Resultados para: "HAZAEL"

<p>Here we have, I. Orders given to Joshua to assign to each tribe its portion of this land, including that which was yet unsubdued, which must be brought into the lot, in a believing confidence that it should be conquered when Israel was multiplied so as to have occasion for it (Jos 13:7): Now divide this land. Joshua thought all must be conquered before any must be divided. &quot;No,&quot; said, God, &quot;there is as much conquered as will serve your turn for the present; divide this, and make your best of it, and wait for the remainder hereafter.&quot; Note, We must take the comfort of what we have, though we cannot compass all we would have. Observe,
1. The land must be divided among the several tribes, and they must not always live in common, as now they did. Which way soever a just property is acquired, it is the will of that God who has given the earth to the children of men that there should be such a thing, and that every man should know his own, and not invade that which is another&#039;s. The world must be governed, not by force, but right, by the law of equity, not of arms.
2. That it must be divided for an inheritance, though they got it by conquest. (1.) The promise of it came to them as an inheritance from their fathers; the land of promise pertained to the children of promise, who were thus beloved for their fathers&#039; sakes, and in performance of the covenant with them. (2.) The possession of it was to be transmitted by them, as an inheritance to their children. Frequently, what is got by force is soon lost again; but Israel, having an incontestable title to this land by the divine grant, might see it hereby secured as an inheritance to their seed after them, and that God kept this mercy for thousands.
3. That Joshua must not divide it by his own will. Though he was a very wise, just, and good man, it must not be left to him to give what he pleased to each tribe; but he must do it by lot, which referred the matter wholly to God, and to his determination, for he it is that appoints the bounds of our habitation, and every man&#039;s judgment must proceed from him. But Joshua must preside in this affair, must manage this solemn appeal to Providence, and see that the lot was drawn fairly and without fraud, and that every tribe did acquiesce in it. The lot indeed causeth contention to cease, Pro 18:18. But, if upon this lot any controversy should arise, Joshua by his wisdom and authority must determine it, and prevent any ill consequences of it. Joshua must have the honour of dividing the land, (1.) Because he had undergone the fatigue of conquering it: and when, through his hand, each tribe received its allotment, they would thereby be made the more sensible of their obligations to him. And what a pleasure must it needs be to a man of such a public spirit as Joshua was to see the people that were so dear to him eating of the labour of his hands! (2.) That he might be herein a type of Christ, who has not only conquered for us the gates of hell, but has opened to us the gates of heaven, and, having purchased the eternal inheritance for all believers, will in due time put them all in possession of it.
II. An account is here given of the distribution of the land on the other side Jordan among the Reubenites, and Gadites, and half the tribe of Manasseh. Observe,
1. How this account is introduced. It comes in, (1.) As the reason why this land within Jordan must be divided only to the nine tribes and a half, because the other two and a half were already provided for. (2.) As a pattern to Joshua in the work he had now to do. He had seen Moses distribute that land, which would give him some aid in distributing this, and thence he might take his measure; only this was to be done by lot, but it should seem Moses did that himself, according to the wisdom given unto him. (3.) As an inducement to Joshua to hasten the dividing of this land, that the nine tribes and a half might not be kept any longer than was necessary out of their possession, since their brethren of the two tribes and a half were so well settled in theirs; and God their common Father would not have such a difference made between his children.
2. The particulars of this account.
(1.) Here is a general description of the country that was given to the two tribes and a half, which Moses gave them, even as Moses gave them, Jos 13:8. The repetition implies a ratification of the grant by Joshua. Moses settled this matter, and, as Moses settled it, so shall it rest; Joshua will not, under any pretence whatsoever, go about to alter it. And a reason is intimated why he would not, because Moses was the servant of the Lord, and acted in this matter by secret direction from him and was faithful as a servant. Here we have, [1.] The fixing of the boundaries of this country, by which they were divided from the neighbouring nations, Jos 13:9, etc. Israel must know their own and keep to it, and may not, under pretence of their being God&#039;s peculiar people, encroach upon their neighbours, and invade their rights and properties, to which they had a good and firm title by providence, though not, as Israel, a title by promise. [2.] An exception of one part of this country from Israel&#039;s possession, though it was in their grant, namely, the Geshurites and the Maachathites, Jos 13:13. They had not leisure to reduce all the remote and obscure corners of the country in Moses&#039;s time, and afterwards they had no mind to it, being easy with what they had. Thus those who are not straitened in God&#039;s promises are yet straitened in their own faith, and prayers, and endeavours.
(2.) A very particular account of the inheritances of these two tribes and a half, how they were separated from each other, and what cites, with the towns, villages, and fields, commonly known and reputed to be appurtenances to them, belonged to each tribe. This is very fully and exactly set down in order that posterity might, in reading this history, be the more affected with the goodness of God to their ancestors, when they found what a large and fruitful country, and what abundance of great and famous cities, he put them in possession of (God&#039;s grants look best when we descend to the particulars); and also that the limits of every tribe being punctually set down in this authentic record disputes might be prevented, and such contests between the tribes as commonly happen where boundaries have not been adjusted nor this matter brought to a certainty. And we have reason to think that the register here prescribed and published of the lot of each tribe was of great use to Israel in after-ages, was often appealed to, and always acquiesced in, for the determining of meum and tuum - mine and thine.
[1.] We have here the lot of the tribe of Reuben, Jacob&#039;s first-born, who, though he had lost the dignity and power which pertained to the birthright, yet, it seems, had the advantage of being first served. Perhaps those of that tribe had an eye to this in desiring to be seated on that side Jordan, that, since they could not expect the benefit of the best lot, they might have the credit of the first. Observe, First, In the account of the lot of this tribe mention is made of the slaughter, 1. Of Sihon, king of the Amorites, who reigned in this country, and might have kept it and his life if he would have been neighbourly, and have suffered Israel to pass through his territories, but, by attempting to oppose them, justly brought ruin upon himself, Num 21:21, etc. 2. Of the princes of Midian, who were slain afterwards in another war (Num 31:8), and yet are here called dukes of Sihon, and are said to be smitten with him, because they were either tributaries to him, or, in his opposition to Israel, confederates with him, and hearty in his interests, and his fall made way for theirs not long after. 3. Of Balaam particularly, that would, if he could, have cursed Israel, and was soon after recompensed according to the wickedness of his endeavour (Psa 28:4), for he fell with those that set him on. This was recorded before (Num 31:8), and is here repeated, because the defeating of Balaam&#039;s purpose to curse Israel was the turning of that curse into a blessing, and was such an instance of the power and goodness of God as was fit to be had in everlasting remembrance. See Mic 6:5. Secondly, Within the lot of this tribe was that Mount Pisgah from the top of which Moses took his view of the earthly Canaan and his flight to the heavenly. And not far off thence Elijah was when he was fetched up to heaven in a chariot of fire. The separation of this tribe from the rest, by the river Jordan, was that which Deborah lamented; and the preference they gave to their private interests above the public was what she censured, Jdg 5:15, Jdg 5:16. In this tribe lay Heshbon and Sibmah, famed for their fruitful fields and vineyards. See Isa 16:8, Isa 16:9; Jer 48:32. This tribe, with that of Gad, was sorely shaken by Hazael king of Syria (Kg2 10:33), and afterwards dislodged and carried into captivity, twenty years before the general captivity of the ten tribes by the king of Assyria, Ch1 5:26.
[2.] The lot of the tribe of Gad, Jos 13:24-28. This lay north of Reuben&#039;s lot; the country of Gilead lay in this tribe, so famous for its balm that it is thought strange indeed if there be no balm in Gilead, and the cities of Jabesh-Gilead and Ramoth-Gilead which we often read of in scripture. Succoth and Penuel, which we read of in the story of Gideon, were in this tribe; and that forest which is called the wood of Ephraim (from the slaughter Jephthah made there of the Ephraimites), in which Absalom&#039;s rebellious army was beaten, while his father David lay at Mahanaim, one of the frontier-cities of this tribe, Jos 13:26. Sharon, famous for roses, was in this tribe. And within the limits of this tribe lived those Gadarenes that loved their swine better than their Saviour, fitter to be called Girgashites than Israelites.
[3.] The lot of the half-tribe of Manasseh, Jos 13:29-31. Bashan, the kingdom of Og, was in this allotment, famous for the best timber, witness the oaks of Bashan - and the best breed of cattle, witness the bulls and rams of Bashan. This tribe lay north of Gad, reached to Mount Hermon, and had in it part of Gilead. Mispeh was in this half-tribe, and Jephthah was one of its ornaments; so was Elijah, for in this tribe was Thisbe, whence he is called the Tishbite; and Jair was another. In the edge of the tribe stood Chorazin, honoured with Christ&#039;s wondrous works, but ruined by his righteous woe for not improving them.
[4.] Twice in this chapter it is taken notice of that to the tribe of Levi Moses gave no inheritance (Jos 13:14, Jos 13:33), for so God had appointed, Num 18:20. If they had been appointed to a lot entire by themselves, Moses would have served them first, not because it was his own tribe, but because it was God&#039;s; but they must be provided for in another manner; their habitations must be scattered in all the tribes, and their maintenance brought out of all the tribes, and God himself was the portion both of their inheritance and of their cup, Deu 10:9; Deu 18:2.</p>

