, we have reason to think with a very good intention, to preserve the reputation of the ark and to prevent a bad omen. Yet this was his crime. Uzzah was a Levite, but priests only might touch the ark. The law was express concerning the Kohathites, that, though they were to carry the ark by the staves, yet they must not touch any holy thing, lest they die, Num 4:15. Uzzah&#039;s long familiarity with the ark, and the constant attendance he had given to it, might occasion his presumption, but would not excuse it.
II. His punishment for this offence seems very great (Sa2 6:7): The anger of the Lord was kindled against him (for in sacred things he is a jealous God) and he smote him there for his rashness, as the word is, and struck him dead upon the spot. There he sinned, and there he died, by the ark of God; even the mercy-seat would not save him. Why was God thus severe with him? 1. The touching of the ark was forbidden to the Levites expressly under pain of death - lest they die; and God, by this instance of severity, would show how he might justly have dealt with our first parents, when they had eaten that which was forbidden under the same penalty - lest you die. 2. God saw the presumption and irreverence of Uzzah&#039;s heart. Perhaps he affected to show, before this great assembly, how bold he could make with the ark, having been so long acquainted with it. Familiarity, even with that which is most awful, is apt to breed contempt. 3. David afterwards owned that Uzzah died for an error they were all guilty of, which was carrying the ark in a cart. Because it was not carried on the Levites&#039; shoulders, the Lord made that breach upon us, Ch1 15:13. But Uzzah was singled out to be made an example, perhaps because he had been most forward in advising that way of conveyance; however he had fallen into another error, which was occasioned by that. Perhaps the ark was not covered, as it should have been, with the covering of badgers&#039; skins (Num 4:6), and that was a further provocation. 4. God would hereby strike an awe upon the thousands of Israel, would convince them that the ark was never the less venerable for its having been so long in mean circumstances, and thus he would teach them to rejoice with trembling, and always to treat holy things with reverence and holy fear. 5. God would hereby teach us that a good intention will not justify a bad action; it will not suffice to say of that which is ill done that it was well meant. He will let us know that he can and will secure his ark, and needs not any man&#039;s sin to help him to do it. 6. If it was so great a crime for one to lay hold on the ark of the covenant that had no right to do so, what is it for those to lay claim to the privileges of the covenant that come not up to the terms of it? To the wicked God says, What hast thou to do to take my covenant in thy mouth? Psa 50:16. Friend, how camest thou in hither? If the ark was so sacred, and not to be touched irreverently, what is the blood of the covenant? Heb 10:29.
III. David&#039;s feelings on the infliction of this stroke were keen, and perhaps not altogether as they should have been. He should have humbled himself under God&#039;s hand, confessed his error, acknowledged God&#039;s righteousness, and deprecated the further tokens of his displeasure, and then have gone on with the good work he had in hand. But we find, 1. He was displeased. It is not said because Uzzah had affronted God, but because God had made a breach upon Uzzah (Sa2 6:8): David&#039;s anger was kindled. It is the same word that is used for God&#039;s displeasure, Sa2 6:7. Because God was angry, David was angry and out of humour. As if God might not assert the honour of his ark, and frown upon one that touched it rudely, without asking David leave. Shall mortal man pretend to be more just than God, arraign his proceedings, or charge him with iniquity? David did not now act like himself, like a man after God&#039;s own heart. It is not for us to be displeased at any thing that God does, how unpleasing soever it is to us. The death of Uzzah was indeed an eclipse to the glory of a solemnity which David valued himself upon more than any thing else, and might give birth to some speculations among those that were disaffected to him, as if God were departing from him too; but he ought nevertheless to have subscribed to the righteousness and wisdom of God in it, and not to have been displeased at it. When we lie under God&#039;s anger we must keep under our own. 2. He was afraid, Sa2 6:9. It should seem he was afraid with amazement; for he said, How shall the ark of the Lord come to me? As if God sought advantages against all that were about him, and was so extremely tender of his ark that there was no dealing with it; and therefore better for him to keep it at a distance. Que procul a Jove, procul a fulmine - To retire from Jove is to retire from the thunder-bolt. He should rather have said, &quot;Let the ark come to me, and I will take warning by this to treat it with more reverence.&quot; Provoke me not (says God, Jer 25:6) and I will do you no hurt. Or this may be looked upon as a good use which David made of this tremendous judgment. He did not say, &quot;Surely Uzzah was a sinner above all men, because he suffered such things,&quot; but is concerned for himself, as one conscious, not only of his own unworthiness of God&#039;s favour, but his obnoxiousness to God&#039;s displeasure. &quot;God might justly strike me dead as he did Uzzah. My flesh trembles for fear of thee,&quot; Psa 119:120. This God intends in his judgments, that others may hear and fear. David therefore will not bring the ark into his own city (Sa2 6:10) till he is better prepared for its reception. 3. He took care to perpetuate the remembrance of this stroke by a new name he gave to the place: Perez-uzzah, the breach of Uzzah, Sa2 6:8. He had been lately triumphing in the breach made upon his enemies, and called the place Baal-perazim, a place of breaches. But here is a breach upon his friends. When we see one breach, we should consider that we know not where the next will be. The memorial of this stroke would be a warning to posterity to take heed of all rashness and irreverence in dealing about holy things; for God will be sanctified in those that come nigh unto him. 4. He lodged the ark in a good house, the house of Obed-edom a Levite, which happened to be near the place where this disaster happened, and there, (1.) It was kindly entertained and welcomed, and continued there three months, Sa2 6:10, Sa2 6:11. Obed-edom knew what slaughter the ark had made among the Philistines that imprisoned it and the Bethshemites that looked into it. He saw Uzzah struck dead for touching it, and perceived that David himself was afraid of meddling with it; yet he cheerfully invites it to his own house, and opens his doors to it without fear, knowing it was a savour of death unto death only to those that treated it ill. &quot;O the courage,&quot; says bishop Hall, &quot;of an honest and faithful heart! nothing can make God otherwise than amiable to his own people: even his very justice is lovely.&quot; (2.) It paid well for its entertainment: The Lord blessed Obed-edom and all his household. The same hand that punished Uzzah&#039;s proud presumption rewarded Obed-edom&#039;s humble boldness, and made the ark to him a savour of life unto life. Let none think the worse of the gospel for the judgements inflicted on those that reject it, but set in opposition to them the blessings it brings to those that duly receive it. None ever had, nor ever shall have, reason to say that it is in vain to serve God. Let masters of families be encouraged to keep up religion in their families, and to serve God and the interests of his kingdom with their houses and estates, for that is the way to bring a blessing upon all they have. The ark is a guest which none shall lose by that bid it welcome. Josephus says that, whereas before Obed-edom was poor, on a sudden, in these three months, his estate increased, to the envy of his neighbours. Piety is the best friend to prosperity. In wisdom&#039;s left hand are riches and honour. His household shared in the blessing. It is good living in a family that entertains the ark, for all about it will fare the better for it.</p>

<p>David was afraid of the Lord that day, &amp;c.--His feelings on this alarming judgment were greatly excited on various accounts, dreading that the displeasure of God had been provoked by the removal of the ark, that the punishment would be extended to himself and people, and that they might fall into some error or neglect during the further conveyance of the ark. He resolved, therefore, to wait for more light and direction as to the path of duty. An earlier consultation by Urim would have led him right at the first, whereas in this perplexity and distress, he was reaping the fruits of inconsideration and neglect.</p>

<p>The asses be for the king&#039;s household to ride on--The royal fugitives were moving on foot, not from inability to procure conveyances, but as being suitable to their present state of humiliation and penitence.</p>

<p>We have here an account of the amicable correspondence between Solomon and Hiram. Tyre was a famous trading city, that lay close upon the sea, in the border of Israel; its inhabitants (as should seem) were none of the devoted nations, nor ever at enmity with Israel, and therefore David never offered to destroy them, but lived in friendship with them. It is here said of Hiram their king that he was ever a lover of David; and we have reason to think he was a worshipper of the true God, and had himself renounced, though he could not reform, the idolatry of his city. David&#039;s character will win the affections even of those that are without. Here is,
I. Hiram&#039;s embassy of compliment to Solomon, Kg1 5:1. He sent, as is usual among princes, to condole with him on the death of David, and to renew his alliances with him upon his succession to the government. It is good keeping up friendship and communion with the families in which religion is uppermost.
II. Solomon&#039;s embassy of business to Hiram, sent, it is likely, by messengers of his own. In wealth, honour, and power, Hiram was very much inferior to Solomon, yet Solomon had occasion to be beholden to him and begged his favour. Let us never look with disdain on those below us, because we know not how soon we may need them. Solomon, in his letter to Hiram, acquaints him,
1. With his design to build a temple to the honour of God. Some think that temples among the heathen took their first rise and copy from the tabernacle which Moses erected in the wilderness, and that there were none before that; however there were many houses built in honour of the false gods before this was built in honour of the God of Israel, so little is external splendour a mark of the true church. Solomon tells Hiram, who was himself no stranger to the affair, (1.) That David&#039;s wars were an obstruction to him, that he could not build this temple, though he designed it, Kg1 5:3. They took up much of his time, and thoughts, and cares, were a constant expense to him and a constant employment of his subjects; so that he could not do it so well as it must be done, and therefore, it not being essential to religion, he must leave it to be done by his successor. See what need we have to pray that God will give peace in our time, because, in time or war, the building of the gospel temple commonly goes on slowly. (2.) That peace gave him an opportunity to build it, and therefore he resolved to set about it immediately: God has given me rest both at home and abroad, and there is no adversary (Kg1 5:4), no Satan (so the word is), no instrument of Satan to oppose it, or to divert us from it. Satan does all he can to hinder temple work (Th1 2:18; Zac 3:1), but when he is bound (Rev 20:2) we should be busy. When there is no evil occurrent, then let us be vigorous and zealous in that which is good and get it forward. When the churches have rest let them be edified, Act 9:31. Days of peace and prosperity present us with a fair gale, which we must account for if we improve not. As God&#039;s providence excited Solomon to think of building the temple, by giving him wealth and leisure, so his promise encouraged him. God had told David that his son should build him a house, Kg1 5:5. He will take it as a pleasure to be thus employed, and will not lose the honour designed him by that promise. It may stir us up much to good undertakings to be assured of good success in them. Let God&#039;s promise quicken our endeavours.
2. With his desire that Hiram would assist him herein. Lebanon was the place whence timber must be had, a noble forest in the north of Canaan, particularly expressed in the grant of that land to Israel - all Lebanon, Jos 13:5. So that Solomon was proprietor of all its productions. The cedars of Lebanon are spoken of as, in a special manner, the planting of the Lord (Psa 109:16), being designed for Israel&#039;s use and particularly for temple service. But Solomon owned that though the trees were his the Israelites had not skill to hew timber like the Sidonians, who were Hiram&#039;s subjects. Canaan was a land of wheat and barley (Deu 8:8), which employed Israel in the affairs of husbandry, so that they were not at all versed in manufactures: in them the Sidonians excelled. Israel, in the things of God, are a wise and understanding people; and yet, in curious arts, inferior to their neighbours. True piety is a much more valuable gift of heaven than the highest degree of ingenuity. Better be an Israelite skilful in the law than a Sidonian skilful to hew timber. But, the case being thus, Solomon courts Hiram to send him workmen, and promises (Kg1 5:6) both to assist them (my servants shall be with thy servants, to work under them), and to pay them (unto thee will I give hire for thy servants); for the labourer, even in church-work, though it be indeed its own wages, is worthy of his hire, The evangelical prophet, foretelling the glory of the church in the days of the Messiah, seems to allude to this story, Isa. 60, where he prophesies, (1.) That the sons of strangers (such were the Tyrians and Sidonians) shall build up the wall of the gospel temple, Kg1 5:10. Ministers were raised up among the Gentiles for the edifying of the body of Christ. (2.) That the glory of Lebanon shall be brought to it to beautify it, Kg1 5:13. All external endowments and advantages shall be made serviceable to the interests of Christ&#039;s kingdom.
