Resultados para: "HURI"

This is the land that yet remaineth--that is, to be acquired. This section forms a parenthesis, in which the historian briefly notices the districts yet unsubdued; namely, first, the whole country of the Philistines--a narrow tract stretching about sixty miles along the Mediterranean coast, and that of the Geshurites to the south of it (Sa1 27:8). Both included that portion of the country "from Sihor, which is before Egypt," a small brook near El-Arish, which on the east was the southern boundary of Canaan, to Ekron, the most northerly of the five chief lordships or principalities of the Philistines.

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. "No," said, God, "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." 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'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' 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'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'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'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's time, and afterwards they had no mind to it, being easy with what they had. Thus those who are not straitened in God'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'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'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'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'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'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'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'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.

Here is an account of David's actions while he was in the land of the Philistines, a fierce attack he made upon some remains of the devoted nations, his success in it, and the representation he gave of it to Achish. 1. We may acquit him of injustice and cruelty in this action because those people whom he cut off were such as heaven had long since doomed to destruction, and he that did it was one whom heaven had ordained to dominion; so that the thing was very fit to be done, and he was very fit to do it. It was not for him that was anointed to fight the Lord's battles to sit still in sloth, however he might think fit, in modesty, to retire. He desired to be safe from Saul only that he might expose himself for Israel. He avenged an old quarrel that God had with these nations, and at the same time fetched in provisions for himself and his army, for by their swords they must live. The Amalekites were to be all cut off. Probably the Geshurites and Gezrites were branches of Amalek. Saul was rejected for sparing them, David makes up the deficiency of his obedience before he succeeds him. He smote them, and left none alive, Sa1 27:8, Sa1 27:9. The service paid itself, for they carried off abundance of spoil, which served for the subsistence of David's forces. 2. Yet we cannot acquit him of dissimulation with Achish in the account he gave him of this expedition. (1.) David, it seems, was not willing that he should know the truth, and therefore spared none to carry tidings to Gath (Sa1 27:11), not because he was ashamed of what he had done as a bad thing, but because he was afraid, if the Philistines knew it, they would be apprehensive of danger to themselves or their allies by harbouring him among them and would expel him from their coasts. It would be easy to conclude, If so he did, so will be his manner, and therefore he industriously conceals it from them, which, it seems, he could do by putting them all to the sword, for none of their neighbours would inform against him, nor perhaps would soon come to the knowledge of what was done, intelligence not being so readily communicated then as now. (2.) He hid it from Achish with an equivocation not at all becoming his character. Being asked which way he had made his sally, he answered, Against the south of Judah, v. 13. It was true he had invaded those countries that lay south of Judah, but he made Achish believe he had invaded those that lay south in Judah, the Ziphites for example, that had once and again betrayed him; so Achish understood him, and thence inferred that he had made his people Israel to abhor him, and so riveted himself in the interest of Achish. The fidelity of Achish to him, his good opinion of him, and the confidence he put in him, aggravate his sin in deceiving him thus, which, with some other such instances, David seems penitently to reflect upon when he prays, Remove from me the way of lying.

over Gilead--used in a loose sense for the land beyond Jordan. Ashurites--the tribe of Asher in the extreme north. Jezreel--the extensive valley bordering on the central tribes. over all Israel . . . But Judah--David neither could nor would force matters. He was content to wait God's time and studiously avoided any collision with the rival king, till, at the lapse of two years, hostilities were threatened from that quarter.

We here find how David bore Shimei's curses much better than he had borne Ziba's flatteries. By the latter he was brought to pass a wrong judgment on another, by the former to pass a right judgment on himself. The world's smiles are more dangerous than its frowns. Observe here, I. How insolent and furious Shimei was, and how his malice took occasion from David's present distress to be so much the more outrageous. David, in his flight, had come to Bahurim, a city of Benjamin in or near which this Shimei lived, who, being of the house of Saul (with the fall of which all his hopes of preferment fell), had an implacable enmity to David, unjustly looking upon him as the ruin of Saul and his family only because, by the divine appointment, he succeeded Saul. While David was in prosperity and power, Shimei hated him as much as he did now, but he durst not then say anything against him. God knows what is in the hearts of those that are disaffected to him and his government, but earthly princes do not. Now he came forth, and cursed David with all the bad words and wishes he could invent, Sa2 16:5. Observe, 1. Why he took this opportunity to give vent to his malice. (1.) Because now he thought he might do it safely; yet, if David had thought proper to resent the provocation, it would have cost Shimei his life. (2.) Because now it would be most grievous to David, would add affliction to his grief, and pour vinegar into his wounds. He complains of those as most barbarous who talk to the grief of those whom God has wounded, Psa 69:26. So Shimei did, loading him with curses whom no generous eye could look upon without compassion. (3.) Because now he thought that Providence justified his reproaches, and that David's present afflictions proved him to be as bad a man as he was willing to represent him. Job's friends condemned him upon this false principle. Those that are under the rebukes of a gracious God must not think it strange if these bring upon them the reproaches of evil men. If once it be said, God hath forsaken him, presently it follows, Persecute and take him, Psa 71:11. But it is the character of a base spirit thus to trample upon those that are down, and insult over them. 2. How his malice was expressed. See, (1.) What this wretched man did: He cast stones at David (Sa2 16:6), as if his king had been a dog, or the worst of criminals, whom all Israel must stone with stones till he die. Perhaps he kept at such a distance that the stones he threw could not reach David, nor any of his attendants, yet he showed what he would have done if it had been in his power. He cast dust (Sa2 16:13), which, probably, would blow into his own eyes, like the curses he threw, which, being causeless, would return upon his own head. Thus, while his malice made him odious, the impotency of it made him ridiculous and contemptible. Those that fight against God cannot hurt him, though they hate him. If thou sinnest, what doest thou against him? Job 35:6. It was an aggravation of his wickedness that David was attended