<p>Here, I. Saul seeks for a witch, Sa1 28:7. When God answered him not, if he had humbled himself by repentance and persevered in seeking God, who knows but that at length he might have been entreated for him? but, since he can discern no comfort either from heaven or earth (Isa 8:21, Isa 8:22), he resolves to knock at the gates of hell, and to see if any there will befriend him and give him advice: Seek me a woman that has a familiar spirit, Sa1 28:7. And his servants were too officious to serve him in this evil affair; they presently recommended one to him at Endor (a city not far off) who had escaped the execution of Saul&#039;s edict. To her he resolves to apply. Herein he is chargeable, 1. With contempt of the God of Israel; as if any creature could do him a kindness when God had left him and frowned upon him. 2. With contradiction to himself. He knew the heinousness of the sin of witchcraft, else he would not have cut off those that had familiar spirits; yet now he had recourse to that as an oracle which he had before condemned as an abomination. It is common for men to inveigh severely against those sins which they are in no temptation to, but afterwards to be themselves overcome by them. Had one told Saul, when he was destroying the witches, that he himself would, ere long, consult with one, he would have said, as Hazael did, What? Is thy servant a dog? But who knows what mischiefs those will run into that forsake God and are forsaken of him?
II. Hearing of one he hastens to her, but goes by night, and in disguise, only with two servants, and probably on foot, Sa1 28:8. See how those that are led captive by Satan are forced, 1. To disparage themselves. Never did Saul look so mean as when he went sneaking to a sorry witch to know his fortune. 2. To dissemble. Evil works are works of darkness, and they hate the light, neither care for coming to it. Saul went to the witch, not in his robes, but in the habit of a common soldier, not only lest the witch herself, if she had known him, should decline to serve him, either fearing he came to trepan her or resolving to be avenged on him for his edict against those of her profession, but lest his own people should know it and abhor him for it. Such is the power of natural conscience that even those who do evil blush and are ashamed to do it.
III. He tells her his errand and promises her impunity. 1. All he desires of her is to bring up one from the dead, whom he had a mind to discourse with. It was necromancy or divination by the dead, that he hoped to serve his purpose by. This was expressly forbidden by the law (Deu 18:11), seeking for the living to the dead, Isa 8:19. Bring me up him whom I shall name, Sa1 28:8. This supposes that it was generally taken for granted that souls exist after death, and that when men die there is not an end of them: it supposes too that great knowledge was attributed to separate souls. But to think that any good souls would come up at the beck of an evil spirit, or that God, who had denied a man the benefit of his own institutions, would suffer him to reap any real advantage by a cursed diabolical invention, was very absurd. 2. She signifies her fear of the law, and her suspicion that this stranger came to draw her into a snare (Sa1 28:9): Thou knowest what Saul has done. Providence ordered it so that Saul should be told to his face of his edict against witches, at this very time when he was consulting one, for the greater aggravation of his sin. She insists upon the peril of the law, perhaps to raise her price; for, though no mention is made of her fee, no doubt she demanded and had a large one. Observe how sensible she is of danger from the edict of Saul, and what care she is in to guard against it; but not at all apprehensive of the obligations off God&#039;s law and the terrors of his wrath. She considered what Saul had done, not what God had done, against such practices, and feared a snare laid for her life more than a snare laid for her soul. It is common for sinners to be more afraid of punishment from men than of God&#039;s righteous judgment. But, 3. Saul promises with an oath not to betray her, Sa1 28:10. It was his duty as a king to punish her and he knew it, yet he swears no to do it; as if he could by his own oath bind himself from doing that which, by the divine command, he was bound to do. But he promised more than he could perform when he said, There shall no punishment happen to thee; for he that could not secure himself could much less secure her from divine vengeance.
IV. Samuel, who was lately dead, is the person whom Saul desired to have some talk with; and the witch, with her enchantments, gratifies his desire, and brings them together. 1. As soon as Saul had given the witch the assurance she desired (that he would not discover her) she applied to her witchcrafts, and asked very confidently, Whom shall I bring up to thee? Sa1 28:11. Note, Hopes of impunity embolden sinners in their evil ways and harden their hearts. 2. Saul desires to speak with Samuel: Bring me up Samuel. Samuel had anointed him to the kingdom and had formerly been his faithful friend and counsellor, and therefore with him he wished to advise. While Samuel was living at Ramah, not far from Gibeah of Saul, and presided there in the school of the prophets, we never read of Saul&#039;s going to him to consult him in any of the difficulties he was in (it would have been well for him if he had); then he slighted him, and perhaps hated him, looking upon him to be in David&#039;s interest. But now that he is dead, &quot;O for Samuel again! By all means, bring me up Samuel.&quot; Note, Many that despise and persecute God&#039;s saints and ministers when they are living would be glad to have them again when they are gone. Send Lazarus to me, and send Lazarus to my father&#039;s house, Luk 16:24-27. The sepulchres of the righteous are garnished. 3. Here is a seeming defector chasm in the story. Saul said, Bring me up Samuel, and the very next words are, When the woman saw Samuel, (Sa1 28:12), whereas one would have expected to be told how she performed the operation, what spells and charms she used, or that some little intimation would be given of what she said or did; but the profound silence of the scripture concerning it forbids our coveting to know the depths of Satan (Rev 2:24) or to have our curiosity gratified with an account of the mysteries of iniquity. It has been said of the books of some of the popish confessors that, by their descriptions of sin, they have taught men to commit it; but the scripture conceals sinful art, that we may be simple concerning evil, Rom 16:19. 4. The witch, upon sight of the apparition, was aware that her client was Saul, her familiar spirit, it is likely, informing her of it (Sa1 28:12): &quot;Why hast thou deceived me with a disguise; for thou art Saul, the very man that I am afraid of above any man?&quot; Thus she gave Saul to understand the power of her art, in that she could discover him through his disguise; and yet she feared lest, hereafter, at least, he should take advantage against her for what she was now doing. Had she believed that it was really Samuel whom she saw, she would have had more reason to be afraid of him, who was a good prophet, than of Saul, who was a wicked king. But the wrath of earthly princes is feared by most more than the wrath of the King of kings. 5. Saul (who, we may suppose, was kept at a distance in the next room) bade her not to be afraid of him, but go on with the operation, and enquired what she saw? Sa1 28:13. O, says the woman, I saw gods (that is, a spirit) ascending out of the earth; they called angels gods, because spiritual beings. Poor gods that ascend out of the earth! But she speaks the language of the heathen, who had their infernal deities and had them in veneration. If Saul had thought it necessary to his conversation with Samuel that the body of Samuel should be called out of the grave, he would have taken the witch with him to Ramah, where his sepulchre was; but the design was wholly upon his soul, which yet, if it became visible, was expected to appear in the usual resemblance of the body; and God permitted the devil, to answer the design, to put on Samuel&#039;s shape, that those who would not receive the love of the truth might be given up to strong delusions and believe a lie. That it could not be the soul of Samuel himself they might easily apprehend when it ascended out of the earth, for the spirit of a man, much more of a good man, goes upward, Ecc 3:21. But, if people will be deceived, it is just with God to say, &quot;Let them be deceived.&quot; That the devil, by the divine permission, should be able to personate Samuel is not strange, since he can transform himself into an angel of light! nor is it strange that he should be permitted to do it upon this occasion, that Saul might be driven to despair, by enquiring of the devil, since he would not, in a right manner, enquire of the Lord, by which he might have had comfort. Saul, being told of gods ascending, was eager to know what was the form of this deity, and in what shape he appeared, so far was he from conceiving any horror at it, his heart being wretchedly hardened by the deceitfulness of sin. Saul, it seems, was not permitted to see any manner of similitude himself, but he must take the woman&#039;s word for it, that she saw an old man covered with a mantle, or robe, the habit of a judge, which Samuel had sometimes worn, and some think it was for the sake of that, and the majesty of its aspect, that she called this apparition Elohim, a god or gods; for so magistrates are styled, Psa 82:1. 6. Saul, perceiving, by the woman&#039;s description, that it was Samuel, stooped with his face to the ground, either, as it is generally taken, in reverence to Samuel, though he saw him not, or perhaps to listen to that soft and muttering voice which he now expected to hear (for those that had familiar spirits peeped and muttered, Isa 8:19); and it should seem Saul bowed himself (probably by the witch&#039;s direction) that he might hear what was whispered and listen carefully to it; for the voice of one that has a familiar spirit is said to come out of the ground, and whisper out of the dust, Isa 29:4. He would stoop to that who would not stoop to the word of God.</p>

<p>Here is, I. David&#039;s glory, in pursuing the war against the Ammonites, Sa2 11:1. We cannot take that pleasure in viewing this great action which hitherto we have taken in observing David&#039;s achievements, because the beauty of it was stained and sullied by sin; otherwise we might take notice of David&#039;s wisdom and bravery in following his blow. Having routed the army of the Ammonites in the field, as soon as ever the season of the year permitted he sent more forces to waste the country and further to avenge the quarrel of his ambassadors. Rabbah, their metropolis, made a stand, and held out a great while. To this city Joab laid close siege, and it was at the time of this siege that David fell into this sin.
II. David&#039;s shame, in being himself conquered, and led captive by his own lust. The sin he was guilty of was adultery, against the letter of the seventh commandment, and (in the judgment of the patriarchal age) a heinous crime, and an iniquity to be punished by the judges (Job 31:11), a sin which takes away the heart, and gets a man a wound and dishonour, more than any other, and the reproach of which is not wiped away.
1. Observe the occasions which led to this sin. (1.) Neglect of his business. When he should have been abroad with his army in the field, fighting the battles of the Lord, he devolved the care upon others, and he himself tarried still at Jerusalem, Sa2 11:1. To the war with the Syrians David went in person, Sa2 10:17. Had he been now at his post at the head of his forces, he would have been out of the way of this temptation. When we are out of the way of our duty we are in the way of temptation. (2.) Love of ease, and the indulgence of a slothful temper: He came off his bed at evening-tide, Sa2 11:2. There he had dozed away the afternoon in idleness, which he should have spent in some exercise for his own improvement or the good of others. He used to pray, not only morning and evening, but at noon, in the day of his trouble: it is to be feared he had, this noon, omitted to do so. Idleness gives great advantage to the tempter. Standing waters gather filth. The bed of sloth often proves the bed of lust. (3.) A wandering eye: He saw a woman washing herself, probably from some ceremonial pollution, according to the law. The sin came in at the eye, as Eve&#039;s did. Perhaps he sought to see her, at least he did not practise according to his own prayer, Turn away my eyes from beholding vanity, and his son&#039;s caution in a like case, Look not thou on the wine it is red. Either he had not, like Job, made a covenant with his eyes, or, at this time, he had forgotten it.
2. The steps of the sin. When he saw her, lust immediately conceived, and, (1.) He enquired who she was (Sa2 11:3), perhaps intending only, if she were unmarried, to take her to wife, as he had taken several; but, if she were a wife, having no design upon her. (2.) The corrupt desire growing more violent, though he was told she was a wife, and whose wife she was, yet he sent messengers for her, and then, it may be, intended only to please himself with her company and conversation. But, (3.) When she came he lay with her, she too easily consenting, because he was a great man, and famed for his goodness too. Surely (thinks she) that can be no sin which such a man as David is the mover of. See how the way of sin is down-hill; when men begin to do evil they cannot soon stop themselves. The beginning of lust, as of strife, is like the letting forth of water; it is therefore wisdom to leave it off before it be meddled with. The foolish fly fires her wings, and fools away her life at last, by playing about the candle.
3. The aggravations of the sin. (1.) He was now in years, fifty at least, some think more, when those lusts which are more properly youthful, one would think, should not have been violent in him, (2.) He had many wives and concubines of his own; this is insisted on, Sa2 12:8. (3.) Uriah, whom he wronged, was one of his own worthies, a person of honour and virtue, one that was now abroad in his service, hazarding his life in the high places of the field for the honour and safety of him and his kingdom, where he himself should have been. (4.) Bath-sheba, whom he debauched, was a lady of good reputation, and, till she was drawn by him and his influence into this wickedness, had no doubt preserved her purity. Little did she think that ever she could have done so bad a thing as to forsake the guide of her youth, and forget the covenant of her God; nor perhaps could any one in the world but David have prevailed against her. The adulterer not only wrongs and ruins his own soul, but, as much as he can, another&#039;s soul too. (5.) David was a king, whom God had entrusted with the sword of justice and the execution of the law upon other criminals, particularly upon adulterers, who were, by the law, to be put to death; for him therefore to be guilty of those crimes himself was to make himself a pattern, when he should have been a terror, to evil doers. With what face could he rebuke or punish that in others which he was conscious to himself of being guilty of? See Rom 2:22. Much more might be said to aggravate the sin; and I can think but of one excuse for it, which is that it was done but once; it was far from being his practice; it was by the surprise of a temptation that he was drawn into it. He was not one of those of whom the prophet complains that they were as fed horses, neighing every one after his neighbour&#039;s wife (Jer 5:8); but this once God left him to himself, as he did Hezekiah, that he might know what was in his heart, Ch2 32:31. Had he been told of it before, he would have said, as Hazael, What! is thy servant a dog? But by this instance we are taught what need we have to pray every day, Father, in heaven, lead us not into temptation, and to watch, that we enter not into it.</p>