3. Hiram&#039;s reception of, and return to, this message.
(1.) He received it with great satisfaction to himself: He rejoiced greatly (Kg1 5:7) that Solomon trod in his father&#039;s steps, and carried on his designs, and was likely to be so great a blessing to his kingdom. In this Hiram&#039;s generous spirit rejoiced, and not merely in the prospect he had of making an advantage to himself by Solomon&#039;s employing him. What he had the pleasure of he gave God the praise of: Blessed be the Lord, who has given to David (who was himself a wise man) a wise son to rule over this great people. See here, [1.] With what pleasure Hiram speaks of Solomon&#039;s wisdom and the extent of his dominion. Let us learn not to envy others either those secular advantages or those endowments of the mind wherein they excel us. What a great comfort it is to those that wish well to the Israel of God to see religion and wisdom kept up in families from one generation to another, especially in great families and those that have great influence on others! where it is so, God must have the glory of it. If to godly parents be given a godly seed (Mal 2:15), it is a token for good, and a happy indication that the entail of the blessing shall not be cut off.
(2.) He answered it with great satisfaction to Solomon, granting him what he desired, and showing himself very forward to assist him in this great and good work to which he was laying his hand. We have here his articles of agreement with Solomon concerning this affair, in which we may observe Hiram&#039;s prudence. [1.] He deliberated upon the proposal, before he returned an answer (Kg1 5:8): I have considered the things. It is common for those that make bargains rashly afterwards to wish them unmade again. The virtuous woman considers a field and then buys it, Pro 31:16. Those do not lose time who take time to consider. [2.] He descended to particulars in the articles, that there might be no misunderstanding afterwards, to occasion a quarrel. Solomon had spoken of hewing the trees (Kg1 5:6), and Hiram agrees to what he desired concerning that (Kg1 5:8); but nothing had been said concerning carriage, and this matter therefore must be settled. Land-carriage would be very troublesome and chargeable; he therefore undertakes to bring all the timber down from Lebanon by sea, a coasting voyage. Conveyance by water is a great convenience to trade, for which God is to have praise, who taught man that discretion. Observe what a definite bargain Hiram made. Solomon must appoint the place where the timber shall be delivered, and thither Hiram will undertake to bring it and be responsible for its safety. As the Sidonians excelled the Israelites in timber-work, so they did in sailing; for Tyre and Sidon were situate at the entry of the sea (Eze 27:3): they therefore were fittest to take care of the water-carriage. Tractant fabrilia fabri - Every artist has his trade assigned. And, [3.] If Hiram undertake for the work, and do all Solomon&#039;s desire concerning the timber (Kg1 5:8), he justly expects that Solomon shall undertake for the wages: &quot;Thou shalt accomplish my desire in giving food for my household (Kg1 5:9), not only for the workmen, but for my own family.&quot; If Tyre supply Israel with craftsmen, Israel will supply Tyre with corn, Eze 27:17. Thus, by the wise disposal of Providence, one country has need of another and is benefited by another, that there may be mutual correspondence and dependence, to the glory of God our common parent.</p>

<p>he made ten bases of brass--These were trucks or four-wheeled carriages, for the support and conveyance of the lavers. The description of their structure shows that they were elegantly fitted up and skilfully adapted to their purpose. They stood, not on the axles, but on four rests attached to the axles, so that the figured sides were considerably raised above the wheels. They were all exactly alike in form and size. The lavers which were borne upon them were vessels capable each of holding three hundred gallons of water, upwards of a ton weight. The whole, when full of water, would be no less than two tons [NAPIER].</p>

<p>Here, I. Solomon encourages the priests, who came out of the temple from their ministration, much astonished at the dark cloud that overshadowed them. The disciples of Christ feared when they entered into the cloud, though it was a bright cloud (Luk 9:34), so did the priests when they found themselves wrapped in a thick cloud. To silence their fears, 1. He reminds them of that which they could not but know, that this was a token of God&#039;s presence (Kg1 8:12): The Lord said he would dwell in the thick darkness. It is so far from being a token of his displeasure that it is an indication of his favour; for he had said, I will appear in a cloud, Lev 16:2. Note, Nothing is more effectual to reconcile us to dark dispensations than to consider what God hath said, and to compare his word and works together; as Lev 10:3, This is that which the Lord hath said. God is light (Jo1 1:5), and he dwells in light (Ti1 6:16), but he dwells with men in the thick darkness, makes that his pavilion, because they could not bear the dazzling brightness of his glory. Verily thou art a God that hidest thyself. Thus our holy faith is exercised and our holy fear is increased. Where God dwells in light faith is swallowed up in vision and fear in love. 2. He himself bids it welcome, as worthy of all acceptation; and since God, by this cloud, came down to take possession, he does, in a few words, solemnly give him possession (Kg1 8:13): &quot;Surely I come,&quot; says God. &quot;Amen,&quot; says Solomon, &quot;Even so, come, Lord,. The house is thy own, entirely thy own, I have surely built it for thee, and furnished it for thee; it is for ever thy own, a settled place for thee to abide in for ever; it shall never be alienated nor converted to any other use; the ark shall never be removed from it, never unsettled again.&quot; It is Solomon&#039;s joy that God has taken possession; and it is his desire that he would keep possession. Let not the priests therefore dread that in which Solomon so much triumphs.
II. He instructs the people, and gives them a plain account concerning this house, which they now saw God take possession of. He spoke briefly to the priests, to satisfy them (a word to the wise), but turned his face about (Kg1 8:14) from them to the congregation that stood in the outer court, and addressed himself to them largely.
1. He blessed them. When they saw the dark cloud enter the temple they blessed themselves, being astonished at it and afraid lest the thick darkness should be utter darkness to them. The amazing sight, such as they had never seen in their days, we may suppose, drove every man to his prayers, and the vainest minds were made serious by it. Solomon therefore set in with their prayers, and blessed them all, as one having authority (for the less is blessed of the better); in God&#039;s name, he spoke peace to them, and a blessing, like that with which the angel blessed Gideon when he was in a fright, upon a similar occasion. Jdg 6:22, Jdg 6:23, Peace be unto thee. Fear not; thou shalt not die. Solomon blessed them, that is, he pacified them, and freed them from the consternation they were in. To receive this blessing, they all stood up, in token of reverence and readiness to hear and accept it. It is a proper posture to be in when the blessing is pronounced.
2. He informed them concerning this house which he had built and was now dedicating.
(1.) He began his account with a thankful acknowledgment of the good hand of his God upon him hitherto: Blessed be the Lord God of Israel, Kg1 8:15. What we have the pleasure of God must have the praise of. He thus engaged the congregation to lift up their hearts in thanksgivings to God, which would help to still the tumult of spirit which, probably, they were in. &quot;Come,&quot; says he, &quot;let God&#039;s awful appearances not drive us from him, but draw us to him; let us bless the Lord God of Israel.&quot; Thus Job, under a dark scene, blessed the name of the Lord. Solomon here blessed God, [1.] For his promise which he spoke with his mouth to David. [2.] For the performance, that he had now fulfilled it with his hand. We have then the best sense of God&#039;s mercies, and most grateful both to ourselves and to our God, when we run up those streams to the fountain of the covenant, and compare what God does with what he has said.
(2.) Solomon is now making a solemn surrender or dedication of this house unto God, delivering it to God by his own act and deed. Grants and conveyances commonly begin with recitals of what has been before done, leading to what is now done: accordingly, here is a recital of the special causes and considerations moving Solomon to build this house. [1.] He recites the want of such a place. It was necessary that this should be premised; for, according to the dispensation they were under, there must be but one place in which they must expect God to record his name. If, therefore, there were any other chosen, this would be a usurpation. But he shows, from what God himself had said, that there was no other (Kg1 8:16): I chose no city to build a house in for my name; therefore there is occasion for the building of this. [2.] He recites David&#039;s purpose to build such a place. God chose the person first that should rule his people (I chose David, Kg1 8:16) and then put it into his heart to build a house for God&#039;s name, Kg1 8:17. It was not a project of his own, for the magnifying of himself; but his good father, of blessed memory, laid the first design of it, though he lived not to lay the first stone. [3.] He recites God&#039;s promise concerning himself. God approved his father&#039;s purpose (Kg1 8:18): Thou didst well, that it was in thy heart. Note, Sincere intentions to do good shall be graciously approved and accepted of God, though Providence prevent our putting them in execution. The desire of a man is his kindness. See Co2 8:12. God accepted David&#039;s good will, yet would not permit him to do the good work, but reserved the honour of it for his son (Kg1 8:19): He shall build the house to my name; so that what he had done was not of his own head, nor for his own glory, but the work itself was according to his father&#039;s design and his doing it was according to God&#039;s designation. [4.] He recites what he himself had done, and with what intention: I have built a house, not for my own name, but for the name of the Lord God of Israel (Kg1 8:20), and set there a place for the ark, Kg1 8:21. Thus all the right, title, interest, claim, and demand, whatsoever, which he or his had or might have in or to this house, or any of its appurtenances, he resigns, surrenders, and gives up, to God for ever. It is for his name, and his ark. In this, says he, the Lord hath performed his word that he spoke. Note, Whatever good we do, we must look upon it as the performance of God&#039;s promise to us, rather than the performance of our promises to him. The more we do for God the more we are indebted to him; for our sufficiency is of him, and not of ourselves.</p>

<p>All things being got ready for the carrying of the ark to the city of David, and its reception there, we have here an account of the solemnity of this conveyance thither from the house of Obed-edom.
I. God helped the Levites that carried it. The ark was no very great burden, that those who carried it needed any extraordinary help. But, 1. It is good to take notice of the assistance of the divine providence even in those things that fall within the compass of our natural powers: if God did not help us, we could not stir a step. 2. In all our religious exercises we must particularly derive help from heaven. See Act 26:22. All our sufficiency for holy duties is from God. 3. The Levites, remembering the breach upon Uzza, were probably ready to tremble when they took up the ark; but God helped them, that is, he encouraged them to it, silenced their fears, and strengthened their faith. 4. God helped them to do it decently and well, and without making any mistake. If we perform any religious duties so as to escape a breach, and come off with our lives, we must own it is God that helps us; for, if left to ourselves, we should be guilty of some fatal miscarriages. God&#039;s ministers that bear the vessels of the Lord have special need of divine help in their ministrations, that God in them may be glorified and his church edified. And, if God help the Levites, the people have the benefit of it.
II. When they experienced the tokens of God&#039;s presence with them they offered sacrifices of praise to him, Ch1 15:26. This also he helped them to do. They offered these bullocks and rams perhaps by way of atonement for the former error, that it might not now be remembered against them, as well as by way of acknowledgment for the help now received.
