Resultados para: "GRANDFATHER"

<p>The divine precept is, In all thy ways acknowledge God; and the promise annexed to it is, He shall direct thy paths. Jacob has here a very great concern before him, not only a journey, but a removal, to settle in another country, a change which was very surprising to him (for he never had any other thoughts than to live and die in Canaan), and which would be of great consequence to his family for a long time to come. Now here we are told,
I. How he acknowledged God in this way. He came to Beersheba, from Hebron, where he now dwelt; and there he offered sacrifices to the God of his father Isaac, Gen 46:1. He chose that place, in remembrance of the communion which his father and grandfather had with God in that place. Abraham called on God there (Gen 21:33), so did Isaac (Gen 26:25), and therefore Jacob made it the place of his devotion, the rather because it lay in his way. In his devotion, 1. He had an eye to God as the God of his father Isaac, that is, a God in covenant with him; for by Isaac the covenant was entailed upon him. God had forbidden Isaac to go down to Egypt when there was a famine in Canaan (Gen 26:2), which perhaps Jacob calls to mind when he consults God as the God of his father Isaac, with this thought, &quot;Lord, though I am very desirous to see Joseph, yet if thou forbid me to go down to Egypt, as thou didst my father Isaac, I will submit, and very contentedly stay where I am.&quot; 2. He offered sacrifices, extraordinary sacrifices, besides those at his stated times; these sacrifices were offered, (1.) By way of thanksgiving for the late blessed change of the face of his family, for the good news he had received concerning Joseph, and for the hopes he had of seeing him. Note, We should give God thanks for the beginnings of mercy, though they are not yet perfected; and this is a decent way of begging further mercy. (2.) By way of petition for the presence of God with him in his intended journey; he desired by these sacrifices to make his peace with God, to obtain the forgiveness of sin, that he might take no guilt along with him in this journey, for that is a bad companion. By Christ, the great sacrifice, we must reconcile ourselves to God, and offer up our requests to him. (3.) By way of consultation. The heathen consulted their oracles by sacrifice. Jacob would not go till he had asked God&#039;s leave: &quot;Shall I go down to Egypt, or back to Hebron?&quot; Such must be our enquiries in doubtful cases; and, though we cannot expect immediate answers from heaven, yet, if we diligently attend to the directions of the word, conscience, and providence, we shall find it is not in vain to ask counsel of God.
II. How God directed his paths: In the visions of the night (probably the very next night after he had offered his sacrifices, as Ch2 1:7) God spoke unto him, Gen 46:2. Note, Those who desire to keep up communion with God shall find that it never fails on his side. If we speak to him as we ought, he will not fail to speak to us. God called him by name, by his old name, Jacob, Jacob, to remind him of his low estate; his present fears did scarcely become an Israel. Jacob, like one well acquainted with the visions of the Almighty, and ready to obey them, answers, &quot;Here I am, ready to receive orders:&quot; and what has God to say to him?
1. He renews the covenant with him: I am God, the God of thy father (Gen 46:3); that is, &quot;I am what thou ownest me to be: thou shalt find me a God, a divine wisdom and power engaged for thee; and thou shalt find me the God of thy father, true to the covenant made with him.&quot;
2. He encourages him to make this removal of his family: Fear not to go down into Egypt. It seems, though Jacob, upon the first intelligence of Joseph&#039;s life and glory in Egypt, resolved, without any hesitation, I will go and see him; yet, upon second thoughts, he saw some difficulties in it, which he knew not well how to get over. Note, Even those changes that seem to have in them the greatest joys and hopes, yet have an alloy of cares and fears, Nulla est sincera voluptas - There is no unmingled pleasure. We must always rejoice with trembling. Jacob had many careful thoughts about this journey, which God took notice of. (1.) He was old, 130 years old; and it is mentioned as one of the infirmities of old people that they are afraid of that which is high, and fears are in the way, Ecc 12:5. It was a long journey, and Jacob was unfit for travel, and perhaps remembered that his beloved Rachel died in a journey. (2.) He feared lest his sons should be tainted with the idolatry of Egypt, and forget the God of their fathers, or enamoured with the pleasures of Egypt, and forget the land of promise. (3.) Probably he thought of what God had said to Abraham concerning the bondage and affliction of his seed (Gen 15:13), and was apprehensive that his removal to Egypt would issue in that. Present satisfactions should not take us off from the consideration and prospect of future inconveniences, which possibly may arise from what now appears most promising. (4.) He could not think of laying his bones in Egypt. But, whatever his discouragements were, this was enough to answer them all, Fear not to go down into Egypt.
3. He promises him comfort in the removal. (1.) That he should multiply in Egypt: &quot;I will there, where thou fearest that thy family will sink and be lost, make it a great nation. That is the place Infinite Wisdom has chosen for the accomplishment of that promise.&quot; (2.) That he should have God&#039;s presence with him: I will go down with thee into Egypt. Note, Those that go whither God sends them shall certainly have God with them, and that is enough to secure them wherever they are and to silence their fears; we may safely venture even into Egypt if God go down with us. (3.) That neither he nor his should be lost in Egypt: I will surely bring thee up again. Though Jacob died in Egypt, yet this promise was fulfilled, [1.] In the bringing up of his body, to be buried in Canaan, about which, it appears, he was very solicitous, Gen 49:29, Gen 49:32. [2.] In the bringing up of his seed to be settled in Canaan. Whatever low or darksome valley we are called into at any time, we may be confident, if God go down with us into it, that he will surely bring us up again. If he go with us down to death, he will surely bring us up again to glory. (4.) That living and dying, his beloved Joseph should be a comfort to him: Joseph shall put his hand upon thine eyes. This is a promise that Joseph should live as long as he lived, that he should be with him at his death, and close his eyes with all possible tenderness and respect, as the dearest relations used to do. Probably Jacob, in the multitude of this thought within him, had been wishing that Joseph might do this last office of love for him: Ille meos oculos comprimat - Let him close my eyes; and God thus answered him in the letter of his desire. Thus God sometimes gratifies the innocent wishes of his people, and makes not only their death happy, but the very circumstances of it agreeable.</p>

<p>Here, I. Joseph, upon notice of his father&#039;s illness, goes to see him; though a man of honour and business, yet he will not fail to show this due respect to his aged father, Gen 48:1. Visiting the sick, to whom we lie under obligations, or may have opportunity of doing good, either for body or soul, is our duty. The sick bed is a proper place both for giving comfort and counsel to others and receiving instruction ourselves. Joseph took his two sons with him, that they might receive their dying grandfather&#039;s blessing, and that what they might see in him, and hear from him, might make an abiding impression upon them. Note, 1. It is good to acquaint young people that are coming into the world with the aged servants of God that are going out of it, whose dying testimony to the goodness of God, and the pleasantness of wisdom&#039;s ways, may be a great encouragement to the rising generation. Manasseh and Ephraim (I dare say) would never forget what passed at this time. 2. Pious parents are desirous of a blessing, not only for themselves, but for their children. &quot;O that they may live before God!&quot; Joseph had been, above all his brethren, kind to his father, and therefore had reason to expect particular favour from him.
II. Jacob, upon notice of his son&#039;s visit, prepared himself as well as he could to entertain him, Gen 48:2. He did what he could to rouse his spirits, and to stir up the gift that was in him; what little was lift of bodily strength he put forth to the utmost, and sat upon the bed. Note, It is very good for sick and aged people to be as lively and cheerful as they can, that they may not faint in the day of adversity. Strengthen thyself, as Jacob here, and God will strengthen thee; hearten thyself and help thyself, and God will help and hearten thee. Let the spirit sustain the infirmity.
III. In recompence to Joseph for all his attentions to him, he adopted his two sons. In this charter of adoption there is, 1. A particular recital of God&#039;s promise to him, to which this had reference: &quot;God blessed me (Gen 48:3), and let that blessing be entailed upon them.&quot; God had promised him two things, a numerous issue, and Canaan for an inheritance (Gen 48:4); and Joseph&#039;s sons, pursuant hereunto, should each of them multiply into a tribe, and each of them have a distinct lot in Canaan, equal with Jacob&#039;s own sons. See how he blessed them by faith in that which God had said to him, Heb 11:21. Note, In all our prayers, both for ourselves and for our children, we ought to have a particular eye to, and remembrance of, God&#039;s promises to us. 2. An express reception of Joseph&#039;s sons into his family: &quot;Thy sons are mine (Gen 48:5), not only my grandchildren, but as my own children.&quot; Though they were born in Egypt, and their father was then separated from his brethren, which might seem to have cut them off from the heritage of the Lord, yet Jacob takes them in, and owns them for visible church members. He explains this at Gen 48:16, Let my name be named upon them, and the name of my fathers; as if he had said, &quot;Let them not succeed their father in his power and grandeur here in Egypt, but let them succeed me in the inheritance of the promise made to Abraham,&quot; which Jacob looked upon as much more valuable and honourable, and would have them to prize and covet accordingly. Thus the aged dying patriarch teaches these young persons, now that they were of age (being about twenty-one years old), not to look upon Egypt as their home, nor to incorporate themselves with the Egyptians, but to take their lot with the people of God, as Moses afterwards in the like temptation, Heb 11:24-26. And because it would be a piece of self-denial in them, who stood so fair for preferment in Egypt, to adhere to the despised Hebrews, to encourage them he constitutes each of them the head of a tribe. Note, Those are worthy of double honour who, through God&#039;s grace, break through the temptations of worldly wealth and preferment, to embrace religion in disgrace and poverty. Jacob will have Ephraim and Manasseh to believe that it is better to be low and in the church than high and out of it, to be called by the name of poor Jacob than to be called by the name of rich Joseph. 3. A proviso inserted concerning the children he might afterwards have; they should not be accounted heads of tribes, as Ephraim and Manasseh were, but should fall in with either the one or the other of their brethren, Gen 48:6. It does not appear that Joseph had any more children; however, it was Jacob&#039;s prudence to give this direction, for the preventing of contest and mismanagement. Note, In making settlements, it is good to take advice, and to provide for what may happen, while we cannot foresee what will happen. Our prudence must attend God&#039;s providence. 4. Mention is made of the death and burial of Rachel, Joseph&#039;s mother, and Jacob&#039;s best beloved wife (Gen 48:7), referring to that story, Gen 35:19. Note, (1.) When we come to die ourselves, it is good to call to mind the death of our dear relations and friends, that have gone before us, to make death and the grave the more familiar to us. See Num 27:13. Those that were to us as our own souls are dead and buried; and shall we think it much to follow them in the same path? (2.) The removal of dear relations from us is an affliction the remembrance of which cannot but abide with us a great while. Strong affections in the enjoyment cause long afflictions in the loss.</p>