<p>Here is, I. Elijah housed in a cave at Mount Horeb, which is called the mount of God, because on it God had formerly manifested his glory. And perhaps this was the same cave, or cleft of a rock, in which Moses was hidden when the Lord passed by before him and proclaimed his name, Exo 33:22. What Elijah proposed to himself in coming to lodge here, I cannot conceive, unless it was to indulge his melancholy, or to satisfy his curiosity and assist his faith and devotion with the sight of that famous place where the law was given and where so many great things were done, and hoping to meet with God himself there, where Moses met with him, or in token of his abandoning his people Israel, who hated to be reformed (in the latter case, it agrees with Jeremiah&#039;s wish, Jer 9:2, O that I had in the wilderness a lodging place of wayfaring men, that I might leave my people, and go from them, for they are all adulterers) and so it was a bad omen of God&#039;s forsaking them; or it was because the thought he could not be safe any where else, and to this instance of the hardships this good man was reduced to the apostle refers, Heb 11:38. They wandered in deserts and in mountains, and in dens and caves of the earth.
II. The visit God paid to him there and the enquiry he made concerning him: The word of the Lord came to him. We cannot go any where to be out of the reach of God&#039;s eye, his arm, and his word. Whither can I flee from thy Spirit? Psa 139:7, etc. God will take care of his out-casts; and those who, for his sake, are driven out from among men, he will find, and own, and gather with everlasting loving-kindnesses. John saw the visions of the Almighty when he was in banishment in the isle of Patmos, Rev 1:9. The question God puts to the prophet it, What doest thou here, Elijah? Kg1 19:9, and again Kg1 19:13. This is a reproof, 1. For his fleeing hither. &quot;What brings thee so far from home? Dost thou flee from Jezebel? Couldst thou not depend upon almighty power for thy protection?&quot; Lay the emphasis upon the pronoun thou. &quot;What thou! So great a man, so great a prophet, so famed for resolution - dost thou flee thy country, forsake thy colours thus?&quot; This cowardice would have been more excusable in another, and not so bad an example. Should such a man as I flee? Neh 6:11. Howl, fir-trees, if the cedars be thus shaken. 2. For his fixing here. &quot;What doest thou here, in this cave? Is this a place for a prophet of the Lord to lodge in? Is this a time for such men to retreat, when the public has such need of them?&quot; In the retirement to which God sent Elijah (ch. 17) he was a blessing to a poor widow at Sarepta, but here he had no opportunity of doing good. Note, It concerns us often to enquire whether we be in our place and in the way of our duty. &quot;Am I where I should be, whither God calls me, where my business lies, and where I may be useful?&quot;
III. The account he gives of himself, in answer to the question put to him (Kg1 19:10), and repeated, in answer to the same question, Kg1 19:14.
1. He excuses his retreat, and desires it may not be imputed to his want of zeal for reformation, but to his despair of success. For God knew, and his own conscience witnessed for him, that as long as there was any hope of doing good he had been very jealous for the Lord God of Hosts; but now that he had laboured in vain, and all his endeavours were to no purpose, he thought it was time to give up the cause, and mourn for what he could not mend. Abi in cellam, et dic, Miserere mei - &quot;Away to thy cell, and cry, Have compassion on me.&quot;
2. He complains of the people, their obstinacy in sin, and the height of impiety to which they had arrived: &quot;The children of Israel have forsaken thy covenant, and that is the reason I have forsaken them; who can stay among them, to see every thing that is sacred ruined and run down?&quot; This the apostle calls his making intercession against Israel, Rom 11:2, Rom 11:3. He had often been, of choice, their advocate, but now he is necessitated to be their accuser, before God. Thus Joh 5:45, There is one that accuseth you, even Moses, whom you trust. Those are truly miserable that have the testimony and prayers of God&#039;s prophets against them. (1.) He charges them with having forsaken God&#039;s covenant; though they retained circumcision, that sign and seal of it, yet they had quitted his worship and service, which was the intention of it. Those who neglect God&#039;s ordinances, and let fall their communion with him, do really forsake his covenant, and break their league with him. (2.) With having thrown down his altars, not only deserted them and suffered them to go to decay, but, in their zeal for the worship of Baal, wilfully demolished them. This alludes to the private altars which the prophets of the Lord had, and which good people attended, who could not go up to Jerusalem and would not worship the calves nor Baal. These separate altars, though breaking in upon the unity of the church, yet, being erected and attended by those that sincerely aimed at the glory of God and served him faithfully, the seeming schism was excused. God owned them for his altars, as well as that at Jerusalem, and the putting of them down is charged upon Israel as a crying sin. But this was not all. (3.) They have slain thy prophets with the sword, who, it is probable, ministered at those altars. Jezebel, a foreigner, slew them (Kg1 18:4), but the crime is charged upon the body of the people because the generality of them were consenting to their death, and pleased with it.
3. He gives the reasons why he retired into this desert and took up his residence in this cave. (1.) It was because he could not appear to any purpose: &quot;I only am left, and have none to second or support me in any good design. They all said, The Lord he is God, but none of them would stand by me nor offer to shelter me. That point then gained was presently lost again, and Jezebel can do more to debauch them than I can to reform them. What can one do against thousands?&quot; Despair of success hinders many a good enterprise. No one is willing to venture alone, forgetting that those are not alone who have God with them. (2.) It was because he could not appear with any safety: &quot;They seek my life to take it away; and I had better spend my life in a useless solitude than lose my life in a fruitless endeavour to reform those that hate to be reformed.&quot;
IV. God&#039;s manifestation of himself to him. Did he come hither to meet with God? He shall find that God will not fail to give him the meeting. Moses was put into the cave when God&#039;s glory passed before him; but Elijah was called out of it: Stand upon the mount before the Lord, Kg1 19:11. He saw no manner of similitude, any more than Israel did when God talked to them in Horeb. But, 1. He heard a strong wind, and saw the terrible effects of it, for it rent the mountains and tore the rocks. Thus was the trumpet sounded before the Judge of heaven and earth, by his angels, whom he makes spirits, or winds (Psa 104:4), sounded so loud that the earth not only rang, but rent again. 2. He felt the shock of an earthquake. 3. He saw an eruption of fire, Kg1 19:12. These were to usher in the designed manifestation of the divine glory, angels being employed in them, whom he maketh a flame of fire, and who, as his ministers, march before him, to prepare in this desert a highway for our God. But, 4. At last he perceived a still small voice, in which the Lord was, that is, by which he spoke to him, and not out of the wind, or the earthquake, or the fire. Those struck an awe upon him, awakened his attention, and inspired humility and reverence; but God chose to make known his mind to him in whispers soft, not in those dreadful sounds. When he perceived this, (1.) He wrapped hi face in his mantle, as one afraid to look upon the glory of God, and apprehensive that it would dazzle his eyes and overcome him. The angels cover their faces before God in token of reverence, Isa 6:2. Elijah hid his face in token of shame for having been such a coward as to flee from his duty when he had such a God of power to stand by him in it. The wind, and earthquake, and fire, did not make him cover his face, but the still voice did. Gracious souls are more affected by the tender mercies of the Lord than by his terrors. (2.) He stood at the entrance of the cave, ready to hear what God had to say to him. This method of God&#039;s manifesting himself here at Mount Horeb seems to refer to the discoveries God formerly made of himself at this place to Moses. [1.] Then there was a tempest, an earthquake, and fire (Heb 12:18); but, when God would show Moses his glory, he proclaimed his goodness; and so here: He was, the Word was, in the still small voice. [2.] Then the law was thus given to Israel, with the appearances of terror first and then with a voice of words; and Elijah being now called to revive that law, especially the first two commandments of it, is here taught how to manage it; he must not only awaken and terrify the people with amazing signs, like the earthquake and fire, but he must endeavour, with a still small voice, to convince and persuade them, and not forsake them when he should be addressing them. Faith comes by hearing the word of God; miracles do but make way for it. [3.] Then God spoke to his people with terror; but in the gospel of Christ, which was to be introduced by the spirit and power of Elias, he would speak by a still small voice, the dread of which should not make us afraid; see Heb 12:18, etc.
V. The orders God gives him to execute. He repeats the question he had put to him before, &quot;What doest thou here? This is not a place for thee now.&quot; Elijah gives the same answer (Kg1 19:14), complaining of Israel&#039;s apostasy from God and the ruin of religion among them. To this God gives him a reply. When he wished he might die (Kg1 19:4) God answered him not according to his folly, but was so far from letting him die that he not only kept him alive then but provided that he should never die, but be translated. But when he complained of his discouragement (and whither should God&#039;s prophets go with their complaints of that kind but to their Master?) God gave him an answer. He sends him back with directions to appoint Hazael king of Syria (Kg1 19:15), Jehu king of Israel, and Elisha his successor in the eminency of the prophetical office (Kg1 19:16), which is intended as a prediction that by these God would chastise the degenerate Israelites, plead his own cause among them, and avenge the quarrel of his covenant, Kg1 19:17. Elijah complained that the wickedness of Israel was unpunished. The judgment of famine was too gentle, and had not reclaimed them; it was removed before they were reformed: &quot;I have been jealous,&quot; says he, &quot;for God&#039;s name, but he himself has not appeared jealous for it.&quot; &quot;Well,&quot; says God, &quot;be content; it is all in good time; judgments are prepared for those scorners, though they are not yet inflicted; the persons are pitched upon, and shall now be nominated, for they are now in being, who shall do the business.&quot; 1. &quot;When Hazael comes to be king of Syria, he shall make bloody work among the people (Kg2 8:12) and so correct them for their idolatry.&quot; 2. &quot;When Jehu comes to be king of Israel he shall make bloody work with the royal family, and shall utterly destroy the house of Ahab, that set up and maintained idolatry.&quot; 3. &quot;Elisha, while thou art on earth, shall strengthen thy hands; and, when thou art gone, shall carry on thy work, and be a remaining witness against the apostasy of Israel, and even he shall slay the children of Bethel, that idolatrous city.&quot; Note, The wicked are reserved to judgment. Evil pursues sinners, and there is no escaping it; to attempt an escape is but to run from one sword&#039;s point upon another. See Jer 48:44, He that flees from the fear shall fall into the pit; and he that gets up out of the pit shall be taken in the snare. Elisha, with the sword of the Spirit, shall terrify and wound the consciences of those who escape Hazael&#039;s sword of war and Jehu&#039;s sword of justice. With the breath of his lips shall he slay the wicked, Isa 11:4; Th2 2:8; Hos 6:5. It is a great comfort to good men and good ministers to think that God will never want instruments to do his work in his time, but, when they are gone, others shall be raised up to carry it on.
VI. The comfortable information God gives him of the number of Israelites who retained their integrity, though he thought he was left alone (Kg1 19:18): I have left 7000 in Israel (besides Judea) who have not bowed the knee to Baal. Note, 1. In times of the greatest degeneracy and apostasy God has always had, and will have, a remnant faithful to him, some that keep their integrity and do not go down the stream. The apostle mentions this answer of God to Elijah (Rom 11:4) and applies it to his own day, when the Jews generally rejected the gospel. Yet, says he, at this time also there is a remnant, Kg1 19:5. 2. It is God&#039;s work to preserve that remnant, and distinguish them from the rest, for without his grace they could not have distinguished themselves: I have left me; it is therefore said to be a remnant according to the election of grace. 3. It is but a little remnant, in comparison with the degenerate race; what are 7000 to the thousands of Israel? Yet, when those of every age come together, they will be found many more, 12,000 sealed out of each tribe, Rev 7:4. 4. God&#039;s faithful ones are often his hidden ones (Psa 83:3), and the visible church is scarcely visible, the wheat lost in the chaff and the gold in the dross, till the sifting, refining, separating day comes. 5. The Lord knows those that are his, though we do not; he sees in secret. 6. There are more good people in the world than some wise and holy men think there are. Their jealousy of themselves, and for God, makes them think the corruption is universal; but God sees not as they do. When we come to heaven, as we shall miss a great many whom we thought to meet there, so we shall meet a great many whom we little thought to find there. God&#039;s love often proves larger than man&#039;s charity and more extensive.</p>

<p>Here, I. We may enquire what brought Elisha to Damascus, the chief city of Syria. Was he sent to any but the lost sheep of the house of Israel? It seems he was. Perhaps he went to pay a visit to Naaman his convert, and to confirm him in his choice of the true religion, which was the more needful now because, it should seem, he was not out of his place (for Hazael is supposed to be captain of that host); either he resigned it or was turned out of it, because he would not bow, or not bow heartily, in the house of Rimmon. Some think he went to Damascus upon account of the famine, or rather he went thither in obedience to the orders God gave Elijah, Kg1 19:15, &quot;Go to Damascus to anoint Hazael, thou, or thy successor.&quot;
II. We may observe that Ben-hadad, a great king, rich and mighty, lay sick. No honour, wealth, or power, will secure men from the common diseases and disasters of human life; palaces and thrones lie as open to the arrests of sickness and death as the meanest cottage.
III. We may wonder that the king of Syria, in his sickness, should make Elisha his oracle.
1. Notice was soon brought him that the man of God (for by that title he was well known in Syria since he cured Naaman) had come to Damascus, Kg2 8:7. &quot;Never in better time,&quot; says Ben-hadad. &quot;Go, and enquire of the Lord by him.&quot; In his health he bowed in the house of Rimmon, but now that he is sick he distrusts his idol, and sends to enquire of the God of Israel. Affliction brings those to God who in their prosperity had made light of him; sometimes sickness opens men&#039;s eyes and rectifies their mistakes. This is the more observable, (1.) Because it was not long since a king of Israel had, in his sickness, sent to enquire of the god of Ekron (Kg2 1:2), as if there had been no God in Israel. Note, God sometimes fetches to himself that honour from strangers which is denied him and alienated from him by his own professing people. (2.) Because it was not long since this Ben-hadad had sent a great force to treat Elisha as an enemy (Kg2 6:14), yet now he courts him as a prophet. Note, Among other instances of the change of men&#039;s minds by sickness and affliction, this is one, that it often gives them other thoughts of God&#039;s ministers, and teaches them to value the counsels and prayers of those whom they had hated and despised.
2. To put an honour upon the prophet, (1.) He sends to him, and does not send for him, as if, with the centurion, he thought himself not worthy that the man of God should come under his roof. (2.) He sends to him by Hazael, his prime-minister of state, and not by a common messenger. It is no disparagement to the greatest of men to attend the prophets of the Lord. Hazael must go and meet him at a place where he had appointed a meeting with his friends. (3.) He sends him a noble present, of every good thing of Damascus, as much as loaded forty camels (Kg2 8:9), testifying hereby his affection to the prophet, bidding him welcome to Damascus, and providing for his sustenance while he sojourned there. It is probable that Elisha accepted it (why should he not?), though he refused Naaman&#039;s. (4.) He orders Hazael to call him his son Ben-hadad, conforming to the language of Israel, who called the prophets fathers. (5.) He puts an honour upon him as one acquainted with the secrets of heaven, when he enquires of him, Shall I recover? It is natural to us to desire to know things to come in time, while things to come in eternity are little thought of or enquired after.
IV. What passed between Hazael and Elisha is especially remarkable.
1. Elisha answered his enquiry concerning the king, that he might recover, the disease was not mortal, but that he should die another way (Kg2 8:10), not a natural but a violent death. There are many ways out of the world, and sometimes, while men think to avoid one, they fall by another.
2. He looked Hazael in the face with an unusual concern, till he made Hazael blush and himself weep, Kg2 8:11. The man of God could outface the man of war. It was not in Hazael&#039;s countenance that Elisha read what he would do, but God did, at this time, reveal it to him, and it fetched tears from his eyes. The more foresight men have the more grief they are liable to.
3. When Hazael asked him why he wept he told him what a great deal of mischief he foresaw he would do to the Israel of God (Kg2 8:12), what desolations he would make of their strong-holds, and barbarous destruction of their men, women, and children. The sins of Israel provoked God to give them up into the hands of their cruel enemies, yet Elisha wept to think that ever Israelites should be thus abused; for, though he foretold, he did not desire the woeful day. See what havock war makes, what havock sin makes, and how the nature of man is changed by the fall, and stripped even of humanity itself.
4. Hazael was greatly surprised at this prediction (Kg2 8:13): What, says he, Is thy servant a dog, that he should do this great thing? This great thing he looks upon to be, (1.) An act of great power, not to be done but by a crowned head. &quot;It must be some mighty potentate that can think to prevail thus against Israel, and therefore not I.&quot; Many are raised to that dominion which they never thought of and it often proves to their own hurt, Ecc 8:9. (2.) An act of great barbarity, which could not be done but by one lost to all honour and virtue: &quot;Therefore,&quot; says he, &quot;it is what I shall never find in my heart to be guilty of: Is thy servant a dog, to rend, and tear, and devour? Unless I were a dog, I could not do it.&quot; See here, [1.] What a bad opinion he had of the sin; he looked upon it to be great wickedness, fitter for a brute, for a beast of prey, to do than a man. Note, It is possible for a wicked man, under the convictions and restraints of natural conscience, to express great abhorrence of a sin, and yet afterwards to be well reconciled to it. [2.] What a good opinion he had of himself, how much better than he deserved; he thought it impossible he should do such barbarous things as the prophet foresaw. Note, We are apt to think ourselves sufficiently armed against those sins which yet we are afterwards overcome by, as Peter, Mat 26:35.
5. In answer to this Elisha only told him he should be king over Syria; then he would have power to do it, and then he would find in his heart to do it. Honours change men&#039;s tempers and manners, and seldom for the better: &quot;Thou knowest not what thou wilt do when thou comest to be king, but I tell thee this thou wilt do.&quot; Those that are little and low in the world cannot imagine how strong the temptations of power and prosperity are, and, if ever they arrive at them, they will find how deceitful their hearts were and how much worse than they suspected.
V. What mischief Hazael did to his master hereupon. If he took any occasion to do it from what Elisha had said the fault was in him, not in the word. 1. He basely cheated his master, and belied the prophet (Kg2 8:14): He told me thou shouldst certainly recover. This was abominably false; he told him he should die (Kg2 8:10), but he unfairly and unfaithfully concealed that, either because he was loth to put the king out of humour with bad news or because hereby he might the more effectually carry on that bloody design which he conceived when he was told he should be his successor. The devil ruins men by telling them they shall certainly recover and do well, so rocking them asleep in security, than which nothing is more fatal. This was an injury to the king, who lost the benefit of this warning to prepare for death, and an injury to Elisha, who would be counted a false prophet. 2. He barbarously murdered his master, and so made good the prophet&#039;s word, Kg2 8:15. He dipped a thick cloth in cold water, and spread it upon his face, under pretence of cooling and refreshing him, but so that it stopped his breath, and stifled him presently, he being weak (and not able to help himself) or perhaps asleep: such a bubble is the life of the greatest of men, and so much exposed are princes to violence. Hazael, who was Ben-hadad&#039;s confidant, was his murderer, and some think, was not suspected, nor did the truth ever come out but by the pen of this inspired historian. We found this haughty monarch (1 Kings 20) the terror of the mighty in the land of the living, but he goes down slain to the pit with his iniquity upon his bones, Eze 32:27.</p>

