Resultados para: "Jebusites"

the five kings of the Amorites--The settlement of this powerful and warlike tribe lay within the confines of Moab; but having also acquired extensive possessions on the southwest of the Jordan, their name, as the ruling power, seems to have been given to the region generally (Sa2 21:2), although Hebron was inhabited by Hittites or Hivites (Jos 11:19), and Jerusalem by Jebusites (Jos 15:63).

We have here a list of the several cities that fell within the lot of the tribe of Judah, which are mentioned by name, that they might know their own, and both keep it and keep to it, and might neither through cowardice nor sloth lose the possession of what was their own. I. The cities are here named, and numbered in several classes, which they then could account for the reason of better than we can now. Here are, 1. Some that are said to be the uttermost cities towards the coast of Edom, Jos 15:21-32. Here are thirty-eight named, and yet said to be twenty-nine (Jos 15:32), because nine of these were afterwards transferred to the lot of Simeon, and are reckoned as belonging to that, as appears by comparing Jos 19:2, etc.; therefore those only are counted (though the rest are named) which remained to Judah. 2. Others that are said to be in the valley (Jos 15:33) are counted to be fourteen, yet fifteen are named; but it is probable that Gederah and Gederathaim were either two names or two parts of one and the same city. 3. Then sixteen are named without any head of distinction, Jos 15:37-41, and nine more, Jos 15:42-44. 4. Then the three Philistine-cities, Ekron, Ashdod, and Gaza, Jos 15:45-47. 5. Cities in the mountains, eleven in all (Jos 15:48-51), nine more (Jos 15:52-54), ten more (Jos 15:55-57), six more (Jos 15:58, Jos 15:59), then two (Jos 15:60), and six in the wilderness, a part of the country not so thick of inhabitants as some others were. II. Now here, 1. We do not find Bethlehem, which was afterwards the city of David, and was ennobled by the birth of our Lord Jesus in it. But that city, which at the best was but little among the thousands of Judah (Mic 5:2), except that it was thus dignified, was now so little as not to be accounted one of the cities, but perhaps was one of the villages not named. Christ came to give honour to the places he was related to, not to receive honour from them. 2. Jerusalem is said to continue in the hands of the Jebusites (Jos 15:63), for the children of Judah could not drive them out, through their sluggishness, stupidity, and unbelief. Had they attempted it with vigour and resolution, we have reason to think God would not have been wanting to them to give them success; but they could not do it, because they would not. Jerusalem was afterwards to be the holy city, the royal city, the city of the great King, the brightest ornament of all the land of Israel. God has designed it should be so. It may therefore be justly looked upon as a punishment of their neglect to conquer other cities which God had given them that they were so long kept out of this. 3. Among the cities of Judah (in all 114) we meet with Libnah, which in Joram's days revolted, and probably set up for a free independent state (Kg2 8:22), and Lachish, where king Amaziah was slain (Kg1 14:19); it led the dance in idolatry (Mic 1:13); it was the beginning of sin to the daughter of Zion. Giloh, Ahithophel's town, is here mentioned, and Tekoa, of which the prophet Amos was, and near which Jehoshaphat obtained that glorious victory, Ch2 20:20, etc., and Maresha, where Asa was a conqueror. Many of the cities of this tribe occur in the history of David's troubles. Adullam, Ziph, Keilah, Maon, Engedi, Ziklag, here reckoned in this tribe, were places near which David had most of his haunts; for, though sometimes Saul drove him out from the inheritance of the Lord, yet he kept as close to it as he could. The wilderness of Judah he frequented much, and in it John Baptist preached, and there the kingdom of heaven commenced, Mat 3:1. The riches of this country no doubt answered Jacob's blessing of this tribe, that he should wash his garments in wine, Gen 49:11. And, in general, Judah, thou art he whom thy brethren shall praise, not envy.

Here is, I. The Levites' petition presented to this general convention of the states, now sitting at Shiloh, Jos 21:1, Jos 21:2. Observe, 1. They had not their lot assigned them till they made their claim. There is an inheritance provided for all the saints, that royal priesthood, but then they must petition for it. Ask, and it shall be given you. Joshua had quickened the rest of the tribes who were slack to put in their claims, but the Levites, it may be supposed, knew their duty and interest better than the rest, and were therefore forward in this matter, when it came to their turn, without being called upon. They build their claim upon a very good foundation, not their own merits nor services, but the divine precept: "The Lord commanded by the hand of Moses to give us cities, commanded you to grant them, which implied a command to us to ask them." Note, The maintenance of ministers is not an arbitrary thing, left purely to the good-will of the people, who may let them starve if they please; no, as the God of Israel commanded that the Levites should be well provided for, so has the Lord Jesus, the King of the Christian church, ordained, and a perpetual ordinance it is that those who preach the gospel should live of the gospel (Co1 9:14), and should live comfortably. 2. They did not make their claim till all the rest of the tribes were provided for, and then they did it immediately. There was some reason for it; every tribe must first know their own, else they would not know what they gave the Levites, and so it could not be such a reasonable service as it ought to be. But it is also an instance of their humility, modesty, and patience (and Levites should be examples of these and other virtues), that they were willing to be served last, and they fared never the worse for it. Let not God's ministers complain if at any time they find themselves postponed in men's thoughts and cares, but let them make sure of the favour of God and the honour that comes from him, and then they may well enough afford to bear the slights and neglects of men. II. The Levites' petition granted immediately, without any dispute, the princes of Israel being perhaps ashamed that they needed to be called upon in this matter, and that the motion had not been made among themselves for the settling of the Levites. 1. The children of Israel are said to give the cities for the Levites. God had appointed how many they should be in all, forty-eight. It is probable that Joshua and the princes, upon consideration of the extent and value of the lot of each tribe as it was laid before them, had appointed how many cities should be taken out of each; and then the fathers of the several tribes themselves agreed which they should be, and therefore are said to give them, as an offering, to the Lord; so God had appointed. Num 35:8, Every one shall give of his cities to the Levites. Here God tried their generosity, and it was found to praise and honour, for it appears by the following catalogue that the cities they gave to the Levites were generally some of the best and most considerable in each tribe. And it is probable that they had an eye to the situation of them, taking care they should be so dispersed as that no part of the country should be too far distant from a Levites' city. 2. They gave them at the commandment of the Lord, that is, with an eye to the command and in obedience to it, which was it that sanctified the grant. They gave the number that God commanded, and it was well this matter was settled that the Levites might not ask more nor the Israelites offer less. They gave them also with their suburbs, or glebe-lands, belonging to them, so many cubits by measure from the walls of the city, as God had commanded (Num 35:4, Num 35:5), and did not go about to cut them short. 3. When the forty-eight cities were pitched upon, they were divided into four lots, as they lay next together, and then by lot were determined to the four several families of the tribe of Levi. When the Israelites had surrendered the cities into the hand of God, he would himself have the distributing of them among his servants. (1.) The family of Aaron, who were the only priests, had for their share the thirteen cities that were given by the tribes of Judah, Simeon, and Benjamin, Jos 21:4. God in wisdom ordered it thus, that though Jerusalem itself was not one of their cities, it being as yet in the possession of the Jebusites (and those generous tribes would not mock the Levites, who had another warfare to mind, with a city that must be recovered by the sword before it could be enjoyed), yet the cities that fell to their lot were those which lay next to Jerusalem, because that was to be, in process of time, the holy city, where their business would chiefly lie. (2.) The Kohathite-Levites (among whom were the posterity of Moses, though never distinguished from them) had the cities that lay in the lot of Dan, which lay next to Judah, and in that of Ephraim, and the half-tribe of Manasseh, which lay next to Benjamin. So those who descended from Aaron's father joined nearest to Aaron's sons. (3.) Gershon was the eldest son of Levi, and therefore, though the younger house of the Kohathites was preferred before his, yet his children had the precedency of the other family of Merari, Jos 21:6. (4.) The Merarites, the youngest house, had their lot last, and it lay furthest off, Jos 21:7. The rest of the sons of Jacob had a lot for every tribe only, but Levi, God's tribe, had a lot for each of its families; for there is a particular providence directing and attending the removals and settlements of ministers, and appointing where those shall fix who are to be the lights of the world.

