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Solomon's wisdom was given him, not merely for speculation, to entertain himself (though it is indeed a princely entertainment), nor merely for conversation, to entertain his friends, but for action; and therefore to action he immediately applies himself. Observe, I. His resolution within himself concerning his business (Ch2 2:1): He determined to build, in the first place, a house for the name of the Lord. It is fit that he who is the first should be served - first a temple and then a palace, a house not so much for himself, or his own convenience and magnitude, as for the kingdom, for the honour of it among its neighbours and for the decent reception of the people whenever they had occasion to apply to their prince; so that in both he aimed at the public good. Those are the wisest men that lay out themselves most for the honour of the name of the Lord and the welfare of communities. We are not born for ourselves, but for God and our country. II. His embassy to Huram, king of Tyre, to engage his assistance in the prosecution of his designs. The purport of his errand to him is much the same here as we had it Kg1 5:2, etc., only here it is more largely set forth. 1. The reasons why he makes this application to Huram are here more fully represented, for information to Huram as well as for inducement. (1.) He pleads his father's interest in Huram, and the kindness he had received from him (Ch2 2:3): As thou didst deal with David, so deal with me. As we must show kindness to, so we may expect kindness from, our fathers' friends, and with them should cultivate a correspondence. (2.) He represents his design in building the temple: he intended it for a place of religious worship (Ch2 2:4), that all the offerings which God had appointed for the honour of his name might be offered up there. The house was built that it might be dedicated to God and used in his service. This we should aim at in all our business, that our havings and doings may be all to the glory of God. He mentions various particular services that were there to be performed, for the instruction of Huram. The mysteries of the true religion, unlike those of the Gentile superstition, coveted not concealment. (3.) He endeavors to inspire Huram with very great and high thoughts of the God of Israel, by expressing the mighty veneration he had for his holy name: Great is our God above all gods, above all idols, above all princes. Idols are nothing, princes are little, and both under the control of the God of Israel; and therefore, [1.] "The house must be great; not in proportion to the greatness of that God to whom it is to be dedicated (for between finite and infinite there can be no proportion), but in some proportion to the great value and esteem we have for this God." [2.] "Yet, be it ever so great, it cannot be a habitation for the great God. Let not Huram think that the God of Israel, like the gods of the nations, dwells in temples made with hands, Act 17:24. No, the heaven of heavens cannot contain him. It is intended only for the convenience of his priests and worshippers, that they may have a fit place wherein to burn sacrifice before him." [3.] He looked upon himself, though a mighty prince, as unworthy the honour of being employed in this great work: Who am I that I should build him a house? It becomes us to go about every work for God with a due sense of our utter insufficiency for it and our incapacity to do any thing adequate to the divine perfections. It is part of the wisdom wherein we ought to walk towards those that are without carefully to guard against all misapprehension which any thing we say or do may occasion concerning God; so Solomon does here in his treaty with Huram. 2. The requests he makes to him are more particularly set down here. (1.) He desired Huram would furnish him with a good hand to work (Ch2 2:7): Send me a man. He had cunning men with him in Jerusalem and Judah, whom David provided, Ch1 22:15. Let them not think but that Jews had some among them that were artists. But "send me a man to direct them. There are ingenious men in Jerusalem, but not such engravers as are in Tyre; and therefore, since temple-work must be the best in its kind, let me have the best workmen that can be got." (2.) With good materials to work on (Ch2 2:8), cedar and other timber in abundance (Ch2 2:8, Ch2 2:9); for the house must be wonderfully great, that is, very stately and magnificent, no cost must be spared, nor any contrivance wanting in it. 3. Here is Solomon's engagement to maintain the workmen (Ch2 2:10), to give them so much wheat and barley, so much wine and oil. He did not feed his workmen with bread and water, but with plenty, and every thing of the best. Those that employ labourers ought to take care they be not only well paid, but well provided for with sufficient of that which is wholesome and fit for them. Let the rich masters do for their poor workmen as they would be done by if the tables were turned.