<p>HAZAEL KILLS HIS MASTER, AND SUCCEEDS HIM. (Kg2 8:7-15)

Elisha came to Damascus--He was directed thither by the Spirit of God, in pursuance of the mission formerly given to his master in Horeb (Kg1 19:15), to anoint Hazael king of Syria. On the arrival of the prophet being known, Ben-hadad, who was sick, sent to inquire the issue of his disease, and, according to the practice of the heathens in consulting their soothsayers, ordered a liberal present in remuneration for the service.</p>

<p>Go, say . . . Thou mayest certainly recover--There was no contradiction in this message. This part was properly the answer to Ben-hadad&#039;s inquiry [Kg2 8:9]. The second part was intended for Hazael, who, like an artful and ambitious courtier, reported only as much of the prophet&#039;s statement as suited his own views (compare Kg2 8:14).</p>

<p>he settled his countenance stedfastly until he was ashamed--that is, Hazael. The steadfast, penetrating look of the prophet seemed to have convinced Hazael that his secret designs were known. The deep emotions of Elisha were justified by the horrible atrocities which, too common in ancient warfare, that successful usurper committed in Israel (Kg2 10:32; Kg2 13:3-4, Kg2 13:22).</p>

<p>took a thick cloth, &amp;c.--a coverlet. In the East, this article of bedding is generally a thick quilt of wool or cotton, so that, with its great weight, when steeped in water, it would be a fit instrument for accomplishing the murderous purpose, without leaving any marks of violence. It has been supposed by many doubtful that Hazael purposely murdered the king. But it is common for Eastern people to sleep with their faces covered with a mosquito net; and, in some cases of fever, they dampen the bedclothes. Hazael, aware of those chilling remedies being usually resorted to, might have, with an honest intention, spread a refreshing cover over him. The rapid occurrence of the king&#039;s death and immediate burial were favorable to his instant elevation to the throne.</p>

<p>We have here the anointing of Jehu to be king, who was, at this time, a commander (probably commander-in-chief) of the forces employed at Ramoth-Gilead, Kg2 9:14. There he was fighting for the king his master, but received orders from a higher king to fight against him. It does not appear that Jehu aimed at the government, or that he ever thought of it, but the commission given him was a perfect surprise to him. Some think that he had been anointed before by Elijah, whom God ordered to do it, but privately, and with an intimation that he must not act till further orders, as Samuel anointed David long before he was to come to the throne: but that it not at all probable, for then we must suppose Elijah had anointed Hazael too. No, when God bade him do these things he bade him anoint Elisha to be prophet in his room, to do them when he was gone, as God should direct him. Here is,
I. The commission sent.
1. Elisha did not go himself to anoint Jehu, because he was old and unfit for such a journey and so well known that he could not do it privately, could not go and come without observation; therefore he sends one of the sons of the prophets to do it, Kg2 9:1. They not only reverences him as their father (Kg2 2:15), but observed and obeyed him as their father. This service of anointing Jehu, (1.) Had danger in it (Sa1 16:2), and therefore it was not fit that Elisha should expose himself, but one of the sons of the prophets, whose life was of less value, and who could do it with less danger. (2.) It required labour and was therefore fitter for a young man in his full strength. Let youth work and age direct. (3.) Yet it was an honourable piece of service, to anoint a king, and he that did it might hope to be preferred for it afterwards, and therefore, for the encouragement of the young prophets, Elisha employed one of them: he would not engross all the honours to himself, nor grudge the young prophets a share in them.
2. When he sent him, (1.) He put the oil into his hand with which he must anoint Jehu: Take this box of oil Solomon was anointed with oil out of the tabernacle, Kg1 1:39. That could not now be had, but oil from a prophet&#039;s hand was equivalent to oil out of God&#039;s house. Probably it was not the constant practice to anoint kings, but upon the disturbance of the succession, as in the case of Solomon, or the interruption of it, as in the case of Joash (Kg1 11:12), or the translation of the government to a new family, as here and in the case of David; yet it might be used generally, though the scripture does not mention it. (2.) He put the words into his mouth which he must say (Kg2 9:3) - I have anointed thee king, and, no doubt, told him all the rest that he said, Kg2 9:7-10. Those whom God sends on his errands shall not go without full instructions. (3.) He also ordered him, [1.] To do it privately, to single out Jehu from the rest of the captains and anoint him in an inner chamber (Kg2 9:2), that Jehu&#039;s confidence in his commission might be tried, when he had no witness to attest it. His being suddenly animated for the service would be proof sufficient of his being anointed to it. There needed no other proof. The thing signified was the best evidence of the sign. [2.] To do it expeditiously. When he went about it he must gird up his loins; when he had done it he must flee and not tarry for a fee, or a treat, or to see what Jehu would do. It becomes the sons of the prophets to be quick and lively at their work, to go about it and go through it as men that hate sauntering and trifling. They should be as angels that fly swiftly.
II. The commission delivered. The young prophet did his business with despatch, was at Ramoth-Gilead presently, Kg2 9:4. There he found the general officers sitting together, either at dinner or in a council of war, Kg2 9:5. With the assurance that became a messenger from God, notwithstanding the meanness of his appearance, he called Jehu out from the rest, not waiting his leisure, or begging his pardon for disturbing him, but as one having authority: I have an errand to thee, O captain. Perhaps Jehu had some intimation of his business; and therefore, that he might not seem too forward to catch at the honour, he asked, To which of all us? that it might not be said afterwards he got it by speaking first, but they might all be satisfied he was indeed the person designed. When the prophet had him alone he anointed him, Kg2 9:6. The anointing of the Spirit is a hidden thing, that new name which none knows but those that have it. Herewith,
1. He invests him with the royal dignity: Thus saith the Lord God of Israel, whose messenger I am, in his name I have anointed thee king over the people of the Lord. He gives him an incontestable title, but reminds him that he was made king, (1.) By the God of Israel; from him he must see his power derived (for by him kings reign), for he must use it, and to him he must be accountable. Magistrates are the ministers of God, and must therefore act in dependence upon him and with an entire devotedness to him and to his glory. (2.) Over the Israel of God. Though the people of Israel were wretchedly corrupted, and had forfeited all the honour of relationship to God, yet they are here called the people of the Lord, for he had a right to them and had not yet given them a bill of divorce. Jehu must look upon the people he was made king of as the people of the Lord, not as his vassals, but God&#039;s freemen, his sons, his first-born, not to be abused or tyrannized over, God&#039;s people, and therefore to be ruled for him, and according to his laws.
2. He instructs him in his present service, which was to destroy all the house of Ahab (Kg2 9:7), not that he might clear his own way to the throne, and secure to himself the possession of it, but that he might execute the judgments of God upon that guilty and obnoxious family. He calls Ahab his master, that the relation might be no objection. &quot;He was thy master, and to lift up thy hand against his son and successor would be not only base ingratitude, but treason, rebellion, and all that is bad, if thou hadst not an immediate command from God to do it. But thou art under higher obligations to thy Master in heaven than to thy master Ahab. He has determined that the whole house of Ahab shall perish, and by thy hand; fear not: has not he commanded thee? Fear not sin; his command will justify thee and bear thee out: fear not danger; his command will secure and prosper thee.&quot; That he might intelligently, and in a right manner, do this great execution on the house of Ahab, he tells him, (1.) What was their crime, what the ground of the controversy, and wherefore God had quarrel with them, that he might have an eye to that which God had an eye to, and that was the blood of God&#039;s servants, the prophets and others, faithful worshippers, which they had shed, and which must now be required at the hand of Jezebel. That they were idolaters was bad enough, and merited all that was brought upon them; yet that is not mentioned here, but the controversy God has with them is for their being persecutors, not so much their throwing down God&#039;s altars as their slaying his prophets with the sword. Nothing fills the measure of the iniquity of any prince or people as this does nor brings a surer or a sorer ruin. This was the sin that brought on Jerusalem its first destruction (Ch2 36:16) and its final one, Mat 23:37, Mat 23:38. Jezebel&#039;s whoredoms and witchcrafts were not so provoking as her persecuting the prophets, killing some and driving the rest into corners and caves, Kg1 18:4. (2.) What was their doom. They were sentenced to utter destruction; not to be corrected, but to be cut off and rooted out. This Jehu must know, that his eye might not spare for pity, favour, or affection. All that belonged to Ahab must be slain, Kg2 9:8. A pattern is given him of the destruction intended, in the destruction of the families of Jeroboam and Baasha (Kg2 9:9), and he is particularly directed to throw Jezebel to the dogs, Kg2 9:10. The whole stock of royal blood was little enough, and too little, to atone for the blood of the prophets, the saints and martyrs, which, in God&#039;s account, is of great price.
The prophet, having done this errand, made the best of his way home again, and left Jehu alone to consider what he had to do and beg direction from God.</p>