III. There were great expressions of rejoicing used: the sacred music was played, David danced, the singers sang, and the common people shouted, Ch1 15:27, Ch1 15:28. This we had before, Sa2 6:14, Sa2 6:15. Learn hence, 1. That we serve a good master, who delights to have his servants sing at their work. 2. That times of public reformation are, and should be, times of public rejoicing. Those are unworthy of the ark that are not glad of it. 3. It is not any disparagement to the greatest of men to show themselves zealous in the acts of devotion. Michal indeed despised David (Ch1 15:29); but her despising him did not make him at all despicable; he did not regard it himself, nor did any that were wise and good (and why should we covet the esteem of any but such?) think the worse of him.</p>

<p>We are here told,
I. How Cyrus&#039;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&#039;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&#039;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&#039;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&#039;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.</p>

<p>Eliphaz, having undertaken to convince Job of the sin and folly of his discontent and impatience, here vouches a vision he had been favoured with, which he relates to Job for his conviction. What comes immediately from God all men will pay a particular deference to, and Job, no doubt, as much as any. Some think Eliphaz had this vision now lately, since he came to Job, putting words into his mouth wherewith to reason with him; and it would have been well if he had kept to the purport of this vision, which would serve for a ground on which to reprove Job for his murmuring, but not to condemn him as a hypocrite. Others think he had it formerly; for God did, in this way, often communicate his mind to the children of men in those first ages of the world, Job 33:15. Probably God had sent Eliphaz this messenger and message some time or other, when he was himself in an unquiet discontented frame, to calm and pacify him. Note, As we should comfort others with that wherewith we have been comforted (Co2 1:4), so we should endeavour to convince others with that which has been powerful to convince us. The people of God had not then any written word to quote, and therefore God sometimes notified to them even common truths by the extraordinary ways of revelation. We that have Bibles have there (thanks be to God) a more sure word to depend upon than even visions and voices, Pe2 1:19. Observe,
I. The manner in which this message was sent to Eliphaz, and the circumstances of the conveyance of it to him. 1. It was brought to him secretly, or by stealth. Some of the sweetest communion gracious souls have with God is in secret, where no eye sees but that of him who is all eye. God has ways of bringing conviction, counsel, and comfort, to his people, unobserved by the world, by private whispers, as powerfully and effectually as by the public ministry. His secret is with them, Psa 25:14. As the evil spirit often steals good words out of the heart (Mat 13:19), so the good Spirit sometimes steals good words into the heart, or ever we are aware. 2. He received a little thereof, Job 4:12. And it is but a little of divine knowledge that the best receive in this world. We know little in comparison with what is to be known, and with what we shall know when we come to heaven. How little a portion is heard of God! Job 26:14. We know but in part, Co1 13:12. See his humility and modesty. He pretends not to have understood it fully, but something of it he perceived. 3. It was brought to him in the visions of the night (Job 4:13), when he had retired from the world and the hurry of it, and all about him was composed and quiet. Note, The more we are withdrawn from the world and the things of it the fitter we are for communion with God. When we are communing with our own hearts, and are still (Psa 4:4), then is a proper time for the Holy Spirit to commune with us. When others were asleep Eliphaz was ready to receive this visit from Heaven, and probably, like David, was meditating upon God in the night-watches; in the midst of those good thoughts this thing was brought to him. We should hear more from God if we thought more of him; yet some are surprised with convictions in the night, Job 33:14, Job 33:15. 4. It was prefaced with terrors: Fear came upon him, and trembling, Job 4:14. It should seem, before he either heard or saw any thing, he was seized with this trembling, which shook his bones, and perhaps the bed under him. A holy awe and reverence of God and his majesty being struck upon his spirit, he was thereby prepared for a divine visit. Whom God intends to honour he first humbles and lays low, and will have us all to serve him with holy fear, and to rejoice with trembling.
II. The messenger by whom it was sent - a spirit, one of the good angels, who are employed not only as the ministers of God&#039;s providence, but sometimes as the ministers of his word. Concerning this apparition which Eliphaz saw we are here told (Job 4:15, Job 4:16), 1. That it was real, and not a dream, not a fancy. An image was before his eyes; he plainly saw it; at first it passed and repassed before his face, moved up and down, but at length it stood still to speak to him. If some have been so knavish as to impose false visions on others, and some so foolish as to be themselves imposed upon, it does not therefore follow but that there may have been apparitions of spirits, both good and bad. 2. That it was indistinct, and somewhat confused. He could not discern the form thereof, so as to frame any exact idea of it in his own mind, much less to give a description of it. His conscience was to be awakened and informed, not his curiosity gratified. We know little of spirits; we are not capable of knowing much of them, nor is it fit that we should: all in good time; we must shortly remove to the world of spirits, and shall then be better acquainted with them. 3. That it puts him into a great consternation, so that his hair stood on end. Ever since man sinned it has been terrible to him to receive an express from heaven, as conscious to himself that he can expect no good tidings thence; apparitions therefore, even of good spirits, have always made deep impressions of fear, even upon good men. How well it is for us that God sends us his messages, not by spirits, but by men like ourselves, whose terror shall not make us afraid! See Dan 7:28; Dan 10:8, Dan 10:9.
III. The message itself. Before it was delivered there was silence, profound silence, Job 4:16. When we are to speak either from God or to him it becomes us to address ourselves to it with a solemn pause, and so to set bounds about the mount on which God is to come down, and not be hasty to utter any thing. It was in a still small voice that the message was delivered, and this was it (Job 4:17): &quot;Shall mortal man be more just than God, the immortal God? Shall a man be thought to be, or pretend to be, more pure than his Maker? Away with such a thought!&quot; 1. Some think that Eliphaz aims hereby to prove that Job&#039;s great afflictions were a certain evidence of his being a wicked man. A mortal man would be thought unjust and very impure if he should thus correct and punish a servant or subject, unless he had been guilty of some very great crime: &quot;If therefore there were not some great crimes for which God thus punishes thee, man would be more just than God, which is not to be imagined.&quot; 2. I rather think it is only a reproof of Job&#039;s murmuring and discontent: &quot;Shall a man pretend to be more just and pure than God? more truly to understand, and more strictly to observe, the rules and laws of equity than God? Shall Enosh, mortal and miserable man, be so insolent; nay, shall Geber, the strongest and most eminent man, man at his best estate, pretend to compare with God, or stand in competition with him?&quot; Note, It is most impious and absurd to think either others or ourselves more just and pure than God. Those that quarrel and find fault with the directions of the divine law, the dispensations of the divine grace, or the disposals of the divine providence, make themselves more just and pure than God; and those who thus reprove God, let them answer it. What! sinful man! (for he would not have been mortal if he had not been sinful) short-sighted man! Shall he pretend to be more just, more pure, than God, who, being his Maker, is his Lord and owner? Shall the clay contend with the potter? What justice and purity there is in man, God is the author of it, and therefore is himself more just and pure. See Psa 94:9, Psa 94:10.
IV. The comment which Eliphaz makes upon this, for so it seems to be; yet some take all the following verses to be spoken in vision. It comes all to one.
1. He shows how little the angels themselves are in comparison with God, Job 4:18. Angels are God&#039;s servants, waiting servants, working servants; they are his ministers (Psa 104:4); bright and blessed beings they are, but God neither needs them nor is benefited by them and is himself infinitely above them, and therefore, (1.) He puts no trust in them, did not repose a confidence in them, as we do in those we cannot live without. There is no service in which he employs them but, if he pleased, he could have it done as well without them. he never made them his confidants, or of his cabinet-council, Mat 24:36. He does not leave his business wholly to them, but his own eyes run to and fro through the earth, Ch2 16:9. See this phrase, Job 39:11. Some give this sense of it: &quot;So mutable is even the angelical nature that God would not trust angels with their own integrity; if he had, they would all have done as some did, left their first estate; but he saw it necessary to give them supernatural grace to confirm them.&quot; (2.) He charges them with folly, vanity, weakness, infirmity, and imperfection, in comparison with himself. If the world were left to the government of the angels, and they were trusted with the sole management of affairs, they would take false steps, and everything would not be done for the best, as now it is. Angels are intelligences, but finite ones. Though not chargeable with iniquity, yet with imprudence. This last clause is variously rendered by the critics. I think it would bear this reading, repeating the negation, which is very common: He will put no trust in his saints; nor will he glory in his angels (in angelis suis non ponet gloriationem) or make his boast of them, as if their praises, or services, added any thing to him: it is his glory that he is infinitely happy without them.
2. Thence he infers how much less man is, how much less to be trusted in or gloried in. If there is such a distance between God and angels, what is there between God and man! See how man is represented here in his meanness.
(1.) Look upon man in his life, and he is very mean, Job 4:19. Take man in his best estate, and he is a very despicable creature in comparison with the holy angels, though honourable if compared with the brutes. It is true, angels are spirits, and the souls of men are spirits; but, [1.] Angels are pure spirits; the souls of men dwell in houses of clay: such the bodies of men are. Angels are free; human souls are housed, and the body is a cloud, a clog, to it; it is its cage; it is its prison. It is a house of clay, mean and mouldering; an earthen vessel, soon broken, as it was first formed, according to the good pleasure of the potter. It is a cottage, not a house of cedar or a house of ivory, but of clay, which would soon be in ruins if not kept in constant repair. [2.] Angels are fixed, but the very foundation of that house of clay in which man dwells is in the dust. A house of clay, if built upon a rock, might stand long; but, if founded in the dust, the uncertainty of the foundation will hasten its fall, and it will sink with its own weight. As man was made out of the earth, so he is maintained and supported by that which cometh out of the earth. Take away that, and his body returns to its earth. We stand but upon the dust; some have a higher heap of dust to stand upon than others, but still it is the earth that stays us up and will shortly swallow us up. [3.] Angels are immortal, but man is soon crushed; the earthly house of his tabernacle is dissolved; he dies and wastes away, is crushed like a moth between one&#039;s fingers, as easily, as quickly; one may almost as soon kill a man as kill a moth. A little thing will destroy his life. He is crushed before the face of the moth, so the word is. If some lingering distemper, which consumes like a moth, be commissioned to destroy him, he can no more resist it than he can resist an acute distemper, which comes roaring upon him like a lion. See Hos 5:12-14. Is such a creature as this to be trusted in, or can any service be expected from him by that God who puts no trust in angels themselves?