<p>I. We have here a genealogy, not an endless one, such as the apostle condemns (Ti1 1:4), for it ends in those two great patriots Moses and Aaron, and comes in here to show that they were Israelites, bone of their bone and flesh of their flesh whom they were sent to deliver, raised up unto them of their brethren, as Christ also should be, who was to be the prophet and priest, the Redeemer and lawgiver, of the people of Israel, and whose genealogy also, like this, was to be carefully preserved. The heads of the houses of three of the tribes are here named, agreeing with the accounts we had, Gen. 46. Dr. Lightfoot thinks that Reuben, Simeon, and Levi, are thus dignified here by themselves for this reason, because they were left under marks of infamy by their dying father, Reuben for his incest and Simeon and Levi for their murder of the Shechemites; and therefore Moses would put this particular honour upon them, to magnify God&#039;s mercy in their repentance and remission, as a pattern to those that should afterwards believe: the two former seem rather to be mentioned only for the sake of a third, which was Levi, from whom Moses and Aaron descended, and all the priests of the Jewish church. Thus was the tribe of Levi distinguished betimes. Observe here, 1. That Kohath, from whom Moses and Aaron, and all the priests, derived their pedigree, was a younger son of Levi, Exo 6:16. Note, The grants of God&#039;s favours do not go by seniority of age and priority of birth, but the divine sovereignty often prefers the younger before the elder, so crossing hands. 2. That the ages of Levi, Kohath, and Amram, the father, grandfather, and great grandfather, of Moses, are here recorded; they all lived to a great age, Levi to 137, Kohath to 133, and Amram to 137. Moses himself came much short of them, and fixed seventy or eighty for the ordinary stretch of human life (Psa 90:10); for now that God&#039;s Israel was multiplied and had become a great nation, and divine revelation was by the hand of Moses committed to writing and no longer trusted to tradition, the two great reasons for the long lives of the patriarchs had ceased, and therefore henceforward fewer years must serve men. 3. That Aaron married Elisheba (the same name with that of the wife of Zecharias, Elizabeth, as Miriam is the same with Mary), daughter of Amminadab, one of the chief of the fathers of the tribe of Judah; for the tribes of Levi and Judah often intermarried, Exo 6:23. 4. It must not be omitted that Moses has recorded the marriage of his father Amram with Jochebed his own aunt (Exo 6:20); and it appears by Num 26:59 that it must be taken strictly for his father&#039;s own sister, at least by the half blood. This marriage was afterwards forbidden as incestuous (Lev 18:12), which might be looked upon as a blot upon his family, though before that law; yet Moses does not conceal it, for he sought not his own praise, but wrote with a sincere regard to truth, whether it smiled or frowned upon him. 5. He concludes it with a particular mark of honour on the persons he is writing of, though he himself was one of them, Exo 6:26, Exo 6:27. These are that Moses and Aaron whom God pitched upon to be his plenipotentiaries in this treaty. These were those to whom God spoke (Exo 6:26), and who spoke to Pharaoh on Israel&#039;s behalf, Exo 6:27. Note, Communion with God and serviceableness to his church are things that, above any other, put true honour upon men. Those are great indeed with whom God converses and whom he employs on his service. Such were that Moses and Aaron; and something of this honour have all his saints, who are made to our God kings and priests.
II. In the close of the chapter Moses returns to his narrative, from which he had broken off somewhat abruptly (Exo 6:13), and repeats, 1. The charge God had given him to deliver his message to Pharaoh (Exo 6:29): Speak all that I say unto thee, as a faithful ambassador. Note, Those that go on God&#039;s errand must not shun to declare the whole counsel of God. 2. His objection against it, Exo 6:30. Note, Those that have at any time spoken unadvisedly with their lips ought often to reflect upon it with regret, as Moses seems to do here.</p>

<p>Here is, I. The death of Moses (Deu 34:5): Moses the servant of the Lord died. God told him he must not go over Jordan, and, though at first he prayed earnestly for the reversing of the sentence yet God&#039;s answer to his prayer sufficed him, and now he spoke no more of that matter, Deu 3:26. Thus our blessed Saviour prayed that the cup might pass from him, yet, since it might not, he acquiesced with, Father, thy will be done. Moses had reason to desire to live a while longer in the world. He was old, it is true, but he had not yet attained to the years of the life of his fathers; his father Amram lived to be 137; his grandfather Kohath 133; his great grandfather Levi 137; Exo 6:16-20. And why must Moses, whose life was more serviceable than any of theirs, die at 120, especially since he felt not the decays of age, but was as fit for service as ever? Israel could ill spare him at this time; his conduct and his converse with God would be as great a happiness to them in the conquest of Canaan as the courage of Joshua. It bore hard upon Moses himself, when he had gone through all the fatigues of the wilderness, to be prevented from enjoying the pleasures of Canaan; when he had borne the burden and heat of the day, to resign the honour of finishing the work to another, and that not his son, but his servant, who must enter into his labours. We may suppose that this was not pleasant to flesh and blood. But the man Moses was very meek; God will have it so, and he cheerfully submits. 1. He is here called the servant of the Lord, not only as a good man (all the saints are God&#039;s servants), but as a useful man, eminently useful, who had served God&#039;s counsels in bringing Israel out of Egypt, and leading them through the wilderness. It was more his honour to be the servant of the Lord. than to be king in Jeshurun. 2. Yet he dies. Neither his piety nor his usefulness would exempt him from the stroke of death. God&#039;s servants must die that they may rest from their labours, receive their recompense, and make room for others. When God&#039;s servants are removed, and must serve him no longer on earth, they go to serve him better, to serve him day and night in his temple. 3. He dies in the land of Moab, short of Canaan, while as yet he and his people were in an unsettled condition and had not entered into their rest. In the heavenly Canaan there will be no more death. 4. He dies according to the word of the Lord. At the mouth of the Lord; so the word is. The Jews say, &quot;with a kiss from the mouth of God.&quot; No doubt, he died very easily (it was an euthanasia - a delightful death), there were no bands in his death; and he had in his death a most pleasing taste of the love of God to him: but that he died at the mouth of the Lord means no more but that he died in compliance with the will of God. Note, The servants of the Lord, when they have done all their other work, must die at last, in obedience to their Master, and be freely willing to go home whenever he sends for them, Act 21:13.
II. His burial, Deu 34:6. It is a groundless conceit of some of the Jews that Moses was translated to heaven as Elijah was, for it is expressly said that he died and was buried; yet probably he was raised to meet Elias, to grace the solemnity of Christ&#039;s transfiguration. 1. God himself buried him, namely, by the ministry of angels, which made this funeral, though very private, yet very magnificent. Note, God takes care of the dead bodies of his servants; as their death is precious, so is their dust, not a grain of it shall be lost, but the covenant with it shall be remembered. When Moses was dead, God buried him; when Christ was dead, God raised him, for the law of Moses was to have an end, but not the gospel of Christ. Believers are dead to the law that they might be married to another, even to him who is raised from the dead, Rom 7:4. It should seem Michael, that is, Christ (as some think), had the burying of Moses, for by him the Mosaical ordinances were abolished and taken out of the way, nailed to his cross, and buried in his grave, Col 2:14. 2. He was buried in a valley over against Beth-peor. How easily could the angels that buried him have conveyed him over Jordan and buried him with the patriarchs in the cave of Machpelah! But we must learn not be over-solicitous about the place of our burial. If the soul be at rest with God, the matter is not great where the body rests. One of the Chaldee paraphrasts says, &quot;He was buried over against Beth-peor, that, whenever Baal-peor boasted of the Israelites being joined to him, the grave of Moses over against his temple might be a check to him.&quot; 3. The particular place was not known, lest the children of Israel, who were so very prone to idolatry, should have enshrined and worshipped the dead body of Moses, that great founder and benefactor of their nation. It is true that we read not, among all the instances of their idolatry, that they worshipped relics, the reason of which perhaps was because they were thus prevented from worshipping Moses, and so could not for shame worship any other. Some of the Jewish writers say that the body of Moses was concealed, that necromancers, who enquired of the dead, might not disquiet him, as the witch of Endor did Samuel, to bring him up. God would not have the name and memory of his servant Moses thus abused. Many think this was the contest between Michael and the devil about the body of Moses, mentioned Jde 1:9. The devil would make the place known that it might be a snare to the people, and Michael would not let him. Those therefore who are for giving divine honours to the relics of departed saints side with the devil against Michael our prince.
III. His age, Deu 34:7. His life was prolonged, 1. To old age. He was 120 years old, which, though far short of the years of the patriarchs, yet much exceeded the years of most of his contemporaries, for the ordinary age of man had been lately reduced to seventy, Psa 90:10. The years of the life of Moses were three forties. The first forty he lived a courtier, at ease and in honour in Pharaoh&#039;s court; the second forty he lived a poor desolate shepherd in Midian; the third forty he lived a king in Jeshurun, in honour and power, but encumbered with a great deal of care and toil: so changeable is the world we live in, and alloyed with such mixtures; but the world before us is unmixed and unchangeable. 2. To a good old age: His eye was not dim (as Isaac&#039;s, Gen 27:1, and Jacob&#039;s, Gen 48:10), nor was his natural force abated; there was no decay either of the strength of his body or of the vigour and activity of his mind, but he could still speak, and write, and walk as well as ever. His understanding was as clear, and his memory as strong, as ever. &quot;His visage was not wrinkled,&quot; say some of the Jewish writers; &quot;he had lost never a tooth,&quot; say others; and many of them expound it of the shining of his face (Exo 34:30), that that continued to the last. This was the general reward of his services; and it was in particular the effect of his extraordinary meekness, for that is a grace which is, as much as any other, health to the navel and marrow to the bones. Of the moral law which was given by Moses, though the condemning power be vacated to true believers, yet the commands are still binding, and will be to the end of the world; the eye of them is not waxen dim, for they shall discern the thoughts and intents of the heart, nor is their natural force or obligation abated but still we are under the law to Christ.
IV. The solemn mourning that there was for him, Deu 34:8. It is a debt owing to the surviving honour of deceased worthies to follow them with our tears, as those who loved and valued them, are sensible of our loss of them, and are truly humbled for those sins which have provoked God to deprive us of them; for penitential tears very fitly mix with these. Observe, 1. Who the mourners were: The children of Israel. They all conformed to the ceremony, whatever it was, though some of them perhaps, who were ill-affected to his government, were but mock-mourners; yet we may suppose there were those among them who had formerly quarrelled with him and his government, and perhaps had been of those who spoke of stoning him, who now were sensible of their loss, and heartily lamented him when he was removed from them, though they knew not how to value him when he was with them. Thus those who had murmured were made to learn doctrine, Isa 29:24. Note, The loss of good men, especially good governors, is to be much lamented and laid to heart: those are stupid who do not consider it. 2. How long they mourned: Thirty days. So long the formality lasted, and we may suppose there were some in whom the mourning continued much longer. Yet the ending of the days of weeping and mourning for Moses is an intimation that, how great soever our losses have been, we must not abandon ourselves to perpetual grief; we must suffer the wound at least to heal up in time. If we hope to go to heaven rejoicing, why should we resolve to go to the grave mourning? The ceremonial law of Moses is dead and buried in the grave of Christ; but the Jews have not yet ended the days of their mourning for it.</p>

<p>these are the generations of Pharez--that is, his descendants. This appendix shows that the special object contemplated by the inspired author of this little book was to preserve the memory of an interesting domestic episode, and to trace the genealogy of David. There was an interval of three hundred eighty years between Salmon and David. It is evident that whole generations are omitted; the leading personages only are named, and grandfathers are said, in Scripture language, to beget their grandchildren, without specifying the intermediate links.