with his mighty men on his right hand and on his left, so that he was not in so forlorn a condition as he thought (persecuted but not forsaken), and that he continued to do it, and did it the more passionately, for David's bearing it patiently. (2.) What he said. With the stones he shot his arrows, even bitter words (Sa2 16:7, Sa2 16:8), in contempt of that law, Thou shalt not curse the gods, Exo 22:28. David was a man of honour and conscience, and in great reputation for every thing that was just and good; what could this foul mouth say against him? Why, truly, what was done long since to the house of Saul was the only thing which he could recollect, and with this he upbraided David because it was the thing that he himself was a loser by. See how apt we are to judge of men and their character by what they are to us, and to conclude that those are certainly evil men that have ever so justly been, or that we ever so unjustly think have been, instruments of evil to us. So partial are we to ourselves that no rule can be more fallacious than this. No man could be more innocent of the blood of the house of Saul than David was. Once and again he spared Saul's life, while Saul sought his. When Saul and his sons were slain by the Philistines, David and his men were many miles off; and, when they heard it, they lamented it. From the murder of Abner and Ish-bosheth he had sufficiently cleared himself; and yet all the blood of the house of Saul must be laid at his door. Innocency is no fence against malice and falsehood; nor are we to think it strange if we be charged with that from which we have been most careful to keep ourselves. It is well for us that men are not to be our judges, but he whose judgment is according to truth. The blood of the house of Saul is here most unjustly charged upon David, [1.] As that which gave him his character, and denominated him a bloody man and a man of Belial, Sa2 16:7. And, if a man of blood, no doubt a man of Belial, that is, a child of the devil, who is called Belial (Co2 6:15), and who was a murderer from the beginning. Bloody men are the worst of men. [2.] As that which brought the present trouble upon him: "Now that thou art dethroned, and driven out to the wilderness, the Lord has returned upon thee the blood of the house of Saul." See how forward malicious men are to press God's judgments into the service of their own passion and revenge. If any who have, as they think, wronged them, should come into trouble, the injury done to them must be made the cause of the trouble. But we must take heed lest we wrong God by making his providence thus to patronise our foolish and unjust resentments. As the wrath of man works not the righteousness of God, so the righteousness of God serves not the wrath of man. [3.] As that which would now be his utter ruin; for he endeavours to make him despair of ever recovering his throne again. Now they said, There is no help for him in God (Psa 3:2), the Lord hath delivered the kingdom into the hand of Absalom (not Mephibosheth - the house of Saul never dreamed of making him king, as Ziba suggested), and thou art taken in thy mischief, that is, "the mischief that will be thy destruction, and all because thou art a bloody man." Thus Shimei cursed. II. See how patient and submissive David was under this abuse. The sons of Zeruiah, Abishai particularly, were forward to maintain David's honour with their swords; they resented the affront keenly, as well they might: Why should this dead dog be suffered to curse the king? Sa2 16:9. If David will but give them leave, they will put these lying cursing lips to silence, and take off his head; for his throwing stones at the king was an overt act, which abundantly proved that he compassed and imagined his death. But the king would by no means suffer it: What have I to do with you? So let him curse. Thus Christ rebuked the disciples, who, in zeal for his honour, would have commanded fire from heaven on the town that affronted him, Luk 9:55. Let us see with what considerations David quieted himself. 1. The chief thing that silenced him was that he had deserved this affliction. This is not mentioned indeed; for a man may truly repent, and yet needs not, upon all occasions, proclaim his penitent reflections. Shimei unjustly upbraided him with the blood of Saul: from that his conscience acquitted him, but, at the same time, it charged him with the blood of Uriah. "The reproach is too true" (thinks David), "though false as he means it." Note, A humble tender spirit will turn reproaches into reproofs, and so get good by them, instead of being provoked by them. 2. He observes the hand of God in it: The Lord hath said unto him, Curse David (Sa2 16:10), and again, So let him curse, for the Lord hath bidden him, Sa2 16:11. As it was Shimei's sin, it was not from God, but from the devil and his own wicked heart, nor did God's hand in it excuse or extenuate it, much less justify it, any more than it did the sin of those who put Christ to death, Act 2:23, Act 4:28. But, as it was David's affliction, it was from the Lord, one of the evils which he raised up against him. David looked above the instrument of his trouble to the supreme director, as Job, when the plunderers had stripped him, acknowledged, The Lord hath taken away. Nothing more proper to quiet a gracious soul under affliction than an eye to the hand of God in it. I opened not my mouth, because thou didst it. The scourge of the tongue is God's rod. 3. He quiets himself under the less affliction with the consideration of the greater (Sa2 16:11): My son seeks my life, much more may this Benjamite. Note, Tribulation works patience in those that are sanctified. The more we bear the better able we should be to bear still more; what tries our patience should improve it. The more we are inured to trouble the less we should be surprised at it, and not think it strange. Marvel not that enemies are injurious, when even friends are unkind; nor that friends are unkind, when even children are undutiful. 4. He comforts himself with hopes that God would, in some way or other, bring good to him out of his affliction, would balance the trouble itself, and recompense his patience under it: "The Lord will requite me good for his cursing. If God bid Shimei grieve me, it is that he himself may the more sensibly comfort me; surely he has mercy in store for me, which he is preparing me for by this trial." We may depend upon God as our pay-master, not only for our services, but for our sufferings. Let them curse, but bless thou. David, at length, is housed at Bahurim (Sa2 16:14), where he meets with refreshment, and is hidden from this strife of tongues.

SHIMEI CURSES DAVID. (Sa2 16:5-19) when king David came to Bahurim--a city of Benjamin (Sa2 3:16; Sa2 19:16). It is, however, only the confines of the district that are here meant. Shimei, . . . a man of the family of Saul--The misfortune of his family, and the occupation by David of what they considered their rightful possessions, afforded a natural, if not a justifiable cause for this ebullition of rude insults and violence. He upbraided David as an ambitious usurper, and charged him, as one whose misdeeds had recoiled upon his own head, to surrender a throne to which he was not entitled. His language was that of a man incensed by the wrongs that he conceived had been done to his house. David was guiltless of the crime of which Shimei accused him; but his conscience reminded him of other flagrant iniquities; and he, therefore, regarded the cursing of this man as a chastisement from heaven. His answer to Abishai's proposal evinced the spirit of deep and humble resignation--the spirit of a man who watched the course of Providence, and acknowledged Shimei as the instrument of God's chastening hand. One thing is remarkable, that he acted more independently of the sons of Zeruiah in this season of great distress than he could often muster courage to do in the days of his prosperity and power.