We are here told upon what terms the rest of the tribes stood with the Canaanites that remained. I. Benjamin neglected to drive the Jebusites out of that part of the city of Jerusalem which fell to their lot, Jdg 1:21. Judah had set them a good example, and gained them great advantages by what they did (Jdg 1:9), but they did not follow the blow for want of resolution. II. The house of Joseph, 1. Bestirred themselves a little to get possession of Beth-el, Jdg 1:22. That city is mentioned in the tribe of Benjamin, Jos 18:22. Yet it is spoken of there (Jdg 1:13) as a city in the borders of that tribe, and, it should seem, the line went through it, so that one half of it only belonged to Benjamin, the other half to Ephraim; and perhaps the activity of the Ephraimites at this time, to recover it from the Canaanites, secured it entirely to them henceforward, or at least the greatest part of it, for afterwards we find it so much under the power of the ten tribes (and Benjamin was none of them) that Jeroboam set up one of his calves in it. In this account of the expedition of the Ephraimites against Beth-el observe, (1.) Their interest in the divine favour: The Lord was with them, and would have been with the other tribes if they would have exerted their strength. The Chaldee reads it here, as in many other places, The Word of the Lord was their helper, namely, Christ himself, the captain of the Lord's host, now that they acted separately, as well as when they were all in one body. (2.) The prudent measures they took to gain the city. They sent spies to observe what part of the city was weakest, or which way they might make their attack with most advantage, Jdg 1:23. These spies got very good information from a man they providentially met with, who showed them a private way into the town, which was left unguarded because, being not generally known, no danger was suspected on that side. And here, [1.] He is not to be blamed for giving them this intelligence if he did it from a conviction that the Lord was with them, and that by his donation the land was theirs of right, any more than Rahab was for entertaining those whom she knew to be enemies of her country, but friends of God. Nor, [2.] Are those to be blamed who showed him mercy, gave him and his family not only their lives, but liberty to go wherever they pleased: for one good turn requires another. But, it seems, he would not join himself to the people of Israel, he feared them rather than loved them, and therefore he removed after a colony of the Hittites, which, it should seem, had gone into Arabia and settled there upon Joshua's invasion of the country; with them this man chose to dwell, and among them he built a city, a small one, we may suppose, such as planters commonly build, and in the name of it preserved the ancient name of his native city, Luz, an almond-tree, preferring this before its new name, which carried religion in it, Bethel - the house of God. (3.) Their success. The spies brought or sent notice of the intelligence they had gained to the army, which improved their advantages, surprised the city, and put them all to the sword, v. 25. But, 2. Besides this achievement, it seems, the children of Joseph did nothing remarkable (1.) Manasseh failed to drive out the Canaanites from several very considerable cities in their lot, and did not make any attempt upon them, Jdg 1:27. But the Canaanites, being in possession, were resolved not to quit it; they would dwell in that land, and Manasseh had not resolution enough to offer to dispossess them; as if there was no meddling with them unless they were willing to resign, which it was not to be expected they ever would be. Only as Israel got strength they got ground, and served themselves, both by their contributions and by their personal services, Jdg 1:28, Jdg 1:35. (2.) Ephraim likewise, though a powerful tribe, neglected Gezer a considerable city, and suffered the Canaanites to dwell among them (Jdg 1:29), which, some think, intimates their allowing them a quiet settlement, and indulging them with the privileges of an unconquered people, not so much as making them tributaries. III. Zebulun, perhaps inclining to the sea-trade, for it was foretold that it should be a haven for ships, neglected to reduce Kitron and Nahalol (Jdg 1:30), and only made the inhabitants of those places tributaries to them. IV. Asher quitted itself worse than any of the tribes (Jdg 1:31, Jdg 1:32), not only in leaving more towns than any of them in the hands of the Canaanites, but in submitting to the Canaanites instead of making them tributaries; for so the manner of expression intimates, that the Asherites dwelt among the Canaanites, as if the Canaanites were the more numerous and the more powerful, would still be lords of the country, and the Israelites must be only upon sufferance among them. V. Naphtali also permitted the Canaanites to live among them (Jdg 1:33), only by degrees they got them so far under as to exact contributions from them. VI. Dan was so far from extending his conquests where his lot lay that, wanting spirit to make head against the Amorites, he was forced by them to retire into the mountains and inhabit the cities there, but durst not venture into the valley, where, it is probable, the chariots of iron were, Jdg 1:34. Nay, and some of the cities in the mountains were kept against them, Jdg 1:35. Thus were they straitened in their possessions, and forced to seek for more room at Laish, a great way off, Jdg 18:1, etc. In Jacob's blessing Judah is compared to a lion, Dan to a serpent; now observe how Judah with his lion-like courage prospered and prevailed, but Dan with all his serpenting subtlety could get no ground; craft and artful management do not always effect the wonders they pretend to. What Dan came short of doing, it seems, his neighbours the Ephraimites in part did for him; they put the Amorites under tribute, Jdg 1:35. Upon the whole matter it appears that the people of Israel were generally very careless both of their duty and interest in this thing; they did not what they might have done to expel the Canaanites and make room for themselves. And, 1. It was owing to their slothfulness and cowardice. They would not be at the pains to complete their conquests; like the sluggard, that dreamed of a lion in the way, a lion in the streets, they fancied insuperable difficulties, and frightened themselves with winds and clouds from sowing and reaping. 2. It was owing to their covetousness; the Canaanites' labour and money would do them more good (they thought) than their blood, and therefore they were willing to let them live among them, that they might make a hand of them. 3. They had not that dread and detestation of idolatry which they ought to have had; they thought it a pity to put these Canaanites to the sword, though the measure of their iniquity was full, thought it would be no harm to let them live among them, and that they should be in no danger from them. 4. The same thing that kept their fathers forty years out of Canaan kept them now out of the full possession of it, and that was unbelief. Distrust of the power and promise of God lost them their advantages, and ran them into a thousand mischiefs.

The domestic affairs of this Levite would not have been related thus largely but to make way for the following story of the injuries done him, in which the whole nation interested themselves. Bishop Hall's first remark upon this story is, That there is no complain of a public ordered state but there is a Levite at one end of it, either as an agent or as a patient. In Micah's idolatry a Levite was active; in the wickedness of Gibeah a Levite was passive; no tribe shall sooner feel the want of government than that of Levi; and, in all the book of Judges, no mention is made of any of that tribe, but of these two. This Levite was of Mount Ephraim, Jdg 19:1. He married a wife of Bethlehem-Judah. She is called his concubine, because she was not endowed, for perhaps he had nothing to endow her with, being himself a sojourner and not settled; but it does not appear that he had any other wife, and the margin calls her a wife, a concubine, Jdg 19:1. She came from the same city that Micah's Levite came from, as if Bethlehem-Judah owed a double ill turn to Mount Ephraim, for she was as bad for a Levite's wife as the other for a Levite. I. This Levite's concubine played the whore and eloped from her husband, Jdg 19:2. The Chaldee reads it only that she carried herself insolently to him, or despised him, and, he being displeased at it, she went away from him, and (which was not fair) was received and entertained at her father's house. Had her husband turned her out of doors unjustly, her father ought to have pitied her affliction; but, when she treacherously departed from her husband to embrace the bosom of a stranger, her father ought not to have countenanced her sin. Perhaps she would not have violated her duty to her husband if she had not known too well where she should be kindly received. Children's ruin is often owing very much to parents' indulgence. II. The Levite went himself to court her return. It was a sign there was no king, no judge, in Israel, else she would have been prosecuted and put to death as an adulteress; but, instead of that, she is addressed in the kindest manner by her injured husband, who takes a long journey on purpose to beseech her to be reconciled, Jdg 19:3. If he had put her away, it would have been a crime in him to return to her again, Jer 3:1. But, she having gone away, it was a virtue in him to forgive the offence, and, though the party wronged, to make the first motion to her to be friends again. It is part of the character of the wisdom from above that it is gentle and easy to be entreated. He spoke friendly to her, or comfortably (for so the Hebrew phrase of speaking to the heart commonly signifies), which intimates that she was in sorrow, penitent fore what she had done amiss, which probably he heard of when he came to fetch her back. Thus God promises concerning adulterous Israel (Hos 2:14), I will bring her into the wilderness, and speak comfortably to her. III. Her father made him very welcome, and, by his extraordinary kindness to him, endeavoured to atone for the countenance he had given his daughter in withdrawing from him, and to confirm him in his disposition to be reconciled to her. 1. He entertains him kindly, rejoices to see him (Jer 3:3), treats him generously for three days, Jdg 19:4. And the Levite, to show that he was perfectly reconciled, accepted his kindness, and we do not find that he upbraided him or his daughter with what had been amiss, but was as easy and as pleasant as at his first wedding-feast. It becomes all, but especially Levites, to forgive as God does. Every thing among them gave a hopeful prospect of their living comfortably together for the future; but, could they have foreseen what befel them within one day or two, how would all their mirth have been embittered and turned into mourning! When the affairs of our families are in the best posture we ought to rejoice with trembling, because we know not what troubles one day may bring forth. We cannot foresee what evil is near us, but we ought to consider what may be, that we may not be secure, as if tomorrow must needs be as this day and much more abundant, Isa 56:12. 2. He is very earnest for his stay, as a further demonstration of his hearty welcome. The affection he had for him, and the pleasure he took in his company, proceeded, (1.) From a civil regard to him as his son-in-law and an ingrafted branch of his own house. Note, Love and duty are due to those to whom we are related by marriage as well as to those who are bone of our bone: and those that show kindness as this Levite did may expect to receive kindness as he did. And, (2.) From a pious respect to him as a Levite, a servant of God's house; if he was such a Levite as he should be (and nothing appears to the contrary) he is to be commended for courting his stay, finding his conversation profitable, and having opportunity to learn from him the good knowledge of the Lord, hoping also that the Lord will do him good because he has a Levite to be his son-in-law, and will bless him for his sake. [1.] He forces him to stay the fourth day, and this was kind; not knowing when they might be together again, he engages him to stay as long as he possibly could. The Levite, though nobly treated, was very urgent to be gone. A good man's heart is where his business is; for as a bird that wanders from her nest so is the man that wanders form his place. It is a sign a man has either little to do at home, or little heart to do what he has to do, when he can take pleasure in being long abroad where he has nothing to do. It is especially good to see a Levite willing to go home to his few sheep in the wilderness. Yet this Levite was overcome by importunity and kind persuasion to stay longer than he intended, Jdg 19:5-7. We ought to avoid the extreme of an over-easy yielding, to the neglect of our duty on the one hand, and that of moroseness and wilfulness, to the neglect of our friends and their kindness on the other hand. Our Saviour, after his resurrection, was prevailed upon to stay with his friends longer than he at first intimated to be his purpose, Luk 24:28, Luk 24:29. [2.] He forces him to stay till the afternoon of the fifth day, and this, as it proved, was unkind, Jdg 19:8, Jdg 19:9. He would by no means let him go before dinner, promises him he shall have dinner early, designing thereby, as he had done the day before, to detain him another night; but the Levite was intent on the house of the Lord at Shiloh (Jdg 19:18), and, being impatient to get thither, would stay no longer. Had they set out early, they might have reached some better lodging-place than that which they were now constrained to take up with, nay, they might have got to Shiloh. Note, Our friends' designed kindnesses often prove, in the event, real injuries; what is meant for our welfare becomes a trap. Who knows what is good for a man in this life? The Levite was unwise in setting out so late; he might have got home better if he had staid a night longer and taken the day before him. IV. In his return home he was forced to lodge at Gibeah, a city in the tribe of Benjamin, afterwards called Gibeah of Saul, which lay on his road towards Shiloh and Mount Ephraim. When it drew towards night, and the shadows of the evening were stretched out, they began to think (as it behoves us to do when we observe the day of our life hastening towards a period) where they must lodge. When night came they could not pursue their journey. He that walketh in darkness knoweth not whither he goes. They could not but desire rest, for which the night was intended, as the day for labour. 1. The servant proposed that they should lodge in Jebus, afterwards Jerusalem, but as yet in the possession of Jebusites. "Come," said the servant, "let us lodge in this city of the Jebusites," Jdg 19:11. And, if they had done so, it is probable they would have had much better usage than they met with in Gibeah of Benjamin. Debauched and profligate Israelites are worse and much more dangerous than Canaanites themselves. But the master, as became one of God's tribe, would by no means quarter, no, not one night, in a city of strangers (Jdg 19:12), not because he questioned his safety among them, but he was not willing, if he could possibly avoid it, to have so much intimacy and familiarity with them as a night's lodging came to, nor to be so much beholden to them. By shunning this place he would witness against the wickedness of those that contracted friendship and familiarity with these devoted nations. Let Israelites, Levites especially, associate with Israelites, and not with the sons of the stranger. 2. Having passed by Jebus, which was about five or six miles from Bethlehem (the place whence they came), and not having daylight to bring them to Ramah, they stopped at Gibeah (Jdg 19:13-15); there they sat down in the street, nobody offering them a lodging. In these countries, at that time, there were no inns, or public-houses, in which, as with us, travellers might have entertainment for their money, but they carried entertainment along with them, as this Levite did (Jdg 19:19), and depended upon the courtesy and hospitality of the inhabitants for a lodging. Let us take occasion hence, when we are in journeys, to thank God for this, among other conveniences of travelling, that there are inns to entertain strangers, and in which they may be welcome and well accommodated for their money. Surely there is no country in the world wherein one may stay at home with more satisfaction, or go abroad with more comfort, than in our own nation. This traveller, though a Levite (and to those of that tribe God had particularly commanded his people to be kind upon all occasions), met with very cold entertainment at Gibeah: No man took them into his house. If they had any reason to think he was a Levite perhaps that made those ill-disposed people the more shy of him. There are those who will have this laid to their charge at the great day, I was a stranger and you took me not in.