Next: (1 Samuel) Introduction</p>

<p>Here is, I. The weakness of Saul&#039;s house. Still it grew weaker and weaker. 1. As for Ishbosheth, who was in possession of the throne, his hands were feeble, Sa2 4:1. All the strength they ever had was from Abner&#039;s support, and now that he was dead he had no spirit left in him. Though Abner had, in a passion, deserted his interest, yet he hoped, by his means, to make good terms with David; but now even this hope fails him, and he sees himself forsaken by his friends and at the mercy of his enemies. All the Israelites that adhered to him were troubled and at a loss what to do, whether to proceed in their treaty with David or no. 2. As for Mephibosheth, who in the right of his father Jonathan had a prior title, his feet were lame, and he was unfit for any service, Sa2 4:4. He was but five years old when his father and grandfather were killed. His nurse, hearing of the Philistines&#039; victory, was apprehensive that, in pursuit of it, they would immediately send a party to Saul&#039;s house, to cut off all that pertained to it, and would especially aim at her young master, who was now next heir to the crown. Under the apprehension of this, she fled with the child in her arms, to secure it either in some secret place where he could not be found, or in some strong place where he could not be got at; and, making more haste than good speed, she fell with the child, and by the fall some bone was broken or put out, and not well set, so that he was lame of it as long as he lived, and unfit either for court or camp. See what sad accidents children are liable to in their infancy, the effect of which may be felt by them, to their great uneasiness, all their days. Even the children of princes and great men, the children of good men, for such a one Jonathan was, children that are well tended, and have nurses of their own to take care of them, yet are not always safe. What reason have we to be thankful to God for the preservation of our limbs and senses to us, through the many perils of the weak and helpless state of infancy, and to own his goodness in giving his angels a charge concerning us, to bear us up in their arms, out of which there is no danger of falling, Psa 91:12.
II. The murder of Saul&#039;s son. We are here told,
1. Who were the murderers: Baanah and Rechab, Sa2 4:2, Sa2 4:3. They were own brothers, as Simeon and Levi, and partners in iniquity. They were or had been Ish-bosheth&#039;s own servants, employed under him, so much the more base and treacherous was it in them to do him a mischief. They were Benjamites, of his own tribe. They were of the city of Beeroth; for some reason which we cannot now account for care is here taken to let us know (in a parenthesis) that that city belonged to the lot of Benjamin, so we find (Jos 18:25), but that the inhabitants, upon some occasion or other, perhaps upon the death of Saul, retired to Gittaim, another city which lay not far off in the same tribe, and was better fortified by nature, being situate (if we may depend upon Mr. Fuller&#039;s map) between the two rocks Bozez and Seneh. There the Beerothites were when this was written, and probably took root there, and never returned to Beeroth again, which made Beeroth, that had been one of the cities of the Gibeonites (Jos 9:17), to be forgotten, and Gittaim to be famous long after, as we find, Neh 11:33.
2. How the murder was committed, Sa2 4:5-7. See here, (1.) The slothfulness of Ish-bosheth. He lay upon his bed at noon. It does not appear that the country was at any time of the year so hot as to oblige the inhabitants to retire at noon, as we are told they do in Spain in the heat of summer; but Ishbosheth was a sluggish man, loved his ease and hated business: and when he should have been, at this critical juncture, at the head of his forces in the field, or at the head of his counsels in a treaty with David, he was lying upon his bed and sleeping, for his hands were feeble (Sa2 4:1), and so were his head and heart. When those difficulties dispirit us which should rather invigorate us and sharpen our endeavours we betray both our crowns and lives. Love not sleep, lest thou come to poverty and ruin. The idle soul is an easy prey to the destroyer. (2.) The treachery of Baanah and Rechab. They came into the house, under pretence of fetching wheat for the victualling of their regiments; and such was the plainness of those times that the king&#039;s corn-chamber and his bed-chamber lay near together, which gave them an opportunity, when they were fetching wheat, to murder him as he lay on the bed. We know not when and where death will meet us. When we lie down to sleep we are not sure but that we may sleep the sleep of death before we awake; nor do we know from what unsuspected hand a fatal stroke may come. Ish-bosheth&#039;s own men, who should have protected his life, took it away.
3. The murderers triumphed in what they had done. As if they had performed some very glorious action, and the doing of it for David&#039;s advantage was enough not only to justify it, but to sanctify it, they made a present of Ish-bosheth&#039;s head to David (Sa2 4:8): Behold the head of thy enemy, than which they thought nothing could be more acceptable to him; yea, and they made themselves instruments of God&#039;s justice, ministers to bear his sword, though they had no commission: The Lord hath avenged thee this day of Saul and of his seed. Not that they had any regard either to God or to David&#039;s honour; they aimed at nothing but to make their own fortunes (as we say) and to get preferment in David&#039;s court; but, to ingratiate themselves with him, they pretended a concern for his life, a conviction of his title, and a zealous desire to see him in full possession of the throne. Jehu pretended zeal for the Lord of hosts when an ambition to set up himself and his own family was the spring of his actions.</p>

<p>Here is, I. The fright that David was put into by a false report brought to Jerusalem that Absalom had slain all the king&#039;s sons, Sa2 13:30. It is common for fame to make bad worse; and the first news of such a thing as this represents it as more dreadful than afterwards it proves. Let us not therefore be afraid of evil tidings, while they want confirmation, but, when we hear the worst, hope the best, at least hope better. However, this false news gave as much affliction to David, for the present, as if it had been true; he tore his garments, and lay on the earth, while as yet it was only a flying story, Sa2 13:31. It was well that David had grace; he had need enough of it, for he had strong passions.
II. The rectifying of the mistake in two ways: - 1. By the sly suggestions of Jonadab, David&#039;s nephew, who could tell him, Amnon only is dead, and not all the king&#039;s sons (Sa2 13:32, Sa2 13:33), and could tell him too that it was done by the appointment of Absalom, and designed from the day Amnon forced his sister Tamar. What a wicked man was he, if he knew all this or had any cause to suspect it, that he did not make David acquainted with it sooner, that means might be used to make up the quarrel, or at least that David might not throw Amnon into the mouth of danger by letting him go to Absalom&#039;s house. If we do not our utmost to prevent mischief, we make ourselves accessory to it. If we say, Behold, we knew it not; doth not he that pondereth the heart consider whether we did or no? See Pro 24:11, Pro 24:12. It is well if Jonadab was not as guilty of Amnon&#039;s death as he was of his sin; such friends do those prove who are hearkened to as counsellors to do wickedly: he that would not be so kind as to prevent Amnon&#039;s sin would not be so kind as to prevent his ruin, when, it should seem, he might have done both. 2. By the safe return of all the king&#039;s sons except Amnon. They and their attendants were speedily discovered by the watch (Sa2 13:34, Sa2 13:35), and soon arrived, to show themselves alive, but to bring the certain sad news that Absalom had murdered their brother Amnon. The grief David had been in for that which was not made him the better able to bear that which was, by giving him a sensible occasion, when he was undeceived, to thank God that all his sons were not dead: yet that Amnon was dead, and slain by his own brother is such a treacherous barbarous manner, was enough to put the king and court, the king and kingdom, into real mourning. Sorrow is never more reasonable than when there is sin in the case.
III. Absalom&#039;s flight from justice: Absalom immediately fled, Sa2 13:34. He was now as much afraid of the king&#039;s sons as they were of him; they fled from his malice, he from their justice. No part of the land of Israel could shelter him. The cities of refuge gave no protection to a wilful murderer. Though David had let Amnon&#039;s incest go unpunished, Absalom could not promise himself his pardon for this murder; so express was the law in this case, and so well known David&#039;s justice, and his dread of blood-guiltiness. He therefore made the best of his way to his mother&#039;s relations, and was entertained by his grandfather Talmai, king of Geshur (Sa2 13:37), and there he was protected three years (Sa2 13:38), David not demanding him, and Talmai not thinking himself obliged to send him back unless he were demanded.
IV. David&#039;s uneasiness for his absence. He mourned for Amnon a good while (Sa2 13:37), but, he being past recall, time wore off that grief: he was comforted concerning Amnon. It also wore off too much his detestation of Absalom&#039;s sin; instead of loathing him as a murderer, he longs to go forth to him, Sa2 13:39. At first he could not find in his heart to do justice on him; now he can almost find in his heart to take him into his favour again. This was David&#039;s infirmity. Something God saw in his heart that made a difference, else we should have thought that he, as much as Eli, honoured his sons more than God.</p>

<p>ABSALOM FLEES TO TALMAI. (Sa2 13:37-39)

Absalom fled, and went to Talmai--The law as to premeditated murder (Num 35:21) gave him no hope of remaining with impunity in his own country. The cities of refuge could afford him no sanctuary, and he was compelled to leave the kingdom, taking refuge at the court of Geshur, with his maternal grandfather, who would, doubtless, approve of his conduct.




Next: 2 Samuel Chapter 14</p>

<p>Judah&#039;s story and Israel&#039;s are intermixed in this book. Jeroboam out-lived Rehoboam, four or five years, yet his history is despatched first, that the account of Rehoboam&#039;s reign may be laid together; and a sad account it is.
I. Here is no good said of the king. All the account we have of him here is, 1. That he was forty-one years old when he began to reign, by which reckoning he was born in the last year of David, and had his education, and the forming of his mind, in the best days of Solomon; yet he lived not up to these advantages. Solomon&#039;s defection at last did more to corrupt him than his wisdom and devotion had done to give him good principles. 2. That he reigned seventeen years in Jerusalem, the city where God put his name, where he had opportunity enough to know his duty, if he had but had a heart to do it. 3. That his mother was Naamah, an Ammonitess; this is twice mentioned, Kg1 14:21, Kg1 14:31. It was strange that David would marry his son Solomon to an Ammonitess (for it was done while he lived), but it is probable that Solomon was in love with her, because she was Naamah, a beauty (so it signifies), and his father was loth to cross him, but it proved to have a very bad influence upon posterity. Probably she was daughter to Shobi the Ammonite, who was kind to David (Sa2 17:27), and David was too willing to requite him by matching his son into his family. None can imagine how lasting and how fatal the consequences may be of being unequally yoked with unbelievers. 4. That he had continual war with Jeroboam (Kg1 14:30), which could not but be a perpetual uneasiness to him. 5. That when he had reigned but seventeen years he died, and left his throne to his son. His father, and grandfather, and grandson, that reigned well, reigned long, forty years apiece. But sin often shortens men&#039;s lives and comforts.
II. Here is much evil said of the subjects, both as to their character and their condition.
1. See here how wicked and profane they were. It is a most sad account that is here given of their apostasy from God, Kg1 14:22-24. Judah, the only professing people God had in the world, did evil in his sight, in contempt and defiance of him and the tokens of his special presence with them; they provoked him to jealousy, as the adulterous wife provokes her husband by breaking the marriage-covenant. Their fathers had been bad enough, especially in the times of the judges, but they did abominable things, above all that their fathers had done. The magnificence of their temple, the pomp of their priesthood, and all the secular advantages with which their religion was attended, could not prevail to keep them to it. Nothing less than the pouring out of the Spirit from on high will keep God&#039;s Israel in their allegiance to him. The account here given of the wickedness of the Jews agrees with that which the apostle gives of the wickedness of the Gentile world (Rom 1:21, Rom 1:24), so that both Jew and Gentile are alike under sin, Rom 3:9. (1.) They became vain in their imaginations concerning God, and changed his glory into an image, for they built themselves high places, images, and groves (Kg1 14:23), profaning God&#039;s name by affixing to it their images, and God&#039;s ordinances by serving their idols with them. They foolishly fancies that they exalted God when they worshipped him on high hills and pleased him when they worshipped him under the pleasant shadow of green trees. (2.) They were given up to vile affections (as those idolaters Rom 1:26, Rom 1:27), for there were sodomites in the land (Kg1 14:24), men with men working that which is unseemly, and not to be thought of, much less mentioned, without abhorrence and indignation. They dishonoured God by one sin and then God left them to dishonour themselves by another. They profaned the privileges of a holy nation, therefore God gave them up to their own hearts&#039; lusts, to imitate the abominations of the accursed Canaanites; and herein the Lord was righteous. And, when they did like those that were cast out, how could they expect any other than to be cast out like them?
2. See here how weak and poor they were; and this was the consequence of the former. Sin exposes, impoverishes, and weakens any people. Shishak, king of Egypt, came against them, and so far, either by force or surrender, made himself master of Jerusalem itself that he took away the treasures both of the temple and of the exchequer, of the house of the Lord and of the king&#039;s house, which David and Solomon had amassed, Kg1 14:25, Kg1 14:26. These, it is likely, tempted him to make his descent; and, to save the rest, Rehoboam perhaps tamely surrendered them, as Ahab, Kg1 20:4. He also took away the golden shields that were made but in his father&#039;s time, Kg1 14:26. These the king of Egypt carried off as trophies of his victory; and, instead of them, Rehoboam made brazen shields, which the life-guard carried before him when he went to church in state, Kg1 14:27, Kg1 14:28. This was an emblem of the diminution of his glory. Sin makes the gold become dim, changes the most fine gold, and turns it into brass. We commend Rehoboam for going to the house of the Lord, perhaps the oftener for the rebuke he had been under, and do not condemn him for going in pomp. Great men should honour God with their honour, and then they are themselves most honoured by it.</p>