We must now leave David's enemies pleasing themselves with the thoughts of a sure victory by following Hushai's counsel, and sending a summons, no doubt, to all the tribes of Israel, to come to the general rendezvous at a place appointed, pursuant to that counsel; and we next find David's friends consulting how to get him notice of all this, that he might steer his course accordingly. Hushai tells the priests what had passed in council, Sa2 17:15. But, it should seem, he was not sure but that yet Ahithophel's counsel might be followed, and was therefore jealous lest, if he made not the best of his way, the king would be swallowed up, and all the people that were with him, Sa2 17:16. Perhaps, as he was called in to give advice (Sa2 17:5), so he was dismissed before they came to that resolve (Sa2 17:14) in favour of his advice, or he feared they might afterwards change their mind. However, it was good to provide against the worst, and therefore to hasten those valuable lives out of the reach of these destroyers. Such strict guards did Absalom set upon all the avenues to Jerusalem that they had much ado to get this necessary intelligence to David. 1. The young priests that were to be the messengers were forced to retire secretly out of the city, by En-rogel, which signifies, as some say, the fountain of a spy. Surely it went ill with Jerusalem when two such faithful priests as they were might not be seen to come into the city. 2. Instructions were sent to them by a poor simple young woman, who probably went to that well under pretence of fetching water, Sa2 17:17. If she carried the message by word of mouth, there was danger of her making some mistake or blunder in it; but Providence can make an ignorant girl a trusty messenger, and serve its wise counsels by the foolish things of the world. 3. Yet, by the vigilance of Absalom's spies, they were discovered, and information was brought to Absalom of their motions: A lad saw them and told him, Sa2 17:18. 4. They, being aware that they were discovered, sheltered themselves in a friend's house in Bahurim, where David had refreshed himself but just before, Sa2 16:14. There they were happily hidden in a well, which now, in summer time, perhaps was dry, Sa2 17:18. The woman of the house very ingeniously covered the mouth of the well with a cloth, on which she spread corn to dry, so that the pursuers were not aware that there was a well; else they would have searched it, Sa2 17:19. Thus far the woman did well; but we know not how to justify her further concealing them with a lie, Sa2 17:20. We must not do evil that good may come of it. However, hereby the messengers were protected, and the pursuers were defeated and returned to Absalom without their prey. It was well that Absalom did not hereupon fall upon their two fathers, Zadok and Abiathar, as Saul on Ahimelech for his kindness to David: but God restrained him. Being thus preserved, they brought their intelligence very faithfully to David (Sa2 17:21), with this advice of his friends, that he should not delay to pass over Jordan, near to which, it seems, he now was. There, as some think, he penned the 42nd and 43rd Psalms, looking back upon Jerusalem from the land of Jordan, Psa 42:6.

and came to a man's house in Bahurim, which had a well in his court--The court was that of the house, and the well an empty cistern. All the houses of the better class are furnished with such reservoirs. Nothing could more easily happen than that one of these wells, in consequence of a deficiency of water, should become dry and it would then answer as a place of retreat, such as David's friends found in the man's house at Bahurim. The spreading of a covering over the well's mouth for the drying of corn is a common practice.

Here is, I. The preferment of Benaiah and Zadok, two faithful friends to Solomon and his government, Kg1 2:35. Joab being put to death, Benaiah was advanced to be general of the forces in his room, and, Abiathar being deposed, Zadok was made high priest in his room, and therein was fulfilled the word of God, when he threatened to cut off the house of Eli (Sa1 2:35), I will raise me up a faithful priest, and will build him a sure house. Though sacred offices may be disgraced, they shall not be destroyed, by the mal-administration of those that are entrusted with them, nor shall God's work ever stand still for want of hands to carry it on. No wonder that he who was a king so immediately of God's making was empowered to make whom he though fit high priest; and he exercised this power with equity, for the ancient right was in Zadok, he being of the family of Eleazar, whereas Eli and his house were of Ithamar. II. The course that was taken with Shimei. He is sent for, by a messenger, from his house at Bahurim, expecting perhaps no better than Adonijah's doom, being conscious of his enmity to the house of David; but Solomon knows how to make a difference of crimes and criminals. David had promised Shimei his life for his time. Solomon is not bound by that promise, yet he will not go directly contrary to it. 1. He confines him to Jerusalem, and forbids him, upon any pretence whatsoever, to go out of the city any further than the brook Kidron, Kg1 2:36, Kg1 2:37. He would suffer him to continue at his country seat lest he should make mischief among his neighbours, but took him to Jerusalem, where he kept him prisoner at large. This might make Shimei's confinement easy to himself, for Jerusalem was beautiful for situation, the joy of the whole earth, the royal city, the holy city (he had no reason to complain of being shut up in such a paradise); it would also make it the more safe for Solomon, for there he would have him under his eye and be able to watch his motions; and he plainly tells him that if he ever go out of the rules he shall certainly die for it. This was a fair trial of his obedience, and such a test of his loyalty as he had no reason to complain of. He has his life upon easy terms: he shall live if he will but be content to live at Jerusalem. 2. Shimei submits to the confinement, and thankfully takes his life upon those terms. He enters into recognizance (Kg1 2:38), under the penalty of death, not to stir out of Jerusalem, and owns that the saying is good. Even those that perish cannot but own the conditions of pardon and life unexceptionable, so that their blood, like Shimei's, must rest upon their own heads. Shimei promised, with an oath, to keep within his bounds, Kg1 2:42. 3. Shimei forfeits his recognizance, which was the thing Solomon expected; and God was righteous in suffering him to do it, that he might now suffer for his old sins. Two of his servants (it seems, though he was a prisoner, he lived like himself, well attended) ran from him to the land of the Philistines, Kg1 2:39. Thither he pursued them, and thence brought them back to Jerusalem, Kg1 2:40. For the keeping of it private he saddled his ass himself, probably went in the night, and came home he thought undiscovered. "Seeking his servants," says bishop Hall, "he lost himself; those earthly things either are, or should be, our servants. How commonly do we see men run out of the bounds set by God's law, to hunt after them, till their souls incur a fearful judgment!" 4. Solomon takes the forfeiture. Information is given him that Shimei has transgressed, Kg1 2:41. The king sends for him, and, (1.) charges him with the present crime (Kg1 2:42, Kg1 2:43), that he had put a great contempt upon the authority and wrath both of God and the king, that he had broken the oath of the Lord and disobeyed the commandment of his prince, and by this it appeared what manner of spirit he was of, that he would not be held by the bonds of gratitude or conscience. Had he represented to Solomon the urgency of the occasion, and begged leave to go, perhaps Solomon might have given him leave; but to presume either upon his ignorance or his connivance was to affront him in the highest degree. (2.) He condemns him for his former crime, cursing David, and throwing stones at him in the day of his affliction: The wickedness which thy heart is privy to, Kg1 2:44. There was no need to examine witnesses for the proof of the fact, his own conscience was instead of a thousand witnesses. That wickedness which men's own hearts alone are privy to is enough, if duly considered, to fill them with confusion, in expectation of its return upon their own heads; for if the heart be privy to it, God is greater than the heart and knoweth all things. Others knew of Shimei's cursing David, but Shimei himself knew of the wicked principles of hatred and malice against David which he displayed in cursing him and that his submission was but feigned and forced. (3.) He blessed himself and his government (Kg1 2:45.): King Solomon shall be blessed, notwithstanding Shimei's impotent curses, which perhaps, in fury and despair, he now vented freely: Let them curse, but bless thou. And the throne of David shall be established, by taking away those that would undermine it. It is a comfort, in reference to the enmity of the church's enemies, that, how much soever they rage, it is a vain thing they imagine. Christ's throne is established, and they cannot shake it. (4.) He gives orders for the execution of Shimei immediately, Kg1 2:46. All judgment is committed to the Lord Jesus, and, though he be King of peace, he will be found a King of righteousness; and this will shortly be his word of command concerning all his enemies, that would not have him to reign over them: Bring them forth, and slay them before me; the reproaches of those that blasphemed him will fall on themselves, to their eternal condemnation.