In all the conferences between Job and his friends we do not find any more weighty and considerable lines than these; would one have expected it? Here is much both of Christ and heaven in these verses: and he that said such things as these declared plainly that he sought the better country, that is, the heavenly; as the patriarchs of that age did, Heb 11:14. We have here Job's creed, or confession of faith. His belief in God the Father Almighty, the Maker of heaven and earth, and the principles of natural religion, he had often professed: but here we find him no stranger to revealed religion; though the revelation of the promised Seed, and the promised inheritance, was then discerned only like the dawning of the day, yet Job was taught of God to believe in a living Redeemer, and to look for the resurrection of the dead and the life of the world to come, for of these, doubtless, he must be understood to speak. These were the things he comforted himself with the expectation of, and not a deliverance from his trouble or a revival of his happiness in this world, as some would understand him; for besides that the expressions he here uses, of the Redeemer's standing at the latter day upon the earth, of his seeing God, and seeing him for himself, are wretchedly forced if they be understood of any temporal deliverance, it is very plain that he had no expectation at all of his return to a prosperous condition in this world. He had just now said that his way was fenced up, (Job 19:8) and his hope removed like a tree, Job 19:10. Nay, and after this he expressed his despair of any comfort in this life, Job 23:8, Job 23:9; Job 30:23. So that we must necessarily understand him of the redemption of his soul from the power of the grave, and his reception to glory, which is spoken of, Psa 49:15. We have reason to think that Job was just now under an extraordinary impulse of the blessed Spirit, which raised him above himself, gave him light, and gave him utterance, even to his own surprise. And some observe that, after this, we do not find Job's discourses such passionate, peevish, unbecoming, complaints of God and his providence as we have before met with: this hope quieted his spirit, stilled the storm and, having here cast anchor within the veil, his mind was kept steady from this time forward. Let us observe, I. To what intent Job makes this confession of his faith here. Never did any thing come in more pertinently, or to better purpose. 1. Job was now accused, and this was his appeal. His friends reproached him as a hypocrite and contemned him as a wicked man; but he appeals to his creed, to his faith, to his hope, and to his own conscience, which not only acquitted him from reigning sin, but comforted him with the expectation of a blessed resurrection. These are not the words of him that has a devil. He appeals to the coming of the Redeemer, from this wrangle at the bar to the judgment of the bench, even to him to whom all judgment is committed, who he knew would right him. The consideration of God's day coming will make it a very small thing with us to be judged of man's judgment, Co1 4:3, Co1 4:4. How easily may we bear the unjust calumnies and reproaches of men while we expect the glorious appearance of our Redeemer, and his redeemed, at the last day, and that there will then be a resurrection of names, as well as bodies! 2. Job was now afflicted, and this was his cordial; when he was pressed above measure this kept him from fainting - he believed that he should see the goodness of the Lord in the land of the living; not in this world, for that is the land of the dying. II. With what a solemn preface he introduces it, Job 19:23, Job 19:24. He breaks off his complaints abruptly, to triumph his comforts, which he does, not only for his own satisfaction, but for the edification of others. Those now about him, he feared, would little regard what he said, and so it proved, He therefore wished it might be recorded for the generations to come. O that my words were now written, the words I am now about to say! As if he had said, "I own I have spoken many unadvised words, which I could wish might be forgotten, for they will neither do me credit nor do others good. But I am now going to speak deliberately, and that which I desire may be published to all the world and preserved for the generations to come, in perpetuam rei memoriam - for an abiding memorial, and therefore that it may be written plainly and printed, or drawn out in large and legible characters, so that he that runs may read it; and that it may not be left in loose papers, but put into a book; or, if that should perish, that it may be engraven like an inscription upon a monument, with an iron pen in lead, or in the stone; let the engraver use all his art