(2.) Look upon him in his death, and he appears yet more despicable, and unfit to be trusted. Men are mortal and dying, Job 4:20, Job 4:21. [1.] In death they are destroyed, and perish for ever, as to this world; it is the final period of their lives, and all the employments and enjoyments here; their place will know them no more. [2.] They are dying daily, and continually wasting: Destroyed from morning to evening. Death is still working in us, like a mole digging our grave at each remove, and we so continually lie exposed that we are killed all the day long. [3.] Their life is short, and in a little time they are cut off. It lasts perhaps but from morning to evening. It is but a day (so some understand it); their birth and death are but the sun-rise and sun-set of the same day. [4.] In death all their excellency passes away; beauty, strength, learning, not only cannot secure them from death, but must die with them, nor shall their pomp, their wealth, or power, descend after them. [5.] Their wisdom cannot save them from death: They die without wisdom, die for want of wisdom, by their own foolish management of themselves, digging their graves with their own teeth. [6.] It is so common a thing that nobody heeds it, nor takes any notice of it: They perish without any regarding it, or laying it to heart. The deaths of others are much the subject of common talk, but little the subject of serious thought. Some think the eternal damnation of sinners is here spoken of, as well as their temporal death: They are destroyed, or broken to pieces, by death, from morning to evening; and, if they repent not, they perish for ever (so some read it), Job 4:20. They perish for ever because they regard not God and their duty; they consider not their latter end, Lam 1:9. They have no excellency but that which death takes away, and they die, they die the second death, for want of wisdom to lay hold on eternal life. Shall such a mean, weak, foolish, sinful, dying creature as this pretend to be more just than God and more pure than his Maker? No, instead of quarrelling with his afflictions, let him wonder that he is out of hell.</p>

<p>From three very comfortable premises David, in this psalm, draws three very comfortable conclusions, and teaches us to do so too. We are saved by hope, and that hope will not make us ashamed, because it is well grounded. It is the duty of Christians to encourage themselves in the Lord their God; and we are here directed to take that encouragement both from the relation wherein he stands to us and from the experience we have had of his goodness according to that relation.
I. From God&#039;s being his shepherd he infers that he shall not want anything that is good for him, Psa 23:1. See here, 1. The great care that God takes of believers. He is their shepherd, and they may call him so. Time was when David was himself a shepherd; he was taken from following the ewes great with young (Psa 78:70, Psa 78:71), and so he knew by experience the cares and tender affections of a good shepherd towards his flock. He remembered what need they had of a shepherd, and what a kindness it was to them to have one that was skilful and faithful; he once ventured his life to rescue a lamb. By this therefore he illustrates God&#039;s care of his people; and to this our Saviour seems to refer when he says, I am the shepherd of the sheep; the good shepherd, Joh 10:11. He that is the shepherd of Israel, of the whole church in general (Psa 80:1), is the shepherd of every particular believer; the meanest is not below his cognizance, Isa 40:11. He takes them into his fold, and then takes care of them, protects them, and provides for them, with more care and constancy than a shepherd can, that makes it his business to keep the flock. If God be as a shepherd to us, we must be as sheep, inoffensive, meek, and quiet, silent before the shearers, nay, and before the butcher too, useful and sociable; we must know the shepherd&#039;s voice, and follow him. 2. The great confidence which believers have in God: &quot;If the Lord is my shepherd, my feeder, I may conclude I shall not want any thing that is really necessary and good for me.&quot; If David penned this psalm before his coming to the crown, though destined to it, he had as much reason to fear wanting as any man. Once he sent his men a begging for him to Nabal, and another time went himself a begging to Ahimelech; and yet, when he considers that God is his shepherd, he can boldly say, I shall not want. Let not those fear starving that are at God&#039;s finding and have him for their feeder. More is implied than is expressed, not only, I shall not want, but, &quot;I shall be supplied with whatever I need; and, if I have not every thing I desire, I may conclude it is either not fit for me or not good for me or I shall have it in due time.&quot;
II. From his performing the office of a good shepherd to him he infers that he needs not fear any evil in the greatest dangers and difficulties he could be in, Psa 23:2-4. He experiences the benefit of God&#039;s presence with him and care of him now, and therefore expects the benefit of them when he most needs it. See here,
1. The comforts of a living saint. God is his shepherd and his God - a God all-sufficient to all intents and purposes. David found him so, and so have we. See the happiness of the saints as the sheep of God&#039;s pasture. (1.) They are well placed, well laid: He maketh me to lie down in green pastures. We have the supports and comforts of this life from God&#039;s good hand, our daily bread from him as our Father. The greatest abundance is but a dry pasture to a wicked man, who relishes that only in it which pleases the senses; but to a godly man, who tastes the goodness of God in all his enjoyments, and by faith relishes that, though he has but little of the world, it is a green pasture, Psa 37:16; Pro 15:16, Pro 15:17. God&#039;s ordinances are the green pastures in which food is provided for all believers; the word of life is the nourishment of the new man. It is milk for babes, pasture for sheep, never barren, never eaten bare, never parched, but always a green pasture for faith to feed in. God makes his saints to lie down; he gives them quiet and contentment in their own minds, what ever their lot is; their souls dwell at ease in him, and that makes every pasture green. Are we blessed with the green pastures of the ordinances? Let us not think it enough to pass through them, but let us lie down in them, abide in them; this is my rest for ever. It is by a constancy of the means of grace that the soul is fed. (2.) They are well guided, well led. The shepherd of Israel guides Joseph like a flock; and every believer is under the same guidance: He leadeth me beside the still waters. Those that feed on God&#039;s goodness must follow his direction; he leads them by his providence, by his word, by his Spirit, disposes of their affairs for the best, according to his counsel, disposes their affections and actions according to his command, directs their eye, their way, and their heart, into his love. The still waters by which he leads them yield them, not only a pleasant prospect, but many a cooling draught, many a reviving cordial, when they are thirsty and weary. God provides for his people not only food and rest, but refreshment also and pleasure. The consolations of God, the joys of the Holy Ghost, are these still waters, by which the saints are led, streams which flow from the fountain of living waters and make glad the city of our God. God leads his people, not to the standing waters which corrupt and gather filth, not to the troubled sea, nor to the rapid rolling floods, but to the silent purling waters; for the still but running waters agree best with those spirits that flow out towards God and yet do it silently. The divine guidance they are under is stripped of its metaphor (Psa 23:3): He leadeth me in the paths of righteousness, in the way of my duty; in that he instructs me by his word and directs me by conscience and providence. Theses are the paths in which all the saints desire to be led and kept, and never to turn aside out of them. And those only are led by the still waters of comfort that walk in the paths of righteousness. The way of duty is the truly pleasant way. It is the work of righteousness that is peace. In these paths we cannot walk unless God both lead us into them and lead us in them. (3.) They are well helped when any thing ails them: He restoreth my soul. [1.] &quot;He restores me when I wander.&quot; No creature will lose itself sooner than a sheep, so apt is it to go astray, and then so unapt to find the way back. The best saints are sensible of their proneness to go astray like lost sheep (Psa 119:176); they miss their way, and turn aside into by-paths; but when God shows them their error, gives them repentance, and brings them back to their duty again, he restores the soul; and, if he did not do so, they would wander endlessly and be undone. When, after one sin, David&#039;s heart smote him, and, after another, Nathan was sent to tell him, Thou art the man, God restored his soul. Though God may suffer his people to fall into sin, he will not suffer them to lie still in it. [2.] &quot;He recovers me when I am sick, and revives me when I am faint, and so restores the soul which was ready to depart.&quot; He is the Lord our God that heals us, Exo 15:26. Many a time we should have fainted unless we had believed; and it was the good shepherd that kept us from fainting.
2. See here the courage of a dying saint (Psa 23:4): &quot;Having had such experience of God&#039;s goodness to me all my days, in six troubles and in seven, I will never distrust him, no, not in the last extremity; the rather because all he has done for me hitherto was not for any merit or desert of mine, but purely for his name&#039;s sake, in pursuance of his word, in performance of his promise, and for the glory of his own attributes and relations to his people. That name therefore shall still be my strong tower, and shall assure me that he who has led me, and fed me, all my life long, will not leave me at last.&quot; Here is,
(1.) Imminent danger supposed: &quot;Though I walk through the valley of the shadow of death, that is, though I am in peril of death, though in the midst of dangers, deep as a valley, dark as a shadow, and dreadful as death itself,&quot; or rather, &quot;though I am under the arrests of death, have received the sentence of death within myself, and have all the reason in the world to look upon myself as a dying man, yet I am easy.&quot; Those that are sick, those that are old, have reason to look upon themselves as in the valley of the shadow of death. Here is one word indeed which sounds terrible; it is death, which we must all count upon; there is no discharge in that war. But, even in the supposition of the distress, there are four words which lessen the terror: - It is death indeed that is before us; but, [1.] It is but the shadow of death; there is no substantial evil in it; the shadow of a serpent will not sting nor the shadow of a sword kill. [2.] It is the valley of the shadow, deep indeed, and dark, and dirty; but the valleys are fruitful, and so is death itself fruitful of comforts to God&#039;s people. [3.] It is but a walk in this valley, a gentle pleasant walk. The wicked are chased out of the world, and their souls are required; but the saints take a walk to another world as cheerfully as they take their leave of this. [4.] It is a walk through it; they shall not be lost in this valley, but get safely to the mountain of spices on the other side of it.
(2.) This danger made light of, and triumphed over, upon good grounds. Death is a king of terrors, but not to the sheep of Christ; they tremble at it no more than sheep do that are appointed for the slaughter. &quot;Even in the valley of the shadow of death I will fear no evil. None of these things move me.&quot; Note, A child of God may meet the messengers of death, and receive its summons with a holy security and serenity of mind. The sucking child may play upon the hole of this asp; and the weaned child, that, through grace, is weaned from this world, may put his hand upon this cockatrice&#039;s den, bidding a holy defiance to death, as Paul, O death! where is thy sting? And there is ground enough for this confidence, [1.] Because there is no evil in it to a child of God; death cannot separate us from the love of God, and therefore it can do us no real harm; it kills the body, but cannot touch the soul. Why should it be dreadful when there is nothing in it hurtful? [2.] Because the saints have God&#039;s gracious presence with them in their dying moments; he is then at their right hand, and therefore why should they be moved? The good shepherd will not only conduct, but convoy, his sheep through the valley, where they are in danger of being set upon by the beasts of prey, the ravening wolves; he will not only convoy them, but comfort then when they most need comfort. His presence shall comfort them: Thou art with me. His word and Spirit shall comfort them - his rod and staff, alluding to the shepherd&#039;s crook, or the rod under which the sheep passed when they were counted (Lev 27:32), or the staff with which the shepherds drove away the dogs that would scatter or worry the sheep. It is a comfort to the saints, when they come to die, that God takes cognizance of them (he knows those that are his), that he will rebuke the enemy, that he will guide them with his rod and sustain them with his staff. The gospel is called the rod of Christ&#039;s strength (Psa 110:2), and there is enough in that to comfort the saints when they come to die, and underneath them are the everlasting arms.
III. From the good gifts of God&#039;s bounty to him now he infers the constancy and perpetuity of his mercy, Psa 23:5, Psa 23:6. Here we may observe,
1. How highly he magnifies God&#039;s gracious vouchsafements to him (Psa 23:5): &quot;Thou preparest a table before me; thou hast provided for me all things pertaining both to life and godliness, all things requisite both for body and soul, for time and eternity:&quot; such a bountiful benefactor is God to all his people; and it becomes them abundantly to utter his great goodness, as David here, who acknowledges, (1.) That he had food convenient, a table spread, a cup filled, meat for his hunger, drink for his thirst. (2.) That he had it carefully and readily provided for him. His table was not spread with any thing that came next to hand, but prepared, and prepared before him. (3.) That he was not stinted, was not straitened, but had abundance: &quot;My cup runs over, enough for myself and my friends too.&quot; (4.) That he had not only for necessity, but for ornament and delight: Thou anointest my head with oil. Samuel anointed him king, which was a certain pledge of further favor; but this is rather an instance of the plenty with which God had blessed him, or an allusion to the extraordinary entertainment of special friends, whose heads they anointed with oil, Luk 7:46. Nay, some think he still looks upon himself as a sheep, but such a one as the poor man&#039;s ewe-lamb (Sa2 12:3), that did eat of his own meat, and drank of his own cup, and lay in his bosom; not only thus nobly, but thus tenderly, are the children of God looked after. Plentiful provision is made for their bodies, for their souls, for the life that now is and for that which is to come. If Providence do not bestow upon us thus plentifully for our natural life, it is our own fault if it be not made up to us in spiritual blessings.