the king sent and called for Shimei--He was probably residing at Bahurim, his native place. But, as he was a suspicious character, Solomon condemned him henceforth to live in Jerusalem, on the penalty of death, for going without the gates. He submitted to this confinement for three years, when, violating his oath, he was arrested and put to death by Solomon for perjury, aggravated by his former crime of high treason against David [Kg1 2:42-44].

Here, I. The prophet is ordered to take up a lamentation for Tyrus, Eze 27:2. It was yet in the height of its prosperity, and there appeared not the least symptom of its decay; yet the prophet must lament it, because its prosperity is its snare, is the cause of its pride and security, which will make its fall the more grievous. Even those that live at ease are to be lamented if they be not preparing for trouble. He must lament it because its ruin is hastening on apace; it is sure, it is near; and though the prophet foretel it, and justify God in it, yet he must lament it. Note, We ought to mourn for the miseries of other nations, as well as for our own, out of an affection for mankind in general; it is a part of the honour we owe to all men to bewail their calamities, even those which they have brought upon themselves by their own folly. II. He is directed what to say, and to say it in the name of the Lord Jehovah, a name not unknown in Tyre, and which shall be better known, Eze 26:6. 1. He must upbraid Tyre with her pride: O Tyrus! thou hast said, I am of perfect beauty (Eze 27:3), of universal beauty (so the word is), every way accomplished, and therefore every where admired. Zion, that had the beauty of holiness, is called indeed the perfection of beauty (Psa 50:2); that is the beauty of the Lord. But Tyre, because well-built and well-filled with money and trade, will set up for a perfect beauty. Note, It is the folly of the children of this world to value themselves on the pomp and pleasure they live in, to call themselves beauties for the sake of them, and, if in these they excel others, to think themselves perfect. But God takes notice of the vain conceits men have of themselves in their prosperity when the mind is lifted up with the condition, and often, for the humbling of the spirit, finds a way to bring down the estate. Let none reckon themselves beautified any further than they are sanctified, nor say that they are of perfect beauty till they come to heaven. 2. He must upbraid Tyre with her prosperity, which was the matter of her pride. In elegies it is usual to insert encomiums of those whose fall we lament; the prophet, accordingly, praises Tyre for all that she had that was praiseworthy. He has nothing to say of her religion, her piety, her charity, her being a refuge to the distressed or using her interest to do good offices among her neighbours; but she lived great, and had a great trade, and all the trading part of mankind made court to her. The prophet must describe her height and magnificence, that God may be the more glorified in her fall, as the God who looks upon every one that is proud and abases him, hides the proud in the dust together, and binds their faces in secret, Job 40:12. (1.) The city of Tyre was advantageously situated, at the entry of the sea (Eze 27:3), having many commodious harbours each way, not as cities seated on rivers, which the shipping can come but one way to. It stood at the east end of the Mediterranean, very convenient for trade by land into all the Levant parts; so that she became a merchant of the people for many isles. Lying between Greece and Asia, it became the great emporium, or mart-town, the rendezvous of merchants from all parts: They borders are in the heart of the seas, Eze 27:4. It was surrounded with water, which was a great advantage to its trade; it was the darling of the sea, laid in its bosom, in its heart. Note, It is a great convenience, upon many accounts, to live in an island: seas are the most ancient land-mark, not which our fathers have set, but the God of our fathers, and which cannot be removed as other land-marks may, nor so easily got over. The people so situated may the more easily dwell alone, if they please, as not reckoned among the nations, and yet, if they please, may the more easily traffic abroad and keep a correspondence with the nations. We therefore of this island must own that he who determines the bounds of men's habitations has determined well for us. (2.) It was curiously built, according as the fashion then was; and, being a city on a hill, it made a glorious show and tempted the ships that sailed by into her ports (Eze 27:4): They builders have perfected thy beauty; they have so improved in architecture that nothing appears in the buildings of Tyre that can be found fault with; and yet it wants that perfection of beauty into which the Lord does and will build up his Jerusalem. (3.) It had its haven replenished with abundance of gallant ships, Isa 33:21. The ship-carpenters did their part, as well as the house-carpenters theirs. The Tyrians are thought to be the first that invented the art of navigation; at least they improved it, and brought it to as great a perfection perhaps as it could be without the loadstone. [1.] They made the boards, or planks, for the hulk of the ship, of fir-trees fetched from Senir, a mount in the land of Israel, joined with Hermon, Sol 4:8. Planks of fir were smooth and light, but not so lasting as our English oak. [2.] They had cedars from Lebanon, another mountain of Israel, for their masts, Eze 27:5. [3.] They had oaks from Bashan (Isa 2:13), to make oars of; for it is probable that their ships were mostly galleys, that go with oars. The people of Israel built few ships for themselves, but they furnished the Tyrians with timber for shipping. Thus one country uses what another produced, and so they are serviceable one to another, and cannot say to each other, I have no need of thee. [4.] Such magnificence did they affect in building their ships that they made the very benches of ivory, which they fetched from the isles of Chittim, from Italy or Greece, and had workmen from the Ashurites or Assyrians to make them, so rich would they have their state-rooms in their ships to be. [5.] So very prodigal were they that they made their sails of fine linen fetched from Egypt, and that embroidered too, Eze 27:7. Or it may be meant of their flags (which they hoisted to notify what city they belonged to), which were very costly. The word signifies a banner as well as a sail. [6.] They hung those rooms on ship-board with blue and purple, the richest cloths and richest colours they could get from the isles they traded with. For though Tyre was itself famous for purple, which is therefore called the Tyrian dye, yet they must have that which was far-fetched. (4.) These gallant ships were well-manned, by men of great ingenuity and industry. The pilots and masters of the ships, that had command in their fleets, were of their own city, such as they could put a confidence in (Eze 27:8): Thy wise men, O Tyrus! that were in thee, were thy pilots. But, for common sailors, they had men from other countries; The inhabitants of Arvad and Zidon were thy mariners. These came from cities hear them; Zidon was sister to Tyre, not two leagues off, to the northward; there they bred able seamen, which it is the interest of the maritime powers to support and give all the countenance they can to. They sent to Gebal in Syria for calkers, or strengtheners of the clefts or chinks, to stop them when the ships come home, after long voyages, to be repaired. To do this they had the ancients and wise men (Eze 27:9); for there is more need of wisdom and prudence to repair what has gone to decay than to build anew. In public matters there is occasion for the ancients and wise men to be the repairers of the breaches and the restorers of paths to dwell in. Nay, all the countries they traded with were at their service, and were willing to send men into their pay, to put their youths apprentice in Tyre, or to put them on board their fleets; so that all the ships in the sea with their mariners were ready to occupy thy merchandise. Those that give good wages shall have hands at command. (5.) Their city was guarded by a military force that was very considerable, Eze 27:10, Eze 27:11. The Tyrians were themselves wholly given to trade; but it was necessary that they should have a good army on foot, and therefore they took those of other states into their pay, such as were fittest for service, though they had them from afar (which perhaps was their policy), from Persia, Lud, and Phut. These bore their arms when there was occasion, and in time of peace hung up the shield and buckler in the armoury, as it were to proclaim peace, and let the world know that they had at present no need of them, but they were ready to be