We may observe in these verses, I. The ardent zeal which the Israelites had expressed against the wickedness of the men of Gibeah, as it was countenanced by the tribe of Benjamin. Occasion is here given to mention two instances of their zeal on this occasion, which we did not meet with before: - 1. While the general convention of the states was gathering together, and was waiting for a full house before they would proceed, they bound themselves with the great execration, which they called the Cherum, utterly to destroy all those cities that should not send in their representatives and their quota of men upon this occasion, or had sentenced those to that curse who should thus refuse (Jdg 21:5); for they would look upon such refusers as having no indignation at the crime committed, no concern for the securing of the nation from God's judgments by the administration of justice, nor any regard to the authority of a common consent, by which they were summoned to meet. 2. When they had met and heard the cause they made another solemn oath that none of all the thousands of Israel then present, nor any of those whom they represented (not intending to bind their posterity), should, if they could help it, marry a daughter to a Benjamite, Jdg 21:1. This was made an article of the war, not with any design to extirpate the tribe, but because in general they would treat those who were then actors and abettors of this villany in all respects as they treated the devoted nations of Canaan, whom they were not only obliged to destroy, but with whom they were forbidden to marry; and because, in particular, they judged those unworthy to match with a daughter of Israel that had been so very barbarous and abusive to one of the tender sex, than which nothing could be done more base and villainous, nor a more certain indication given of a mind perfectly lost to all honour and virtue. We may suppose that the Levite's sending the mangled pieces of his wife'[s body to the several tribes helped very much to inspire them with all this fury, and much more than a bare narrative of the fact, though ever so well attested, would have done, so much does the eye affect the heart. II. The deep concern which the Israelites did express for the destruction of the tribe of Benjamin when it was accomplished. Observe, 1. The tide of their anger at Benjamin's crime did not run so high and so strong before but the tide of their grief for Benjamin's destruction ran as high and as strong after: They repented for Benjamin their brother, Jdg 21:6, Jdg 21:15. They did not repent of their zeal against the sin; there is a holy indignation against sin, the fruit of godly sorrow, which is to salvation, not to be repented of, Co2 7:10, Co2 7:11. But they repented of the sad consequences of what they had done, that they had carried the matter further than was either just or necessary. It would have been enough to destroy all they found in arms; they needed not to have cut off the husbandmen and shepherds, the women and children. Note, (1.) There may be over-doing in well-doing. Great care must be taken in the government of our zeal, lest that which seemed supernatural in its causes prove unnatural in its effects. That is no good divinity which swallows up humanity. Many a war is ill ended which was well begun. (2.) Even necessary justice is to be done with compassion. God does not punish with delight, nor should men. (3.) Strong passions make work for repentance. What we say and do in a heat our calmer thoughts commonly wish undone again. (4.) In a civil war (according to the usage of the Romans) no victories ought to be celebrated with triumphs, because, which soever side gets, the community loses, as here there is a tribe cut off from Israel. What the better is the body for one member's crushing another? Now, 2. How did they express their concern? (1.) By their grief for the breach that was made. They came to the house of God, for thither they brought all their doubts, all their counsels, all their cares, and all their sorrows. There was to be heard on this occasion, not the voice of joy and praise, but only that of lamentation, and mourning, and woe: They lifted up their voices and wept sore (Jdg 21:2), not so much for the 40,000 whom they had lost (these would not be so much missed out of eleven tribes), but for the entire destruction of one whole tribe; for this was the complaint they poured out before God (Jdg 21:3): There is one tribe lacking. God had taken care of every tribe; their number twelve was that which they were known by; every tribe had his station appointed in the camp, and his stone in the high priest's breast-plate; every tribe had his blessing both from Jacob and Moses; and it would be an intolerable reproach to them if they should drop any out of this illustrious jury, and lose one out of twelve, especially Benjamin, the youngest, who was particularly dear to Jacob their common ancestor, and whom all the rest ought to have been in a particular manner tender of. Benjamin is not; what then will become of Jacob? Benjamin is become a Benoni, the son of the right hand a son of sorrow! In this trouble they built an altar, not in competition, but in communion with the appointed altar at the door of the tabernacle, which was not large enough to contain all the sacrifices they designed; for they offered burnt offerings and peace offerings, to give thanks for their victory, yet to atone for their own folly in the pursuit of it, and to implore the divine favour in their present strait. Every thing that grieves us should bring us to God. (2.) By their amicable treaty with the poor distressed refugees that were hidden in the rock Rimmon, to whom they sent an act of indemnity, assuring them, upon the public faith, that they would now no longer treat them as enemies, but receive them as brethren, Jdg 21:13. The falling out of friends should thus be the renewing of friendship. Even those that have sinned, if at length they repent, must be forgiven and comforted, Co2 2:7. (3.) By the care they took to provide wives for them, that their tribe might be built up again, and the ruins of it repaired. Had the men of Israel sought themselves, they would have been secretly pleased with the extinguishing of the families of Benjamin, because then the land allotted to them would escheat to the rest of the tribes, ob defectum sanguinis - for want of heirs, and be easily seized for want of occupants; but those have not the spirit of Israelites who aim to raise themselves upon the ruins of their neighbours. They were so far from any design of this kind that all heads were at work to find out ways and means for the rebuilding of this tribe. All the women and children of Benjamin were slain: they had sworn not to marry their daughters to any of them; it was against the divine law that they should match with the Canaanites; to oblige them to that would be, in effect, to bid them go and serve other gods. What must they do then for wives for them? While the poor distressed Benjamites that were hidden in the rock feared their brethren were contriving to ruin them, they were at the same time upon a project to prefer them; and it was this: - [1.] There was a piece of necessary justice to be done upon the city of Jabesh-Gilead, which belonged to the tribe of Gad, on the other side Jordan. It was found upon looking over the muster-roll (which was taken, Jdg 20:2) that none appeared from that city upon the general summons (Jdg 21:8, Jdg 21:9), and it was then resolved, before it appeared who were absent, that whatever city of Israel should be guilty of such a contempt of the public authority and interest that city should be an anathema; Jabesh-Gilead lies under that severe sentence, which might by no means be dispensed with. Those that had spared the Canaanites in many places, who were devoted to destruction by the divine command, could not find in their hearts to spare their brethren that were devoted by their own curse. Why did they not now send men to root the Jebusites out of Jerusalem, to avoid whom the poor Levite had been forced to go to Gibeah? Jdg 19:11, Jdg 19:12. Men are commonly more zealous to support their own authority than God's. A detachment is therefore sent of 12,000 men, to execute the sentence upon Jabesh-Gilead. Having found that when the whole body of the army went against Gibeah the people were thought too many for God to deliver them into their hands, on this expedition they sent but a few, Jdg 21:10. Their commission is to put all to the sword, men, women, and children (Jdg 21:11), according to that law (Lev 27:29), Whatsoever is devoted of men, by those that have power to do it, shall surely be put to death. [2.] An expedient is hence formed for providing the Benjamites with wives. When Moses sent the same number of men to avenge the Lord on Midian, the same orders were given as here, that all married women should be slain with their husbands, as one with them, but that the virgins should be saved alive, Num 31:17, Num 31:18. That precedent was sufficient to support the distinction here made between a wife and a virgin, Jdg 21:11, Jdg 21:12. 400 virgins that were marriageable were found in Jabesh-Gilead, and these were married to so many of the surviving Benjamites, Jdg 21:14. Their fathers were not present when the vow was made not to marry with Benjamites, so that they were not under any colour of obligation by it: and besides, being a prey taken in war, they were at the disposal of the conquerors. Perhaps the alliance now contracted between Benjamin and Jabesh-Gilead made Saul, who was a Benjamite, the more concerned for that place (Sa1 11:4), though then inhabited by new families.