<p>Concerning Josiah we are here told,
I. That he was very young when he began to reign (Kg2 22:1), only eight years old. Solomon says, Woe unto thee, O land! when thy king is a child; but happy art thou, O land! when thy king is such a child. Our English Israel had once a king that was such a child, Edward VI. Josiah, being young, had not received any bad impressions from the example of his father and grandfather, but soon saw their errors, and God gave his grace to take warning by them. See Eze 18:14, etc.
II. That he did that which was right in the sight of the Lord, Kg2 22:2. See the sovereignty of divine grace - the father passed by and left to perish in his sin, the son a chosen vessel. See the triumphs of that grace - Josiah born of a wicked father, no good education nor good example given him, but many about him who no doubt advised him to tread in his father&#039;s steps and few that gave him any good counsel, and yet the grace of God made him an eminent saint, cut him off from the wild olive and grafted him into the good olive, Rom 11:24. Nothing is too hard for that grace to do. He walked in a good way, and turned not aside (as some of his predecessors had done who began well) to the right hand nor to the left. There are errors on both hands, but God kept him in the right way; he fell neither into superstition nor profaneness.
III. That he took care for the repair of the temple. This he did in the eighteenth year of his reign, Kg2 22:3. Compare Ch2 34:8. He began much sooner to seek the Lord (as appears, Ch2 34:3), but it is to be feared the work of reformation went slowly on and met with much opposition, so that he could not effect what he desired and designed, till his power was thoroughly confirmed. The consideration of the time we unavoidably lost in our minority should quicken us, when we have come to years, to act with so much the more vigour in the service of God. Having begun late we have need work hard. He sent Shaphan, the secretary of state, to Hilkiah the high priest, to take an account of the money that was collected for this use by the door-keepers (Kg2 22:4); for, it seems, they took much the same way of raising the money that Joash took, Kg2 12:9. When people gave by a little at a time the burden was insensible, and, the contribution being voluntary, it was not complained of. This money, so collected, he ordered him to lay out for the repair of the temple, Kg2 22:5, Kg2 22:6. And now, it seems, the workmen (as in the days of Joash) acquitted themselves so well that there was no reckoning made with them (Kg2 22:7), which is certainly mentioned to the praise of the workmen, that they gained such a reputation for honesty, but whether to the praise of those that employed them I know not; a man should count money (we say) after his own father; it would not have been amiss to have reckoned with the workmen, that others also might be satisfied of their honesty.
IV. That, in repairing the temple, the book of the law was happily found and brought to the king, Kg2 22:8, Kg2 22:10. Some think this book was the autograph, or original manuscript, of the five books of Moses, under his own hand; others think it was only an ancient and authentic copy. Most likely it was that which, by the command of Moses, was laid up in the most holy place, Deu 31:24, etc. 1. It seems, this book of the law was lost or missing. Perhaps it was carelessly mislaid and neglected, thrown by into a corner (as some throw their Bibles), by those that knew not the value of it, and forgotten there; or it was maliciously concealed by some of the idolatrous kings, or their agents, who were restrained by the providence of God or their own consciences from burning and destroying it, but buried it, in hopes it would never see the light again; or, as some think, it was carefully laid up by some of its friends, lest it should fall into the hands of its enemies. Whoever were the instruments of its preservation, we ought to acknowledge the hand of God in it. If this was the only authentic copy of the Pentateuch then in being, which had (as I may say) so narrow a turn for its life and was so near perishing, I wonder the hearts of all good people did not tremble for that sacred treasure, as Eli&#039;s for the ark, and I am sure we now have reason to thank God, upon our knees, for that happy providence by which Hilkiah found this book at this time, found it when he sought it not, Isa 65:1. If the holy scriptures had not been of God, they would not have been in being at this day; God&#039;s care of the Bible is a plain indication of his interest in it. 2. Whether this was the only authentic copy in being or no, it seems the things contained in it were new both to the king himself and to the high priest; for the king, upon the reading of it, rent his clothes. We have reason to think that neither the command for the king&#039;s writing a copy of the law, nor that for the public reading of the law every seventh year (Deu 17:18; Deu 31:10, Deu 31:11), had been observed for a long time; and when the instituted means of keeping up religion are neglected religion itself will soon go to decay. Yet, on the other hand, if the book of the law was lost, it seems difficult to determine what rule Josiah went by in doing that which was right in the sight of the Lord, and how the priests and people kept up the rites of their religion. I am apt to think that the people generally took up with abstracts of the law, like our abridgements of the statutes, which the priests, to save themselves the trouble of writing and the people of reading the book at large, had furnished them with - a sort of ritual, directing them in the observances of their religion, but leaving out what they thought fit, and particularly the promises and threatenings (Lev. 26 and Deu. 28, etc.), for I observe that these were the portions of the law which Josiah was so much affected with (Kg2 22:13), for these were new to him. No summaries, extracts, or collections, out of the Bible (though they may have their use) can be effectual to convey and preserve the knowledge of God and his will like the Bible itself. It was no marvel that the people were so corrupt when the book of the law was such a scarce thing among them; where that vision is not the people perish. Those that endeavoured to debauch them no doubt used all the arts they could to get that book out of their hands. The church of Rome could not keep up the use of images but by forbidding the use of the scripture. 3. It was a great instance of God&#039;s favour, and a token for good to Josiah and his people, that the book of the law was thus seasonably brought to light, to direct and quicken that blessed reformation which Josiah had begun. It is a sign that God has mercy in store for a people when he magnifies his law among them and makes that honourable, and furnishes them with means for the increase of scripture-knowledge. The translating of the scriptures into vulgar tongues was the glory, strength, and joy of the Reformation from Popery. It is observable that they were about a good work, repairing the temple, when they found the book of the law. Those that do their duty according to their knowledge shall have their knowledge increased. To him that hath shall be given. The book of the law was an abundant recompence for all their care and cost about the repair of the temple. 4. Hilkiah the priest was exceedingly well pleased with the discovery. &quot;O,&quot; says he to Shaphan, &quot;rejoice with me, for I have found the book of the law, heurēka, heurēka, - I have found, I have found, that jewel of inestimable value. Here, carry it to the king; it is the richest jewel of his crown. Read it before him. He walks in the way of David his father, and, if he be like him, he will love the book of the law and bid that welcome; that will be his delight and his counsellor.&quot;</p>

<p>on the seventh day of the month . . . came Nebuzar-adan--(compare Jer 52:12). In attempting to reconcile these two passages, it must be supposed either that, though he had set out on the seventh, he did not arrive in Jerusalem till the tenth, or that he did not put his orders in execution till that day. His office as captain of the guard (Gen 37:36; Gen 39:1) called him to execute the awards of justice on criminals; and hence, although not engaged in the siege of Jerusalem (Jer 39:13), Nebuzar-adan was despatched to rase the city, to plunder the temple, to lay both in ruins, demolish the fortifications, and transport the inhabitants to Babylon. The most eminent of these were taken to the king at Riblah (Kg2 25:27) and executed, as instigators and abettors of the rebellion, or otherwise obnoxious to the Assyrian government. In their number were Seraiah, the high priest, grandfather of Ezra (Ezr 7:1), his sagan or deputy, a priest of the second order (Jer 21:2; Jer 29:25, Jer 29:29; Jer 37:3).</p>

<p>Jair, who had three and twenty cities in the land of Gilead--As the son of Segub and the grandson of Hezron, he was of the tribe of Judah; but from his maternal descent he is called (Num 32:41; Deu 3:14) &quot;the son of Manasseh.&quot; This designation implies that his inheritance lay in that tribe in right of his grandmother; in other words, his maternal and adopting great-grandfather was Machir the son of Manasseh. Jair, inheriting his property, was his lineal representative; and accordingly this is expressly stated to be the case; for the village group of &quot;Havoth-Jair&quot; was awarded to him in that tribe, in consequence of his valiant and patriotic exploits. This arrangement, however, took place previous to the law (Num 36:1-13), by which it was enacted that heiresses were to marry in their own tribe. But this instance of Jair shows that in the case of a man obtaining an inheritance in another tribe it required him to become thoroughly incorporated with it as a representative of the family through which the inheritance was received. He had been adopted into Manasseh, and it would never have been imagined that he was other than &quot;a son of Manasseh&quot; naturally, had not this passage given information supplementary to that of the passage in Numbers.</p>

<p>the sons of Kenaz--the grandfather of Caleb, who from that relationship is called a Kenezite (Num 32:12).</p>

<p>The priests and Levites were more concerned than any other Israelites to preserve their pedigree clear and to be able to prove it, because all the honours and privileges of their office depended upon their descent. And we read of those who, though perhaps they really were children of the priests, yet, because they could not find the register of their genealogies, nor make out their descent by any authentic record, were, as polluted, put from the priesthood, and forbidden to eat of the holy things, Ezr 2:62, Ezr 2:63. It is but very little that is here recorded of the genealogies of this sacred tribe. I. The first fathers of it are here named twice, Ch1 6:1, Ch1 6:16. Gershom, Kohath, and Merari, are three names which we were very conversant with in the book of Numbers, when the families of the Levites were marshalled and had their work assigned to them. Aaron, and Moses, and Miriam, we have known much more of than their names, and cannot pass them over here without remembering that this was that Moses and Aaron whom God honoured in making them instruments of Israel&#039;s deliverance and settlement and figures of him that was to come, Moses as a prophet and Aaron as a priest. And the mention of Nadab and Abihu (though, having no children, there was no occasion to bring them into the genealogy) cannot but remind us of the terrors of that divine justice which they were made monuments of for offering strange fire, that we may always fear before him. 2. The line of Eleazar, the successor of Aaron, is here drawn down to the time of the captivity, Ch1 6:4-15. It begins with Eleazar, who came out of the house of bondage in Egypt, and ends with Jehozadak, who went into the house of bondage in Babylon. Thus, for their sins, they were left as they were found, which might also intimate that the Levitical priesthood did not make anything perfect, but this was to be done by the bringing in of a better hope. All these here named were not high priests; for, in the time of the judges, that dignity was, upon some occasion or other, brought into the family of Ithamar, of which Eli was; but in Zadok it returned again to the right line. Of Azariah it is here said (v. 10), He it is that executed the priest&#039;s office in the temple that Solomon built. It is supposed that this was that Azariah who bravely opposed the presumption of king Uzziah when he invaded the priest&#039;s office (Ch2 26:17, Ch2 26:18), though he ventured his neck by so doing. This was done like a priest, like one that was truly zealous for his God. He that thus boldly maintained and defended the priest&#039;s office, and made good its barriers against such a daring insult, might well be said to execute it; and this honour is put upon him for it; while Urijah, one of his successors, for a base compliance with King Ahaz, in building him an idolatrous altar, has the disgrace put upon him of being left out of this genealogy, as perhaps some others are. But some think that this remark upon this Azariah should have been added to his grandfather of the same name (Ch1 6:9), who was the son of Ahimaaz, and that he was the priest who first officiated in Solomon&#039;s temple. 3. Some other of the families of the Levites are here accounted for. One of the families of Gershom (that of Libni) is here drawn down as far as Samuel, who had the honour of a prophet added to that of a Levite. One of the families of Merari (that of Mahli) is likewise drawn down for several descents, Ch1 6:29, Ch1 6:30.</p>