<p>Here is all the account of the reign of Jehu, though it continued twenty-eight years. The progress of it answered not to the glory of its beginning. We have here,
I. God&#039;s approbation of what Jehu had done. Many, it is probable, censured him as treacherous and barbarous - called him a rebel, a usurper, a murderer, and prognosticated ill concerning him, that a family thus raised would soon be ruined; but God said, Well done (Kg2 10:30), and then it signified little who said otherwise. 1. God pronounced that to be right which he had done. It is justly questionable whether he did it from a good principle and whether he did not take some false steps in the doing of it; and yet (says God), Thou hast done well in executing that which is right in my eyes. The extirpating of idolaters and idolatry was a thing right in God&#039;s eyes, for it is an iniquity he visits as surely and severely as any: it was according to all that was in his heart, all he desired, all he designed. Jehu went through with his work. 2. God promised him a reward, that his children of the fourth generation from him should sit upon the throne of Israel. This was more than what took place in any of the dignities or royal families of that kingdom; of the house of Ahab there were indeed four kings, Omri, Ahab, Ahaziah, and Joram, but the last two were brothers, so that it reached but to the third generation, and that whole family continued but about forty-five years in all, whereas Jehu&#039;s continued in four, besides himself, and in all about 120 years. Note, No services done for God shall go unrewarded.
II. Jehu&#039;s carelessness in what he was further to do. By this it appeared that his heart was not right with God, that he was partial in his reformation. 1. He did not put away all the evil. He departed from the sins of Ahab, but not from the sins of Jeroboam - discarded Baal, but adhered to the calves. The worship of Baal was indeed the greater evil, and more heinous in the sight of God, but the worship of the calves was a great evil, and true conversion is not only from gross sin, but from all sin - not only from false gods, but from false worships. The worship of Baal weakened and diminished Israel, and made them beholden to the Sidonians, and therefore he could easily part with that; but the worship of the calves was a politic idolatry, was begun and kept up for reasons of state, to prevent the return of the ten tribes to the house of David, and therefore Jehu clave to that. True conversion is not only from wasteful sins, but from gainful sins - not only from those sins that are destructive to the secular interest, but from those that support and befriend it, in forsaking which is the great trial whether we can deny ourselves and trust God. 2. He put away evil, but he did not mind that which was good (Kg2 10:31): He took no heed to walk in the law of the Lord God of Israel. He abolished the worship of Baal, but did not keep up the worship of God, nor walk in his law. He had shown great care and zeal for the rooting out of a false religion; but in the true religion, (1.) He showed no care, took no heed, lived at large, was not at all solicitous to please God and to do his duty, took no heed to the scriptures, to the prophets, to his own conscience, but walked at all adventures. Those that are heedless, it is to be feared, are graceless; for, where there is a good principle in the heart, it will make men cautious and circumspect, desirous to please God and jealous of doing any thing to offend him. (2.) He showed no zeal; what he did in religion he did not do with his heart, with all his heart, but did it as if he did it not, without any liveliness or concern. It seems, he was a man that had little religion himself, and yet God made use of him as an instrument of reformation in Israel. It is a pity but that those that do good to others should always be good themselves.
III. The judgment that came upon Israel in his reign. We have reason to fear that when Jehu took no heed himself to walk in God&#039;s law the people were generally as careless as he, both in their devotions and in their conversations. There was a general decay of piety and increase of profaneness; and therefore it is not strange that the next news we hear is, In those days the Lord began to cut Israel short, Kg2 10:32. Their neighbours encroached upon them on every side; they were short in their duty to God, and therefore God cut them short in their extent, wealth, and power. Hazael king of Syria was, above any other, vexatious and mischievous to them, smote them in all the coasts of Israel, particularly the countries on the other side Jordan, which lay next him, and most exposed; on these he made continual inroads, and laid them waste. Now the Reubenites and Gadites smarted for the choice which their ancestors made of an inheritance on that side Jordan, which Moses reproved them for, Num. 32. Now Hazael did what Elisha foresaw and foretold he would do. Yet, for doing it, God had a quarrel with him and with his kingdom, as we may find, Amo 1:3, Amo 1:4. Because those of Damascus have threshed Gilead with threshing instruments of iron, therefore (says God) I will send a fire into the house of Hazael, which shall devour the palaces of Benhadad.
Lastly, The conclusion of Jehu&#039;s reign, Kg2 10:34-36. Notice is taken, in general, of his might; but, because he took no heed to serve God, the memorials of his mighty enterprises and achievements are justly buried in oblivion.</p>

<p>When Joash had revolted from God and become both an idolater and a persecutor the hand of the Lord went out against him, and his last state was worse than his first.
I. His wealth and honour became an easy prey to his neighbours. Hazael, when he had chastised Israel (Kg2 10:32), threatened Judah and Jerusalem likewise, took Gath, a strong city (Kg2 12:17), and thence intended to march with his forces against Jerusalem, the royal city, the holy city, but whose defence, on account of its sinfulness, had departed. Joash had neither spirit nor strength to make head against him, but gave him all the hallowed things, and all the gold that was found both in his exchequer and in the treasures of the temple (Kg2 12:18), to bribe him to march another way. If it were lawful to do this for the public safety, better part with the gold of the temple than expose the temple itself; yet, 1. If he had not forsaken God, and forfeited his protection, his affairs would not have been brought to this extremity, but he might have forced Hazael to retire. 2. He diminished himself, and made himself very mean, lost the honour of a prince and a soldier, and of an Israelite too, in alienating the dedicated things. 3. He impoverished himself and his kingdom. And, 4. He tempted Hazael to come again, when he could carry home so rich a booty without striking a stroke. And it had this effect, for the next year the host of Syria came up against Jerusalem, destroyed the prince, and plundered the city, Ch2 24:23, Ch2 24:24.
II. His life became an easy prey to his own servants. They conspired against him and slew him (Kg2 12:20, Kg2 12:21), not aiming at his kingdom, for they opposed not his son&#039;s succeeding him, but to be avenged on him for some crime he had committed; and we are told in Chronicles that his murdering the prophet, Jehoiada&#039;s son, was the provocation. In this, how unrighteous soever they were (vengeance was not theirs, nor did it belong to them to repay), God was righteous; and this was not the only time that he let even kings know that it was at their peril if they touched his anointed and did his prophets any harm, and that, when he comes to make inquisition for blood, the blood of prophets will run the account very high. Thus fell Joash, who began in the spirit and ended in the flesh. God usually sets marks of his displeasure upon apostates, even in this life; for they, of all sinners, do most reproach the Lord.</p>

<p>Then Hazael . . . fought against Gath--(See on Ch2 24:23).</p>

<p>This general account of the reign of Jehoahaz, and of the state of Israel during his seventeen years, though short, is long enough to let us see two things which are very affecting and instructive: -
I. The glory of Israel raked up in the ashes, buried and lost, and turned into shame. How unlike does Israel appear here to what it had been and might have been! How is its crown profaned and its honour laid in the dust! 1. It was the honour of Israel that they worshipped the only living and true God, who is a Spirit, an eternal mind, and had rules by which to worship him of his own appointment; but by changing the glory of their incorruptible God into the similitude of an ox, the truth of God into a lie, they lost this honour, and levelled themselves with the nations that worshipped the work of their own hands. We find here that the king followed the sins of Jeroboam (Kg2 13:2), and the people departed not from them, but walked therein, Kg2 13:6. There could not be a greater reproach than these two idolized calves were to a people that were instructed in the service of God and entrusted with the lively oracles. In all the history of the ten tribes we never find the least shock given to that idolatry, but, in every reign, still the calf was their god, and they separated themselves to that shame. 2. It was the honour of Israel that they were taken under the special protection of heaven; God himself was their defence, the shield of their help and the sword of their excellency. Happy wast thou, O Israel! upon this account. But here, as often before, we find them stripped of this glory, and exposed to the insults of all their neighbours. They by their sins provoked God to anger, and then he delivered them into the hands of Hazael and Benhadad, Kg2 13:3. Hazael oppressed Israel Kg2 13:22. Surely never was any nation so often plucked and pillaged by their neighbours as Israel was. This the people brought upon themselves by sin; when they had provoked God to pluck up their hedge, the goodness of their land did but tempt their neighbours to prey upon them. So low was Israel brought in this reign, by the many depravations which the Syrians made upon them, that the militia of the kingdom and all the force they could bring into the field were but fifty horsemen, ten chariots, and 10,000 footmen, a despicable muster, Kg2 13:7. Have the thousands of Israel come to this? How has the gold become dim! The debauching of a nation will certainly be the debasing of it.
II. Some sparks of Israel&#039;s ancient honour appearing in these ashes. It is not quite forgotten, notwithstanding all these quarrels, that this people is the Israel of God and he is the God of Israel. For, 1. It was the ancient honour of Israel that they were a praying people: and here we find somewhat of that honour revived; for Jehoahaz their king, in his distress, besought the Lord (Kg2 13:4), applied for help, not to the calves (what help could they give him?) but to the Lord. It becomes kings to be beggars at God&#039;s door, and the greatest of men to be humble petitioners at the footstool of his throne. Need will drive them to it. 2. It was the ancient honour of Israel that they had God nigh unto them in all that which they called upon him for (Deu 4:7), and so he was here. Though he might justly have rejected the prayer as an abomination to him, yet the Lord hearkened unto Jehoahaz, and to his prayer for himself and for his people (Kg2 13:4), and he gave Israel a saviour (Kg2 13:5), not Jehoahaz himself, for all his days Hazael oppressed Israel (Kg2 13:22), but his son, to whom, in answer to his father&#039;s prayers, God gave success against the Syrians, so that he recovered the cities which they had taken from his father, Kg2 13:25. This gracious answer God gave to the prayer of Jehoahaz, not for his sake, or the sake of that unworthy people, but in remembrance of his covenant with Abraham (Kg2 13:23), which, in such exigencies as these, he had long since promised to have respect to, Lev 26:42. See swift God is to show mercy, how ready to hear prayers, how willing to find out a reason to be gracious, else he would not look so far back as that ancient covenant which Israel had so often broken and forfeited all the benefit of. Let this invite and engage us for ever to him, and encourage even those that have forsaken him to return and repent; for there is forgiveness with him, that he may be feared.</p>

<p>made them like the dust in threshing--Threshing in the East is performed in the open air upon a level plot of ground, daubed over with a covering to prevent, as much as possible, the earth, sand, or gravel from rising; a great quantity of them all, notwithstanding this precaution, must unavoidably be taken up with the grain; at the same time the straw is shattered to pieces. Hence it is a most significant figure, frequently employed by Orientals to describe a state of national suffering, little short of extermination (Isa 21:10; Mic 4:12; Jer 51:33). The figure originated in a barbarous war custom, which Hazael literally followed (Amo 1:3-4; compare Sa2 18:31; Jdg 8:7).</p>

<p>went . . . to war against Hazael, king of Syria--It may be mentioned as a very minute and therefore important confirmation of this part of the sacred history that the names of Jehu and Hazael, his contemporary, have both been found on Assyrian sculptures; and there is also a notice of Ithbaal, king of Sidon, who was the father of Jezebel.</p>

<p>HE IS SLAIN BY HIS SERVANTS. (Ch2 24:23-27)

at the end of the year the host of Syria came up--This invasion took place under the personal conduct of Hazael, whom Joash, to save the miseries of a siege, prevailed on to withdraw his forces by a large present of gold (Kg2 12:18). Most probably, also, he promised the payment of an annual tribute, on the neglect or refusal of which the Syrians returned the following year, and with a mere handful of men inflicted a total and humiliating defeat on the collected force of the Hebrews.</p>