2. How confidently he counts upon the continuance of God&#039;s favours, Psa 23:6. He had said (Psa 23:1), I shall not want; but now he speaks more positively, more comprehensively: Surely goodness and mercy shall follow me all the days of my life. His hope rises, and his faith is strengthened, by being exercised. Observe, (1.) What he promises himself - goodness and mercy, all the streams of mercy flowing from the fountain, pardoning mercy, protecting mercy, sustaining mercy, supplying mercy. (2.) The manner of the conveyance of it: It shall follow me, as the water out of the rock followed the camp of Israel through the wilderness; it shall follow into all places and all conditions, shall be always ready. (3.) The continuance of it: It shall follow me all my life long, even to the last; for whom God loves he loves to the end. (4.) The constancy of it: All the days of my life, as duly as the day comes; it shall be new every morning (Lam 3:22, Lam 3:23) like the manna that was given to the Israelites daily. (5.) The certainty of it: Surely it shall. It is as sure as the promise of the God of truth can make it; and we know whom we have believed. (6.) Here is a prospect of the perfection of bliss in the future state. So some take the latter clause: &quot;Goodness and mercy having followed me all the days of my life on this earth, when that is ended I shall remove to a better world, to dwell in the house of the Lord for ever, in our Father&#039;s house above, where there are many mansions. With what I have I am pleased much; with what I hope for I am pleased more.&quot; All this, and heaven too! Then we serve a good Master.
3. How resolutely he determines to cleave to God and to his duty. We read the last clause as David&#039;s covenant with God: &quot;I will dwell in the house of the Lord for ever (as long as I live), and I will praise him while I have any being.&quot; We must dwell in his house as servants, that desired to have their ears bored to the door-post, to serve him for ever. If God&#039;s goodness to us be like the morning light, which shines more and more to the perfect day, let not ours to him be like the morning cloud and the early dew that passeth away. Those that would be satisfied with the fatness of God&#039;s house must keep close to the duties of it.</p>

<p>David, having given God praise for what he had done for Israel in general, as the God of Israel (Psa 68:8), here comes to give him praise as Zion&#039;s God in a special manner; compare Psa 9:11. Sing praises to the Lord who dwelleth in Zion, for which reason Zion is called the hill of God.
I. He compares it with the hill of Bashan and other high and fruitful hills, and prefers it before them, Psa 68:15, Psa 68:16. It is true, Zion was but little and low in comparison with them, and was not covered over with flocks and herds as they were, yet, upon this account, it has the pre-eminence above them all, that it is the hill of God, the hill which he desires to dwell in, and where he chooses to manifest the tokens of his peculiar presence, Psa 132:13, Psa 132:14. Note, It is much more honourable to be holy to God than to be high and great in the world. &quot;Why leap you, you high hills? Why do you insult over poor Zion, and boast of your own height? This is the hill which God has chosen, and therefore though you exceed it in bulk, and be first-rates, yet, because on this the royal flag is hoisted, you must all strike sail to it.&quot; Zion was especially honourable because it was a type of the gospel church, which is therefore called Mount Zion (Heb 12:22), and this is intimated here, when he said, The Lord will dwell in it for ever, which must have its accomplishment in the gospel Zion. There is no kingdom in the world comparable to the kingdom of the Redeemer, no city comparable to that which is incorporated by the gospel charter, for there God dwells and will dwell for ever.
II. He compares it with Mount Sinai, of which he had spoken (Psa 68:8), and shows that it has the Shechinah or divine presence in it as really, though not as sensibly, as Sinai itself had, Psa 68:17. Angels are the chariots of God, his chariots of war, which he make use of against his enemies, his chariots of conveyance, which he sends for his friends, as he did for Elijah (and Lazarus is said to be carried by the angels), his chariots of state, in the midst of which he shows his glory and power. They are vastly numerous: Twenty thousands, even thousands multiplied. There is an innumerable company of angels in the heavenly Jerusalem, Heb 12:22. The enemies David fought with had chariots (Sa2 8:4), but what were they, for number or strength, to the chariots of God? While David had these on his side he needed not to fear those that trusted in chariots and horses, Psa 20:7. God appeared on Mount Sinai, attended with myriads of angels, by whose dispensation the law was given, Act 7:53. He comes with ten thousands of saints, Deu 33:2. And still in Zion God manifests his glory, and is really present, with a numerous retinue of his heavenly hosts, signified by the cherubim between which God is said to dwell. So that, as some read the last words of the verse, Sinai is in the sanctuary; that is, the sanctuary was to Israel instead of Mount Sinai, whence they received divine oracles. Our Lord Jesus has these chariots at command. When the first-begotten was brought into the world it was with this charge, Let all the angels of God worship him (Heb 1:6); they attended him upon all occasions, and he is now among them, angels, principalities, and powers, being made subject to him, Pe1 3:22. And it is intimated in the New Testament that the angels are present in the solemn religious assemblies of Christians, Co1 11:10. Let the woman have a veil on her head because of the angels; and see Eph 3:10.
III. The glory of Mount Zion was the King whom God set on that holy hill (Psa 2:6), who came to the daughter of Zion, Mat 21:5. Of his ascension the psalmist here speaks, and to it his language is expressly applied (Eph 4:8): Thou hast ascended on high (Psa 68:18); compare Psa 47:5, Psa 47:6. Christ&#039;s ascending on high is here spoken of as a thing past, so sure was it; and spoken of to his honour, so great was it. It may include his whole exalted state, but points especially at his ascension into heaven to the right hand of the Father, which was as much our advantage as his advancement. For, 1. He then triumphed over the gates of hell. He led captivity captive; that is, he led his captives in triumph, as great conquerors used to do, making a show of them openly, Col 2:15. He led those captive who had led us captive, and who, if he had not interposed, would have held us captive for ever. Nay, he led captivity itself captive, having quite broken the power of sin and Satan. As he was the death of death, so he was the captivity of captivity, Hos 13:14. This intimates the complete victory which Jesus Christ obtained over our spiritual enemies; it was such that through him we also are more than conquerors, that is, triumphers, Rom 8:37. 2. He then opened the gates of heaven to all believers: Thou hast received gifts for men. He gave gifts to men, so the apostle reads it, Eph 4:8. For he received that he might give; on his head the anointing of the Spirit was poured, that from him it might descend to the skirts of his garments. And he gave what he had received; having received power to give eternal life, he bestows it upon as many as were given him, Joh 17:2. Thou hast received gifts for men, not for angels; fallen angels were not to be made saints, nor standing angels made gospel ministers, Heb 2:5. Not for Jews only, but for all men; whoever will may reap the benefit of these gifts. The apostle tells us what these gifts were (Eph 4:11), prophets, apostles, evangelists, pastors and teachers, the institution of a gospel ministry and the qualification of men for it, both which are to be valued as the gifts of heaven and the fruits of Christ&#039;s ascension. Thou hast received gifts in man (so the margin), that is, in the human nature which Christ was pleased to clothe himself with, that he might be a merciful and faithful high priest in things pertaining to God. In him, as Mediator, all fulness dwells, that from his fulness we might receive. To magnify the kindness and love of Christ to us in receiving these gifts for us, the psalmist observes, (1.) The forfeiture we had made of them. He received them for the rebellious also, for those that had been rebellious; so all the children of men had been in their fallen state. Perhaps it is especially meant of the Gentiles, that had been enemies in their minds by wicked works, Col 1:21. For them these gifts are received, to them they are given, that they might lay down their arms, that their enmity might be slain, and that they might return to their allegiance. This magnifies the grace of Christ exceedingly that through him rebels are, upon their submission, not only pardoned, but preferred. They have commissions given them under Christ, which some say, in our law, amounts to the reversing of an attainder. Christ came to a rebellious world, not to condemn it, but that through him it might be saved. (2.) The favour designed us in them: He received gifts for the rebellious, that the Lord God might dwell among them, that he might set up a church in a rebellious world, in which he would dwell by his word and ordinances, as of old in the sanctuary, that he might set up his throne, and Christ might dwell in the hearts of particular persons that had been rebellious. The gracious intention of Christ&#039;s undertaking was to rear up the tabernacle of God among men, that he might dwell with them and they might themselves be living temples to his praise, Eze 37:27.
IV. The glory of Zion&#039;s King is that he is a Saviour and benefactor to all his willing people and a consuming fire to all those that persist in rebellion against him, Psa 68:19-21. We have here good and evil, life and death, the blessing and the curse, set before us, like that (Mar 16:16), He that believes shall be saved; he that believes not shall be damned.
1. Those that take God for their God, and so give up themselves to him to be his people, shall be loaded with his benefits, and to them he will be a God of salvation. If in sincerity we avouch God to be our God, and seek to him as such, (1.) He will continually do us good and furnish us with occasion for praise. Having mentioned the gifts Christ received for us (Psa 68:18), fitly does he subjoin, in the next words, Blessed be the Lord; for it is owing to the mediation of Christ that we live, and live comfortably, and are daily loaded with benefits. So many, so weighty, are the gifts of God&#039;s bounty to us that he may be truly said to load us with them; he pours out blessings till there is no room to receive them, Mal 3:10. So constant are they, and so unwearied is he in doing us good, that he daily loads us with them, according as the necessity of every day requires. (2.) He will at length be unto us the God of salvation, of everlasting salvation, the salvation of God, which he will show to those that order their conversation aright (Psa 50:23), the salvation of the soul. He that daily loads us with benefits will not put us off with present things for a portion, but will be the God of our salvation; and what he gives us now he gives as the God of salvation, pursuant to the great design of our salvation. He is our God, and therefore he will be the God of eternal salvation to us; for that only will answer the vast extent of his covenant-relation to us as our God. But has he power to complete this salvation? Yes, certainly; for unto God the Lord belong the issues from death. The keys of hell and death are put into the hand of the Lord Jesus, Rev 1:18. He, having made an escape from death himself in his resurrection, has both authority and power to rescue those that are his from the dominion of death, by altering the property of it to them when they die and giving them a complete victory over it when they shall rise again; for the last enemy that shall be destroyed is death. And to those that shall thus for ever escape death, and shall find such an outlet from it as not to be hurt of the second death, to them surely deliverances from temporal death are mercies indeed and come from God as the God of their salvation. Co2 1:10.