<p>When the Levites were first ordained in the wilderness much of the work then appointed them lay in carrying and taking care of the tabernacle and the utensils of it, while they were in their march through the wilderness. In David&#039;s time their number was increased; and, though the greater part of them was dispersed all the nation over, to teach the people the good knowledge of the Lord, yet those that attended the house of God were so numerous that there was not constant work for them all; and therefore David, by special commission and direction from God, new-modelled the Levites, as we shall find in the latter part of this book. Here we are told what the work was which he assigned them.
I. Singing-work, Ch1 6:31. David was raised up on high to be the sweet psalmist of Israel (Sa2 23:1), not only to pen psalms, but to appoint the singing of them in the house of the Lord (not so much because he was musical as because he was devout), and this he did after that the ark had rest. While that was in captivity, obscure, and unsettled, the harps were hung upon the willow-trees: singing was then thought unseasonable (when the bridegroom is taken away they shall fast); but the harps being resumed, and the songs revived, at the bringing up of the ark, they were continued afterwards. For we should rejoice as much in the prolonging of our spiritual privileges as in the restoring of them. When the service of the ark was much superseded by its rest they had other work cut out for them (for Levites should never be idle) and were employed in the service of song. Thus when the people of God come to the rest which remains for them above they shall take leave of all their burdens and be employed in everlasting songs. These singers kept up that service in the tabernacle till the temple was built, and then they waited on their office there, Ch1 6:32. When they came to that stately magnificent house they kept as close both to their office and to their order as they had done in the tabernacle. It is a pity that the preferment of the Levites should ever make them remiss in their business. We have here an account of the three great masters who were employed in the service of the sacred song, with their respective families; for they waited with their children, that is, such as descended from them or were allied to them, Ch1 6:33. Heman, Asaph, and Ethan, were the three that were appointed to this service, one of each of the three houses of the Levites, that there might be an equality in the distribution of this work and honour, and that every one might know his post, such an admirable order was there in this choir service. 1. Of the house of Kohath was Heman with his family (Ch1 6:33), a man of a sorrowful spirit, if it be the same Heman that penned the 88th psalm, and yet a singer. He was the grandson of Samuel the prophet, the son of Joel, of whom it is said that he walked not in the ways of Samuel (Sa1 8:2, Sa1 8:3); but it seems, though the son did not, the grandson did. Thus does the blessing entailed on the seed of the upright sometimes pass over one generation and fasten upon the next. And this Heman, though the grandson of that mighty prince, did not think it below him to be a precentor in the house of God. David himself was willing to be a door-keeper. Rather we may look upon this preferment of the grandson in the church as a recompense for the humble modest resignation which the grandfather made of his authority in the state. Many such ways God has of making up his people&#039;s losses and balancing their disgraces. Perhaps David, in making Heman the chief, had some respect to his old friend Samuel. 2. Of the house of Gershom was Asaph, called his brother, because in the same office and of the same tribe, though of another family. He was posted on Heman&#039;s right hand in the choir, Ch1 6:39. Several of the psalms bear his name, being either penned by him or tuned by him as the chief musician. It is plain that he was the penman of some psalms; for we read of those that praised the Lord in the words of David and of Asaph. He was a seer as well as a singer, Ch2 29:30. His pedigree is traced up here, through names utterly unknown, as high as Levi, Ch1 6:39-43. 3. Of the house of Merari was Ethan (Ch1 6:44), who was appointed to Heman&#039;s left hand. His pedigree is also traced up to Levi, Ch1 6:47. If these were the Heman and Ethan that penned the 88th and 89th psalms, there appears no reason here why they should be called Ezrahites (see the titles of those psalms), as there does why those should be called so who are mentioned Ch1 2:6, and who were the sons of Zerah.
II. There was serving-work, abundance of service to be done in the tabernacle of the house of God (Ch1 6:48), to provide water and fuel, - to wash and sweep, and carry out ashes, - to kill, and flay, and boil the sacrifices; and to all such services there were Levites appointed, those of other families, or perhaps those that were not fit to be singers, that had either no good voice or no good ear. As every one has received the gift, so let him minister. Those that could not sing must not therefore be laid aside as good for nothing; though they were not fit for that service, there was other service they might be useful in.
III. There was sacrificing-work, and that was to be done by the priests only, Ch1 6:49. They only were to sprinkle the blood and burn the incense; as for the work of the most holy place, that was to be done by the high priest only. Each had his work, and they both needed one another and both helped one another in it. Concerning the work of the priests we are here told, 1. What was the end they were to have in their eye. They were to make an atonement for Israel, to mediate between the people and God; not to magnify and enrich themselves, but to serve the public. They were ordained for men. 2. What was the rule they were to have in their eye. They presided in God&#039;s house, yet must do as they were bidden, according to all that God commanded. That law the highest are subject to.</p>

<p>It is observable that among all the genealogies of the tribes there is no mention of any of the kings of Israel after the defection from the house of David, much less of their families; not a word of Jeroboam&#039;s house or Baasha&#039;s, of Umri&#039;s or Jehu&#039;s; for they were all idolaters. But of the family of Saul, which was the royal family before the elevation of David, we have here a particular account. 1. Before Saul, Kish and Ner only are named, his father and grandfather, Ch1 8:33. His pedigree is carried higher Sa1 9:1, only there Kish is said to be the son of Abiel, here of Ner. He was in truth the son of Ner but the grandson of Abiel, as appears by Sa1 14:51, where it is said that Ner was the son of Abiel, and that Abner, who was the son of Ner, was Saul&#039;s uncle (that is, his father&#039;s brother); therefore his father was also the son of Ner. It is common in all languages to put sons for grandsons and other descendents, much more in the scanty language of the Hebrews. 2. After Saul, divers of his sons are named, but the posterity of none of them, save Jonathan only, who was blessed with numerous issue and those honoured with a place in the sacred genealogies for the sake of his sincere kindness to David. The line of Jonathan is drawn down here for about ten generations. Perhaps David was, in a particular manner, careful to preserve that, and assigned it a page by itself, because of the covenant made between his seed and Jonathan&#039;s seed forever, Sa1 20:15, Sa1 20:23, Sa1 20:42. This genealogy ends in Ulam, whose family became famous in the tribe of Benjamin for the number of its valiant men. Of that one man&#039;s posterity there were, as it should seem, at one time, 150 archers brought into the field of battle, that were mighty men of valour, Ch1 8:40. That is taken notice of concerning them which is more a man&#039;s praise than his pomp or wealth is, that they were qualified to serve their country.</p>

<p>Zadok . . . and Ahimelech of the sons of Ithamar--This statement, taken in connection with Ch1 24:6, is not a little perplexing, since (Sa2 15:24, Sa2 15:35; Sa2 20:25) Abiathar is mentioned as the person conjoined in David&#039;s time with Zadok, in the collegiate exercise of the high priesthood. Some think that the words have been transposed, reading Abiathar, the son of Ahimelech. But there is no ground for regarding the text as faulty. The high priests of the line of Ithamar were the following: Ahiah or Ahimelech, his son Abiathar, his son Ahimelech. We frequently find the grandfather and grandson called by the same name (see list of high priests of the line of Eleazar, Ch1 6:30-41). Hence the author of the Chronicles was acquainted with Ahimelech, son of Abiathar, who, for some reason, discharged the duties of high priest in David&#039;s reign, and during the lifetime of his father (for Abiathar was living in the time of Solomon, Kg1 2:27) [KEIL].</p>

<p>We find here,
I. That Jehoshaphat was a very careful indulgent father to Jehoram. He had many sons, who are here named (Ch2 21:2), and it is said (Ch2 21:13) that they were better than Jehoram, had a great deal more wisdom and virtue, and lived up to their education, which he went counter to. They were very hopeful, and any of them more fit for the crown than he; and yet, because he was the first-born (Ch2 21:3), his father secured the kingdom to him, and portioned his brethren and disposed of them so as that they would be easy and give him no disturbance; as Abraham, when he made Isaac his heir, dismissed his other children with gifts. Herein Jehoshaphat was very kind and fair to his son, which might have obliged him to be respectful to him, and tread in the steps of so good a father. But it is no new thing for the children that have been most indulged by their parents to be least dutiful to them. Whether in doing this he acted wisely and well for his people, and was just to them, I cannot say. His birthright entitled him to a double portion of his father&#039;s estate, Deu 21:17. But if he appeared utterly unfit for government (the end of which is the good of the people), and likely to undo all that his father had done, it would have been better perhaps to have set him aside, and taken the next that was hopeful, and not inclined as he was to idolatry. Power is a sacred thing, with which men may either do much good or much hurt; and therefore Detur digniori - Let him that deserves it have it. Salus populi suprema lex - The security of the people is the first consideration.
II. That Jehoram was a most barbarous brother to his father&#039;s sons. As soon as he had settled himself in the throne he slew all his brethren with the sword, either by false accusation, under colour of law, or rather by assassination. By some wicked hand or other he got them all murdered, pretending (it is likely) that he could not think himself safe in the government till they were taken out of the way. Those that mean ill themselves are commonly, without cause, jealous of those about them. The wicked fear where no fear is, or pretend to do so, in order to conceal their malice. Jehoram, it is likely, hated his brethren and slew them for the same reason that Cain hated Abel and slew him, because their piety condemned his impiety and won them that esteem with the people which he had lost. With them he slew divers of the princes of Israel, who adhered to them, or were likely to avenge their death. The princes of Judah, those who had taught the good knowledge of the Lord (Ch2 17:7), are here called princes of Israel, as before fathers of Israel (Ch2 19:8), because they were Israelites indeed, men of integrity. The sword which the good father had put into their hands this wicked son sheathed in their bowels. Woe unto him that thus foundeth a kingdom in blood (Hab 2:12); it will prove a foundation that will sink the superstructure.
III. That Jehoram was a most wicked king, who corrupted and debauched his kingdom, and ruined the reformation that his good father and grandfather had carried on: He walked in the way of the house of Ahab (Ch2 21:6), made high places, which the people were of themselves too forward to make, and did his utmost to set up idolatry again, Ch2 21:11. 1. As for the inhabitants of Jerusalem, where he kept his court, he easily drew them into his spiritual whoredom: He caused them to commit fornication, seducing them to eat things sacrificed to idols, Rev 2:20. 2. The country people seem to have been brought to it with more difficulty; but those that would not be corrupted by flatteries were driven by force to partake in his abominable idolatries: He compelled Judah thereto. He used that power for the destruction of the church which was given him for the edification of it.
IV. That when he forsook God and his worship his subjects withdrew from their allegiance to him. 1. Some of the provinces abroad that were tributaries to him did so. The Edomites revolted (Ch2 21:8), and, though he chastised them (Ch2 21:9), yet he could not reduce them, Ch2 21:10. 2. One of the cities of his own kingdom did so. Libnah revolted (Ch2 21:10) and set up for a free state, as of old it had a king of its own, Jos 12:15. And the reason is here given, not only why God permitted it, but why they did it; they shook off his government because he had forsaken the Lord God of his fathers, had become an idolater and a worshipper of false gods, and they could not continue subject to him without some danger of being themselves also drawn away from God and their duty. While he adhered to God they adhered to him; but, when he cast God off, they cast him off. Whether this reason will justify them in their revolt of no, it will justify God&#039;s providence which ordered it so.
V. That yet God was tender of his covenant with the house of David, and therefore would not destroy the royal family, though it was so wretchedly corrupted and degenerated, Ch2 21:7. These things we had before, Kg2 8:19-22. The tenour of the covenant was that David&#039;s seed should be visited for their transgressions, but the covenant should never be broken, Psa 89:30, etc.</p>