Here is 1. The engagement between the two champions, Sa1 17:48. To this engagement the Philistine advanced with a great deal of state and gravity; if he must encounter a pigmy, yet it shall be with the magnificence of a giant and a grandee. This is intimated in the manner of expression: He arose, and came, and drew nigh, like a stalking mountain, overlaid with brass and iron, to meet David. David advanced with no less activity and cheerfulness, as one that aimed more to do execution than to make a figure: He hasted, and ran, being lightly clad, to meet the Philistine. We may imagine with what tenderness and compassion the Israelites saw such a pleasing youth as this throwing himself into the mouth of destruction, but he knew whom he had believed and for whom he acted. 2. The fall of Goliath in this engagement. He was in no haste, because in no fear, but confident that he should soon at one stroke cleave his adversary's head; but, while he was preparing to do it solemnly, David did his business effectually, without any parade: he slang a stone which hit him in the forehead, and, in the twinkling of an eye, fetched him to the ground, Sa1 17:49. Goliath knew there were famous slingers in Israel (Jdg 20:16), yet was either so forgetful or presumptuous as to go with the beaver of his helmet open, and thither, to the only part left exposed, not so much David's art as God's providence directed the stone, and brought it with such force that it sunk into his head, notwithstanding the impudence with which his forehead was brazened. See how frail and uncertain life is, even when it thinks itself best fortified, and how quickly, how easily, and with how small a matter, the passage may be opened for life to go out and death to enter. Goliath himself has not power over the spirit to retain the spirit, Ecc 8:8. Let not the strong man glory in his strength, nor the armed man in his armour. See how God resists the proud and pours contempt upon those that bid defiance to him and his people. None ever hardened his heart against God and prospered. One of the Rabbin thinks that when Goliath said to David, Come, and I will give thy flesh to the fowls of the air, he threw up his head so hastily that his helmet fell off, and so left his broad forehead a fair mark for David. To complete the execution, David drew Goliath's own sword, a two-handed weapon for David, and with it cut off his head, Sa1 17:51. What need had David to take a sword of his own? his enemy's sword shall serve his purpose, when he has occasion for one. God is greatly glorified when his proud enemies are cut off with their own sword and he makes their own tongues to fall upon them, Psa 64:8. David's victory over Goliath was typical of the triumphs of the son of David over Satan and all the powers of darkness, whom he spoiled, and made a show of them openly (Col 2:15), and we through him are more than conquerors. 3. The defeat of the Philistines' army hereupon. They relied wholly upon the strength of their champion, and therefore, when they saw him slain, they did not, as Goliath had offered, throw down their arms and surrender themselves servants to Israel (Sa1 17:9), but took to their heels, being wholly dispirited, and thinking it to no purpose to oppose one before whom such a mighty man had fallen: They fled (Sa1 17:51), and this put life into the Israelites, who shouted and pursued them (David, it is probable, leading them on in the pursuit) even to the gates of their own cities, Sa1 17:52. In their return from the chase they seized all the baggage, plundered the tents (Sa1 17:53), and enriched themselves with the spoil. 4. David's disposal of his trophies, Sa1 17:54. He brought the head of the Philistine to Jerusalem, to be a terror to the Jebusites, who held the strong-hold of Sion: it is probable that he carried it in triumph to other cities. His armour he laid up in his tent; only the sword was preserved behind the ephod in the tabernacle, as consecrated to God, and a memorial of the victory to his honour, Sa1 21:9. 5. The notice that was taken of David. Though he had been at court formerly, yet, having been for some time absent (Sa1 17:15), Saul had forgotten him, being melancholy and mindless, and little thinking that his musician would have spirit enough to be his champion; and therefore, as if he had never seen him before, he asked whose son he was. Abner was a stranger to him, but brought him to Saul (Sa1 17:57), and he gave a modest account of himself, Sa1 17:58. And now he was introduced to the court with much greater advantages than before, in which he owned God's hand performing all things for him.

If Salem, the place of which Melchizedec was king, was Jerusalem (as seems probable from Psa 76:2), it was famous in Abraham's time. Joshua, in his time, found it the chief city of the south part of Canaan, Jos 10:1-3. It fell to Benjamin's lot (Jos 18:28), but joined close to Judah's, Jos 15:8. The children of Judah had taken it (Jdg 1:8), but the children of Benjamin suffered the Jebusites to dwell among them (Jdg 1:21), and they grew so upon them that it became a city of Jebusites, Jdg 19:11. Now the very first exploit David did, after he was anointed king over all Israel, was to gain Jerusalem out of the hand of the Jebusites, which, because it belonged to Benjamin, he could not well attempt till that tribe, which long adhered to Saul's house (Ch1 12:29), submitted to him. Here we have, I. The Jebusites' defiance of David and his forces. They said, Except thou take away the blind and the lame, thou shalt not come in hither, Sa2 5:6. They sent David this provoking message, because, as it is said afterwards, on another occasion, they could not believe that ever an enemy would enter into the gates of Jerusalem, Lam 4:12. They confided either, 1. In the protection of their gods, which David, in contempt, had called the blind and the lame, for they have eyes and see not, feet and walk not. "But," say they, "these are the guardians of our city, and except thou take these away (which thou canst never do) thou canst not come in hither." Some think they were constellated images of brass set up in the recess of the fort, and entrusted with the custody of the place. They called their idols their Mauzzim, or strong-holds (Dan 11:38) and as such relied on them. The name of the Lord is our strong tower, and his arm is strong, his eyes are piercing. Or, 2. In the strength of their fortifications, which they thought were made so impregnable by nature or art, or both, that the blind and the lame were sufficient to defend them against the most powerful assailant. The strong-hold of Zion they especially depended on, as that which could not be forced. Probably they set blind and lame people, invalids or maimed soldiers, to make their appearance upon the walls, in scorn of David and his men, judging them an equal match for him. Though there remain but wounded men among them, yet they should serve to beat back the besiegers. Compare Jer 37:10. Note, The enemies of God's people are often very confident of their own strength and most secure when their day to fall draws nigh. II. David's success against the Jebusites. Their pride and insolence, instead of daunting him, animated him, and when he made a general assault he gave this order to his men: "He that smiteth the Jebusites, let him also throw down into the ditch, or gutter, the lame and the blind, which are set upon the wall to affront us and our God." It is probable they had themselves spoken blasphemous things, and were therefore hated of David's soul. Thus Sa2 5:8 may be read; we fetch our reading of it from Ch1 11:6, which speaks only of smiting the Jebusites, but nothing of the blind and the lame. The Jebusites had said that if these images of theirs did not protect them the blind and the lame should not come into the house, that is, they would never again trust their palladium (so Mr. Gregory understands it) nor pay the respect they had paid to their images; and David, having gained the fort, said so too, that these images, which could not protect their worshippers, should never have any place there more. III. His fixing his royal seat in Sion. He himself dwelt in the fort (the strength whereof, which had given him opposition, and was a terror to him, now contributed to his safety), and he built houses round about for his attendants and guards (Sa2 5:9) from Millo (the town-hall, or state-house) and inward. He proceeded and prospered in all he set his hand to, grew great in honour, strength, and wealth, more and more honourable in the eyes of his subjects and formidable in the eyes of his enemies; for the Lord God of hosts was with him. God has all creatures at his command, makes what use he pleases of them, and serves his own purposes by them; and he was with him, to direct, preserve, and prosper him, Those that have the Lord of hosts for them need not fear what hosts of men or devils can do against them. Those who grow great must ascribe their advancement to the presence of God with them, and give him the glory of it. The church is called Sion, and the city of the living God. The Jebusites, Christ's enemies, must first be conquered and dispossessed, the blind and the lame taken away, and then Christ divides the spoil, sets up his throne there, and makes it his residence by the Spirit.

HE TAKES ZION FROM THE JEBUSITES. (Sa2 5:6-12) the king and his men went to Jerusalem unto the Jebusites--The first expedition of David, as king of the whole country, was directed against this place, which had hitherto remained in the hands of the natives. It was strongly fortified and deemed so impregnable that the blind and lame were sent to man the battlements, in derisive mockery of the Hebrew king's attack, and to shout, "David cannot come in hither." To understand the full meaning and force of this insulting taunt, it is necessary to bear in mind the depth and steepness of the valley of Gihon, and the lofty walls of the ancient Canaanitish fortress.

David dwelt in the fort, &c.--Having taken it by storm, he changed its name to "the city of David," to signify the importance of the conquest, and to perpetuate the memory of the event. David built round about from Millo and inward--probably a row of stone bastions placed on the northern side of Mount Zion, and built by David to secure himself on that side from the Jebusites, who still lived in the lower part of the city. The house of Millo was perhaps the principal corner tower of that fortified wall.

David is here brought to the possession. I. Of the throne of Israel, after he had reigned seven years in Hebron, over Judah only. In consideration of his relation to them (Ch1 11:1), his former good services, and especially the divine designation (Ch1 11:2), they anointed him their king: he covenanted to protect them, and they to bear faith and true allegiance to him, Ch1 11:3. Observe, 1. God's counsels will be fulfilled at last, whatever difficulties lie in the way. If God had said, David shall rule, it is in vain to oppose it. 2. Men that have long stood in their own light, when they have long wearied themselves with their lying vanities, it is to be hoped, will understand the things that belong to their peace and return to their own mercies. 3. Between prince and people there is an original contract, which both ought religiously to observe. If ever any prince might have claimed an absolute despotic power, David might, and might as safely as any have been entrusted with it; and yet he made a covenant with the people, took the coronation-oath, to rule by law. II. Of the strong-hold of Zion, which was held by the Jebusites till David's time. Whether David had a particular eye upon it as a place fit to make a royal city, or whether he had a promise of it from God, it seems that one of his first exploits was to make himself master of that fort; and, when he had it, he called it the city of David, Ch1 11:7. To this reference is had, Psa 2:6. I have set my king upon my holy hill of Zion. See here what quickens and engages resolution in great undertakings. 1. Opposition. When the Jebusites set David at defiance, and said, Thou shalt not come hither. he resolved to force it, whatever it cost him. 2. Prospect of preferment. When David proposed to give the general's place to him that would lead the attack upon the castle of Zion, Joab was fired with the proposal, and he went up first, and was chief. It has been said, "Take away honour out of the soldier's eye and you cut off the spurs from his heels."