taken down whenever there was occasion for them. Their walls were guarded by the man of Arvad; their towers were garrisoned by the Gammadim, robust men, that had a great deal of strength in their arms; yet the vulgar Latin renders it pygmies, men no longer than one's arm. They hung their shields upon the walls in their magazines or places of arms; or hung them out upon the walls of the city, that none might dare to approach them, seeing how well provided they were with all things necessary for their own defence. "Thus they set forth thy comeliness (Eze 27:10), and made they beauty perfect," Eze 27:11. It contributed as much as any thing to the glory of Tyre that it had those of all the surrounding nations in its service, except the land of Israel (though it lay next them), which furnished them with timber, but we do not find that it furnished them with men; that would have trenched upon the liberty and dignity of the Jewish nation, Ch2 2:17, Ch2 2:18. It was also the glory of Tyre that it had such a militia, so fit for service, and in constant pay, and such an armoury, like that in the tower of David, where hung the shields of mighty men, Sol 4:4. It is observable that there and here the armouries are said to be furnished with shields and helmets, defensive arms, not with swords and spears, offensive, though it is probable that there were such, to intimate that the military force of a people must be intended only for their own protection and not to invade and annoy their neighbours, to secure their own right, not to encroach upon the rights of others. (6.) They had a vast trade and a correspondence with all parts of the known world. Some nations they dealt with in one commodity and some in another, according as either its products or its manufactures were, and the fruits of nature or art were, with which it was blessed. This is very much enlarged upon here, as that which was the principal glory of Tyre, and which supported all the rest. We do not find any where in scripture so many nations named together as are here; so that this chapter, some think, gives much light to the first account we have of the settlement of the nations after the flood, Gen. 10. The critics have abundance of work here to find out the several places and nations spoken of. Concerning many of them their conjectures are different and they leave us in the dark and at much uncertainty; it is well that it is not material. Modern surveys come short of explaining the ancient geography. And therefore we will not amuse ourselves here with a particular enquiry either concerning the traders or the goods they traded in. We leave it to the critical expositors, and observe that only which is improvable. [1.] We have reason to think that Ezekiel knew little, of his own knowledge, concerning the trade of Tyre. He was a priest, carried away captive far enough from the neighbourhood of Tyre, we may suppose when he was young, and there he had been eleven years. And yet he speaks of the particular merchandises of Tyre as nicely as if he had been comptroller of the custom-house there, by which it appears that he was divinely inspired in what he spoke and wrote. It is God that saith this, Eze 27:3. [2.] This account of the trade of Tyre intimates to us that God's eye is upon men, and that he takes cognizance of what they do when they are employed in their worldly business, not only when they are at church, praying and hearing, but when they are in their markets and fairs, and upon the exchange, buying and selling, which is a good reason why we should in all our dealings keep a conscience void of offence, and have our eye always upon him whose eye is always upon us. [3.] We may here observe the wisdom of God, and his goodness, as the common Father of mankind, in making one country to abound in one commodity and another in another, and all more or less serviceable either to the necessity or to the comfort or ornament of human life. Non omis fert omnia tellus - One land does not supply all the varieties of produce. Providence dispenses its gifts variously, some to each, and all to none, that there may be a mutual commerce among those whom God has made of one blood, though they are made to dwell on all the face of the earth, Act 17:26. Let every nations therefore thank God for the productions of its country; though they be not so rich as those of others, yet there is use for them in the public service of the world. [4.] See what a blessing trade and merchandise are to mankind, especially when followed in the fear of God, and with a regard not only to private advantage, but to a common benefit. The earth is full of God's riches, Psa 104:24. There is a multitude of all kinds of riches in it (as it is here, Eze 27:12), gathered off its surface and dug out of its bowels. The earth is also full of the fruits of men's ingenuity and industry, according as their genius leads them. Now by exchange and barter these are made more extensively useful; thus what can be spared is helped off, and what is wanted is fetched in, in lieu of it, from the most distant countries. Those that are not tradesmen themselves have reason to thank God for tradesmen and merchants, by whom the productions of other countries are brought to our hands, as those of our own are by our husbandmen. [5.] Besides the necessaries that are here traded in, see what abundance of things are here mentioned that only serve to please fancy, and are made valuable only by men's humour and custom; and yet God allows us to use them, and trade in them, and part with those things for them which we can spare that are of an intrinsic worth much beyond them. Here are horns of ivory and ebony (Eze 27:15), that are brought for a present, exposed to sale, and offered in exchange, or (as some think) presented to the city, or the great men of it, to obtain their favour. Here are emeralds, coral, and agate (Eze 27:16), all precious stones, and gold (Eze 27:22), which the world could better be without than iron and common stones. Here are, to please the taste and smell, the chief of all spices (Eze 27:22), cassia and calamus (Eze 27:19), and, for ornament, purple, broidered work, and fine linen (Eze 27:16), precious clothes for chariots (Eze 27:20), blue clothes (which Tyre was famous for), broidered work, and chests of rich apparel, bound with rich cords, and made of cedar, a sweet wood to perfume the garments kept in them, Eze 27:24. Upon the review of this invoice, or bill of parcels, we may justly say, What a great many things are here that we have no need of, and can live very comfortably without! [6.] It is observable that Judah and the land of Israel were merchants in Tyre too; in a way of trade they were allowed to converse with the heathen. But they traded mostly in wheat, a substantial commodity, and necessary, wheat of Minnith and Pannag, two countries in Canaan famous for the best wheat, as some think. The whole land indeed was a land of wheat (Deu 8:8); it had the fat of kidneys of wheat, Deu 32:14. Tyre was maintained by corn fetched from the land of Israel. They traded likewise in honey, and oil, and balm, or rosin; all useful things, and not serving to pride or luxury. And the land which these were the staple commodities of was that which was the glory of all lands, which God reserved for his peculiar people, not those that traded in spices and precious stones; and the Israel of God must reckon themselves well provided for if they have food convenient; for those that are acquainted with the delights of the children of God will not set their hearts on the delights of the sons and daughters of men, or the treasures of kings and provinces. We find indeed that the New Testament Babylon trades in such things as Tyre traded in, Rev 18:12, Rev 18:13. For, notwithstanding its pretensions to sanctity, it is a mere worldly interest. [7.] Though Tyre was a city of great merchandise, and they got abundance by buying and selling, importing commodities from one place and exporting them to another, yet manufacture-trades were not neglected. The wares of their own making, and a multitude of such wares, are here spoken of, Eze 27:16, Eze 27:18. It is the wisdom of a nation to encourage art and industry, and not to bear hard upon the handicraft-tradesmen; for it contributes much to the wealth and honour of a nation to send abroad wares of their own making, which may bring them in the multitude of all riches. [8.] All this made Tyrus very great and very proud: The ships of Tarshish did sing of thee in they market (Eze 27:25); thou wast admired and cried up by all the nations that had dealings with thee; for thou wast replenished in wealth and number of people, wast beautified, and made very glorious, in the midst of the seas. Those that grow very rich are cried up as very glorious; for riches are glorious things in the eyes of carnal people, Gen 31:1.