<p>Here we have, I. A warning from God sent to Jehoram by a writing from Elijah the prophet. By this it appears that Jehoram came to the throne, and showed himself what he was before Elijah&#039;s translation. It is true we find Elisha attending Jehoshaphat, and described as pouring water on the hands of Elijah, after the story of Elijah&#039;s translation (Kg2 3:11); but that might be, and that description might be given of him, while Elijah was yet on earth: and it is certain that that history is put out of its proper place, for we read of Jehoshaphat&#039;s death, and Jehoram&#039;s coming to the crown, before we read of Elijah&#039;s translation, Kg1 22:50. We will suppose that the time of his departure was at hand, so that he could not go in person to Jehoram; but that, hearing of his great wickedness in murdering his brethren, he left this writing it is probable with Elisha, to be sent him by the first opportunity, that it might either be a means to reclaim him or a witness against him that he was fairly told what would be in the end hereof. The message is sent him in the name of the Lord God of David his father (Ch2 21:12), upbraiding him with his relation to David as that which, though it was his honour, was an aggravation of his degeneracy. 1. His crimes are plainly charged upon him - his departure from the good ways of God, in which he had been educated, and which he had been directed and encouraged to walk in by the example of his good father and grandfather, who lived and died in peace and honour (Ch2 21:12) - his conformity to the ways of the house of Ahab, that impious scandalous family - his setting up and enforcing idolatry in his kingdom - and his murdering his brethren because they were better than himself, Ch2 21:13. These are the heads of the indictment against him. 2. Judgment is given against him for these crimes; he is plainly told that his sin should certainly be the ruin, (1.) Of his kingdom and family (Ch2 21:14): &quot;With a heavy stroke, even that of war and captivity, will the Lord smite thy people and thy children,&quot; etc. Bad men bring God&#039;s judgments upon all about them. His people justly suffer because they had complied with his idolatry, and his wives because they had drawn him to it. (2.) Of his health and life: &quot;Thou shalt have great sickness, very painful and tedious, and at last mortal,&quot; Ch2 21:15. This he is warned of before, that his blood might be upon his own head, the watchman having delivered his soul; and that when these things so particularly foretold, came to pass, it might appear that they did not come by chance, but as the punishment of his sins, and were so intended. And now if, as he had learned of Ahab to do wickedly, he had but learned even of Ahab to humble himself upon the receipt of this threatening message from Elijah - if, like (Kg1 21:27), he had rent his clothes, put on sackcloth, and fasted - who knows but, like him, he might have obtained at least a reprieve? But it does not appear that he took any notice of it; he threw it by as waste-paper; Elijah seemed to him as one that mocked. But those that will not believe shall feel.
II. The threatened judgments brought upon him because he slighted the warning. No marvel that hardened sinners are not frightened from sin and to repentance by the threatenings of misery in another world, which is future and out of sight, when the certain prospect of misery in this world, the sinking of their estates and the ruin of their healths, will not restrain them from vicious courses.
1. See Jehoram here stripped of all his comforts. God stirred up the spirit of his neighbours against him, who had loved and feared Jehoshaphat, but hated and despised him, looking upon it as a scandalous thing for a nation to change their gods. Some occasion or other they took to quarrel with him, invaded his country, but, as it should seem, fought neither against small nor great, but the king&#039;s house only; they made directly to that, and carried away all the substance that was found in it. No mention is made of their carrying any away captive but the king&#039;s wives and his sons, Ch2 21:17. Thus God made it evident that the controversy was with him and his house. Here it is only said, They carried away his sons; but we find (Ch2 22:1) that they slew them all. Blood for blood. He had slain all his brethren, to strengthen himself; and now all his sons are slain but one, and so he is weakened. If he had not been of the house of David, that one would not have escaped. When Jeroboam&#039;s house, and Baasha&#039;s, and Ahab&#039;s, were destroyed, there was none left; but David&#039;s house must not be wholly extirpated, though sometimes wretchedly degenerated, because a blessing was in it, no less a blessing than that of the Messiah.
2. See him tormented with sore diseases and of long continuance, such as were threatened in the law against those that would not fear the Lord their God, Deu 28:58, Deu 28:59. His disease was very grievous. It lay in his bowels, producing a continual griping, and with this there was a complication of other sore diseases. The affliction was moreover very tedious. Two years he continued ill, and could get no relief; for the disease was incurable, though he was in the prime of life, not forty years old. Asa, whose heart was perfect with God though in some instances he stepped aside, was diseased only in his feet; but Jehoram, whose heart was wicked, was struck in his inwards, and he that had no bowels of compassion towards his brethren was so plagued in his bowels that they fell out. Even good men, and those who are very dear to God, may be afflicted with diseases of this kind; but to them they are fatherly chastisements, and by the support of divine consolations the soul may dwell at ease even then when the body lies in pain. These sore diseases seized him just after his house was plundered and his wives and children were carried away. (1.) Perhaps his grief and anguish of mind for that calamity might occasion his sickness, or at least contribute to the heightening of it. (2.) By this sickness he was disabled to do any thing for the recovery of them or the revenge of the injury done him. (3.) It added, no doubt, very much to his grief, in his sickness, that he was deprived of the society of his wives and children and that all the substance of his house was carried away. To be sick and poor, sick and solitary, but especially to be sick and in sin, sick and under the curse of God, sick and destitute of grace to bear the affliction, and of comfort to counter-balance it - is a most deplorable case.
3. See him buried in disgrace. He reigned but eight years, and then departed without being desired, Ch2 21:20. Nobody valued him while he lived, none lamented him when he died, but all wished that no greater loss might ever come to Jerusalem. To show what little affection or respect they had for him, they would not bury him in the sepulchres of the kings, as thinking him unworthy to be numbered among them who had governed so ill. The excluding of his body from the sepulchres of his fathers might be ordered by Providence as an intimation of the everlasting separation of the souls of the wicked after death, from the spirits of just men. This further disgrace they put upon him, that they made no burning for him, like the burning of his fathers, Ch2 21:19. His memory was far from being sweet and precious to them, and therefore they did not honour it with any sweet odours or precious spices, though we may suppose that his dead body, after so long and loathsome a disease, needed something to perfume it. The generality of the people, though prone to idolatry, yet had no true kindness for their idolatrous kings. Wickedness and profaneness make men despicable even in the eyes of those who have but little religion themselves, while natural conscience itself often gives honour to those who are truly pious. Those that despise God shall be lightly esteemed, as Jehoram was.</p>

<p>We have here an account of the reign of Ahaziah, a short reign (of one year only), yet long enough, unless it had been better. He was called Jeho-ahaz (Ch2 21:17); here he is called Ahaz-iah, which is the same name and of the same signification, only the words of which it is compounded are transposed. He is here said to be forty-two years old when he began to reign (Ch2 22:2), which could not be, for his father, his immediate predecessor, was but forty when he died, and it is said (Kg2 8:26) that he was twenty-two years old when he began to reign. Some make this forty-two to be the age of his mother Athaliah, for in the original it is, he was the son of forty-two years, that is, the son of a mother that was of that age; and justly is her age put for his, in reproach to him, because she managed him, and did what she would - she, in effect, reigned, and he had little more than the title of king. Many good expositors are ready to allow that this, with some few more such difficulties, arise from the mistake of some transcriber, who put forty-two for twenty-two, and the copies by which the error should have been corrected might be lost. Many ancient translations read it here twenty-two. Few books are now printed without some errata, yet the authors do not therefore disown them, nor are the errors of the press imputed to the author, but the candid reader amends them by the sense, or by comparing them with some other part of the work, as we may easily do this.
The history of Ahaziah&#039;s reign is briefly summed up in two clauses, Ch2 22:3, Ch2 22:4. His mother and her relations were his counselors to do wickedly, and it was to his destruction.
I. He did wickedly. Though by a special providence of God he was preserved alive, when all his brethren were slain, and reserved for the crown, notwithstanding he was the youngest of them - though the inhabitants of Jerusalem, when they had buried his father ingloriously, made him king, in hopes he would take warning by that not to tread in his steps, but would do better for himself and his kingdom - yet he was not influenced by the favours either of God or man, but walked in the way of the house of Ahab, did evil in the sight of the Lord like them (Ch2 22:3, Ch2 22:4), that is, he worshipped, Baalim and Ashtaroth, supposing (as the learned bishop Patrick thinks) that by these demons, as mediators, they might have easier access to the supreme Numen, the God of Israel, or that these they might resort to at all times and for all matters, as being nearer at hand, and not of so high a dignity, but of a middle nature between the immortal God and mortal men - deified heroes; so they worshipped them as the church of Rome does saints and angels. That was sufficiently bad; but I wish there was no reason to suspect worse. I am apprehensive that they looked upon Jehovah, the God of their fathers, to be altogether such a one as these Baalim, and them to be as great and as good as he, nay, upon one account, more eligible inasmuch as these Baalim encouraged in their worshippers all manner of lewdness and sensuality, which the God of Israel strictly forbade.
II. He was counselled by his mother and her relations to do so. She was his counsellor (Ch2 22:3) and so were they, after the death of his father, Ch2 22:4. While his father lived he took care to keep him to idolatry; but, when he was dead, the house of Ahab feared lest his father&#039;s miserable end should deter him from it, and therefore they were very industrious to keep him closely to it, and to make him seven times more a child of hell than themselves. The counsel of the ungodly is the ruin of many young persons when they are setting out in the world. This young prince might have had better advice if he had pleased from the princes and the judges, the priests and the Levites, that had been famous in his good grandfather&#039;s time for teaching in the knowledge of God; but the house of Ahab humoured him, and he walked after their counsel, gave himself up to be led by them, and did just as they would have him. Thus do those debase and destroy themselves that forsake the divine guidance.
III. He was counselled by them to his destruction. So it proved. Those that counsel us to do wickedly counsel us to our destruction; while they fawn, and flatter, and pretend friendship, they are really our worst enemies. Those that debauch young men destroy them. It was bad enough that they exposed him to the sword of the Syrians, drawing him in to join with Joram king of Israel in an expedition to Ramoth-Gilead, where Joram was wounded, an expedition that was not for his honour. Those that give us bad counsel in the affairs of religion, if regarded by us, may justly be made of God our counsellors to do foolishly in our own affairs. But that was not all: by engaging him in an intimacy with Joram king of Israel, they involved him in the common ruin of the house of Ahab. He came on a visit to Joram (Ch2 22:6) just at the time that Jehu was executing the judgment of God upon that idolatrous family, and so was cut off with them, Ch2 22:7-9. Here, 1. See and dread the mischief of bad company - of joining in with sinners. If not the infection, yet let the destruction be feared. Come out from Babylon, that falling house, Rev 18:4. 2. See and acknowledge the justice of God. His providence brought Ahaziah, just at this fatal juncture, to see Joram, that he might fall with him and be taken as in a snare. This we had an account of before, Kg2 9:27, Kg2 9:28. It is here added that he was decently buried (not as Jehoram, whose dead body was cast into Naboth&#039;s vineyard, Kg2 9:26), and the reason given is because he was the son (that is, the grandson) of good Jehoshaphat, who sought the Lord with his heart. Thus is he remembered with honour long after his death, and some respect shown even to his degenerate unworthy seed for his sake. The memory of the just is blessed, but the name of the wicked shall rot.</p>

<p>he sought Ahaziah, and they caught him (for he was hid in Samaria)--(compare Kg2 9:27-29). The two accounts are easily reconciled. &quot;Ahaziah fled first to the garden house and escaped to Samaria; but was here, where he had hid himself, taken by Jehu&#039;s men who pursued him, brought to Jehu, who was still near or in Jezreel, and at his command slain at the hill Gur, beside Ibleam, in his chariot; that is, mortally wounded with an arrow, so that he, again fleeing, expired at Megiddo&quot; [KEIL]. Jehu left the corpse at the disposal of the king of Judah&#039;s attendants, who conveyed it to Jerusalem, and out of respect to his grandfather Jehoshaphat&#039;s memory, gave him an honorable interment in the tombs of the kings.