<p>The prophet, we may suppose, was thinking what a glorious city Jerusalem was, above any city in the world; it was the crown and joy of the whole earth; and therefore what a pity it was that it should be destroyed; it was a noble structure, the city of God, and the city of Israel&#039;s solemnities. But, if these were the thoughts of his heart, God here returns an answer to them by comparing Jerusalem to a vine. 1. It is true, if a vine be fruitful, it is a most valuable tree, none more so; it was one of those that were courted to have dominion over the trees, and the fruit of it is such as cheers God and man (Jdg 9:12, Jdg 9:13); it makes glad the heart, Psa 104:15. So Jerusalem was planted a choice and noble vine, wholly a right seed (Jer 2:21); and, if it had brought forth fruit suitable to its character as a holy city, it would have been the glory both of God and Israel. It was a vine which God&#039;s right hand had planted, a branch out of a dry ground, which, though its original was mean and despicable, God had made strong for himself (Psa 80:15), to be to him for a name and for a praise. 2. But, if it be not fruitful, it is good for nothing, it is as worthless and useless a production of the earth as even thorns and briers are: What is the vine-tree, if you take the tree by itself, without consideration of the fruit? What is it more than any tree, that it should have so much care taken of it and so much cost laid out upon it? What is a branch of the vine, though it spread more than a branch which is among the trees of the forest, where it grows neglected and exposed? Or, as some read it, What is the vine more than any tree if the branch of it be as the trees of the forest; that is, if it bear no fruit, as forest-trees seldom do, being designed for timber-trees, not fruit-trees? Now there are some fruit-trees which, if they do not bear, are nevertheless of good use, as the wood of them may be made to turn to a good account; but the vine is not of this sort: if that do not answer its end as a fruit-tree, it is worth nothing as a timber-tree. Observe,
I. How this similitude is expressed here. The wild vine, that is among the trees of the forest, or the empty vine (which Israel is compared to, Hos 10:1), that bears no more fruit than a forest-tree, is good for nothing; it is as useless as a brier, and more so, for that will add some sharpness to the thorny hedge, which the vine-branch will not do. He shows, 1. That it is fit for no use. The wood of it is not taken to do any work; one cannot so much as make a pin of it to hand a vessel upon, Eze 15:3. See how variously the gifts of nature are dispensed for the service of man. Among the plants, the roots of some, the seeds or fruits of others, the leaves of others, and of some the stalks, are most serviceable to us; so, among trees, some are strong and not fruitful, as the oaks and cedars; others are weak but very fruitful, as the vine, which is unsightly, low, and depending, yet of great use. Rachel is comely but barren, Leah homely but fruitful. 2. That therefore it is made use of for fuel; it will serve to heat the oven with. Because it is not meet for any work, it is cast into the fire, Eze 15:4. When it is good for nothing else it is useful this way, and answers a very needful intention, for fuel is a thing we must have, and to burn any thing for fuel which is good for other work is bad husbandry. To what purpose is this waste? The unfruitful vine is disposed of in the same way with the briers and thorns, which are rejected, and whose end is to be burnt, Heb 6:8. And what care is taken of it then? If a piece of solid timber be kindled, somebody perhaps may snatch it as a brand out of the burning, and say, &quot;It is a pity to burn it, for it may be put to some better use;&quot; but if the branch of a vine be on fire, and, as usual, both the ends of it and the middle be kindled together, nobody goes about to save it. When it was whole it was meet for no work, much less when the fire has devoured it (Eze 15:5); even the ashes of it are not worth saving.
II. How this similitude is applied to Jerusalem. 1. That holy city had become unprofitable and good for nothing. It had been as the vine-tree among the trees of the vineyard, abounding in the fruits of righteousness to the glory of God. When religion flourished there, and the pure worship of God was kept up, many a joyful vintage was then gathered in from it; and, while it continued so, God made a hedge about it; it was his pleasant plant (Isa 5:7); he watered it every moment and kept it night and day (Isa 27:3); but it had now become the degenerate plant of a strange vine, of a wild vine (such as we read of Kg2 4:39), a vine-tree among the trees of the wild grapes (Isa 5:4), which are not only of no use, but are nauseous and noxious (Deu 32:32), their grapes are grapes of gall, and their clusters are bitter. It is explained (Eze 15:8): &quot;They have trespassed a trespass, that is, they have treacherously prevaricated with God and perfidiously apostatized from him;&quot; for so the word signifies. Note, Professors of religion, if they do not live up to their profession, but contradict it, if they degenerate and depart from it, are the most unprofitable creatures in the world, like the salt that has lost its savour and is thenceforth good for nothing, Mar 9:50. Other nations were famed for valour or politics, some for war, others for trade, and retained their credit; but the Jewish nation, being famous as a holy people, when they lost their holiness, and became wicked, were thenceforth good for nothing; with that they lost all their credit and usefulness, and became the most base and despicable people under the sun, trodden under foot of the Gentiles. Daniel, and other pious Jews, were of great use in their generation; but the idolatrous Jews then, and the unbelieving Jews now since the preaching of the gospel, have been, and are, of no common service, not fit for any work. 2. Being so, it is given to the fire for fuel, Eze 15:6. Note, Those who are not fruitful to the glory of God&#039;s grace will be fuel to the fire of his wrath; and thus, if they give not honour to him, he will get himself honour upon them, honour that will shine brightly in that flaming fire by which impenitent sinners will be for ever consumed. He will not be a loser at last by any of his creatures. The Lord has made all things for himself, yea, even the wicked, that would not otherwise be for him, for the day of evil (Pro 16:4); and in those who would not glorify him as the God to whom duty belongs he will be glorified as the God to whom vengeance belongs. The fire of God&#039;s wrath had before devoured both the ends of the Jewish nation (Eze 15:4), Samaria and the cities of Judah; and now Jerusalem, that was the midst of it, was thrown into the fire, to be burnt too, for it is meet for no work; it will not be wrought upon, by any of the methods God has taken, to be serviceable to him. The inhabitants of Jerusalem were like a vine-branch, rotten and awkward; and therefore (Eze 15:7), &quot;I will set my face against them, to thwart all their counsels,&quot; as they set their faces against God, to contradict his word and defeat all his designs. It is decreed; the consumption is determined: I will make the land quite desolate, and therefore, when they go out from one fire, another fire shall devour them (Eze 15:7); the end of one judgment shall be the beginning of another, and their escape from one only a reprieve till another comes; they shall go from misery in their own country to misery in Babylon. Those who kept out of the way of the sword perished by famine or pestilence. When one descent of the Chaldean forces upon them was over, and they thought, Surely the bitterness of death is past, yet soon after they returned again with double violence, till they had made a full end. Thus they shall know that I am the Lord, a God of almighty power, when I set my face against them. Note, God shows himself to be the Lord, by perfecting the destruction of his implacable enemies as well as the deliverances of his obedient people. Those whom God sets his face, though they may come out of one trouble little hurt, will fall into another; though they come out of the pit, they will be taken in the snare (Isa 24:18); though they escape the sword of Hazael, they will fall by that of Jehu (Kg1 19:17); for evil pursues sinners. Nay, though they go out from the fire of temporal judgments, and seem to die in peace, yet there is an everlasting fire that will devour them; for, when God judges, first or last he will overcome, and he will be known by the judgments which he executes. See Mat 3:10; Joh 15:6.</p>

<p>What the Lord says here may be explained by what he says Jer 12:14, Thus said the Lord, against all my evil neighbours that touch the inheritance of my people Israel, Behold, I will pluck them out. Damascus was a near neighbour to Israel on the north, Tyre and Gaza on the west, Edom on the south, Ammon and (in the next chapter) Moab on the east; and all of them had been, one time, one way, or other, pricking briers and grieving thorns to Israel, evil neighbours to them; and, because God espouses his people&#039;s cause, he there calls them his evil neighbours, and here comes forth to reckon with them. The method is taken in dealing with each of them is, in part, the same, and therefore we put them together, and yet in each there is something peculiar.
I. Let us see what is repeated, both by way of charge and by way of sentence, concerning them all. The controversy God has with each of them is prefaced with, Thus said the Lord, Jehovah the God of Israel. Though those nations will not worship him as their God, yet they shall be made to know that they are accountable to him as their Judge. The God of Israel is the God of the whole earth, and has something to say to them that shall make them tremble. Against them the Lord roars out of Zion. And before God, by the prophet, threatens Israel and Judah, he denounces judgments against those nations whom he made use of as scourges to them for their being so, which might serve for a check to their pride and insolence and a relief to his people under their dejections; for hereby they might see that God had not quitted his interest in them, and therefore might hope they had not lost their interest in him. Now as to all these nations here arraigned,
1. The indictment drawn up against them all is thus far the same, (1.) That they are charged in general with three transgressions, and with four, that is, with many transgressions (as by one or two we mean a few, so by three or four we mean many, as in Latin a man that is very happy is said to be terque quarterque beatus - three and four times happy); or with three and four, that is, with seven transgressions, a number of perfection, intimating that they have filled up the measure of their iniquities, and are ripe for ruin; or with three (that is, a variety of sins) and with a fourth especially, which is specified concerning each of them, though the other three are not, as Pro 30:15, Pro 30:18, Pro 30:21, Pro 30:29, where we read of three things, yea, four, generally one seems to be more especially intended. (2.) That the particular sin which is fastened upon as the fourth, and which alone is specified, is the sin of persecution: it is some mischief or other done to the people of God that is particularly charged upon every one of them, for persecution is the measure-filling sin of any people, and it is this sin that will be particularly reckoned for - I was hungry, and you gave me no meat; much more if it may be said, I was hungry, and you took my meat from me.
2. The judgment given against them all is thus far the same, (1.) That, their sin having risen to such a height, God will not turn away the punishment thereof. Though he has granted them a long reprieve, and has often turned away their punishment, yet now he will turn it away no longer, but justice shall take its course. &quot;I will not revoke it (so some read it); I will not recall the voice which has gone forth from Zion to Jerusalem (Amo 1:2), speaking death and terror to the sinful nations.&quot; It is an irrevocable sentence. God has spoken it, and he will not call it back. Note, Though God bear long, he will not bear always, with those that provoke him; and, when the decree brings forth, it will bring up. (2.) That God will kindle a fire among them; this is said concerning all these evil neighbours, Amo 1:4, Amo 1:7, Amo 1:10, Amo 1:12, Amo 1:14. God will send a fire into their cities. When fires are kindled that lay cities, towns, and houses in ashes, whether designedly or casually, God must be acknowledged in it; they are of his sending. Sin stirs up the fire of his jealousy, and that kindles other fires.
II. Let us see what is mentioned, both by way of charge and by way of sentence, that is peculiar to each of them, that every one may take his portion.
1. Concerning Damascus, the head-city of Syria, a kingdom that was often vexatious to Israel. (1.) The peculiar sin of Damascus was using the Gileadites barbarously: They threshed Gilead with threshing-instruments of iron (Amo 1:3), which may be understood literally of their putting to the torture, or to cruel deaths, the inhabitants of Gilead whom they got into their hands, as David put the Ammonites under saws and harrows Sa2 12:31. We read with what inhumanity Hazael king of Syria prosecuted his wars with Israel (Kg2 8:12); he dashed their children, and ripped up their women with child; and see what desolations he made in their land, Kg2 10:32, Kg2 10:33. Or it may be taken figuratively, for his laying the country waste, and this very similitude is used in the history of it. Kg2 13:7, He destroyed them, and made them like the dust by threshing. Note, Men often do that unjustly and wickedly, and shall be severely reckoned with for it, which yet God just permits them to do. The church is called God&#039;s threshing, and the corn of his floor (Isa 21:10); but if men make it their threshing, and the chaff of their floor, they shall be sure to hear of it. (2.) The peculiar punishment of Damascus is [1.] That the fire which shall be sent shall fasten upon the court in the first place, not on the chief city, nor the country towns, but on the house of Hazael, which he built; and it shall devour the palaces of Ben-hadad, the royal palaces inhabited by the kings of Syria, many of whom were of that name. Note, Even royal palaces are no defence against the judgments of God, though ever so richly furnished, though ever so strongly fortified. [2.] That the enemy shall force his way into the city (Amo 1:5): I will break the bar of Damascus, and then the gate flies open. Or it may be understood figuratively: all that which is depended upon as the strength and safety of that great city shall fail, and prove insufficient. When God&#039;s judgments come with commission it is in vain to think of turning them out. [3.] That the people shall be destroyed with the sword: I will cut off the inhabitant from the plain of Aven, the valley of idolatry, for the gods of the Syrians were gods of the valleys (Kg1 20:23), were worshipped in valleys; as the idols of Israel were worshipped on the hills; him also that holdeth the sceptre of power, some petty king or other that used to boast of the sceptre he held from Beth-Eden, the house of pleasure. Both those that were given to idolatry and those that were given to sensuality should be cut off together. [4.] That the body of the nation shall be carried off. The people shall go into captivity unto Kir, which was in the country of the Medes. We find this fulfilled (Kg2 16:9) about fifty years after this, when the king of Assyria went up against Damascus, and took it, and carried the people of it captive to Kir, and slew Rezin, at the instigation of Ahaz king of Judah.
2. Concerning Gaza, a city of the Philistines, and now the metropolis of that country. (1.) The peculiar sin of the Philistines was carrying away captive the whole captivity, either of Israel or Judah, which some think refers to that inroad made upon Jehoram when they took away all the king&#039;s sons and all his substance (Ch2 21:17), or, perhaps, it refers to their seizing those that fled to them for shelter when Sennacherib invaded Judah, and selling them to the Grecians (Joe 3:4-6), or (as here) to the Edomites, who were always sworn enemies to the people of God. They spared none, but carried off all they could lay their hands on, designing, if possible, to cut off the name of Israel, Psa 83:4-7. (2.) The peculiar punishment of the Philistines is that the fire which God will send shall devour the palaces of Gaza, and that the inhabitants of the other cities of the Philistines, Ashdod (or Azotus), Ashkelon, and Ekron, shall all be cut off, and God will make as thorough work with them in their ruin as they would have made with God&#039;s people when they carried away the whole captivity; for even the remnant of them shall perish, Amo 1:8. Note, God will make a full end of those that think to make a full end of his church and people.
3. Concerning Tyre, that famous city of wealth and strength, that was itself a kingdom, Amo 1:9. (1.) The peculiar sin of Tyre is delivering up the whole captivity to Edom, that is, selling to the Edomites those of Israel that fled to them for shelter, or in any way fell into their hands; not caring what hardships they put upon them, so that they could but make gain of them to themselves. Herein they forgot the brotherly covenant, the league that was between Solomon and Hiram king of Tyre (Kg1 5:12), which was intimate that Hiram called Solomon his brother, Kg1 9:13. Note, It is a great aggravation of enmity and malice when it is the violation of friendship and of a brotherly covenant. (2.) Here is nothing peculiar in the punishment of Tyrus but that the palaces thereof shall be devoured, which was done when Nebuchadnezzar took it after thirteen years&#039; siege. Their merchants were all princes, and their private houses were as palaces; but the fire shall make no more of them than of cottages.
4. Concerning Edom, the posterity of Esau. (1.) Their peculiar sin was an unmerciful, unwearied, pursuit of the people of God, and their taking all advantages against them to do them a mischief, Amo 1:11. He did pursue his brother with the sword, not only of old, when the king of Edom took up arms to oppose the children of Israel&#039;s passage through his border (Num 20:18), but ever since upon all occasions; they had not strength and courage enough to face them in the field of battle, but, whenever any other enemy had put Judah or Israel to flight, then the Edomites set in with the pursuers, fell upon the rear, slew those that were half dead already, and (as is usual with cowards when they have an enemy at an advantage) they did cast off all pity. Those that are least courageous are commonly most cruel. Edom was so; his malice destroyed his compassion (so the word is); he stripped himself of the tenderness of a man, and put on the fierceness of a beast of prey; and, as such a one, he did tear, his anger did tear perpetually. His cruelty was insatiable, and he never knew when he had sucked enough of the blood of Israel, but, like the horse-leech, still cried, Give, give. Nay, he kept his wrath for ever; when he wanted objects of his wrath, and opportunity to show it, yet he kept it in reserve (it rested in his bosom), he rolled it under his tongue as a sweet morsel, and had it ready to spit in the face of Israel upon the next occasion. Cursed be such cruel wrath, and anger so fierce, so outrageous, which makes men like the devil, who continually seeks to devour, and unlike to God, who keeps not his anger for ever. Edom&#039;s malice was unnatural, for thus he pursued his brother, whom he ought to have protected: it was hereditary, as if it had been entailed upon the family ever since Esau hated Jacob, and time itself could not wear it out, no, nor the brotherly conduct of Israel towards them (Deu 2:4), and the express law given to Israel (Deu 23:7), Thou shalt not abhor an Edomite, for he is thy brother. (2.) Here is nothing peculiar in their punishment; but (Amo 1:12) a fire shall be sent to devour their palaces. Note, The fire of our anger against our brethren kindles the fire of God&#039;s anger against us.
5. Concerning the Ammonites, Amo 1:13-15. (1.) See how violently the fire of their anger turned against the people of God; they not only triumphed in their calamities (as we find, Eze 25:2, Eze 25:6), but they did themselves use them barbarously; they ripped up the women with child of Gilead, a piece of cruelty the very mention of which strikes a horror upon one&#039;s mind; one would think it is not possible that any of the human race should be so inhuman. Hazael was guilty of it, Kg2 8:12. It was done not only in a brutish rage, which falls without consideration upon all that comes before it, but with a devilish design to extirpate the race of Israel by killing not only all that were born, but all that were to be born, worse than Egyptian cruelty. It was that they might enlarge their border, that they might make the land of Gilead their own, and there might be none to lay claim to it or given them any disturbance in the possession of it. We find (Jer 49:1) that the Ammonites inherited Gad (that is, Gilead) under pretence that Israel had no sons, no heirs. We know how heavy the doom of those was, and how heinous their crime, who said, This is the heir; come, let us kill him, and the inheritance shall be ours by occupancy. See what cruelty covetousness is the cause of, and what horrid practices those are often put upon that are greedy to enlarge their own border. (2.) See how violently the fire of God&#039;s anger burned against them; shall not God visit for these things done to any of mankind, especially when they are done to his own people? Shall not his soul be avenged on such a nation as this? No doubt, it shall. The fire shall be kindled with shouting in the day of battle, that is, war shall kindle the fire; it shall be a fire accompanied with the sword, or a roaring fire, which shall make a noise like that of soldiers ready to engage, and it shall be as a tempest in the day of the whirlwind, which comes swiftly, furiously, and bears down all before it. Or this tempest and whirlwind shall be as bellows to the fire, to make it burn the stronger, and spread the further. It is particularly threatened that their king and his princes shall go together into captivity, carried away by the king of Babylon, not long after Judah was. See what changes God&#039;s providence often makes with men, or rather their own sin; kings become captives, and princes prisoners. Milchom shall go into captivity; some understand it of the god of the Ammonites, whom they called Moloch - a king. He, and his princes, and his priests that attended him, shall to into captivity; their idol shall be so far from protecting them that it shall itself go into captivity with them. Note, Those who by violence and fraud seek to enlarge their own border will justly be expelled and excluded their own border; nor is it strange if those who make no conscience of invading the rights of others be able to make no resistance against those who invade theirs.</p>