We have read of the building of the wall of Jerusalem with a great deal of fear and trembling; we have here an account of the dedicating of it with a great deal of joy and triumph. Those that sow in tears shall thus reap. I. We must enquire what was the meaning of this dedication of the wall; we will suppose it to include the dedication of the city too (continens pro contentothe thing containing for the thing contained), and therefore it was not done till the city was pretty well replenished, Neh 11:1. It was a solemn thanksgiving to God for his great mercy to them in the perfecting of this undertaking, of which they were the more sensible because of the difficulty and opposition they had met with in it. 2. They hereby devoted the city in a peculiar manner to God and to his honour, and took possession of it for him and in his name. All our cities, all our houses, must have holiness to the Lord written upon them; but this city was (so as never any other was) a holy city, the city of the great King (Psa 48:2 and Mat 5:35): it had been so ever since God chose it to put his name there, and as such, it being now refitted, it was afresh dedicated to God by the builders and inhabitants, in token of their acknowledgment that they were his tenants, and their desire that it might still be is and that the property of it might never be altered. Whatever is done for their safety, ease, and comfort, must be designed for God's honour and glory. 3. They hereby put the city and its walls under the divine protection, owning that unless the Lord kept the city the walls were built in vain. When this city was in possession of the Jebusites, they committed the guardianship of it to their gods, though they were blind and lame ones, Sa2 5:6. With much more reason do the people of God commit it to his keeping who is all-wise and almighty. The superstitious founders of cities had an eye to the lucky position of the heavens (see Mr. Gregory's works, p. 29, etc.); but these pious founders had an eye to God only, to his providence, and not to fortune. II. We must observe with what solemnity it was performed, under the direction of Neh 1:1-11. The Levites from all parts of the country were summoned to attend. The city must be dedicated to God, and therefore his ministers must be employed in the dedicating of it, and the surrender must pass through their hands. When those solemn feasts were over (ch. 8 and 9) they went home to their respective posts, to mind their cures in the country; but now their presence and assistance were again called for. 2. Pursuant to this summons, there was a general rendezvous of all the Levites, Neh 12:28, Neh 12:29. Observe in what method they proceeded. (1.) They purified themselves, Neh 12:30. We are concerned to cleanse our hands, and purify our hearts, when any work for God is to pass through them. They purified themselves and then the people. Those that would be instrumental to sanctify others must sanctify themselves, and set themselves apart for God, with purity of mind and sincerity of intention. Then they purified the gates and the wall. Then may we expect comfort when we are prepared to receive it. To the pure all things are pure (Tit 1:15); and, to those who are sanctified, houses and tables, and all their creature comforts and enjoyments, are sanctified, Ti1 4:4, Ti1 4:5. This purification was performed, it is probable, by sprinkling the water of purifying (or of separation, as it is called, Num 19:9) on themselves and the people, the walls and the gates - a type of the blood of Christ, with which our consciences being purged from dead works, we become fit to serve the living God (Heb 9:14) and to be his care. (2.) The princes, priests, and Levites, walked round upon the wall in two companies, with musical instruments, to signify the dedication of it all to God, the whole circuit of it (Neh 12:36); so that it is likely they sung psalms as they went along, to the praise and glory of God. This procession is here largely described. They had a rendezvous at one certain lace, where they divided themselves into two companies. Half of the princes, with several priests and Levites, went on the right hand, Ezra leading their van, Neh 12:36. The other half of the princes and priests, who gave thanks likewise, went to the left hand, Nehemiah bringing up the rear, Neh 12:38. At length both companies met in the temple, where they joined their thanksgivings, Neh 12:40. The crowd of people, it is likely, walked on the ground, some within the wall and others without, one end of this ceremony being to affect them with the mercy they were giving thanks for, and to perpetuate the remembrance of it among them. Processions, for such purposes, have their use. (3.) The people greatly rejoiced, Neh 12:43. While the princes, priests, and Levites, testified their joy and thankfulness by great sacrifices, sound of trumpet, musical instruments, and songs of praise, the common people testified theirs by loud shouts, which were heard afar off, further than the more harmonious sound of their songs and music: and these shouts, coming from a sincere and hearty joy, are here taken notice of; for God overlooks not, but graciously accepts, the honest zealous services of mean people, though there is in them little of art and they are far from being fine. It is observed that the women and children rejoiced; and their hosannas were not despised, but recorded to their praise. All that share in public mercies ought to join in public thanksgivings. The reason given is that God had made them rejoice with great joy. He had given them both matter for joy and hearts to rejoice; his providence had made them safe and easy, and then his grace made them cheerful and thankful. The baffled opposition of their enemies, no doubt, added to their joy and mixed triumph with it. Great mercies call for the most solemn returns of praise, in the courts of the Lord's house, in the midst of thee, O Jerusalem!

Here we have, I. The pleasure which David and other pious Israelites took in approaching to and attending upon God in public ordinances, Psa 122:1, Psa 122:2. 1. The invitation to them was very welcome. David was himself glad, and would have every Israelite to say that he was glad, when he was called upon to go up to the house of the Lord. Note, (1.) It is the will of God that we should worship him in concert, that many should join together to wait upon him in public ordinances. We ought to worship God in our own houses, but that is not enough; we must go into the house of the Lord, to pay our homage to him there, and not forsake the assembling of ourselves together. (2.) We should not only agree with one another, but excite and stir up one another, to go to worship God in public. Let us go; not, "Do you go and pray for us, and we will stay at home;" but, We will go also, Zac 8:21. Not, "Do you go before, and we will follow at our leisure;" or, "We will go first, and you shall come after us;" but, "Let us go together, for the honour of God and for our mutual edification and encouragement." We ourselves are slow and backward, and others are so too, and therefore we should thus quicken and sharpen one another to that which is good, as iron sharpens iron. (3.) Those that rejoice in God will rejoice in calls and opportunities to wait upon him. David himself, though he had as little need of a spur to his zeal in religious exercises as any, yet was so far from taking it as an affront that he was glad of it as a kindness when he was called upon to go up to the house of the Lord with the meanest of his subjects. We should desire our Christian friends, when they have any good work in hand, to call for us and take us along with them. 2. The prospect of them was very pleasing. They speak it with a holy triumph (Psa 122:2): Our feet shall stand within thy gates, O Jerusalem! Those that came out of the country, when they found the journey tedious, comforted themselves with this, that they should be in Jerusalem shortly, and that would make amends for all the fatigues of their journey. We shall stand there as servants; it is desirable to have a place in Jerusalem, though it be among those that stand by (Zac 3:7), though it be the door keeper's place, Psa 84:10. We have now got a resting-place for the ark, and where it is there will we be. II. The praises of Jerusalem, as Psa 48:12. 1. It is the beautiful city, not only for situation, but for building. It is built into a city, the houses not scattered, but contiguous, and the streets fair and spacious. It is built uniform, compact together, the houses strengthening and supporting one another. Though the city was divided into the higher and lower town, yet the Jebusites being driven out, and it being entirely in the possession of God's people, it is said to be compact together. It was a type of the gospel-church, which is compact together in holy love and Christian communion, so that it is all as one city. 2. It is the holy city, Psa 122:4. It is the place where all Israel meet one another: Thither the tribes go up, from all parts of the country, as one man, under the character of the tribes of the Lord, in obedience to his command. It is the place appointed for their general rendezvous; and they come together, (1.) To receive instruction from God; they come to the testimony of Israel, to hear what God has to say to them and to consult his oracle. (2.) To ascribe the glory to God, to give thanks to the name of the Lord, which we have all reason to do, especially those that have the testimony of Israel among them. If God speak to us by his word, we have reason to answer him by our thanksgivings. See on what errand we go to public worship, to give thanks. 3. It is the royal city (Psa 122:5): There are set thrones of judgment. Therefore the people had reason to be in love with Jerusalem, because justice was administered there by a man after God's own heart. The civil interests of the people were as well secured as their ecclesiastical concerns; and very happy they were in their courts of judicature, which were erected in Jerusalem, as with us in Westminster Hall. Observe, What a goodly sight it was to see the testimony of Israel and the thrones of judgment such near neighbours, and they are good neighbours, which may greatly befriend one another. Let the testimony of Israel direct the thrones of judgment, and the thrones of judgment protect the testimony of Israel.