2. Those that persist in their enmity to him will certainly be ruined (Psa 68:21): God shall wound the head of his enemies, - of Satan the old serpent (of whom it was by the first promise foretold that the seed of the woman should break his head, Gen 3:15), - of all the powers of the nations, whether Jews or Gentiles, that oppose him and his kingdom among men (Psa 110:6, He shall wound the heads over many countries), - of all those, whoever they are, that will not have him to reign over them, for those he accounts his enemies, and they shall be brought forth and slain before him, Luk 19:27. He will wound the hairy scalp of such a one as goeth on still in his trespasses. Note, Those who go on still in their trespasses, and hate to be reformed, God looks upon as his enemies and will treat them accordingly. In calling the head the hairy scalp perhaps there is an allusion to Absalom, whose bushy hair was his halter. Or it denotes either the most fierce and barbarous of his enemies, who let their hair grow, to make themselves look the more frightful, or the most fine and delicate of his enemies, who are nice about their hair: neither the one nor the other can secure themselves from the fatal wounds which divine justice will give to the heads of those that go on in their sins.</p>

<p>Solomon had shown, in the close of the foregoing chapter, how good it is to make a comfortable use of the gifts of God&#039;s providence; now here he shows the evil of the contrary, having and not using, gathering to lay up for I know not what contingent emergencies to come, not to lay out on the most urgent occasions present. This is an evil which Solomon himself saw under the sun, Ecc 6:1. A great deal of evil there is under the sun. There is a world above the sun where there is no evil, yet God causes his sun to shine upon the evil as well as upon the good, which is an aggravation of the evil. God has lighted up a candle for his servants to work by, but they bury their talent as slothful and unprofitable, and so waste the light and are unworthy of it. Solomon, as a king, inspected the manners of his subjects, and took notice of this evil as a prejudice to the public, who are damaged not only by men&#039;s prodigality on the one hand, but by their penuriousness on the other. As it is with the blood in the natural body, so it is with the wealth of the body politic, if, instead of circulating, it stagnates, it will be of ill consequence. Solomon as a preacher observed the evils that were done that he might reprove them and warn people against them. This evil was, in his days, common, and yet then there was great plenty of silver and gold, which, one would think, should have made people less fond of riches; the times also were peaceable, nor was there any prospect of trouble, which to some is a temptation to hoard. But no providence will of itself, unless the grace of God work with it, cure the corrupt affection that is in the carnal mind to the world and the things of it; nay, when riches increase we are most apt to set our hearts upon them. Now concerning this miser observe,
I. The abundant reason he has to serve God with joyfulness and gladness of heart; how well God has done for him.
1. He has given him riches, wealth, and honour, Ecc 6:2. Note, (1.) Riches and wealth commonly gain people honour among men. Though it be but an image, if it be a golden image, all people, nations, and languages, will fall down and worship it. (2.) Riches, wealth, and honour, are God&#039;s gifts, the gifts of his providence, and not given, as his rain and sunshine, alike to all, but to some, and not to others, as God sees fit. (3.) Yet they are given to many that do not make a good use of them, to many to whom God does not give wisdom and grace to take the comfort of them and serve God with them. The gifts of common providence are bestowed on many to whom are denied the gifts of a special grace, without which the gifts of providence often do more hurt than good.
2. He wants nothing for his soul of all that he desires. Providence has been so liberal to him that he has as much as heart could wish, and more, Psa 73:7. He does not desire grace for his soul, the better part; all he desires is enough to gratify the sensual appetite, and that he has; his belly is filled with these hidden treasures, Psa 17:14.
3. He is supposed to have a numerous family, to beget a hundred children, which are the stay and strength of his house and as a quiver full of arrows to him, which are the honour and credit of his house, and in whom he has the prospect of having his name built up and having all the immortality this world can give him. They are full of children (Psa 17:14), while many of God&#039;s people are written childless and stripped of all.
4. To complete his happiness, he is supposed to live many years, or rather many days, for our life is to be reckoned rather by days than years: The days of his years are many, and so healthful is his constitution, and so slowly does age creep upon him, that they are likely to be many more. Nay, he is supposed to live a thousand years (which no man, that we know of, ever did), nay, a thousand years twice told, a small part of which time, one would think, were enough to convince men, by their own experience, of the folly both of those that expect to find all good in worldly wealth, and of those that expect to find any good in it but in using it.
II. The little heart he has to use this which God gives him, for the ends and purposes for which it was given him. This is his fault and folly that he renders not again according to the benefit done unto him, and serves not the Lord God his benefactor, with joyfulness and gladness of heart, in the abundance of all things. In the day of prosperity he is not joyful. Tristis es, et felix? - Art thou happy, yet sad? See his folly: 1. He cannot find in his heart to take the comfort of what he has himself. He has meat before him; he has wherewith to maintain himself and his family comfortably, but he has not power to eat thereof. His sordid niggardly temper will not suffer him to lay it out, no, not upon himself, no, not upon that which is most necessary for himself. He has not power to reason himself out of this absurdity, to conquer his covetous humour. He is weak indeed, who has not power to use what God gives him, for God gives him not that power, but withholds it from him, to punish him for his other abuses of his wealth. Because he has not the will to serve God with it, God denies him the power to serve himself with it. 2. He suffers those to prey upon him that he is under no obligation to: A stranger eateth it. This is the common fate of misers; they will not trust their own children perhaps, but retainers and hangers-on, that have the art of wheedling, insinuate themselves into them, and find ways of devouring what they have, or getting it to be left to them by their wills. God orders it so that a stranger eats it. Strangers devour his strength, Hos 7:9; Pro 5:10. This may be well called vanity, and an evil disease. What we have we have in vain if we do not use it; and that temper of mind is certainly a most wretched distemper which keeps us from using it. Our worst diseases are those that arise from the corruption of our own hearts. 3. He deprives himself of the good that he might have had of his worldly possessions, not only forfeits it, but robs himself of it and throws it from him: His soul is not filled with good, Ecc 6:3. He is still unsatisfied and uneasy. His hands are filled with riches, his barns filled, and his bags filled, but his soul is not filled with good, no, not with that good, for it is still craving more. Nay (Ecc 6:6), he has not seen good; he cannot so much as please his eye, for that is still looking further and looking with envy on those that have more. He has not even the sensible good of an estate. Though he looks not beyond the things that are seen, yet he looks not with any true pleasure even on them. 4. He has no burial, none agreeable to his rank, no decent burial, but the burial of an ass. Through the sordidness of his temper he will not allow himself a fashionable burial, but forbids it, or the strangers that have eaten him up leave him so poor, at last, that he has not wherewithal, or those to whom he leaves what he has have so little esteem for his memory, and are so greedy of what they are to have from him, that they will not be at the charges of burying him handsomely, which his own children, if he had left it to them, would not have grudged him.
III. The preference which the preacher gives to an untimely birth before him: An untimely birth, a child that is carried from the womb to the grave, is better than he. Better is the fruit that drops from the tree before it is ripe than that which is left to hang on till it is rotten. Job, in his passion, thinks the condition of an untimely birth better than his when he was in adversity (Job 3:16); but Solomon here pronounces it better than the condition of a worldling in his greatest prosperity, when the world smiles upon him. 1. He grants the condition of an untimely birth, upon many accounts, to be very sad (Ecc 6:4, Ecc 6:5): He comes in with vanity (for, as to this world, he that is born and dies immediately was born in vain), and he departs in darkness; little or no notice is taken of him; being an abortive, he has no name, or, if he had, it would soon be forgotten and buried in oblivion; it would be covered with darkness, as the body is with the earth. Nay (Ecc 6:5), he has not seen the sun, but from the darkness of the womb he is hurried immediately to that of the grave, and, which is worse than not being known to any, he has not known any thing, and therefore has come short of that which is the greatest pleasure and honour of man. Those that live in wilful ignorance, and know nothing to purpose, are no better than an untimely birth that has not seen the sun nor known any thing. 2. Yet he prefers it before that of a covetous miser. This untimely birth has more rest than the other, for this has some rest, but the other has none; this has no trouble and disquiet, but the other is in perpetual agitation, and has nothing but trouble, trouble of his own making. The shorter the life is the longer the rest; and the fewer the days, and the less we have to do with this troublesome world, the less trouble we know.
&#039;Tis better die a child at four,
Than live, and die so at fourscore.
The reason he gives why this has more rest is because all go to one place to rest in, and this is sooner at his rest, Ecc 6:6. He that lives a thousand years goes to the same place with the child that does not live an hour, Ecc 3:20. The grave is the place we shall all meet in. Whatever differences there may be in men&#039;s condition in this world, they must all die, are all under the same sentence, and, to outward appearance, their deaths are alike. The grave is to one, as well as another, a land of silence, of darkness, of separation from the living, and a sleeping-place. It is the common rendezvous of rich and poor, honourable and mean, learned and unlearned; the short-lived and long-lived meet in the grave, only one rides post thither, the other goes by a slower conveyance; the dust of both mingles, and lies undistinguished.</p>

<p>These verses, like the pillar of cloud and fire, have a dark side towards the enemies of God&#039;s kingdom and all that are rebels against his crown, and a bright side towards his faithful loyal subjects. Probably they refer to the Jews in captivity in Babylon, of whom some are said to have been sent thither for their hurt, and with them God here threatens to proceed in his controversy; they hated to be reformed, and therefore should be ruined by the calamity (Jer 24:9); others were sent thither for their good, and they should have the trouble sanctified to them, should in due time get well through it and see many a good day after it. Many of the expressions here used are accommodated to that glorious dispensation; but doubtless the prophecy looks further, to the judgment for which Christ did come once, and will come again, into this world, and to the distinction which his word in both makes between the precious and the vile.
I. Christ will appear to the confusion and terror of all those that stand it out against him. Sometimes he will appear in temporal judgments. The Jews that persisted in infidelity were cut off by fire and by his sword. The ruin was very extensive; the Lord then pleaded with all flesh; and, it being his sword with which they are cut off, they are called his slain, sacrificed to his justice, and they shall be many. In the great day the wrath of God will be his fire and sword, with which he will cut off and consume all the impenitent; and his word, when it takes hold of sinners&#039; consciences, burns like fire, and is sharper than any two-edged sword. Idolaters will especially be contended with in the day of wrath, Isa 66:17. Perhaps some of those who returned out of Babylon retained such instances of idolatry and superstition as are here mentioned, had their idols in their gardens (not daring to set them up publicly in the high places) and there purified themselves (as the worshippers of the true God used to do) when they went about their idolatrous rites, one after another, or, as we read it, behind one tree in the midst, behind Ahad or Ehad, some idol that they worshipped by that name and in honour of which they ate swine&#039;s flesh (which was expressly forbidden by the law of God), and other abominations, as the mouse, or some other like animal. But the prophecy may refer to all those judgments which the wrath of God, according to the word of God, will bring upon provoking sinners, that live in contempt of God and are devoted to the world and the flesh: They shall be consumed together. From the happiness of heaven we find expressly excluded all idolaters, and whosoever worketh abomination, Rev 21:27; Rev 22:15. In the day of vengeance secret wickedness will be brought to light and brought to the account; for (Isa 66:18), I know their works and their thoughts. God knows both what men do and from what principle and with what design they do it; and therefore is fit to judge the world, because he can judge the secrets of men, Rom 2:16.