to make it a durable appeal to posterity." That which Job here somewhat passionately wished for God graciously granted him. His words are written; they are printed in God's book; so that, wherever that book is read, there shall this be told for a memorial concerning Job. He believed, therefore he spoke. III. What his confession itself is; what are the words which he would have to be written; we here have them written, Job 19:25-27. Let us observe them. 1. He believes the glory of the Redeemer and his own interest in him (Job 19:25): I know that my Redeemer liveth, that he is in being and is my life, and that he shall stand at last, or stand the last, or at the latter day, upon (or above) the earth. He shall be raised up, or, He shall be, at the latter day, (that is, in the fulness of time: the gospel day is called the last time because that is the last dispensation) upon the earth: so it points at his incarnation; or, He shall be lifted up from the earth (so it points at his crucifixion), or raised up out of the earth (so it is applicable to his resurrection), or, as we commonly understand it, At the end of time he shall appear over the earth, for he shall come in the clouds, and every eye shall see him, so close shall he come to this earth. He shall stand upon the dust (so the word is), upon all his enemies, which shall be put a dust under his feet; and he shall tread upon them and triumph over them. Observe here, (1.) That there is a Redeemer provided for fallen man, and Jesus Christ is that Redeemer. The word is Goel which is used for the next of kin, to whom, by the law of Moses, the right of redeeming a mortgaged estate did belong, Lev 25:25. Our heavenly inheritance was mortgaged by sin; we are ourselves utterly unable to redeem it; Christ is near of kin to us, the next kinsman that is able to redeem; he has paid our debt, satisfied God's justice for sin, and so has taken off the mortgage and made a new settlement of the inheritance. Our persons also want a Redeemer; we are sold for sin, and sold under sin; our Lord Jesus has wrought out a redemption for us, and proclaims redemption for us, and proclaims redemption to us, and so he is truly the Redeemer. (2.) He is a living Redeemer. As we are made by a living God, so we are saved by a living Redeemer, who is both almighty and eternal, and is therefore able to save to the uttermost. Of him it is witnessed that he liveth, Heb 7:8; Rev 1:18. We are dying, but he liveth, and hath assured us that because he lives we shall live also, Joh 14:19. (3.) There are those that through grace have an interest in this Redeemer, and can, upon good grounds, call him theirs. When Job had lost all his wealth and all his friends, yet he was not separated from Christ, nor cut off from his relation to him: "Still he is my Redeemer." That next kinsman adhered to him when all his other kindred forsook him, and he had the comfort of it. (4.) Our interest in the Redeemer is a thing that may be known; and, where it is known, it may be triumphed in, as sufficient to balance all our griefs: I know (observe with what an air of assurance he speaks it, as one confident of this very thing), I know that my Redeemer lives. His friends have often charged him with ignorance or vain knowledge; but he knows enough, and knows to good purpose, who knows Christ to be his Redeemer. (5.) There will be a latter day, a last day, a day when time shall be no more, Rev 10:6. That is a day we are concerned to think of every day. (6.) Our Redeemer will at that day stand upon the earth, or over the earth, to summon the dead out of their graves, and determine them to an unchangeable state; for to him all judgment is committed. He shall stand, at the last, on the dust to which this earth will be reduced by the conflagration. 2. He believes the happiness of the redeemed, and his own title to that happiness, that, at Christ's second coming, believers shall be raised up in glory and so made perfectly blessed in the vision and fruition of God; and this he believes with application to himself. (1.) He counts upon the corrupting of his body in the grave, and speaks of it with a holy carelessness and unconcernedness: Though, after my skin (which is already wasted and gone, none of it remaining but the skin of my teeth, Job 19:20) they destroy (those that are appointed to destroy it, the grave and the worms in it of which he had spoken, Job 17:14) this body. The word body is added: "Though they destroy this, this skeleton, this shadow (Job 17:7), this that I lay my hand upon," or (pointing perhaps to his weak and withered limbs) "this that you see, call it what you will; I expect that shortly it will be a feast for the worms." Christ's body saw not corruption, but ours must. And Job mentions this, that the glory of the resurrection he believed and hoped for might shine the more brightly. Note, It is good for us often to