So the house of Ahaziah had no power to keep still the kingdom--His children were too young to assume the reins of government, and all the other royal princes had been massacred by Jehu (Ch2 22:8).</p>

<p>We have here a sad account of the degeneracy and apostasy of Joash. God had done great things for him; he had done something for God; but now he proved ungrateful to his God and false to the engagements he had laid himself under to him. How has the gold become dim, and the most fine gold changed! Here we find,
I. The occasions of his apostasy. When he did that which was right it was not with a perfect heart. He never was sincere, never acted from principle, but in compliance to Jehoiada, who had helped him to the crown, and because he had been protected in the temple and rose upon the ruins of idolatry; and therefore, when the wind turned, he turned with it. 1. His good counsellor left him, and was by death removed from him. It was a mercy to him and his kingdom that Jehoiada lived so long-130 years (Ch2 24:15), by which it appears that he was born in Solomon&#039;s time, and had lived six entire reigns before this. It was an encouragement to him to go on in that good way which Jehoiada had trained him up in to see what honour was done to Jehoiada at his death: They buried him among the kings, with this honourable encomium (perhaps it was part of the inscription on his grave-stone), that he had done good in Israel. Judah is called Israel, because, the other tribes having revolted from God, they only were Israelites indeed. Note, It is the greatest honour to do good in our generations, and those who do that which is good shall have praise of the same. He had done good towards God; not that any man&#039;s goodness can extend unto him, but he had done good towards his house, in reviving the temple service, Ch2 23:8. Note, Those do the greatest good to their country that lay out themselves in their places to promote religion. Well, Jehoiada finished his course with honour; but the little religion that Joash had was all buried in his grave, and, after his death, both king and kingdom miserably degenerated. See how much one head may sustain, and what a great judgment to any prince or people the death of godly, zealous, useful men is. See how necessary it is that, as our Saviour speaks, we have salt in ourselves, that we act in religion from an inward principle, which will carry us on through all changes. Then the loss of a parent, a minister, a friend, will not involve the loss of our religion. 2. Bad counsellors got about him, insinuated themselves into his affections, wheedled him, flattered him, made obeisance to him, and, instead of condoling, congratulated him upon the death of his old tutor, as his release from the discipline he had been so long under, unworthy a man, a king. They tell him he must be priest-ridden no longer, he is now discharged from grave lessons and restraints, he may do as he pleases: and (would you think it?) the princes of Judah were the men that were so industrious to debauch him, Ch2 24:17. His father and grandfather were corrupted by the house of Ahab, from whom no better could be expected. But that the princes of Judah should be seducers to their king was very sad. But those that incline to the counsels of the ungodly will never want ungodly counsellors. They made obeisance to the king, flattered him into an opinion of his absolute power, promised to stand by him in making his royal will and pleasure pass for a law, any divine precept or institution to the contrary in any wise notwithstanding. And he hearkened to them: their discourse pleased him, and was more agreeable than Jehoiada&#039;s dictates used to be. Princes and inferior people have been many a time thus flattered into their ruin by those who have promised them liberty and dignity, but who have really brought them into the greatest servitude and disgrace.
II. The apostasy itself: They left the house of God, and served groves and idols, Ch2 24:18. The princes, it is likely, had a request to the king, which they tell him they durst not offer while Jehoiada lived; but now they hope it will give no offence: it is that they may set up the groves and idols again which were thrown down in the beginning of his reign, for they hate to be always confined to the dull old-fashioned service of the temple. And he not only gave them leave to do it themselves, but he joined with them. The king and princes, who, a little while ago, were repairing the temple, now forsook the temple; those who had pulled down groves and idols now themselves served them. So inconstant a thing is man and so little confidence is to be put in him!
III. The aggravations of this apostasy and the additions of guilt to it. God sent prophets to them (Ch2 24:19) to reprove them for their wickedness, and to tell them what would be in the end thereof, and so to bring them again unto the Lord. It is the work of ministers to bring people, not to themselves, but to God - to bring those again to him who have gone a whoring from him. In the most degenerate times God left not himself without witness; though they had dealt very disingenuously with God, yet he sent prophets to them to convince and instruct them, and to assure them that they should find favour with him if yet they would return; for he would rather sinners should turn and live than go on and die, and those that perish shall be left inexcusable. The prophets did their part: they testified against them; but, few or none received their testimony.
1. They slighted all the prophets; they would not give ear, were so strangely wedded to their idols that no reproofs, warnings, threatenings, nor any of the various methods which the prophets took to convince them would reclaim them. Few would hear them, fewer would heed them, but fewest of all would believe them or be governed by them.
2. They slew one of the most eminent, Zechariah the son of Jehoiada, and perhaps others. Concerning him observe,
(1.) The message which he delivered to them in the name of God, Ch2 24:20. The people were assembled in the court of the temple (for they had not quite left it), probably on occasion of some solemn feast, when this Zechariah, being filled with the spirit of prophecy, and known (it is likely) to be a prophet, stood up in some of the desks that were in the court of the priests, and very plainly, but without any provoking language, told the people of their sin and what would be the consequences of it. He did not impeach any particular persons, nor predict any particular judgments, as sometimes the prophets did, but as inoffensively as possible reminded them of what was written in the law. Let them but look into their Bibles, and there they would find, [1.] The precept they broke: &quot;You transgress the commandments of the Lord, you know you do so, in serving groves and idols: and why will you so offend God and wrong yourselves?&quot; [2.] The penalty they incurred: &quot;You know, if the word of God be true, you cannot prosper in this evil way; never expect to do ill and fare well. Nay, you find already that because you have forsaken the Lord he hath forsaken you, as he told you he would,&quot; Deu 29:25; Deu 31:16, Deu 31:17. This is the work of ministers, by the word of God, as a lamp and a light, to expose the sin of men and expound the providences of God.
(2.) The barbarous treatment they gave him for his kindness and faithfulness in delivering this message to them, Ch2 24:21. By the conspiracy of the princes, or some of their party, and by the commandment of the king, who thought himself affronted by this fair warning, they stoned him to death immediately, not under colour of law, accusing him as a blasphemer, a traitor, or a false prophet, but in a popular tumult, in the court of the house of the Lord - as horrid a piece of wickedness as perhaps any we read of in all the history of the kings. The person was sacred - a priest, the place sacred - the court of the temple (the inner court, between the porch and the altar), the message yet more sacred, and we have reason to think that they knew it came from the spirit of prophecy. The reproof was just, the warning fair, both backed with scripture, and the delivery very gentle and tender; and yet so impudently and daringly do they defy God himself that nothing less than the blood of the prophet can satisfy their indignation at the prophecy. Be astonished, O heavens! at this, and tremble, O earth! that ever such villany should be committed by men, by Israelites, in contempt and violation of every thing that is just, honourable, and sacred - that a king, a king in covenant with God, should command the murder of one whom it was his office to protect and countenance! The Jews say there were seven transgressions in this; for they killed a priest, a prophet, a judge, they shed innocent blood, and polluted the court of the temple, the sabbath, and the day of expiation: for on that day, their tradition says, this happened.
(3.) The aggravation of this sin, that this Zechariah, who suffered martyrdom for his faithfulness to God and his country, was the son of Jehoiada, who had done so much good in Israel, and particularly had been as a father to Joash, Ch2 24:22. The affront done by it to God, and the contempt put on religion, are not so particularly taken notice of as the ingratitude there was in it to the memory of Jehoiada. He remembered not the kindness of the father, but slew the son for doing his duty, and what the father would have done if he had been there. Call a man ungrateful, and you can call him no worse.
(4.) The dying martyr&#039;s prophetic imprecation of vengeance upon his murderers: The Lord look upon it, and require it! This came not from a spirit of revenge, but a spirit of prophecy: He will require it. This would be the continual cry of the blood they shed, as Abel&#039;s blood cried against Cain: &quot;Let the God to whom vengeance belongs demand blood for blood. He will do it, for he is righteous.&quot; This precious blood was quickly reckoned for in the judgments that came upon this apostate prince; it came into the account afterwards in the destruction of Jerusalem by the Chaldeans - their misusing the prophets was that which brought upon them ruin without remedy (Ch2 36:16); nay, our Saviour makes the persecutors of him and his gospel answerable for the blood of this Zechariah; so loud, so long, does the blood of the martyrs cry. See Mat 23:35. Such as this is the cry of the souls under the altar (Rev 6:10), How long ere thou avenge our blood? For it shall not always go unrevenged.
IV. The judgments of God which came upon Joash for this aggravated wickedness of his. 1. A small army of Syrians made themselves masters of Jerusalem, destroyed the princes, plundered the city, and sent the spoil of it to Damascus, Ch2 24:23, Ch2 24:24. God&#039;s people, while they kept in with God, had often been conquerors when the enemy had the advantage of the greater number; but now, on the contrary, an inconsiderable handful of Syrians routed a very great host of Israelites, because they had forsaken the Lord God of their fathers, and then they were not only put upon the level with their enemies, but opposed them with the utmost disadvantage; for their God not only departed from them, but turned to be their enemy and fought against them. The Syrians were employed as instruments in God&#039;s hand to execute judgments against Joash, though they little thought so, Isa 10:6, Isa 10:7, and see Deu 32:30. 2. God smote him with great diseases, of body, or mind, or both, either like his grandfather (Ch2 21:18), or, like Saul, an evil spirit from God troubling him. While he was plagued with the Syrians he thought that, if he could but get clear of them, he should do well enough. But, before they departed from him, God smote him with diseases. If vengeance pursue men, the end of one trouble will but be the beginning of another. 3. His own servants conspired against him. Perhaps he began to hope his disease would be cured - he was but a middle-aged man and might recover it; but he that cometh up out of the pit shall fall into the snare. When he thought he should escape death by sickness he met it by the sword. They slew him in his bed for the blood of the sons of Jehoiada, by which it should seem that he did not only slay Zechariah, but others of the sons of Jehoiada for his sake. Perhaps those that slew him intended to take vengeance for that blood; but, whether they did or not, this was what God intended in permitting them to slay him. Those that drink the blood of the saints shall have their own blood given them to drink, for they are worthy. The regicides are here named (Ch2 24:26), and it is observable that the mothers of them both were foreigners, one an Ammonitess and the other a Moabitess. The idolatrous kings, it is likely, countenanced those marriages which the law prohibited for the prevention of idolatry; and see how they resulted in their own destruction. 4. His people would not bury him in the sepulchres of the kings because he had stained his honour by his mal-administration. Let him not be written with the righteous, Psa 69:28. These judgments are called the burdens laid upon him (Ch2 24:27), for the wrath of God is a heavy burden, too heavy for any man to bear. Or it may be meant of the threatenings denounced against him by the prophets, for those are called burdens. Usually God sets some special marks of his displeasure upon apostates in this life, for warning to all to remember Lot&#039;s wife.</p>