II. He will appear to the comfort and joy of all that are faithful to him in the setting up of his kingdom in this world, the kingdom of grace, the earnest and first-fruits of the kingdom of glory. The time shall come that he will gather all nations and tongues to himself, that they may come and see his glory as it shines in the face of Jesus Christ, Isa 66:18. This was fulfilled when all nations were to be discipled and the gift of tongues was bestowed in order thereunto. The church had hitherto been confined to one nation and in one tongue only God was worshipped; but in the days of the Messiah the partition-wall should be taken down, and those that had been strangers to God should be brought acquainted with him and should see his glory in the gospel, as the Jews had seen it in the sanctuary. As to this, it is here promised,
1. That some of the Jewish nation should, by the grace of God, be distinguished form the rest, and marked for salvation: I will not only set up a gathering ensign among them, to which the Gentiles shall seek (as is promised, Isa 11:12), but there shall be those among them on whom I will set a differencing sign; for so the word signifies. Though they are a corrupt degenerate nation, yet God will set apart a remnant of them, that shall be devoted to him and employed for him, and a mark shall be set upon them, with such certainty will God own them, Eze 9:4. The servants of God shall be sealed in their foreheads, Rev 7:3. The Lord knows those that are his. Christ&#039;s sheep are marked.
2. That those who are themselves distinguished thus by the grace of God shall be commissioned to invite others to come and take the benefit of that grace. Those that escape the power of those prejudices by which the generality of that nation is kept in unbelief shall be sent to the nations to carry the gospel among them, and preach it to every creature. Note, Those who themselves have escaped the wrath to come should do all they can to snatch others also as brands out of the burning. God chooses to send those on his errands that can deliver their message feelingly and experimentally, and warn people of their danger by sin as those who have themselves narrowly escaped the danger. (1.) They shall be sent to the nations, several of which are here named, Tarshish, and Pul, and Lud, etc. It is uncertain, nor are interpreters agreed, what countries are here intended. Tarshish signifies in general the sea, yet some take it for Tarsus in Cilicia. Pul is mentioned sometimes as the name of one of the kings of Assyria; perhaps some part of that country might likewise bear that name. Lud is supposed to be Lydia, a warlike nation, famed for archers: the Lydians are said to handle and bend the bow, Jer 46:9. Tubal, some think, is Italy or Spain; and Javan most agree to be Greece, the Iones; and the isles of the Gentiles, that were peopled by the posterity of Japhet (Gen 10:5), probably are here meant by the isles afar off, that have not heard my name, neither have seen my glory. In Judah only was God known, and there only his name was great for many ages. Other countries sat in darkness, heard no the joyful sound, saw not the joyful light. This deplorable state of theirs seems to be spoken of here with compassion; for it is a pity that any of the children of men should be at such a distance from their Maker as not to hear his name and see his glory. In consideration of this, (2.) Those that are sent to the nations shall go upon God&#039;s errand, to declare his glory among the Gentiles. The Jews that shall be dispersed among the nations shall declare the glory of God&#039;s providence concerning their nation all along, by which many shall be invited to join with them, as also by the appearances of God&#039;s glory among them in his ordinances. Some out of all languages of the nations shall take hold of the skirt of him that is a Jew, entreating him to take notice of them, to admit them into his company, and to stay a little while for them, till they are ready, &quot;for we will go with you, having heard that God is with you,&quot; Zac 8:23. Thus the glory of God was in part declared among the Gentiles; but more clearly and fully by the apostles and early preachers of the gospel, who were sent into all the world, even to the isles afar off, to publish the glorious gospel of the blessed God. They went forth and preached every where, the Lord working with them, Mar 16:20.
3. That many converts shall hereby be made, Isa 66:20.
(1.) They shall bring all your brethren (for proselytes ought to be owned and embraced as brethren) for an offering unto the Lord. God&#039;s glory shall not be in vain declared to them, but they shall be both invited and directed to join themselves to the Lord. Those that are sent to them shall succeed so well in their negotiation that thereupon there shall be as great flocking to Jerusalem as used to be at the time of a solemn feast, when all the males from all parts of the country were to attend there, and not to appear empty. Observe, [1.] The conveniences that they shall be furnished with for their coming. Some shall come upon horses, because they came from far and the journey was too long to travel on foot, as the Jews usually did to their feasts. Persons of quality shall come in chariots, and the aged, and sickly, and little children, shall be brought in litters or covered wagons, and the young men on mules and swift beasts. This intimates their zeal and forwardness to come. They shall spare no trouble nor charge to get to Jerusalem. Those that cannot ride on horseback shall come in litters; and in such haste shall they be, and so impatient of delay, that those that can shall ride upon mules and swift beasts. These expressions are figurative, and these various means of conveyance are heaped up to intimate (says the learned Mr. Gataker) the abundant provision of all those gracious helps requisite for the bringing of God&#039;s elect home to Christ. All shall be welcome, and nothing shall be wanting for their assistance and encouragement. [2.] The character under which they shall be brought. They shall come, not as formerly they used to come to Jerusalem, to be offerers, but to be themselves an offering unto the Lord, which must be understood spiritually, of their being presented to God as living sacrifices, Rom 12:1. The apostle explains this, and perhaps refers to it, Rom 15:16, where he speaks of his ministering the gospel to the Gentiles, that the offering up, or sacrificing, of the Gentiles might be acceptable. They shall offer themselves, and those who are the instruments of their conversion shall offer them, as the spoils which they have taken for Christ and which are devoted to his service and honour. They shall be brought as the children of Israel bring an offering in a clean vessel, with great care that they be holy, purified from sin, and sanctified to God. It is said of the converted Gentiles (Act 15:9) that their hearts were purified by faith. Whatever was brought to God was brought in a clean vessel, a vessel appropriated to religious uses. God will be served and honoured in the way that he has appointed, in the ordinances of his own institution, which are the proper vehicles for these spiritual offerings. When the soul is offered up to God the body must be a clean vessel for it, possessed in sanctification and honour, and not in the lusts of uncleanness (Th1 4:4, Th1 4:5); and converts to Christ are not only purged from an evil conscience, but have their bodies also washed with pure water, Heb 10:22. Now,
(2.) This may refer, [1.] To the Jews, devout men, and proselytes out of every nation under heaven, that flocked together to Jerusalem, expecting the kingdom of the Messiah to appear, Act 2:5, Act 2:6, Act 2:10. They came from all parts to the holy mountain of Jerusalem, as an offering to the Lord, and there many of them were brought to the faith of Christ by the gift of tongues poured out on the apostles. Methinks there is some correspondence between that history and this prophecy. The eunuch some time after came to worship at Jerusalem in his chariot and took home with him the knowledge of Christ and his holy religion. [2.] To the Gentiles, some of all nations, that should be converted to Christ, and so added to his church, which, though a spiritual accession, is often in prophecy represented by a local motion. The apostle says of all true Christians that they have come to Mount Zion, and the heavenly Jerusalem (Heb 12:22), which explains this passage, and shows that the meaning of all this parade is only that they shall be brought into the church by the grace of God, and in the use of the means of that grace, as carefully, safely, and comfortably, as if they were carried in chariots and litters. Thus God shall persuade Japhet and he shall dwell in the tents of Shem, Gen 9:27.
4. That a gospel ministry shall be set up in the church, it being thus enlarged by the addition of such a multitude of members to it (Isa 66:21): I will take of them (of the proselytes, of the Gentile converts) for priests and for Levites, to minister in holy things and to preside in their religious assemblies, which is very necessary for doctrine, worship, and discipline. Hitherto the priests and Levites were all taken from among the Jews and were all of one tribe; but in gospel times God will take of the converted Gentiles to minister to him in holy things, to teach the people, to bless them in the name of the Lord, to be the stewards of the mysteries of God as the priests and Levites were under the law, to be pastors and teachers (or bishops), to give themselves to the word and prayer, and deacons to serve tables, and, as the Levites, to take care of the outward business of the house of God, Phi 1:1; Act 6:2-4. The apostles were all Jews, and so were the seventy disciples; the great apostle of the Gentiles was himself a Hebrew of the Hebrews; but, when churches were planted among the Gentiles, they had ministers settled who were of themselves, elders in every church (Act 14:23, Tit 1:5), which made the ministry to spread the more easily, and to be the more familiar, and, if not the more venerable, yet the more acceptable; gospel grace, it might be hoped, would cure people of those corruptions which kept a prophet from having honour in his own country. God says, I will take, not all of them, though they are all in a spiritual sense made to our God kings and priests, but of them, some of them. It is God&#039;s work originally to choose ministers by qualifying them for and inclining them to the service, as well as to make ministers by giving them their commission. I will take them, that is, I will admit them, though Gentiles, and will accept of them and their ministrations. This is a great honour and advantage to the Gentile church, as it was to the Jewish church that God raised up of their sons for prophets and their young men for Nazarites, Amo 2:11.
5. That the church and ministry, being thus settled, shall continue and be kept up in a succession from one generation to another, Isa 66:22. The change that will be made by the setting up of the kingdom of the Messiah is here described to be, (1.) A very great and universal change; it shall be a new world, the new heavens and the new earth promised before, Isa 65:17. Old things have passed away, behold all things have become new (Co2 5:17), the old covenant of peculiarity is set aside, and a new covenant, a covenant of grace, established, Heb 8:13. We are now to serve in newness of the spirit, and not in the oldness of the letter, Rom 7:6. New commandments are given relating both to heaven and earth, and new promises relating to both, and both together make a New Testament; so that they are new heavens and a new earth that God will create, and these a preparative for the new heavens and new earth designed at the end of time, Pe2 3:13. (2.) A change of God&#039;s own making; he will create the new heavens and the new earth. The change was made by him that had authority to make new ordinances, as well as power to make new worlds. (3.) It will be an abiding lasting change, a change never to be changed, a new world that will be always new, and never wax old, as that does which is ready to vanish away: It shall remain before me unalterable; for the gospel dispensation is to continue to the end of time and not to be succeeded by any other. The kingdom of Christ is a kingdom that cannot be moved; the laws and privileges of it are things that cannot be shaken, but shall for ever remain, Heb 12:27, Heb 12:28. It shall therefore remain, because it is before God; it is under his eye, and care, and special protection. (4.) It will be maintained in a seed that shall serve Christ: Your seed, and in them your name, shall remain - a seed of ministers, a seed of Christians; as one generation of both passes away, another generation shall come; and thus the name of Christ, with that of Christians, shall continue on earth while the earth remains, and his throne as the days of heaven. The gates of hell, though they fight against the church, shall not prevail, nor wear out the saints of the Most High.
6. That the public worship of God in religious assemblies shall be carefully and constantly attended upon by all that are thus brought as an offering to the Lord, Isa 66:23. This is described in expressions suited to the Old Testament dispensation, to show that though the ceremonial law should be abolished, and the temple service should come to an end, yet God should be still as regularly, constantly, and acceptably worshipped as ever. Heretofore only Jews went up to appear before God, and they were bound to attend only three times a year, and the males only; but now all flesh, Gentiles as well as Jews, women as well as men, shall come and worship before God, in his presence, though not in his temple at Jerusalem, but in religious assemblies dispersed all the world over, which shall be to them as the tabernacle of meeting was to the Jews. God will in them record his name, and, though but two or three come together, he will be among them, will meet them, and bless them. And they shall have the benefit of these holy convocations frequently, every new moon and every sabbath, not, as formerly, at the three annual feasts only. There is no necessity of one certain place, as the temple was of old. Christ is our temple, in whom by faith all believers meet, and now that the church is so far extended it is impossible that all should meet at one place; but it is fit that there should be a certain time appointed, that the service may be done certainly and frequently, and a token thereby given of the spiritual communion which all Christian assemblies have with each other by faith, hope, and holy love. The new moons and the sabbaths are mentioned because, under the law, though the yearly feasts were to be celebrated at Jerusalem, yet the new moons and the sabbaths were religiously observed all the country over, in the schools of the prophets first and afterwards in the synagogues (Kg2 4:23, Amo 8:5, Act 15:21), according to the model of which Christian assemblies seem to be formed. Where the Lord&#039;s day is weekly sanctified, and the Lord&#039;s supper monthly celebrated, and both are duly attended on, there this promise is fulfilled, there the Christian new moons and sabbaths are observed. See, here, (1.) That God is to be worshipped in solemn assemblies, and that it is the duty of all, as they have opportunity, to wait upon God in those assemblies: All flesh must come; though flesh, weak, corrupt, and sinful, let them come that the flesh may be mortified. (2.) In worshipping God we present ourselves before him, and are in a special manner in his presence. (3.) For doing this there ought to be stated times, and are so; and we must see that it is our interest as well as our duty constantly and conscientiously to observe these times.