After the precious promises we had in the foregoing chapter of favour to God's people, their persecutors, who hated them, come to be reckoned with, those particularly that bordered close upon them. I. The Syrians had been bad neighbours to Israel, and God had a controversy with them. The word of the Lord shall be a burden in the land of Hadrach, that is, of Syria, but it does not appear why it was so called. That that kingdom is meant is plain, because Damascus, the metropolis of that kingdom, is said to be the rest of this burden; that is, the judgments here threatened shall light and lie upon that city. Those are miserable upon whom the burden of the word of the Lord rests, upon whom the wrath of God abides (Joh 3:36); for it is a weight that they can neither shake off nor bear up under. There are those whom God causes his fury to rest upon. Those whom the wrath of God makes its mark it will be sure to hit; those whom it makes its rest it will be sure to sink. And the reason of this burden's resting on Damascus is because the eyes of man, as of all the tribes of Israel (or rather, even of all the tribes of Israel), are towards the Lord, because the people of God by faith and prayer look up to him for succour and relief and depend upon him to take their part against their enemies. Note, It is a sign that God is about to appear remarkably for his people when he raises their believing expectations from him and dependence upon him, and when by his grace he turns them from idols to himself. Isa 17:7, Isa 17:8, At that day shall a man look to his Maker. It may be read thus, for the Lord has an eye upon man, and upon all the tribes of Israel; he is King of nations as well as King of saints; he governs the world as well as the church, and therefore will punish the sins of other people as well as those of his own people. God is Judge of all, and therefore all must give account of themselves to him. When St. Paul was converted at Damascus, and preached there, and disputed with the Jews, then the word of the Lord might be said to rest there, and then the eyes of men, of other men besides the tribes of Israel, began to be towards the Lord; see Act 9:22. Hamath, a country which lay north of Damascus, and which we often read of, shall border thereby (Zac 9:2); it joins to Syria, and shall share in the burden of the word of the Lord that rests upon Damascus. The Jews have a proverb, Woe to the wicked man, and woe to his neighbour, who is in danger of partaking in his sins and in his plagues. Woe to the land of Hadrach, and woe to Hamath that borders thereby. II. Tyre and Zidon come next to be called to an account here, as in other prophecies, Zac 9:2-4. Observe here, 1. Tyrus flourishing, thinking herself very safe, and ready to set God's judgments, not only at a distance, but at defiance: for, (1.) She is very wise. It is spoken ironically; she thinks herself very wise, and able to outwit even the wisdom of God. It is granted that her king is a great politician, and that her statesmen are so, Eze 28:3. But with all their wit and policy they shall not be able to evade the judgments of God when they come with commission; there is no wisdom nor counsel against the Lord; nay, it is his honour to take the wise in their own craftiness. (2.) She is very strong, and well fortified both by nature and art: Tyrus did build herself a strong-hold, which she thought could never be brought down nor got over. (3.) She is very rich; and money is a defence; it is the sinews of war, Ecc 7:12. By her vast trade she has heaped up silver as the dust, and fine gold as the mire of the streets, that is, she has an abundance of them, heaps of silver as common as heaps of sand, Job 27:16. Solomon made silver to be in Jerusalem as the stones of the streets; but Tyre went further, and made fine gold to be as the mire of the streets. It were well if we could all learn so to look upon it, in comparison with the merchandise of wisdom and grace and the gains thereof. 2. Tyrus falling, after all. Her wisdom, and wealth, and strength, shall not be able to secure her (Zac 9:4): The Lord will cast her out of that strong-hold wherein she has fortified herself, will make her poor (so some read it); there have been instances of those that have fallen from the height of plenty to the depth of poverty, and great riches have come to nothing. God will smite her power in the sea; her being surrounded by the water shall not secure her, but she shall be devoured with fire, and burnt down to the ground. Tyrus, being seated in the midst of the water, was, one would have thought, in danger of being some time or other overflowed or washed away by that; yet God chooses to destroy it by the contrary element. Sometimes he brings ruin upon his enemies by those means which they least suspect. Water enough was nigh at hand to quench the flames of Tyre, and yet by them she shall be devoured; for who can put out the fire which the breath of the Almighty blows up? III. God next contends with the Philistines, with their great cities and great lords, that bordered southward upon Israel. 1. They shall be alarmed and affrighted by the word of the Lord lighting and resting upon Damascus (Zac 9:5); the disgraces of Israel had many a time been published in the streets of Ashkelon, and they had triumphed in them; but now Ashkelon shall see the ruin of her friends and allies, and shall fear; Gaza also shall see it, and be very sorrowful, and Ekron, concluding that their own turns come next, now that the cup of trembling goes round. What will become of their house when their neighbour's is on fire? They had looked upon Tyre and Zidon as a barrier to their country; but, when those strong cities were ruined, their expectations from them were ashamed, as our expectation from all creatures will be in the issue. 2. They shall themselves be ruined and wasted. (1.) The government shall be dissolved: The king shall perish from Gaza, not only the present king shall be cut off, but there shall be no succession, no successor, (2.) The cities shall be dispeopled: Ashkelon shall not be inhabited; the rightful owners shall be expelled, either slain or carried into captivity. (3.) Foreigners shall take possession of their land and become masters of all its wealth (Zac 9:6): A bastard shall dwell in Ashdod; a spurious brood of strangers shall enter upon the inheritances of the natives, which they have no more right to than a bastard has to the estates of the legitimate children. And thus God will cut off the pride of the Philistines, all the strength and wealth which they prided themselves in, and which were the ground of their confidence in themselves and their contempt of the Israel of God. This prophecy of the destruction of the Philistines, and of Damascus, and Tyre, was accomplished, not long after this, by Alexander the Great, who ravaged all these countries with his victorious army, took the cities, and planted colonies in them, which Quintus Curtius gives a particular account of in the history of his conquests. And some think he is meant by the bastard that shall dwell in Ashdod, for his mother Olympia owned him begotten in adultery, but pretended it was by Jupiter. The Jews afterwards got ground of the Philistines, Syrians, and others of their neighbours, took some of their cities from them and possessed their countries, as appears by the histories of Josephus and the Maccabees, and this was foretold before, Zep 2:4, etc.; Oba 1:20. 3. Some among them shall be converted, and brought home to God, by his gospel and grace; so some understand Zac 9:7, as a promise, (1.) That God would take away the sins of these nations - their blood and their abominations, their cruelties and their idolatries. God will part between them and these sins which they have rolled under their tongue as a sweet morsel, and are as loth to part with as men are to part with the meat out of their mouths, and which they hold fast between their teeth. Nothing is too hard for the grace of God to do. (2.) That he would accept of a remnant of them for his own: He that remains shall be for our God. God would preserve a remnant even of these nations, that should be the monuments of his mercy and grace and be set apart for him; and the disadvantages of their birth shall be no bar to their acceptance with God, but a Philistine shall be as acceptable to God, upon gospel-terms, as one of Judah, nay, as a governor, or chief one, in Judah, and a man of Ekron shall be as a Jebusite, or a man of Jerusalem, as a proselyted Jebusite, as Araunah the Jebusite, Sa2 24:16. In Christ Jesus there is no distinction of nations, but all are one in him, all alike welcome to him. IV. In all this God intends mercy for Israel, and it is in kindness to them that God will deal thus with the neighbouring nations, to avenge their quarrel for what is past and to secure them for the future. 1. Thus some understand the seventh verse, as intimating, (1.) That thus God would deliver his people from their bloody adversaries, who hated them, and to whom they were an abomination, when they were just ready to devour them and make a prey of them: I will take away his blood (that is, the blood of Israel) out of the mouth of the Philistines and from between their teeth (Amo 3:12), when, in their hatred of them and enmity to them, they were greedily devouring them. (2.) That lie would thus give them victory and dominion over them: And he that remains (that is, the remnant of Israel) shall be for our God, shall be taken into his favour, shall own him and be owned by him, and he shall be as a governor in Judah; though the Jews have been long in servitude, they shall recover their ancient dignity, and be victorious, as David and other governors in Judah formerly were; and Ekron (that is, the Philistines) shall be as the Jebusites, and the rest of the devoted nations, who were brought into subjection under them. 2. However, this is plainly the sense of Zac 9:8, that God will take his people under his special protection, and therefore will weaken their neighbours, that it may not be in their power to do them a mischief: I will encamp about my house because of the army. Note, God's house lies in the midst of an enemy's country, and his church is as a lily among thorns; and therefore God's power and goodness are to be observed in the special preservation of it. The camp of the saints, being a little flock in comparison with the numerous armies of the powers of darkness that are set against it round about, would certainly be swallowed up if the angels of God did not encamp about it, as they did about Elisha, to deliver it, Rev 20:9; Psa 34:7. When the times are unusually perilous, when armies are marching and counter-marching, and all bearing ill-will to Zion, then Providence will as it were double its guards upon the church of God, because of him that passes by and because of him that returns, that whether he return a conqueror or conquered he may do it no harm. And, as none that pass by shall hurt them, so no oppressor shall pass through them any more; they shall have no enemy within themselves to rule them with rigour, and to make their lives bitter to them with sore bondage, as of old in Egypt. This was fulfilled when, for some time after the struggles of the Maccabees, Judea was a free and flourishing state, or perhaps when Alexander the Great, struck with an awe of Jaddus the high priest, favoured the Jews, and took them under his protection, at the same time when he wasted the neighbouring countries. And the reason given for all this is, "For now have I seen with my eyes, now have I carefully distinguished between my people and other people, with whom before they seemed to have their lot in common, and have made it to appear that I know those that are mine," This agrees with Psa 34:15, The eyes of the Lord are upon the righteous; now his eyes, which run to and fro through the earth, shall fix upon them, that he may show himself tender of them, and strong on their behalf, Ch2 16:9.

take . . . his blood out of . . . mouth--Blood was forbidden as food (Gen 9:4; Lev 7:26). abominations--things sacrificed to idols and then partaken of by the worshippers (Num 25:2; Act 15:29). The sense is, "I will cause the Philistines to cease from the worship of idols." even he shall be for our God--"even he," like Hamath, Damascus, Tyre, &c., which, these words imply, shall also be converted to God (Isa 56:3, "son of the stranger joined himself to the Lord") [ROSENMULLER]. The "even," however, may mean, Besides the Hebrews, "even" the Philistine shall worship Jehovah (so Isa 56:8) [MAURER]. he shall be as a governor in Judah--On the conversion of the Philistine prince, he shall have the same dignity "in Judah as a governor"; there shall be no distinction [HENDERSON]. The Philistine princes with their respective states shall equally belong to the Jews' communion, as if they were among the "governors" of states "in Judah" [MAURER]. Ekron as a Jebusite--The Jebusites, the original inhabitants of Jerusalem, who, when subjugated by David, were incorporated with the Jews (Sa2 24:16, &c.), and enjoyed their privileges: but in a subordinate position civilly (Kg1 9:20-21). The Jebusites' condition under Solomon being that of bond-servants and tributaries, CALVIN explains the verse differently: "I will rescue the Jew from the teeth of the Philistine foe (image from wild beasts rending their prey with their teeth), who would have devoured him, as he would devour blood or flesh of his abominable sacrifices to idols: and even he, the seemingly ignoble remnant of the Jews, shall be sacred to our God (consecrated by His favor); and though so long bereft of dignity, I will make them to be as governors ruling others, and Ekron shall be a tributary bond-servant as the Jebusite? Thus the antithesis is between the Jew that remaineth (the elect remnant) and the Ekronite.