<p>We have here an account of two things concerning Uzziah: -
I. His piety. In this he was not very eminent or zealous; yet he did that which was right in the sight of the Lord. He kept up the pure worship of the true God as his father did, and was better than his father, inasmuch as we have no reason to think he ever worshipped idols as his father did, no, not in his latter days, when his heart was lifted up. It is said (Ch2 26:5), He sought God in the days of Zechariah, who, some think, was the son of the Zechariah whom his grandfather Joash slew. This Zechariah was one that had understanding in the visions of God, either the visions which he himself was favoured with or the visions of the preceding prophets. He was well versed in prophecy, and conversed much with the upper world, was an intelligent, devout, good man; and, it seems, had great influence with Uzziah. Happy are the great men who have such about them and are willing to be advised by them; but unhappy those who seek God only while they have such with them and have not a principle in themselves to bear them out to the end.
II. His prosperity.
1. In general, as long as he sought the Lord, and minded religion, God made him to prosper. Note, (1.) Those only prosper whom God makes to prosper; for prosperity is his gift. (2.) Religion and piety are very friendly to outward prosperity. Many have found and owned this, that as long as they sought the Lord and kept close to their duty they prospered; but since they forsook God every thing has gone cross.
2. Here are several particular instances of his prosperity: - (1.) His success in his wars: God helped him (Ch2 26:7), and then he triumphed over the Philistines (those old enemies of God&#039;s people), demolished the fortifications of their cities, and put garrisons of his own among them, Ch2 26:6. He obliged the Ammonites to pay him tribute, Ch2 26:8. He made all quiet about him, and kept them in awe. (2.) The greatness of his fame and reputation. His name was celebrated throughout all the neighbouring countries (Ch2 26:8) and it was a good name, a name for good things with God and good people. This is true fame, and makes a man truly honourable. (3.) His buildings. While he acted offensively abroad, he did not neglect the defence of his kingdom at home, but built towers in Jerusalem and fortified them, Ch2 26:9. Much of the wall of Jerusalem was in his father&#039;s time broken down, particularly at the corner gate. But his best fortification of Jerusalem was his close adherence to the worship of God: if his father had not forsaken this the wall of Jerusalem would not have been broken down. While he fortified the city, he did not forget the country, but built towers in the desert too (Ch2 26:10), to protect the country people from the inroads of the plunderers, bands of whom sometimes alarmed them and plundered them, as Ch2 21:16. (4.) His husbandry. He dealt much in cattle and corn, employed many hands, and got much wealth by his dealing; for he took a pleasure in it: he loved husbandry (Ch2 21:10), and probably did himself inspect his affairs in the country, which was no disparagement to him, but an advantage, as it encouraged industry among his subjects. It is an honour to the husbandman&#039;s calling that one of the most illustrious princes of the house of David followed it and loved it. He was not one of those that delight in war, nor did he addict himself to sport and pleasure, but delighted in the innocent and quiet employments of the husbandman. (5.) His standing armies. He had, as it should seem, two military establishments. [1.] A host of fighting men that were to make excursions abroad. These went out to war by bands, Ch2 21:11. They fetched in spoil from the neighbouring countries by way of reprisal for the depredations they had so often made upon Judah, [2.] Another army for guards and garrisons, that were ready to defend the country in case it should be invaded, Ch2 21:12, Ch2 21:13. So great were their number and valour that they made war with mighty power; no enemy durst face them, or, at least, could stand before them. Men unarmed can do little in war. Uzziah therefore furnished himself with a great armoury, whence his soldiers were supplied with arms offensive and defensive (Ch2 21:14), spears, bows, and slings, shields, helmets, and habergeons: swords are not mentioned, because it is probable that every man had a sword of his own, which he wore constantly. Engines were invented, in his time, for annoying besiegers with darts and stones shot from the towers and bulwarks, Ch2 21:15. What a pity it is that the wars and fightings which come from men&#039;s lusts have made it necessary for cunning men to employ their skill in inventing instruments of death.</p>

<p>Here is, I. Ezra&#039;s pedigree. He was one of the sons of Aaron, a priest. Him God chose to be an instrument of good to Israel, that he might put honour upon the priesthood, the glory of which had been much eclipsed by the captivity. He is said to be the son of Seraiah, that Seraiah, as is supposed, whom the king of Babylon put to death when he sacked Jerusalem, Kg2 25:18, Kg2 25:21. If we take the shortest computation, it was seventy-five years since Seraiah died; many reckon it much longer, and, because they suppose Ezra called out in the prime of his time to public service, do therefore think that Seraiah was not his immediate parent, but his grandfather or great-grandfather, but that he was the first eminent person that occurred in his genealogy upwards, which is carried up here as high as Aaron, yet leaving out many for brevity-sake, which may be supplied from Ch1 6:4, etc. He was a younger brother, or his father was Jozadak, the father of Jeshua, so that he was not high priest, but nearly allied to the high priest.
II. His character. Though of the younger house, his personal qualifications made him very eminent. 1. He was a man of great learning, a scribe, a ready scribe, in the law of Moses, Ezr 7:6. He was very much conversant with the scriptures, especially the writings of Moses, had the words ready and was well acquainted with the sense and meaning of them. It is to be feared that learning ran low among the Jews in Babylon; but Ezra was instrumental to revive it. The Jews say that he collected and collated all the copies of the law he could find out, and published an accurate edition of it, with all the prophetical books, historical and poetical, that were given by divine inspiration, and so made up the canon of the Old Testament, with the addition of the prophecies and histories of his own time. If he was raised up of God, and qualified and inclined to do this, all generations have reason to call him blessed, and to bless God for him. God sent to the Jews prophets and scribes, Mat 23:34. Ezra went under the latter denomination. Now that prophecy was about to cease it was time to promote scripture-knowledge, pursuant to the counsel of God by the last of the prophets, Mal 4:4. Remember the law of Moses. Gospel ministers are called scribes instructed to the kingdom of heaven (Mat 13:52), New Testament scribes. It was a pity that such a worthy name as this should be worn, as it was in the degenerate ages of the Jewish church, by men who were professed enemies to Christ and his gospel (Woe unto you, scribes and Pharisees), who were learned in the letter of the law, but strangers to the spirit of it. 2. He was a man of great piety and holy zeal (Ezr 7:10): He had prepared his heart to seek the law of the Lord, etc. (1.) That which he chose for his study was the law of the Lord. The Chaldeans, among whom he was born and bred, were famed for literature, especially the study of the stars, to which, being a studious man, we may suppose that Ezra was tempted to apply himself. But he got over the temptation; the law of his God was more to him than all the writings of their magicians and astrologers, which he knew enough of with good reason to despise them. (2.) He sought the law of the Lord, that is, he made it his business to enquire into it, searched the scriptures, and sought the knowledge of God, of his mind and will, in the scriptures, which is to be found there, but not without seeking. (3.) He made conscience of doing according to it; he set it before him as his rule, formed his sentiments and temper by it, and managed himself in his whole conversation according to it. This use we must make of our knowledge of the scriptures; for happy are we if we do what we know of the will of God. (4.) He set himself to teach Israel the statutes and judgments of that law. What he knew he was willing to communicate for the good of others; for the ministration of the Spirit is given to every man to profit withal. But observe the method: he first learned and then taught, sought the law of the Lord and so laid up a good treasure, and then instructed others and laid out what he had laid up. He also first did and then taught, practised the commandments himself and then directed others in the practice of them; thus his example confirmed his doctrine. (5.) He prepared his heart to do all this, or he fixed his heart. He took pains in his studies, and thoroughly furnished himself for what he designed, and then put on resolution to proceed and persevere in them, and thus he became a ready scribe. Moses in Egypt, Ezra in Babylon, and both in captivity, were wonderfully fitted for eminent services to the church.
III. His expedition to Jerusalem for the good of his country: He went up from Babylon (Ezr 7:6), and, in four months&#039; time, came to Jerusalem, Ezr 7:8. It was strange that such a man as he staid so long in Babylon after his brethren had gone up; but God sent him not thither till he had work for him to do there; and none went but those whose spirits God raised to go up. Some think that this Artaxerxes was the same with that Darius whose decree we had (ch. 6), and that Ezra came the very year after the temple was finished: that was the sixth year, this the seventh (v. 8), so Dr. Lightfoot. My worthy and learned friend, lately deceased, Mr. Talents, in his chronological tables, places it about fifty-seven years after the finishing of the temple; others further on. I have only to observe, 1. How kind the king was to him. He granted him all his request, whatever he desired to put him into a capacity to serve his country. 2. How kind his people were to him. When he went many more went with him, because they desired not to stay in Babylon when he had gone thence, and because they would venture to dwell in Jerusalem when he had gone thither. 3. How kind his God was to him. He obtained this favour from his king and country by the good hand of the Lord that was upon him, v. 6, 9. Note, Every creature is that to us which God makes it to be, and from him our judgment proceeds. As we must see the events that shall occur in the hand of God, so we must see the hand of God in the events that do occur, and acknowledge him with thankfulness when we have reason to call it his good hand.</p>

<p>Which of the kings of Persia this Ahasuerus was the learned are not agreed. Mordecai is said to have been one of those that were carried captive from Jerusalem (Est 2:5, Est 2:6), whence it should seem that this Ahasuerus was one of the first kings of that empire. Dr. Lightfoot thinks that he was that Artaxerxes who hindered the building of the temple, who is called also Ahasuerus (Ezr 4:6, Ezr 4:7), after his great-grandfather of the Medes, Dan 9:1. We have here an account,
I. Of the vast extent of his dominion. In the time of Darius and Cyrus there were but 120 princes (Dan 6:1); now there were 127, from India to Ethiopia, Est 1:1. It had become an over-grown kingdom, which in time would sink with its own weight, and, as usual, would lose its provinces as fast as it got them. If such vast power be put into a bad hand, it is able to do so much the more mischief; but, if into a good hand, it is able to do so much the more good. Christ&#039;s kingdom is, or shall be, far larger than this, when the kingdoms of the world shall all become his; and it shall be everlasting.
II. Of the great pomp and magnificence of his court. When he found himself fixed in his throne, the pride of his heart rising with the grandeur of his kingdom, he made a most extravagant feast, wherein he put himself to vast expense and trouble only to show the riches of his glorious kingdom and the honour of his excellent majesty, Est 1:4. This was vain glory, an affection of pomp to no purpose at all; for none questioned the riches of his kingdom, nor offered to vie with him for honour. If he had shown the riches of his kingdom and the honour of his majesty, as some of his successors did, in contributing largely towards the building of the temple and the maintaining of the temple service (Ezr 6:8, Ezr 7:22), it would have turned to a much better account. Two feasts Ahasuerus made: - 1. One for his nobles and princes, which lasted a hundred and eighty days, Est 1:3, Est 1:4. Not that he feasted the same persons every day for all that time, but perhaps the nobles and princes of one province one day, of another province another day, while thus he and his constant attendants fared sumptuously every day. The Chaldee paraphrast (who is very bold in his additions to the story of this book) says that there had been a rebellion among his subjects and that this feast was kept for joy of the quashing of it. 2. Another was made for all the people, both great and small, which lasted seven days, some one day and some another; and, because no house would hold them, they were entertained in the court of the garden, Est 1:5. The hangings with which the several apartments were divided or the tents which were there pitched for the company, were very fine and rich; so were the beds or benches on which they sat, and the pavement under their feet, Est 1:6. Better is a dinner of herbs with quietness, and the enjoyment of one&#039;s self and a friend, than this banquet of wine with all the noise and tumult that must needs attend it.
III. Of the good order which in some respects was kept there notwithstanding. We do not find this like Belshazzar&#039;s feast, in which dunghill-gods were praised and the vessels of the sanctuary profaned, Dan 5:3, Dan 5:4. Yet the Chaldee paraphrase says that the vessels of the sanctuary were used in this feast, to the great grief of the pious Jews. It was not like Herod&#039;s feast, which reserved a prophet&#039;s head for the last dish. Two things which are laudable we may gather from the account here given of this feast: - 1. That there was no forcing of healths, nor urging of them: The drinking was according to the law, probably some law lately made; none did compel, no, not by continual proposing of it (as Josephus explains it); they did not send the glass about, but every man drank as he pleased (Est 1:8), so that if there were any that drank to excess it was their own fault, a fault which few would commit when the king&#039;s order put an honour upon sobriety. This caution of a heathen prince, even when he would show his generosity, may shame many who are called Christians, who think they do not sufficiently show their good housekeeping, nor bid their friends welcome, unless they make them drunk, and, under pretence of sending the health round, send the sin round, and death with it. There is a woe to those that do so; let them read it and tremble, Hab 2:15, Hab 2:16. It is robbing men of their reason, their richest jewel, and making them fools, the greatest wrong that can be. 2. That there was no mixed dancing; for the gentlemen and ladies were entertained asunder, not as in the feast of Belshazzar, whose wives and concubines drank with him (Dan 5:2), or that of Herod, whose daughter danced before him. Vashti feasted the women in her own apartment; not openly in the court of the garden, but in the royal house, Est 1:9. Thus, while the king showed the honour of his majesty, she and her ladies showed the honour of their modesty, which is truly the majesty of the fair sex.</p>