7. That their thankful sense of God&#039;s distinguishing favour to them should be very much increased by the consideration of the fearful doom and destruction of those that persist and perish in their infidelity and impiety, Isa 66:24. Those that have been worshipping the Lord of hosts, and rejoicing before him in the goodness of his house, shall, in order to affect themselves the more with their own happiness, take a view of the misery of the wicked. Observe, (1.) Who they are whose misery is here described. They are men that have transgressed against God, not only broken his laws, but broken covenant with him, and thought themselves able to contend with him. It may be meant especially of the unbelieving Jews that rejected the gospel of Christ. (2.) What their misery is. It is here represented by the frightful spectacle of a field of battle, covered with the carcases of the slain, that lie rotting above ground, full of worms crawling about them and feeding on them; and, if you go to burn them, they are so scattered, and it is such a noisome piece of work to get them together, that it would be endless, and the fire would never be quenched; so that they are an abhorring to all flesh, nobody cares to come near them. Now this is sometimes accomplished in temporal judgments, and perhaps never nearer the letter than in the destruction of Jerusalem and the Jewish nation by the Romans, in which destruction it is computed that above two millions, first and last, were cut off by the sword, besides what perished by famine and pestilence. It may refer likewise to the spiritual judgments that came upon the unbelieving Jews, which St. Paul looks upon, and shows us, Rom 11:8, etc. They became dead in sins, twice dead. The church of the Jews was a carcase of a church; all its members were putrid carcases; their worm died not, their own consciences made them continually uneasy, and the fire of their rage against the gospel was not quenched, which was their punishment as well as their sin; and they became, more than ever any nation under the sun, an abhorring to all flesh. But our Saviour applies it to the everlasting misery and torment of impenitent sinners in the future state, where their worm dies not, and their fire is not quenched (Mar 9:44); for the soul, whose conscience is its constant tormentor, is immortal, and God, whose wrath is its constant terror, is eternal. (3.) What notice shall be taken of it. Those that worship God shall go forth and look upon them, to affect their own hearts with the love of their Redeemer, when they see what misery they are redeemed from. As it will aggravate the miseries of the damned to see others in the kingdom of heaven and themselves thrust out (Luk 13:28), so it will illustrate the joys and glories of the blessed to see what becomes of those that died in their transgression, and it will elevate their praises to think that they were themselves as brands plucked out of that burning. To the honour of that free grace which thus distinguished them let the redeemed of the Lord with all humility, and not without a holy trembling, sing their triumphant songs.</p>

<p>It appears by the date of this chapter that we are now coming very nigh to that fatal year which completed the desolations of Judah and Jerusalem by the Chaldeans. God&#039;s judgments came gradually upon them, but, they not meeting him by repentance in the way of his judgments, he proceeded in his controversy till all was laid waste, which was in the eleventh year of Zedekiah; now what is here recorded happened in the tenth. The king of Babylon&#039;s army had now invested Jerusalem and was carrying on the siege with vigour, not doubting but in a little time to make themselves masters of it, while the besieged had taken up a desperate resolution not to surrender, but to hold out to the last extremity. Now,
I. Jeremiah prophesies that both the city and the court shall fall into the hands of the king of Babylon. He tells them expressly that the besiegers shall take the city as a prize, for God, whose city it was in a peculiar manner, will give it into their hands and put it out of his protection (Jer 32:3), - that, though Zedekiah attempt to make his escape, he shall be overtaken, and shall be delivered a prisoner into the hands of Nebuchadnezzar, shall be brought into his presence, to his great confusion and terror, he having made himself so obnoxious by breaking his faith with him, he shall hear the king of Babylon pronounce his doom, and see with what fury and indignation he will look upon him (His eyes shall behold his eyes, Jer 32:4), - that Zedekiah shall be carried to Babylon, and continue a miserable captive there, until God visit him, that is, till God put an end to his life by a natural death, as Nebuchadnezzar had long before put an end to his days by putting out his eyes. Note, Those that live in misery may be truly said to be visited in mercy when God by death takes them home to himself. And, lastly, he foretels that all their attempts to force the besiegers from their trenches shall be ineffectual: Though you fight with the Chaldeans, you shall not prosper; how should they, when God did not fight for them? Jer 32:5. See Jer 34:2, Jer 34:3.
II. For prophesying thus he is imprisoned, not in the common goal, but in the more creditable prison that was within the verge of the palace, in the king of Judah&#039;s house, and there not closely confined, but in custodia libera - in the court of the prison, where he might have good company, good air, and good intelligence brought him, and would be sheltered from the abuses of the mob; but, however, it was a prison, and Zedekiah shut him up in it for prophesying as he did, Jer 32:2, Jer 32:3. So far was he from humbling himself before Jeremiah, as he ought to have done (Ch2 36:12), that he hardened himself against him. Though he had formerly so far owned him to be a prophet as to desire him to enquire of the Lord for them (Jer 21:2), yet now he chides him for prophesying (Jer 32:3), and shuts him up in prison, perhaps not with design to punish him any further, but only to restrain him from prophesying any further, which was crime enough. Silencing God&#039;s prophets, though it is not so bad as mocking and killing them, is yet a great affront to the God of heaven. See how wretchedly the hearts of sinners are hardened by the deceitfulness of sin. Persecution was one of the sins for which God was now contending with them, and yet Zedekiah persists in it even now that he was in the depth of distress. No providences, no afflictions, will of themselves part between men and their sins, unless the grace of God work with them. Nay, some are made worse by those very judgments that should make them better.
III. Being in prison, he purchases from a near relation of his a piece of ground that lay in Anathoth, Jer 32:6, Jer 32:7, etc.
1. One would not have expected, (1.) That a prophet should concern himself so far in the business of this world; but why not? Though ministers must not entangle themselves, yet they may concern themselves in the affairs of this life. (2.) That one who had neither wife nor children should buy land. We find (Jer 16:2) that he had no family of his own; yet he may purchase for his own use while he lives, and leave it to the children of his relations when he dies. (3.) One would little have thought that a prisoner should be a purchaser; how should he get money beforehand to buy land with? It is probably that he lived frugally, and saved something out of what belonged to him as a priest, which is no blemish at all to his character; but we have no reason to think that the people were kind, or that his being beforehand was owing to their generosity. Nay, (4.) It was most strange of all that he should buy a piece of land when he himself knew that the whole land was now to be laid waste and fall into the hands of the Chaldeans, and then what good would this do him? But it was the will of God that he should buy it, and he submitted, though the money seemed to be thrown away. His kinsman came to offer it to him; it was not of his own seeking; he coveted not to lay house to house and field to field, but Providence brought it to him, and it was probably a good bargain; besides, the right of redemption belonged to him (Jer 32:8), and if he refused he would not do the kinsman&#039;s part. It is true he might lawfully refuse, but, being a prophet, in a thing of this nature he must do that which would be for the honour of his profession. It became him to fulfil all righteousness. It was land that lay within the suburbs of a priests&#039; city, and, if he should refuse it, there was danger lest, in these times of disorder, it might be sold to one of another tribe, which was contrary to the law, to prevent which it was convenient for him to buy it. It would likewise be a kindness to his kinsman, who probably was at this time in great want of money. Jeremiah had but a little, but what he had he was willing to lay out in such a manner as might tend most to the honour of God and the good of his friends and country, which he preferred before his own private interests.
2. Two things may be observed concerning this purchase: -
(1.) How fairly the bargain was made. When Jeremiah knew by Hanameel&#039;s coming to him, as God had foretold he would, that it was the word of the Lord, that it was his mind that he should make this purchase, he made no more difficulty of it, but bought the field. And, [1.] He was very honest and exact in paying the money. He weighted him the money, did not press him to take it upon his report, though he was his near kinsman, but weighed it to him, current money. It was seventeen shekels of silver, amounting to about forty shillings of our money. The land was probably but a little field and of small yearly value, when the purchase was so low; besides, the right of inheritance was in Jeremiah, so that he had only to buy out his kinsman&#039;s life, the reversion being his already. Some think this was only the earnest of a greater sum; but we shall not wonder at the smallness of the price if we consider what scarcity there was of money at this time and how little lands were counted upon. [2.] He was very prudent and discreet in preserving the writings. They were subscribed before witnesses. One copy was sealed up, the other was open. One was the original, the other the counterpart; or perhaps that which was sealed up was for his own private use, the other that was open was to be laid up in the public register of conveyances, for any person concerned to consult. Due care and caution in things of this nature might prevent a great deal of injustice and contention. The deeds of purchase were lodged in the hands of Baruch, before witnesses, and he was ordered to lay them up in an earthen vessel (an emblem of the nature of all the securities this world can pretend to give us, brittle things and soon broken), that they might continue many days, for the use of Jeremiah&#039;s heirs, after the return out of captivity; for they might then have the benefit of this purchase. Purchasing reversions may be a kindness to those that come after us, and a good man thus lays up an inheritance for his children&#039;s children.
(2.) What was the design of having this bargain made. It was to signify that though Jerusalem was now besieged, and the whole country was likely to be laid waste, yet the time should come when houses, and fields, and vineyards should be again possessed in this land, Jer 32:15. As God appointed Jeremiah to confirm his predictions of the approaching destruction of Jerusalem by his own practice in living unmarried, so he now appointed him to confirm his predictions of the future restoration of Jerusalem by his own practice in purchasing this field. Note, It concerns ministers to make it to appear in their whole conversation that they do themselves believe that which they preach to others; and that they may do so, and impress it the more deeply upon their hearers, they must many a time deny themselves, as Jeremiah did in both these instances. God having promised that this land should again come into the possession of his people, Jeremiah will, on behalf of his heirs, put in for a share. Note, It is good to manage even our worldly affairs in faith, and to do common business with an eye to the providence and promise of God. Lucius Florus relates it as a great instance of the bravery of the Roman citizens that in the time of the second Punic war, when Hannibal besieged Rome and was very near making himself master of it, a field on which part of his army lay, being offered to sale at that time, was immediately purchased, in a firm belief that the Roman valour would raise the siege, lib. ii. cap. 6. And have not we much more reason to venture our all upon the word of God, and to embark in Zion&#039;s interests, which will undoubtedly be the prevailing interests at last? Non si male nunc et olim sic erit - Though now we suffer, we shall not suffer always.</p>