think, not only of the approaching death of our bodies, but of their destruction and dissolution in the grave; yet let not that discourage our hope of their resurrection, for the same power that made man's body at first, out of common dust, can raise it out of its own dust. This body which we now take such care about, and make such provision for, will in a little time be destroyed. Even my reins (says Job) shall be consumed within me (Job 19:27); the innermost part of the body, which perhaps putrefies first. (2.) He comforts himself with the hopes of happiness on the other side death and the grave: After I shall awake (so the margin reads it), though this body be destroyed, yet out of my flesh shall I see God. [1.] Soul and body shall come together again. That body which must be destroyed in the grave shall be raised again, a glorious body: Yet in my flesh I shall see God. The separate soul has eyes wherewith to see God, eyes of the mind; but Job speaks of seeing him with eyes of flesh, in my flesh, with my eyes; the same body that died shall rise again, a true body, but a glorified body, fit for the employments and entertainments of that world, and therefore a spiritual body, Co1 15:44. Let us therefore glorify God with our bodies because there is such a glory designed for them. [2.] Job and God shall come together again: In my flesh shall I see God, that is, the glorified Redeemer, who is God. I shall see God in my flesh (so some read it), the Son of God clothed with a body which will be visible even to eyes of flesh. Though the body, in the grave, seem despicable and miserable, yet it shall be dignified and made happy in the vision of God. Job now complained that he could not get a sight of God (Job 23:8, Job 23:9), but hoped to see him shortly, never more to lose the sight of him, and that sight of him will be the more welcome after the present darkness and distance. Note, It is the blessedness of the blessed that they shall see God, shall see him as he is, see him face to face, and no longer through a glass darkly. See with what pleasure holy Job enlarges upon this (Job 19:27): "Whom I shall see for myself," that is, "see and enjoy, see to my own unspeakable comfort and satisfaction. I shall see him as mine, as mine with an appropriating sight," Rev 21:3. God himself shall be with them and be their God; they shall be like him, for they shall see him as he is, that is seeing for themselves, Jo1 3:2. My eyes shall behold him, and not another. First, "He, and not another for him, shall be seen, not a type or figure of him, but he himself." Glorified saints are perfectly sure that they are not imposed upon; it is no deceptio visus - illusion of the senses. Secondly, "I, and not another for me, shall see him. Though my flesh and body be consumed, yet I shall not need a proxy; I shall see him with my own eyes." This was what Job hoped for, and what he earnestly desired, which, some think, is the meaning of the last clause: My reins are spent in my bosom, that is, "all my desires are summed up and concluded in this; this will crown and complete them all; let me have this, and I shall have nothing more to desire; it is enough; it is all." With this the prayers of David, the son of Jesse, are ended. IV. The application of this to his friends. His creed spoke comfort to himself, but warning and terror to those that set themselves against him. 1. It was a word of caution to them not to proceed and persist in their unkind usage of him, Job 19:28. He had reproved them for what they had said, and now tells them what they should say for the reducing of themselves and one another to a better temper. "Why persecute we him thus? Why do we grieve him and vex him, by censuring and condemning him, seeing the root of the matter, or the root of the word, is found in him?" Let this direct us, (1.) In our care concerning ourselves. We are all concerned to see to it that the root of the matter be found in us. A living, quickening, commanding, principle of grace in the heart, is the root of the matter, as necessary to our religion as the root to the tree, to which it owes both its fixedness and its fruitfulness. Love to God and our brethren, faith in Christ, hatred of sin - these are the root of the matter; other things are but leaves in comparison with these. Serious godliness is the one thing needful. (2.) In our conduct towards our brethren. We are to believe that many have the root of the matter in them who are not in every thing of our mind - who have their follies, and weaknesses, and mistakes - and to conclude that it is at our peril if we persecute any such. Woe be to him that offends one of those little ones! God will resent and revenge it. Job and his friends differed in some notions concerning the methods of Providence, but they agreed in the root of the matter, the belief of another world, and therefore should not persecute one another for these differences. 