Bashan--celebrated for its oaks, as Lebanon was for its cedars. the company of . . . Ashurites--the most skilful workmen summoned from Assyria. Rather, as the Hebrew orthography requires, "They have made thy (rowing) benches of ivory inlaid in the daughter of cedars" [MAURER], or, the best boxwood. FAIRBAIRN, with BOCHART, reads the Hebrew two words as one: "Thy plankwork (deck: instead of 'benches,' as the Hebrew is singular) they made ivory with boxes." English Version, with MAURER'S correction, is simpler. Chittim--Cyprus and Macedonia, from which, PLINY tells us, the best boxwood came [GROTIUS].

This epistle now drawing to a close, the penman goes off very quickly from one thing to another: hence it is that matters so very different are insisted on in these few verses. I. The sin of swearing is cautioned against: But above all things, my brethren, swear not, etc., Jam 5:12. Some understand this too restrictedly, as if the meaning were, "Swear not at your persecutors, at those that reproach you and say all manner of evil of you; be not put into a passion by the injuries they do you, so as in your passion to be provoked to swear." This swearing is no doubt forbidden here: and it will not excuse those that are guilty of this sin to say they sear only when they are provoked to it, and before they are aware. But the apostle's warning extends to other occasions of swearing as well as this. Some have translated the words, pro pantōn - before all things; and so have made sense of this place to be that they should not, in common conversation, before every thing they say, put an oath. All customary needless swearing is undoubtedly forbidden, and all along in scripture condemned, as a very grievous sin. Profane swearing was very customary among the Jews, and, since this epistle is directed in general to the twelve tribes scattered abroad (as before has been observed), we may conceive this exhortation sent to those who believed not. It is hard to suppose that swearing should be one of the spots of God's children, since Peter, when he was charged with being a disciple of Christ and would disprove the charge, cursed and swore, thereby thinking most effectually to convince them that he was no disciple of Jesus, it being well known of such that they durst not allow themselves in swearing; but possibly some of the looser sort of those who were called Christians might, among other sins here charged upon them, be guilty also of this. It is a sin that in later years has most scandalously prevailed, even among those who would be thought above all others entitled to the Christian name and privileges. It is very rare indeed to hear of a dissenter from the church of England who is guilty of swearing, but among those who glory in their being of the established church nothing is more common; and indeed the most execrable oaths and curses now daily wound the ears and hearts of all serious Christians. James here says, 1. Above all things, swear not; but how many are there who mind this the least of all things, and who make light of nothing so much as common profane swearing! But why above all things is swearing here forbidden? (1.) Because it strikes most directly at the honour of God and most expressly throws contempt upon his name and authority. (2.) Because this sin has, of all sins, the least temptation to it: it is not gain, nor pleasure, nor reputation, that can move men to it, but a wantonness in sinning, and a needless showing an enmity to God. Thy enemies take thy name in vain, Psa 139:20. This is a proof of men's being enemies to God, however they may pretend to call themselves by his name, or sometimes to compliment him in acts of worship. (3.) Because it is with most difficulty left off when once men are accustomed to it, therefore it should above all things be watched against. And, (4.) "Above all things swear not, for how can you expect the name of God should be a strong tower to you in your distress if you profane it and play with it at other times?" But (as Mr. Baxter observes) "all this is so far from forbidding necessary oaths that it is but to confirm them, by preserving the due reverence of them." And then he further notes that "The true nature of an oath is, by our speech, to pawn the reputation of some certain or great thing, for the averring of a doubted less thing; and not (as is commonly held) an appeal to God or other judge." Hence it was that swearing by the heavens, and by the earth, and by the other oaths the apostle refers to, came to be in use. The Jews thought if they did but omit the great oath of Chi-Eloah, they were safe. But they grew so profane as to swear by the creature, as if it were God; and so advanced it into the place of God; while, on the other hand, those who swear commonly and profanely by the name of God do hereby put him upon the level with every common thing. 2. But let your yea be yea, and your nay nay; lest you fall into condemnation; that is, "let it suffice you to affirm or deny a thing as there is occasion, and be sure to stand to your word, an be true to it, so as to give no occasion for your being suspected of falsehood; and then you will be kept from the condemnation of backing what you say or promise by rash oaths, and from profaning the name of God to justify yourselves. It is being suspected of falsehood that leads men to swearing. Let it be known that your keep to truth, and are firm to your word, and by this means you will find there is no need to swear to what you say. Thus shall you escape the condemnation which is expressly annexed to the third commandment: The Lord will not hold him guiltless that taketh his name in vain." II. As Christians we are taught to suit ourselves to the dispensations of Providence (Jam 5:13): Is any among you afflicted? Let him pray. Is any merry? Let him sing psalms. Our condition in this world is various; and our wisdom is to submit to its being so, and to behave as becomes us both in prosperity and under affliction. Sometimes we are in sadness, sometimes in mirth; God has set these one over against the other that we may the better observe the several duties he enjoins, and that the impressions made on our passions and affections may be rendered serviceable to our devotions. Afflictions should put us upon prayer, and prosperity should make us abound in praise. Not that prayer is to be confined to a time of trouble, nor singing to a time of mirth; but these several duties may be performed with special advantage, and to the happiest purposes, at such seasons. 