Perga in Pamphylia was a noted place, especially for a temple there erected to the goddess Diana, yet nothing at all is related of what Paul and Barnabas did there, only that thither they came (Act 13:13), and thence they departed, Act 13:14. But the history of the apostles' travels, as that of Christ's, passes by many things worthy to have been recorded, because, if all had been written, the world could not have contained the books. But the next place we find them in is another Antioch, said to be in Pisidia, to distinguish it from that Antioch in Syria from which they were sent out. Pisidia was a province of the Lesser Asia, bordering upon Pamphylia; this Antioch, it is likely, was the metropolis of it. Abundance of Jews lived there, and to them the gospel was to be first preached; and Paul's sermon to them is what we have in these verses, which, it is likely, is the substance of what was preached by the apostles generally to the Jews in all places; for in dealing with them the proper way was to show them how the New Testament, which they would have them to receive, exactly agreed with the Old Testament, which they not only received, but were zealous for. We have here, I. The appearance which Paul and Barnabas made in a religious assembly of the Jews at Antioch, Act 13:14. Though they had lately had such good success with a Roman deputy, yet, when they came to Antioch, they did not enquire for the chief magistrate, nor make their court to him, but they applied to the Jews, which is a further proof of their good affection to them and their desire of their welfare. 1. They observed their time of worship, on the sabbath day, the Jewish sabbath. The first day of the week they observed among themselves as a Christian sabbath; but, if they will meet the Jews, it must be on the seventh-day sabbath, which therefore, upon such occasions, they did as yet sometimes observe. For, though it was by the death of Christ that the ceremonial law died, yet it was in the ruins of Jerusalem that it was to be buried; and therefore, though the morality of the fourth commandment was entirely transferred to the Christian sabbath, yet it was not incongruous to join with the Jews in their sabbath sanctification. 2. They met them in their place of worship, in the synagogue. Note, Sabbath days should be kept holy in solemn assemblies; they are instituted chiefly for public worship. The sabbath day is a holy convocation, and for that reason no servile work must be done therein. Paul and Barnabas were strangers; but, wherever we come, we must enquire out God's faithful worshippers, and join with them (as these apostles here did), as those that desire to keep up a communion with all saints; though they were strangers, yet they were admitted into the synagogue, and to sit down there. Care should be taken in places of public worship that strangers be accommodated, even the poorest; for, of those of whom we know nothing else, we know this, that they have precious souls, for which our charity binds us to be concerned. II. The invitation given them to preach. 1. The usual service of the synagogue was performed (Act 13:15): The law and the prophets were read, a portion of each, the lessons for the day. Note, When we come together to worship God, we must do it not only by prayer and praise, but by the reading and hearing of the word of God; hereby we give him the glory due to his name, as our Lord and Lawgiver. 2. When that was done, they were asked by the rulers of the synagogue to give them a sermon (Act 13:15): They sent a messenger to them with the respectful message, Men and brethren, if you have any word of exhortation for the people, say on. It is probable that the rulers of the synagogue had met with them, and been in private conversation with them before; and, if they had not an affection to the gospel, yet they had at least the curiosity to hear Paul preach; and therefore not only gave him permission, but begged the favour of him that he would speak a word of exhortation to the people. Note, (1.) The bare reading of the scriptures in the public assemblies is not sufficient, but they should be expounded, and the people exhorted out of them. This is spreading the net, and assisting people in doing that which is necessary to the making of the word profitable to them - that is, the applying of it to themselves. (2.) Those that preside, and have power, in public assemblies, should provide for a word of exhortation to the people, whenever they come together. (3.) Sometimes a word of exhortation from a strange minister may be of great use to the people, provided he be well approved. It is likely Paul did often preach in the synagogue, when he was not thus invited to it by the rulers of the synagogues; for he often preached with much contention, Th1 2:2. But these were more noble, more generous, than the rulers of the synagogues generally were. III. The sermon Paul preached in the synagogue of the Jews, at the invitation of the rulers of the synagogue. He gladly embraced the opportunity given him to preach Christ to his countrymen the Jews. He did not object to them that he was a stranger, and that it was none of his business; nor object to himself, that he might get ill-will by preaching Christ among the Jews; but stood up, as one prepared and determined to speak, and beckoned with his hand, to excite and prepare them to hear. He waved his hand as an orator, not only desiring silence and attention, but endeavouring to move affection, and to show himself in earnest. Perhaps, upon the moving of them to give an exhortation to the people, there were those in the synagogue that were ready to mutiny against the rulers, and opposed the toleration of Paul's preaching, and that occasioned some tumult and commotion, which Paul endeavoured to quiet by that decent motion of his hand; as also by his modest desire of a patient impartial hearing: "Men of Israel, that are Jews by birth, and you that fear God, that are proselyted to the Jewish religion, give audience; let me beg your attention a little, for I have something to say to you which concerns your everlasting peace, and would not say it in vain." Now this excellent sermon is recorded, to show that those who preached the gospel to the Gentiles did it not till they had first used their utmost endeavours with the Jews, to persuade them to come in and take the benefit of it; and that they had no prejudice at all against the Jewish nation, nor any desire that they should perish, but rather that they should turn and live. Every thing is touched in this sermon that might be proper either to convince the judgment or insinuate into the affections of the Jews, to prevail with them to receive and embrace Christ as the promised Messiah. 1. He owns them to be God's favourite people, whom he had taken into special relation to himself, and for whom he had done great things. Probably the Jews of the dispersion, that lived in other countries, being more in danger of mingling with the nations, were more jealous of their peculiarity than those that lived in their own land were; and therefore Paul is here very careful to take notice of it, to their honour. (1.) That the God of the whole earth was, in a particular manner, the God of this people Israel, a God in covenant with them, and that he had given them a revelation of his mind and will, such as he had not given to any other nation or people; so that hereby they were distinguished fRom. and dignified above, all their neighbours, having peculiar precepts to be governed by, and peculiar promises to depend upon. (2.) That he had chosen their fathers to be his friends: Abraham was called the friend of God; to be his prophets, by whom he would reveal his mind to his church, and to be the trustees of his covenant with the church. He puts them in mind of this, to let them know that the reason why God favoured them, though undeserving, and ill deserving, was because he would adhere to the choice he had made of their fathers, Deu 7:7, Deu 7:8. They were beloved purely for the fathers' sakes, Rom 11:28. (3.) That he had exalted that people, and put a great deal of honour upon them, had advanced them into a people, and raised them from nothing, when they dwelt as strangers in the land of Egypt, and had nothing in them to recommend them to the divine favour. They ought to remember this, and to infer hence that God was no debtor to them; for it was ex mero motu - out of his mere good pleasure, and not upon a valuable consideration, that they had the grant of the divine favour; and therefore it was revocable at pleasure; and God did them no wrong if he at length plucked up the hedge of their peculiarity. But they were debtors to him, and obliged to receive such further discoveries as he should make to his church. (4.) That he had with a high hand brought them out of Egypt, where they were not only strangers, but captives, had delivered them at the expense of a great many miracles, both of mercy to them and judgment on their oppressors (signs and wonders, Deu 4:34), and at the expense of a great many lives, all the first-born of Egypt, Pharaoh, and all his host, in the Red Sea; I gave Egypt for thy ransom, gave men for thee. Isa 43:3, Isa 43:4. (5.) That he had suffered their manners forty years in the wilderness, Act 13:18, Etropophorēsen. Some think it should be read, etrophophorēsen - he educated them, because this is the word the Septuagint use concerning the fatherly care God took of that people, Deu 1:31. Both may be included; for, [1.] God made a great deal of provision for them for forty years in the wilderness: miracles were their daily bread, and kept them from starving: They lacked not any thing. [2.] He exercised a great deal of patience with them. They were a provoking, murmuring, unbelieving people; and yet he bore with them, did not deal with them as they deserved, but suffered his anger many a time to be turned away by the prayer and intercession of Moses. So many years as we have each of us lived in this world, we must own that God has thus been as a tender father to us, has supplied our wants, has fed us all our life long unto this day, has been indulgent to us, a God of pardons (as he was to Israel, Neh 9:17), and not extreme to mark what we have done amiss; we have tried his patience, and yet not tired it. Let not the Jews insist too much upon the privileges of their peculiarity, for they have forfeited them a thousand times. (6.) That he had put them in possession of the land of Canaan (Act 13:19): When he had destroyed seven nations in the land of Canaan, that were doomed to be rooted out to make room for them, he divided their land to them by lot, and put them in possession of it. This was a signal favour of God to them, and he owns that hereby a great honour was put upon them, from which he would not in the least derogate. (7.) That he had raised up men, inspirited from heaven, to deliver them out of the hands of those that invaded their rights, and oppressed them after their settlement in Canaan, Act 13:20, Act 13:21. [1.] He gave them judges, men qualified for public service, and, by an immediate impulse upon their spirits, called to it, pro re nata - as the occasion required. Though they were a provoking people, and were never in servitude but their sin brought them to it, yet upon their petition a deliverer was raised up. The critics find some difficulty in computing these four hundred and fifty years. From the deliverance out of Egypt to David's expulsion of the Jebusites from the stronghold of Zion, which completed the casting out of the heathen nations, was four hundred and fifty years; and most of that time they were under judges. Others thus: The government of the judges, from the death of Joshua to the death of Eli, was just three hundred and thirty-nine years, but it is said to be [ōs] as it were four hundred and fifty years, because the years of their servitude to the several nations that oppressed them, though really they were included in the years of the judges, are yet mentioned in the history as if they had been distinct from them. Now these, all put together, make one hundred and eleven years, which added to the three hundred and thirty nine, make them four hundred and fifty; as so many, though not really so many. [2.] He governed them by a prophet, Samuel, a man divinely inspired to preside in their affairs. [3.] He afterwards at their request set a king over them (Act 13:21), Saul, the son of Cis. Samuel's government and his lasted forty years, which was a kind of transition from the theocracy to the kingly government. [4.] At last, he made David their king, Act 13:22. When God had removed Saul, for his mal-administration, he raised up unto them David to be their king, and made a covenant of royalty with him, and with his seed. When he had removed one king, he did not leave them as sheep without a shepherd, but soon raised up another, raised him up from a mean and low estate, raised him up on high, Sa2 23:1. He quotes the testimony God gave concerning him, First, That his choice was divine: I have found David, Psa 89:20. God himself pitched upon him. Finding implies seeking; as if God had ransacked all the families of Israel to find a man fit for his purpose, and this was he. Secondly, That his character was divine: A man after my own heart, such a one as I would have, one on whom the image of God is stamped, and therefore one in whom God is well pleased and whom he approves. This character was given of him before he was first anointed, Sa1 13:14. The Lord hath sought out a man after his own heart, such a one as he would have. Thirdly, That his conduct was divine, and under divine direction: He shall fulfil all my will. He shall desire and endeavour to do the will of God, and shall be enabled to do it, and employed in the doing of it, and go through with it. Now all this seems to show not only the special favour of God to the people of Israel (with the acknowledgment of which the apostle is very willing to oblige them) but the further favours of another nature which he designed them, and which were now, by the preaching of the gospel, offered to them. Their deliverance out of Egypt, and settlement in Canaan, were types and figures of good things to come. The changes of their government showed that it made nothing perfect, and therefore must give way to the spiritual kingdom of the Messiah, which was now in the setting up, and which, if they would admit it and submit to it, would be the glory of their people Israel; and therefore they needed not conceive any jealousy at all of the preaching of the gospel, as if it tended in the least to damage the true excellences of the Jewish church. 