<p>The first words of the chapter are the contents of these verses; but they sound very strangely, and contrary to the sentiments of a vain world: Woe to those that are at ease! We are ready to say, Happy are those that are at ease, that neither feel any trouble nor fear any, that lie soft and warm, and lay nothing to heart; and wise we think are those that do so, that bathe themselves in the delights of sense and care not how the world goes. Those are looked upon as doing well for themselves that do well for their bodies and make much of them; but against them this woe is denounced, and we are here told what their ease is, and what the woe is.
I. Here is a description of their pride, security, and sensuality, for which God would reckon with them.
1. They were vainly conceited of their own dignities, and thought those would secure them from the judgments threatened and be their defence against the wrath both of God and man. (1.) Those that dwelt in Zion thought that was honour and protection enough for them, and they might there be quiet from all fear of evil, because it was a strong city, well fortified both by nature and art (we read of Zion&#039;s strong-holds and her bulwarks), and because it was a royal city, where were set the thrones of the house of David (it was the head-city of Judah, and therefore truly great), and especially because it was the holy city, where the temple was, and the testimony of Israel; those that dwelt there doubted not but that God&#039;s sanctuary would be a sanctuary to them and would shelter them from his judgments. The temple of the Lord are these, Jer 7:4. They are haughty because of the holy mountain, Zep 3:11. Note, Many are puffed up with pride, and rocked asleep in carnal security, by their church-privileges, and the place they have in Zion. (2.) Those that dwelt in the mountain of Samaria, though it was not a holy hill, like that of Zion, yet they trusted in it, because it was the metropolis of a potent kingdom, and perhaps, in imitation of Jerusalem, was the head-quarters of its religion; and by lapse of time the hill of Shemer became with them in as good repute as the hill of Zion ever was. They hoped for salvation from these hills and mountains. (3.) Both these two kingdoms valued themselves upon their relation to Israel, that prince with God, which they looked upon as masking them the chief of the nations, more ancient and honourable than any of them; the first-fruits of the nations (so the word is), dedicated to God and sanctifying the whole harvest. The house of Israel came to them, that is, was divided into those kingdoms, of which Zion and Samaria were the mother cities. Those that were at ease were the princes and rulers, the great men, that were chief of the nations, chief of those two kingdoms, and to whom, having their residence in Zion and Samaria, the whole house of Israel applied for judgment. Note, It is hard to be great and not to be proud. Great nations and great men are apt to overvalue themselves, and to overlook their neighbours, because they think they a little overtop them. But, for a check to their pride and security, the prophet bids them take notice of those cities that were within the compass of their knowledge, that had been as illustrious in their time as ever Zion or Samaria was, and yet were destroyed, Amo 6:2. &quot;Go to Calneh (which was an ancient city built by Nimrod, Gen 10:10), and see what has become of that, it is now in ruins; so is Hamath the great, one of the chief cities of Syria. Sennacherib boasts of destroying the gods of Hamath. Gath was likewise made desolate by Hazael, and not long ago, Kg2 12:17. Now were they better than these kingdoms of Judah and Israel? Yes, they were, and their border greater than your border, so that they had more reason than you to be confident of their own safety; yet you see what has become of them, and dare you be secure? Art thou better than populous No?&quot; Nah 3:8. Note, The examples of others&#039; ruin forbid us to be secure.
2. They persisted in their wicked courses upon a presumption that they should never be called to an account for them (Amo 6:3): &quot;You put far away the evil day, the day of reckoning, as a thing that shall never come, or you look upon it as at such a distance that it makes no impression at all upon you; you put it far away, and think you can still put it yet further, and adjourn it de die in diem - from day to day, and therefore you cause the seat of violence to draw near; you venture upon all acts of injustice and oppression, and have fellowship with the throne of iniquity, which frames mischief by a law, Psa 94:20. You cause that to come near, as if that would be your protection from these judgments which really ripens you for them.&quot; Note, Therefore men take sin to be near them, because they take judgment to be far off from them; but those deceive themselves who thus mock God.
3. They indulged themselves in all manner of sensual pleasures and delights, Amo 6:4-6. These Israelites were perfect epicures and slaves to their appetites. Their dignities (in consideration of which they ought to have been examples of self-denial and mortification), they thought, would justify them in their sensuality; the gains of their oppression and violence, they thought, would bear the charge of it; and they put the evil day at a distance, that they might give them no disturbance in it. That which they are here charged with is not in itself sinful (these things might be soberly and moderately used), but they placed their happiness in the gratification of their carnal appetites; and though they were men in office, that had business to mind, they gave themselves up to their pleasures, spent their time in them, and threw away their thoughts, and cares, and estates upon them. They were in these enjoyments as in their element. Their hearts were upon them; they exceeded all bounds in them, and this at a time when God in his providence was calling them to weeping and mourning, Isa 22:12, Isa 22:13. When they were under guilt and wrath, and the judgments of God were ready to break in upon them, they called for wine and strong drink, presuming that tomorrow shall be as this day, and much more abundant (Isa 56:12), thus walking contrary to God and setting his justice at defiance. (1.) They were extravagant in their furniture. Nothing would serve them but beds of ivory to sleep upon, or to sit on at their meat, when sackcloth and ashes would have become them better. (2.) They were lazy, and humoured themselves in the love of ease. They did not only lie down, but stretched themselves upon their couches, when they should have stirred up themselves to their business; they were willingly slothful, and took a pride in doing nothing; they abound in superfluities (so the margin reads it), when many of their poor brethren wanted necessaries. (3.) They were nice and curious in their diet, must have every thing of the best and abundance of it: They ate the lambs out of the flock (lambs by wholesale) and the calves out of the midst of the stall, the fattest they could lay their hand on; and these perhaps not out of their own flock and their own stall, but taken by oppression from the poor. (4.) They were merry and jovial, and diverted themselves at their feasts with music and singing: They chant to the sound of the viol, sing and play in concert, and they invent new-fashioned instruments of music, striving herein, more than in any thing else, to excel their ancestors; they set their wits on work to contrive how to please their fancy. Some men never show their ingenuity but in their luxury; on that they bestow all their faculty of invention and contrivance. They invent instruments of music, like David, entertain themselves with that which formerly used to be the entertainment of kings only. Or it intimates their profaneness in their mirth; they mimicked the temple-music, and made a jest of that, because, it may be, it was old-fashioned, and they took a pride in bantering it as the Babylonians did when they urged the captives to sing to them the songs of Zion; such was Belshazzar&#039;s profaneness when he drank wine in temple-bowls, and such is theirs that sing vain and loose songs in psalm-tunes, on purpose to ridicule a divine institution. (5.) They drank to excess, and never thought they could pour down enough: They drank wink in bowls, not in glasses, or cups (as Jer 35:5); they hate to be stinted, and must have large draughts, and therefore make use of vessels that they can steal a draught out of. (6.) They affected the strongest perfumes: They anoint themselves with the chief ointments, to please the smell, and to make them more in love with their own bodies, and to guard against those presages of putrefaction which they carry about with them while they live. No ordinary ointments would serve their turn; they must have the chief, such as were far-fetched and dear-bought, when cheaper would have served as well.
4. They had no concern at all for the interests of the church of God, and of the nation, that were sinking and going to decay: They are not grieved for the affliction of Joseph; the church of God, including both the kingdoms of Judah and Israel (which are called Joseph, Psa 80:1), was in distress, invaded, insulted, and broken in upon. As to their own kingdom which they were entrusted with the government of, the affairs of which they were directors of, the peace of which they were the conservators of, great breaches were made upon it, upon its peace and welfare; and they were so besotted that they were not aware of them, so indulgent of their pleasures that they never laid them to heart, and had such an aversion to the thing called business that they were in no care or concern to get them repaired. It is all one to them whether the nation sink or swim, so that they can but lie at ease and live in pleasure. Particular persons that belonged to Joseph were in affliction, and they took no cognizance of their case of the wrongs and hardships they sustained and the troubles they were in, nor took any care to relieve them, and right them, contrary to the temper of holy Job, who, when he was in prosperity, wept with him that was in misery and his soul was grieved for the poor, Job 30:25. Some think that, in calling the afflicted church Joseph, there is an allusion to the story of Pharaoh&#039;s butler, who, when he preferred to give the cup again into his master&#039;s hand, remembered not Joseph, but forgot him, Gen 40:21, Gen 40:23. Thus they drank wine in bowls, but were not grieved for the affliction of Joseph. Note, Those are commonly careless of the troubles of others who are set upon their own pleasures; and it is a great offence to God when his church is in affliction and we are not grieved for it, nor lay it to heart.
II. Here is the doom passed upon them (Amo 6:7): Therefore now shall they go captive with the first that go captive, and shall fall into all the miseries that attend captives; and the banquet of those that stretched themselves upon their couches shall be removed. Their plenty shall be taken from them, and they from it, because they made it the food and fuel of their lusts. 1. Those who lived in luxury shall lose even their liberty; and by being brought into servitude shall be justly punished for the abuse of their dignity and dominion. 2. Those who trusted in the delights and pleasures of their own land shall be carried away into a strange land, and so made ashamed of their pride and confidence; they shall go captive. 3. Those who placed their happiness in the pleasures of sense, and set their hearts upon them, shall be deprived of those pleasures; their banquet shall be removed, and they shall know what it is to fare hard. 4. Those who stretched themselves shall be made to contract themselves, and to come into a less compass. 5. Those who put the evil day far from them shall find it nearer to them than it is to others; those shall go captive with the first who flattered themselves with hopes that if trouble did come they should be the last who should be seized by it. Those are ripening apace for trouble themselves who lay not to heart the trouble of others and of the church of God. Those who give themselves to mirth, when God calls them to mourning, will find it a sin that shall not go unpunished, Isa 22:14.</p>