1. In a day of affliction nothing is more seasonable than prayer. The person afflicted must pray himself, as well as engage the prayers of others for him. Times of affliction should be praying times. To this end God sends afflictions, that we may be engaged to seek him early; and that those who at other times have neglected him may be brought to enquire after him. The spirit is then most humble, the heart is broken and tender; and prayer is most acceptable to God when it comes from a contrite humble spirit. Afflictions naturally draw out complaints; and to whom should we complain but to God in prayer? It is necessary to exercise faith and hope under afflictions; and prayer is the appointed means both for obtaining and increasing these graces in us. Is any afflicted? Let him pray. 2. In a day of mirth and prosperity singing psalms is very proper and seasonable. In the original it is only said sing, psalletō, without the addition of psalms or any other word: and we learn from the writings of several in the first ages of Christianity (particularly from a letter of Pliny's, and from some passages in Justin Martyr and Tertullian) that the Christians were accustomed to sing hymns, either taken out of scripture, or of more private composure, in their worship of God. Though some have thought that Paul's advising both the Colossians and Ephesians to speak to one another psalmois kai humnois kai ōdais pneumatikais - in psalms, and hymns, and spiritual songs, refers only to the compositions of scripture, the psalms of David being distinguished in Hebrew by Shurim, Tehillim, and Mizmorim, words that exactly answer these of the apostle. Let that be as it will, this however we are sure of, that the singing of psalms is a gospel ordinance, and that our joy should be holy joy, consecrated to God. Singing is so directed to here as to show that, if any be in circumstances of mirth and prosperity, he should turn his mirth, though alone, and by himself, in this channel. Holy mirth becomes families and retirements, as well as public assemblies. Let our singing be such as to make melody with our hearts unto the Lord, and God will assuredly be well pleased with this kind of devotion. III. We have particular directions given as to sick persons, and healing pardoning mercy promised upon the observance of those directions. If any be sick, they are required, 1. To send for the elders, presbuterous tēs ekkēsias - the presbyters, pastors or ministers of the church, Jam 5:14, Jam 5:15. It lies upon sick people as a duty to send for ministers, and to desire their assistance and their prayers. 2. It is the duty of ministers to pray over the sick, when thus desired and called for. Let them pray over him; let their prayers be suited to his case, and their intercessions be as becomes those who are affected wit his calamities. 3. In the times of miraculous healing, the sick were to be anointed with oil in the name of the Lord. Expositors generally confine this anointing with oil to such as had the power of working miracles; and, when miracles ceased, this institution ceased also. In Mark's gospel we read of the apostle's anointing with oil many that were sick, and healing them, Mar 6:13. And we have accounts of this being practiced in the church two hundred years after Christ; but then the gift of healing also accompanied it, and, when the miraculous gift ceased, this rite was laid aside. The papists indeed have made a sacrament of this, which they call the extreme unction. They use it, not to heal the sick, as it was used by the apostles; but as they generally run counter to scripture, in the appointments of their church, so here they ordain that this should be administered only to such as are at the very point of death. The apostle's anointing was in order to heal the disease; the popish anointing is for the expulsion of the relics of sin, and to enable the soul (as they pretend) the better to combat with the powers of the air. When they cannot prove, by any visible effects, that Christ owns them in the continuance of this rite, they would however have people to believe that the invisible effects are very wonderful. But it is surely much better to omit this anointing with oil than to turn it quite contrary to the purposes spoken of in scripture. Some protestants have thought that this anointing was only permitted or approved by Christ, not instituted. But it should seem, by the words of James here, that it was a thing enjoined in cases where there was faith for healing. And some protestants have argued for it with this view. It was not to be commonly used, not even in the apostolical age; and some have thought that it should not be wholly laid aside in any age, but that where there are extraordinary measures of faith in the person anointing, and in those who are anointed, an extraordinary blessing may attend the observance of this direction for the sick. However that be, there is one thing carefully to be observed here, that the saving of the sick is not ascribed to the anointing with oil, but to prayer: The prayer of faith shall save the sick, etc., Jam 5:15. So that, 4. Prayer over the sick must proceed fRom. and be accompanied with, a lively faith. There must be faith both in the person praying and in the person prayed for. In a time of sickness, it is not the cold and formal prayer that is effectual, but the prayer of faith. 5. We should observe the success of prayer. The Lord shall raise up; that is, if he be a person capable and fit for deliverance, and if God have any thing further for such a person to do in the world. And, if he have committed sins, they shall be forgiven him; that is, where sickness is sent as a punishment for some particular sin, that sin shall be pardoned, and in token thereof the sickness shall be removed. As when Christ said to the impotent man, Go and sin no more, lest a worse thing come unto thee, it is intimated that some particular sin was the cause of his sickness. The great thing therefore we should beg of God for ourselves and others in the time of sickness is the pardon of sin. Sin is both the root of sickness and the sting of it. If sin be pardoned, either affliction shall be removed in mercy or we shall see there is mercy in the continuance of it. When healing is founded upon pardon, we may say as Hezekiah did: Thou hast, in love to my soul, delivered it from the pit of corruption, Isa 38:17. When you are sick and in pain, it is most common to pray and cry, O give me ease! O restore me to health! But your prayer should rather and chiefly be, O that God would pardon my sins! IV. Christians are directed to confess their faults one to another, and so to join in their prayers with an for one another, Jam 5:16. Some expositors connect this with Jam 5:14. As if when sick people send for ministers to pray over them they should then confess their faults to them. Indeed, where any are conscious that their sickness is a vindictive punishment of some particular sin, and they cannot look for the removal of their sickness without particular applications to God for the pardon of such a sin, there it may be proper to acknowledge and tell his case, that those who pray over him may know how to plead rightly for him. But the confession here required is that of Christians to one another, and not, as the papists would have it, to a priest. Where persons have injured one another, acts of injustice must be confessed to those against whom they have been committed. Where persons have tempted one another to sin or have consented in the same evil actions, there they ought mutually to blame themselves and excite each other to repentance. Where crimes are of a public nature, and have done any public mischief, there they ought to be more publicly confessed, so as may best reach to all who are concerned. And sometimes it may be well to confess our faults to some prudent minister or praying friend, that he may help us to plead with God for mercy and pardon. But then we are not to think that James puts us upon telling every thing that we are conscious is amiss in ourselves or in one another; but so far as confession is necessary to our reconciliation with such as are at variance with us, or for gaining information in any point of conscience and making our own spirits quiet and easy, so far we should be ready to confess our faults. And sometimes also it may be of good use to Christians to disclose their peculiar weaknesses and infirmities to one another, where there are great intimacies and friendships, and