2. It was a word of terror to them. Christ's second coming will be very dreadful to those that are found smiting their fellow servants (Mat 24:49), and therefore (v. 29), "Be you afraid of the sword, the flaming sword of God's justice, which turns every way; fear, lest you make yourselves obnoxious to it." Good men need to be frightened from sin by the terrors of the Almighty, particularly from the sin of rashly judging their brethren, Mat 7:1; Jam 3:1. Those that are peevish and passionate with their brethren, censorious of them and malicious towards them, should know, not only that their wrath, whatever it pretends, works not the righteousness of God, but that, (1.) They may expect to smart for it in this world: It brings the punishments of the sword. Wrath leads to such crimes as expose men to the sword of the magistrate. God himself often takes vengeance for it, and those that showed no mercy shall find no mercy. (2.) If they repent not, that will be an earnest of worse. By these you may know there is a judgment, not only a present government, but a future judgment, in which hard speeches must be accounted for.

We have here a prophecy concerning the displacing of Shebna, a great officer at court, and the preferring of Eliakim to the post of honour and trust that he was in. Such changes are common in the courts of princes; it is therefore strange that so much notice should be taken of it by the prophet here; but by the accomplishment of what was foretold concerning these particular persons God designed to confirm his word in the mouth of Isaiah concerning other and greater events; and it is likewise to show that, as God has burdens in store for those nations and kingdoms abroad that are open enemies to his church and people, so he has for those particular persons at home that are false friends to them and betray them. It is likewise a confirmation in general of the hand of divine Providence in all events of this kind, which to us seem contingent and to depend upon the wills and fancies of princes. Promotion comes not from the east, nor from the west, nor from the south; but God is the Judge, Psa 25:6, Psa 25:7. It is probable that this prophecy was delivered at the same time with that in the former part of the chapter, and began to be fulfilled before Sennacherib's invasion; for now Shebna was over the house, but then Eliakim was (Isa 36:3); and Shebna, coming down gradually, was only scribe. Here is, I. The prophecy of Shebna's disgrace. He is called this treasurer, being entrusted with the management of the revenue; and he is likewise said to be over the house, for such was his boundless ambition and covetousness that less than two places, and those two of the greatest importance at court, would not satisfy him. It is common for self-seeking men thus to grasp at more than they can manage, and so the business of their places is neglected, while the pomp and profit of them wholly engage the mind. It does not appear what were the particular instances of Shebna's mal-administration, for which Isaiah is here sent to prophesy against him; but the Jews say, "He kept up a traitorous correspondence with the king of Assyria, and was in treaty with him to deliver the city into his hands." However this was, it should seem that he was a foreigner (for we never read of the name of his father) and that he was an enemy to the true interests of Judah and Jerusalem: it is probable that he was first preferred by Ahaz. Hezekiah was himself an excellent prince; but the best masters cannot always be sure of good servants. We have need to pray for princes, that they may be wise and happy in the choice of those they trust. These were times of reformation, yet Shebna, a bad man, complied so far as to keep his places at court; and it is probable that many others did like him, for which reason Sennacherib is said to have been sent against a hypocritical nation, Isa 10:6. In this message to Shebna we have, 1. A reproof of his pride, vanity, and security (Isa 22:16): "What hast thou here, and whom hast thou here? What a mighty noise and bustle dost thou make! What estate has thou here, that thou was born to? Whom hast thou here, what relations, that thou art allied to? Art thou not of mean and obscure original, filius populi - a mere plebeian, that comest we know not whence? What is the meaning of this then, that thou hast built thyself a fine house, hast graved thyself a habitation?" So very nice and curious was it that it seemed rather to be the work of an engraver than of a mason or carpenter; and it seemed engraven in a rock, so firmly was it founded and so impregnable was it. "Nay, thou hast hewed thee out a sepulchre," as if he designed that his pomp should survive his funeral. Though Jerusalem was not the place of his father's sepulchres (as Nehemiah called it with a great deal of tenderness, Neh 2:3), he designed it should be the place of his own, and therefore set up a monument for himself in his life-time, set it up on high. Those that make stately monuments for their pride forget that, how beautiful soever they appear outwardly, within they are full of dead men's bones. But it is a pity that the grave-stone should forget the grave. 