<p>Here begins a series of threatenings of vengeance against six other states, followed by one against Judah, and ending with one against Israel, with whom the rest of the prophecy is occupied. The eight predictions are in symmetrical stanzas, each prefaced by &quot;Thus saith the Lord.&quot; Beginning with the sin of others, which Israel would be ready enough to recognize, he proceeds to bring home to Israel her own guilt. Israel must not think hereafter, because she sees others visited similarly to herself, that such judgments are matters of chance; nay, they are divinely foreseen and foreordered, and are confirmations of the truth that God will not clear the guilty. If God spares not the nations that know not the truth, how much less Israel that sins wilfully (Luk 12:47-48; Jam 4:17)!

for three transgressions . . . and for four--If Damascus had only sinned once or twice, I would have spared them, but since, after having been so often pardoned, they still persevere so continually, I will no longer &quot;turn away&quot; their punishment. The Hebrew is simply, &quot;I will not reverse it,&quot; namely, the sentence of punishment which follows; the negative expression implies more than it expresses; that is, &quot;I will most surely execute it&quot;; God&#039;s fulfilment of His threats being more awful than human language can express. &quot;Three and four&quot; imply sin multiplied on sin (compare Exo 20:5; Pro 30:15, Pro 30:18, Pro 30:21; &quot;six and seven,&quot; Job 5:19; &quot;once and twice,&quot; Job 33:14; &quot;twice and thrice,&quot; Margin; &quot;oftentimes,&quot; English Version, Job 33:29; &quot;seven and also eight,&quot; Ecc 11:2). There may be also a reference to seven, the product of three and four added; seven expressing the full completion of the measure of their guilt (Lev 26:18, Lev 26:21, Lev 26:24; compare Mat 23:32).

threshed--the very term used of the Syrian king Hazael&#039;s oppression of Israel under Jehu and Jehoahaz (Kg2 10:32-33; Kg2 13:7). The victims were thrown before the threshing sledges, the teeth of which tore their bodies. So David to Ammon (Sa2 12:31; compare Isa 28:27).</p>

<p>Hazael . . . Ben-hadad--A black marble obelisk found in the central palace of Nimroud, and now in the British Museum, is inscribed with the names of Hazael and Ben-hadad of Syria, as well as Jehu of Israel, mentioned as tributaries of &quot;Shalmanubar,&quot; king of Assyria. The kind of tribute from Jehu is mentioned: gold, pearls, precious oil, &amp;c. [G. V. SMITH]. The Ben-hadad here is the son of Hazael (Kg2 13:3), not the Ben-hadad supplanted and slain by Hazael (Kg2 8:7, Kg2 8:15). The phrase, &quot;I will send a fire,&quot; that is, the flame of war (Psa 78:63), occurs also in Amo 1:7, Amo 1:10, Amo 1:12, Amo 1:14, and Amo 2:2, Amo 2:5; Jer 49:27; Hos 8:14.</p>

<p>Ammon--The Ammonites under Nahash attacked Jabesh-gilead and refused to accept the offer of the latter to save them, unless the Jabesh-gileadites would put out all their right eyes (Sa1 11:1, &amp;c.). Saul rescued Jabesh-gilead. The Ammonites joined the Chaldeans in their invasion of Judea for the sake of plunder.

ripped up . . . women with-child--as Hazael of Syria also did (Kg2 8:12; compare Hos 13:16). Ammon&#039;s object in this cruel act was to leave Israel without &quot;heir,&quot; so as to seize on Israel&#039;s inheritance (Jer 49:1).</p>

<p>Hate . . . evil . . . love . . . good-- (Isa 1:16-17; Rom 12:9).

judgment in the gate--justice in the place where causes are tried.

it may be that the Lord . . . will be gracious--so, &quot;peradventure&quot; (Exo 32:30). Not that men are to come to God with an uncertainty whether or no He will be gracious: the expression merely implies the difficulty in the way, because of the want of true repentance on man&#039;s part, so as to stimulate the zealous earnestness of believers in seeking God (compare Gen 16:2; Joe 2:14; Act 8:22).

the remnant of Joseph--(see Amo 5:6). Israel (represented by &quot;Ephraim,&quot; the leading tribe, and descendant of Joseph) was, as compared to what it once was, now but a remnant, Hazael of Syria having smitten all the coasts from Jordan eastward, Gilead and Bashan, Gad, Reuben, and Manasseh (Kg2 10:32-33) [HENDERSON]. Rather, &quot;the remnant of Israel that shall have been left after the wicked have been destroyed&quot; [MAURER].</p>

<p>In these verses we have,
I. Peter&#039;s curiosity, and the check given to that.
1. Peter&#039;s question was bold and blunt (Joh 13:36): Lord, whither goest thou? referring to what Christ had said (Joh 13:33), Whither I go, you cannot come. The practical instructions Christ had given them concerning brotherly love he overlooks, and asks no questions upon them, but fastens upon that concerning which Christ purposely kept them in the dark. Note, It is a common fault among us to be more inquisitive concerning things secret, which belong to God only, than concerning things revealed, which belong to us and our children, more desirous to have our curiosity gratified than our consciences directed, to know what is done in heaven than what we may do to get thither. It is easy to observe it in the converse of Christians, how soon a discourse of that which is plain and edifying is dropped, and no more said to it, the subject is exhausted; which in a matter of doubtful disputation runs into an endless strife of words.
2. Christ&#039;s answer was instructive. He did not gratify him with any particular account of the world he was going to, nor ever foretold his glories and joys so distinctly as he did his sufferings, but said what he had said before (Joh 13:36): Let this suffice, thou canst not follow me now, but shalt follow me hereafter, (1.) We may understand it of his following him to the cross: &quot;Thou hast not yet strength enough of faith and resolution to drink of my cup;&quot; and it appeared so by his cowardice when Christ was suffering. For this reason, when Christ was seized, he provided for the safety of his disciples. Let these go their way, because they could not follow him now. Christ considers the frame of his disciples, and will not cut out for them that work and hardship which they are not as yet fit for; the day shall be as the strength is. Peter, though designed for martyrdom, cannot follow Christ now, not being come to his full growth, but he shall follow him hereafter; he shall be crucified at last, like his Master. Let him not think that because he escapes suffering now he shall never suffer. From our missing the cross once, we must not infer that we shall never meet it; we may be reserved for greater trials than we have yet known. (2.) We may understand it of his following him to the crown. Christ was now going to his glory, and Peter was very desirous to go with him: &quot;No,&quot; saith Christ, &quot;thou canst not follow me now, thou art not yet ripe for heaven, nor hast thou finished thy work on earth. The forerunner must first enter to prepare a place for thee, but thou shalt follow me afterwards, after thou hast fought the good fight, and at the time appointed.&quot; Note, Believers must not expect to be glorified as soon as they are effectually called, for there is a wilderness between the Red Sea and Canaan.
II. Peter&#039;s confidence, and the check given to that.
1. Peter makes a daring protestation of his constancy. He is not content to be left behind, but asks, &quot;Lord why cannot I follow thee now? Dost thou question my sincerity and resolution? I promise thee, if there be occasion, I will lay down my life for thy sake.&quot; Some think Peter had a conceit, as the Jews had in a like case (Joh 7:35), that Christ was designing a journey or voyage into some remote country, and that he declared his resolution to go along with him wherever he went; but, having heard his Master so often speak of his own sufferings, surely he could not understand him any otherwise than of his going away by death; and he resolves as Thomas did that he will go and die with him; and better die with him than live without him. See here, (1.) What an affectionate love Peter had to our Lord Jesus: &quot;I will lay down my life for thy sake, and I can do no more.&quot; I believe Peter spoke as he thought, and though he was inconsiderate he was not insincere, in his resolution. Note, Christ should be dearer to us than our own lives, which therefore, when we are called to it, we should be willing to lay down for his sake, Act 20:24. (2.) How ill he took it to have it questioned, intimated in that expostulation, &quot;Lord, why cannot I follow thee now? Dost thou suspect my fidelity to thee?&quot; Sa1 29:8. Note, It is with regret that true love hears its own sincerity arraigned, as Joh 21:17. Christ had indeed said that one of them was a devil, but he was discovered, and gone out, and therefore Peter thinks he may speak with the more assurance of his own sincerity; &quot;Lord, I am resolved I will never leave thee, and therefore why cannot I follow thee?&quot; We are apt to think that we can do any thing, and take it amiss to be told that this and the other we cannot do, whereas without Christ we can do nothing.
2. Christ gives him a surprising prediction of his inconstancy, Joh 13:38. Jesus Christ knows us better than we know ourselves, and has many ways of discovering those to themselves whom he loves, and will hide pride from. (1.) He upbraids Peter with his confidence: Wilt thou lay down thy life for my sake? Me thinks, he seems to have said this with a smile: &quot;Peter, thy promises are too large, too lavish to be relied on; thou dost not consider with what reluctancy and struggle a life is laid down, and what a hard task it is to die; not so soon done as said.&quot; Christ hereby puts Peter upon second thoughts, not that he might retract his resolution, or recede from it, but that he might insert into it that necessary proviso, &quot;Lord, thy grace enabling me, I will lay down my life for thy sake.&quot; &quot;Wilt thou undertake to die for me? What! thou that trembledst to walk upon the water to me? What! thou that, when sufferings were spoken of, criedst out, Be it far from thee, Lord? It was an easy thing to leave thy boats and nets to follow me, but not so easy to lay down thy life.&quot; His Master himself struggled when it came to his, and the disciple is not greater than his Lord. Note, It is good for us to shame ourselves out of our presumptuous confidence in ourselves. Shall a bruised reed set up for a pillar, or a sickly child undertake to be a champion? What a fool am I to talk so big. (2.) He plainly foretels his cowardice in the critical hour. To stop the mouth of his boasting, lest Peter should say it again, Yea Master, that I will, Christ solemnly asserts it with, Verily, verily, I say unto thee, the cock shall not crow till thou hast denied me thrice. He does not say as afterwards, This night, for it seems to have been two nights before the passover; but, &quot;Shortly thou wilt have denied me thrice within the space of one night; nay, within so short a space as between the first and last crowing of the cock: The cock shall not crow, shall not have crowed his crowing out, till thou has again and again denied me, and that for fear of suffering.&quot; The crowing of the cock is mentioned, [1.] To intimate that the trial in which he would miscarry thus should be in the night, which was an improbable circumstance, but Christ&#039;s foretelling it was an instance of his infallible foresight. [2.] Because the crowing of the cock was to be the occasion of his repentance, which of itself would not have been if Christ had not put this into the prediction. Christ not only foresaw that Judas would betray him though he only in heart designed it, but he foresaw that Peter would deny him though he did not design it, but the contrary. He knows not only the wickedness of sinners, but the weakness of saints. Christ told Peter, First, That he would deny him, would renounce and abjure him: &quot;Thou wilt not only not follow me still, but wilt be ashamed to own that ever thou didst follow me.&quot; Secondly, That he would do this not once only by a hasty slip of the tongue, but after he had paused would repeat it a second and third time; and it proved too true. We commonly give it as a reason why the prophecies of scripture are expressed darkly and figuratively, because, if they did plainly describe the event, the accomplishment would thereby either be defeated or necessitated by a fatality inconsistent with human liberty; and yet this plain and express prophecy of Peter&#039;s denying Christ did neither, nor did in the least make Christ accessary to Peter&#039;s sin. But we may well imagine what a mortification it was to Peter&#039;s confidence of his own courage to be told this, and to be told it in such a manner that he durst not contradict it, else he would have said as Hazael, What! is thy servant a dog? This could not but fill him with confusion. Note, The most secure are commonly the least safe; and those most shamefully betray their own weakness that most confidently presume upon their own strength, Co1 10:12.</p>