where they may help each other by their prayers to obtain pardon of their sins and power against them. Those who make confession of their faults one to another should thereupon pray with and for one another. The Jam 5:13 directs persons to pray for themselves: Is any afflicted let him pray; the Jam 5:14 directs to seek for the prayers of ministers; and the Jam 5:16 directs private Christians to pray one for another; so that here we have all sorts of prayer (ministerial, social, and secret) recommended. V. The great advantage and efficacy of prayer are declared and proved: The effectual fervent prayer of a righteous man availeth much, whether he pray for himself or for others: witness the example of Elias, Jam 5:17, Jam 5:18. He who prays must be a righteous man; not righteous in an absolute sense (for this Elias was not, who is here made a pattern to us), but righteous in a gospel sense; not loving nor approving of any iniquity. If I regard iniquity in my heart, the Lord will not hear my prayer, Psa 66:18. Further, the prayer itself must be a fervent, in-wrought, well-wrought prayer. It must be a pouring out of the heart to God; and it must proceed from a faith unfeigned. Such prayer avails much. It is of great advantage to ourselves, it may be very beneficial to our friends, and we are assured of its being acceptable to God. It is good having those for friends whose prayers are available in the sight of God. The power of prayer is here proved from the success of Elijah. This may be encouraging to us even in common cases, if we consider that Elijah was a man of like passions with us. He was a zealous good man and a very great man, but he had his infirmities, and was subject to disorder in his passions as well as others. In prayer we must not look to the merit of man, but to the grace of God. Only in this we should copy after Elijah, that he prayed earnestly, or, as it is in the original, in prayer he prayed. It is not enough to say a prayer, but we must pray in prayer. Our thoughts must be fixed, our desires firm and ardent, and our graces in exercise; and, when we thus pray in prayer, we shall speed in prayer. Elijah prayed that it might not rain; and God heard him in his pleading against an idolatrous persecuting country, so that it rained not on the earth for the space of three years and six months. Again he prayed, and the heaven gave rain, etc. Thus you see prayer is the key which opens and shuts heaven. To this there is an allusion, Rev 11:6, where the two witnesses are said to have power to shut heaven, that it rain not. This instance of the extraordinary efficacy of prayer is recorded for encouragement even to ordinary Christians to be instant and earnest in prayer. God never says to any of the seed of Jacob, Seek my face in vain. If Elijah by prayer could do such great and wonderful things, surely the prayers of no righteous man shall return void. Where there may not be so much of a miracle in God's answering our prayers, yet there may be as much of grace. VI. This epistle concludes with an exhortation to do all we can in our places to promote the conversion and salvation of others, Jam 5:19, Jam 5:20. Some interpret these verses as an apology which the apostle is making for himself that he should so plainly and sharply reprove the Jewish Christians for their many faults and errors. And certainly James gives a very good reason why he was so much concerned to reclaim them from their errors, because in thus doing he should save souls, and hide a multitude of sins. But we are not to restrain this place to the apostle's converting such as erred from the truth; no, nor to other ministerial endeavours of the like nature, since it is said, "If any err, and one convert him, let him be who he will that does so good an office for another, he is therein an instrument of saving a soul from death." Those whom the apostle here calls brethren, he yet supposes liable to err. It is no mark of a wise or a holy man to boast of his being free from error, or to refuse to acknowledge when he is in an error. But if any do err, be they ever so great, you must not be afraid to show them their error; and, be they ever so weak and little, you must not disdain to make them wiser and better. If they err from the truth, that is, from the gospel (the great rule and standard of truth), whether it be in opinion or practice, you must endeavour to bring them again to the rule. Errors in judgment and in life generally go together. There is some doctrinal mistake at the bottom of every practical miscarriage. There is no one habitually bad, but upon some bad principle. Now to convert such is to reduce them from their error, and to reclaim them from the evils they have been led into. We are not presently to accuse and exclaim against an erring brother, and seek to bring reproaches and calamities upon him, but to convert him: and, if by all our endeavours we cannot do this, yet we are nowhere empowered to persecute and destroy him. If we are instrumental in the conversion of any, we are said to convert them, though this be principally and efficiently the work of God. And, if we can do no more towards the conversion of sinners, yet we may do this - pray for the grace and Spirit of God to convert and change them. And let those that are in any way serviceable to convert others know what will be the happy consequence of their doing this: they may take great comfort in it at present, and they will meet with a crown at last. He that is said to err from the truth in Jam 5:19 is described as erring in his way in Jam 5:20, and we cannot be said to convert any merely by altering their opinions, unless we can bring them to correct and amend their ways. This is conversion - to turn a sinner from the error of his ways, and not to turn him from one party to another, or merely from one notion and way of thinking to another. He who thus converteth a sinner from the error of his ways shall save a soul from death. There is a soul in the case; and what is done towards the salvation of the soul shall certainly turn to good account. The soul being the principal part of the man, the saving of that only is mentioned, but it includes the salvation of the whole man: the spirit shall be saved from hell, the body raised from the grave, and both saved from eternal death. And then, by such conversion of heart and life, a multitude of sins shall be hid. A most comfortable passage of scripture is this. We learn hence that though our sins are many, even a multitude, yet they may be hid or pardoned; and that when sin is turned from or forsaken it shall be hid, never to appear in judgment against us. Let people contrive to cover or excuse their sin as they will, there is no way effectually and finally to hide it but by forsaking it. Some make the sense of this text to be, that conversion shall prevent a multitude of sins; and it is a truth beyond dispute that many sins are prevented in the party converted, many also may be prevented in others that he may have an influence upon, or may converse with. Upon the whole, how should we lay out ourselves with all possible concern for the conversion of sinners! It will be for the happiness and salvation of the converted; it will prevent much mischief, and the spreading and multiplying of sin in the world; it will be for the glory and honour of God; and it will mightily redound to our comfort and renown in the great day. Those that turn many to righteousness, and those who help to do so, shall shine as the stars for ever and ever.