2. A prophecy of his fall and the sullying of his glory. (1.) That he should not quickly be displaced and degraded (Isa 22:19): I will drive thee from thy station. High places are slippery places; and those are justly deprived of their honour that are proud of it and puffed up with it, and deprived of their power that do hurt with it. God will do it, who shows himself to be God by looking upon proud men and abasing them, Job 40:11, Job 40:12. To this Isa 22:25 refers. "The nail that is now fastened in the sure place (that is, Shebna, who thinks himself immovably fixed in his office) shall be removed, and cut down, and fall." Those are mistaken who think any place in this world a sure place, or themselves as nails fastened in it; for there is nothing here but uncertainty. When the nail falls the burden that was upon it is cut off; when Shebna was disgraced all that had a dependence upon him fell into contempt too. Those that are in high places will have many hanging upon them as favourites whom they are proud of and trust to; but they are burdens upon them, and perhaps with their weight break the nail, and both fall together, and by deceiving ruin one another - the common fate of great men and their flatterers, who expect more from each other than either performs. (2.) That after a while he should not only be driven from his station, but driven from his country: The Lord will carry thee away with the captivity of a mighty man, Isa 22:17, Isa 22:18. Some think the Assyrians seized him, and took him away, because he had promised to assist them and did not, but appeared against them: or perhaps Hezekiah, finding out his treachery, banished him, and forbade him ever to return; or he himself, finding that he had become obnoxious to the people, withdrew into some other country, and there spent the rest of his days in meanness and obscurity. Grotius thinks he was stricken with a leprosy, which was a disease commonly supposed to come from the immediate hand of God's displeasure, particularly for the punishment of the proud, as in the case of Miriam and Uzziah; and by reason of this disease he was tossed like a ball out of Jerusalem. Those who, when they are in power, turn and toss others, will be justly turned and tossed themselves when their day shall come to fall. Many who have thought themselves fastened like a nail may come to be tossed like a ball; for here have we no continuing city. Shebna thought his place too strait for him, he had no room to thrive; God will therefore send him into a large country, where he shall have room to wander, but never find the way back again; for there he shall die, and lay his bones there, and not in the sepulchre he had hewn out for himself. And there the chariots which had been the chariots of his glory, in which he had rattled about the streets of Jerusalem, and which he took into banishment with him, should but serve to upbraid him with his former grandeur, to the shame of his lord's house, of the court of Ahaz, who had advanced him. II. The prophecy of Eliakim's advancement, Isa 22:20, etc. He is God's servant, has approved himself faithfully so in other employments, and therefore God will call him to this high station. Those that are diligent in doing the duty of a low sphere stand fairest for preferment in God's books. Eliakim does not undermine Shebna, nor make an interest against him, nor does he intrude into his office; but God calls him to it: and what God calls us to we may expect he will own us in. It is here foretold, 1. That Eliakim should be put into Shebna's place of lord-chamberlain of the household, lord-treasurer, and prime-minister of state. The prophet must tell Shebna this, Isa 22:21. "He shall have thy robe, the badge of honour, and thy girdle, the badge of power; for he shall have thy government." To hear of it would be a great mortification to Shebna, much more to see it. Great men, especially if proud men, cannot endure their successors. God undertakes the doing of it, not only because he would put it into the heart of Hezekiah to do it, and his hand must be acknowledged guiding the hearts of princes in placing and displacing men (Pro 21:1), but because the powers that are, subordinate as well as supreme, are ordained of God. It is God that clothes princes with their robes, and therefore we must submit ourselves to them for the Lord's sake and with an eye to him, Pe1 2:13. And, since it is he that commits the government into their hand, they must administer it according to his will, for his glory; they must judge for him by whom they judge and decree justice, Pro 8:15. And they may depend upon him to furnish them for what he calls them to, according to this promise: I will clothe him; and then it follows, I will strengthen him. Those that are called to places of trust and power should seek unto God for grace to enable them to do the duty of their places; for that ought to be their chief care. Eliakim's advancement is further described by the laying of the key of the house of David upon his shoulders, Isa 22:22. Probably he carried a golden key upon his shoulder as a badge of his office, or had one embroidered upon his cloak or robe, to which this alludes. Being over the house, and having the key delivered to him, as the seals are to the lord-keeper, he shall open and none shall shut, shut and none shall open. He had access to the house of the precious things, the silver, and the gold, and the spices; and to the house of the armour and the treasures (Isa 39:2), and disposed of the stores there as he thought fit for the public service. He put whom he pleased into the inferior offices and turned out whom he pleased. Our Lord Jesus describes his own power as Mediator by an allusion to this (Rev 3:7), that he has the key of David, wherewith he opens and no man shuts, he shuts and no man opens. His power in the kingdom of heaven, and in the ordering of all the affairs of that kingdom, is absolute, irresistible, and uncontrollable. 2. That he should be fixed and confirmed in that office. he shall have it for life, and not durante bene placito - during pleasure (Isa 22:23): I will fasten him as a nail in a sure place, not to be removed or cut down. Thus lasting shall the honour be that comes from God to all those who use it for him. Our Lord Jesus is as a nail in a sure place: his kingdom cannot be shaken, and he himself is still the same. 3. That he should be a great blessing in his office; and it is this that crowns the favours here conferred upon him. God makes his name great, for he shall be a blessing, Gen 12:2. (1.) He shall be a blessing to his country (Isa 22:21): He shall be a father to the inhabitants of Jerusalem and to the house of Judah. he shall take care not only of the affairs of the king's household, but of all the public interests in Jerusalem and Judah. Note, Rulers should be fathers to those that are under their government, to teach them with wisdom, rule them with love, and correct what is amiss with tenderness, to protect them and provide for them, and be solicitous about them as a man is for his own children and family. It is happy with a people when the court, the city, and the country, have no separate interests, but all centre in the same, so that the courtiers are true patriots, and whom the court blesses the country has reason to bless too; and when those who are fathers to Jerusalem, the royal city, are no less so to the house of Judah. (2.) He shall be a blessing to his family (Isa 22:23, Isa 22:24): He shall be for a glorious throne to his father's house. The consummate wisdom and virtue which recommended him to this great trust made him the honour of his family, which probably was very considerable before, but now became much more so. Children should aim to be a credit to their parents and relations. The honour men reflect upon their families by their piety and usefulness is more to be valued than that which they derive from their families by their names and titles. Eliakim being preferred, all the glory of his father's house was hung upon him; they all made their court to him, and his brethren's sheaves bowed to his. Observe, The glory of this world gives a man no intrinsic worth or excellency; it is but hung upon him as an appurtenance, and it will soon drop from him. Eliakim was compared to a nail in a sure place, in pursuance of which comparison all the relations of his family (which, it is likely, were numerous, and that was the glory of it) are said to have a dependence upon him, as in a house the vessels that have handles to them are hung up upon nails and pins. It intimates likewise that he shall generously take care of them all, and bear the weight of that care: All the vessels, not only the flagons, but the cups, the vessels of small quantity, the meanest that belong to his family, shall be provided for by him. See what a burden those bring upon themselves that undertake great trusts; they little think how many and how much will hand upon them if they resolve to be faithful in the discharge of their trust. Our Lord Jesus, having the key of the house of David, is as a nail in a sure place, and all the glory of his father's house hangs upon him, is derived from him, and depends upon him; even the meanest that belong to his church are welcome to him, and he is able to bear the stress of them all. That soul cannot perish, nor that concern fall to the ground, though ever so weighty, that is by faith hung upon Christ.