2. He gives them a full account of our Lord Jesus, passing from David to the Son of David, and shows that this Jesus is his promised Seed (Act 13:23): Of this man's seed, from that root of Jesse, from that man after God's own heart, hath God, according to his promise, raised unto Israel a Saviour - Jesus, who carries salvation in his name. (1.) How welcome should the preaching of the gospel of Christ be to the Jews, and how should they embrace it, as well worthy of all acceptation, when it brought them the tidings, [1.] Of a Saviour, to deliver them out of the hands of their enemies, as the judges of old, who were therefore called saviours; but this a Saviour to do that for them which, it appears by the history, those could not do - to save them from their sins, their worst enemies. [2.] A Saviour of God's raising up, that has his commission from heaven. [3.] Raised up to be a Saviour unto Israel, to them in the first place: He was sent to bless them; so far was the gospel from designing the gathering of them. [4.] Raised up of the seed of David, that ancient royal family, which the people of Israel gloried so much in, and which at this time, to the great disgrace of the whole nation, was buried in obscurity. It ought to be a great satisfaction to them that God had raised up this horn of salvation for them in the house of his servant David, Luk 1:69. [5.] Raised up according to his promise, the promise to David (Psa 132:11), the promise to the Old Testament church in the latter times of it: I will raise unto David a righteous branch, Jer 23:5. This promise was it to which the twelve tribes hoped to come (Act 26:7); why then should they entertain it so coldly, now that it was brought to them? Now, (2.) Concerning this Jesus, he tells them, [1.] That John the Baptist was his harbinger and forerunner, that great man whom all acknowledged to be a prophet. Let them not say that the Messiah's coming was a surprise upon them, and that this might excuse them if they took time to consider whether they should entertain him or no; for they had sufficient warning by John, who preached before his coming, Act 13:24. Two things he did - First, He made way for his entrance, by preaching the baptism of repentance, not to a few select disciples, but to all the people of Israel. He showed them their sins, warned them of the wrath to come, called them to repentance, and to bring forth fruits meet for repentance, and bound those to this who were willing to be bound by the solemn rite or sign of baptism; and by this he made ready a people prepared for the Lord Jesus, to whom his grace would be acceptable when they were thus brought to know themselves. Secondly, He gave notice of his approach (Act 13:25): As he fulfilled his course, when he was going on vigorously in his work, and had had wonderful success in it, and an established interest: "Now," saith he to those that attended his ministry, "Whom think you that I am? What notions have you of me, what expectations from me? You may be thinking that I am the Messiah, whom you expect; but you are mistaken, I am not he (see Joh 1:20), but he is at the door; behold, there cometh one immediately after me, who will so far exceed me upon all accounts, that I am not worthy to be employed in the meanest office about him, no, not to help him on and off with his shoes - whose shoes of his feet I am not worthy to loose, and you may guess who that must be." [2.] That the rulers and people of the Jews, who should have welcomed him, and been his willing, forward, faithful subjects, were his persecutors and murderers. When the apostles preach Christ as the Saviour, they are so far from concealing his ignominious death, and drawing a veil over it, that they always preach Christ crucified, yea, and (though this added much to the reproach of his sufferings) crucified by his own people, by those that dwelt in Jerusalem, the holy city - the royal city, and their rulers, Act 13:27. First, Their sin was that though they found no cause of death in him, could not prove him, no, nor had any colour to suspect him, guilty of any crime (the judge himself that tried him, when he had heard all they could say against him, declared he found no fault with him), yet they desired Pilate that he might be slain (Act 13:28), and presented their address against Christ with such fury and outrage that they compelled Pilate to crucify him, not only contrary to his inclination, but contrary to his conscience; they condemned him to so great a death, though they could not convict him of the least sin. Paul cannot charge this upon his hearers, as Peter did (Act 2:23): You have with wicked hands crucified and slain him; for these, though Jews, were far enough off; but he charges it upon the Jews at Jerusalem and the rulers, to show what little reason those Jews of the dispersion had to be so jealous for the honour of their nation as they were, when it had brought upon itself such a load and stain of guilt as this, and how justly they might have been cut off from all benefit by the Messiah, who had thus abused him, and yet they were not; but, notwithstanding all this, the preaching of this gospel shall begin at Jerusalem. Secondly, The reason of this was because they knew him not, Act 13:27. They knew not who he was, nor what errand he came into the world upon; for, if they had known, they would not have crucified the Lord of glory. Christ owned this in extenuation of their crime: They know not what they do; and so did Peter: I wot that through ignorance you did this, Act 3:17. It was also because they knew not the voice of the prophets though they heard them read every sabbath day. They did not understand nor consider that it was foretold that the Messiah should suffer, or else they would never have been the instruments of his suffering. Note, Many that read the prophets do not know the voice of the prophets, do not understand the meaning of the scriptures; they have the sound of the gospel in their ears, but not the sense of it in their heads, nor the savour of it in their hearts. And therefore men do not know Christ, nor know how to carry it towards him, because they do not know the voice of the prophets, who testified beforehand concerning Christ. Thirdly, God overruled them, for the accomplishment of the prophecies of the Old Testament: Because they knew not the voice of the prophets, which warned them not to touch God's Anointed, they fulfilled them in condemning him; for so it was written that Messiah the prince shall be cut off, but not for himself. Note, It is possible that men may be fulfilling scripture prophecies, even when they are breaking scripture precepts, particularly in the persecution of the church, as in the persecution of Christ. And this justifies the reason which is sometimes given for the obscurity of scripture prophecies, that, if they were too plain and obvious, the accomplishment of them would thereby be prevented. So Paul saith here, Because they knew not the voice of the prophets, therefore they have fulfilled them, which implies that if they had understood them they would not have fulfilled them. Fourthly, All that was foretold concerning the sufferings of the Messiah was fulfilled in Christ (Act 13:29): When they had fulfilled all the rest that was written of him, even to the giving of him vinegar to drink in his thirst, then they fulfilled what was foretold concerning his being buried. They took him down from the tree, and laid him in a sepulchre. This is taken notice of here as that which made his resurrection the more illustrious. Christ was separated from this world, as those that are buried have nothing more to do with this world, nor this world with them; and therefore our complete separation from sin is represented by our being buried with Christ. And a good Christian will be willing to be buried alive with Christ. They laid him in a sepulchre, and thought they had him fast. [3.] That he rose again from the dead, and saw no corruption. This was the great truth that was to be preached; for it is the main pillar, by which the whole fabric of the gospel is supported, and therefore he insists largely upon this, and shows, First, That he rose by consent. When he was imprisoned in the grave for our debt, he did not break prison, but had a fair and legal discharge from the arrest he was under (Act 13:30): God raised him from the dead, sent an angel on purpose to roll away the stone from the prison-door, returned to him the spirit which at his death he had committed into the hands of his Father, and quickened him by the Holy Ghost. His enemies laid him in a sepulchre, with design he should always lay there; but God said, No; and it was soon seen whose purpose should stand, his or theirs. Secondly, That there was sufficient proof of his having risen (Act 13:31): He was seen many days, in divers places, upon divers occasions, by those that were most intimately acquainted with him; for they came up with him from Galilee to Jerusalem, were his constant attendants, and they are his witnesses unto the people. They were appointed to be so, have attested the thing many a time, and are ready to attest it, though they were to die for the same. Paul says nothing of his own seeing him, which was more convincing to himself than it could be when produced to others. Thirdly, That the resurrection of Christ was the performance of the promise made to the partiarchs; it was not only true news, but good news: "In declaring this, we declare unto you glad tidings (Act 13:32, Act 13:33), which should be in a particular manner acceptable to you Jews. So far are we from designing to put any slur upon you, or do you any wrong, that the doctrine we preach, if you receive it aright, and understand it, brings you the greatest honour and satisfaction imaginable; for it is in the resurrection of Christ that the promise which was made to your fathers is fulfilled to you." He acknowledges it to be the dignity of the Jewish nation that to them pertained the promises (Rom 9:4), that they were the heirs of the promise, as they were the children of the patriarchs to whom the promises were first made. The great promise of the Old Testament was that of the Messiah, in whom all the families of the earth should be blessed, and not the family of Abraham only; though it was to be the peculiar honour of that family that he should be raised up of it, yet it was to be the common benefit of all families that he should be raised up to them. Note, 1. God hath raised up Jesus, advanced him, and exalted him; raised him again (so we read it), meaning from the dead. We may take in both senses. God raised up Jesus to be a prophet at his baptism, to be a priest to make atonement at his death, and to be a king to rule over all at his ascension; and his raising him up from the dead was the confirmation and ratification of all these commissions, and proved him raised of God to these offices. 2. This is the fulfilling of the promises made to the fathers, the promise of sending the Messiah, and of all those benefits and blessings which were to be had with him and by him: "This is he that should come, and in him you have all that God promised in the Messiah, though not all that you promised yourselves." Paul puts himself into the number of the Jews to whom the promise was fulfilled: To us their children. Now, if those who preached the gospel brought them these glad tidings, instead of looking upon them as enemies to their nation, they ought to caress them as their best friends, and embrace their doctrine with both arms; for if they valued the promise so much, and themselves by it, much more the performance. And the preaching of the gospel to the Gentiles, which was the great thing that the Jews found themselves aggrieved at, was so far from infringing the promise made to them that the promise itself, that all the families of the earth should be blessed in the Messiah, could not otherwise be accomplished. Fourthly, That the resurrection of Christ was the great proof of his being the Son of God, and confirms what was written in the second Psalm (thus ancient was the order in which the Psalms are now placed), Thou art my Son, this day have I begotten thee. That the resurrection of Christ from the dead was designed to evidence and evince this is plain from that of the apostle (Rom 1:4): He was declared to be the Son of God with power, by the resurrection from the dead. When he was first raised up out of obscurity, God declared concerning him by a voice from heaven, This is my beloved Son (Mat 3:17), which has a plain reference to that in the second Psalm, Thou art my Son. Abundance of truth there is couched in those words: that this Jesus was begotten of the Father before all worlds - was the brightness of his glory and the express image of his person, as the son is of the father's - that he was the logos, the eternal thought of the eternal mind, - that he was conceived by the power of the Holy Ghost in the womb of the virgin; for upon this account, also, that holy thing was called the Son of God (Luk 1:35), that he was God's agent in creating and governing the world, and in redeeming it and reconciling it to himself, and faithful as a son in his own house, and as such was heir of all things. Now all this, which was declared at Christ's baptism and again at his transfiguration, was undeniably proved by his resurrection. The decree which was so long before declared was then confirmed; and the reason why it was impossible he should be held by the bands of death was because he was the Son of God, and consequently had life in himself, which he could not lay down but with a design to resume it. When his eternal generation is spoken of, it is not improper to say, This day have I begotten thee; for from everlasting to everlasting is with God as it were one and the same eternal day. Yet it may also be accommodated to his resurrection, in a subordinate sense, "This day have I made it to appear that I have begotten thee, and this day have I begotten all that are given to thee;" for it is said (Pe1 1:3) that the God and Father of our Lord Jesus Christ, as our God and Father, hath begotten us again to a lively hope, by the resurrection of Jesus Christ from the dead. Fifthly, That his being raised the third day, so as not to see corruption, and to a heavenly life, so as no more to return to corruption, that is, to the state of the dead, as others did who were raised to life, further confirms his being the Messiah promised. a. He rose to die no more; so it is expressed, Rom 6:9 : As concerning that he raised him up from the dead, now no more to return to corruption, that is, to the grave, which is called corruption, Job 17:14. Lazarus came out of the grave with his grave-clothes on, because he was to use them again; but Christ, having no more occasion for them, left them behind. Now this was the fulfilling of that scripture (Isa 55:3), I will give you the sure mercies of David; ta hosia Dabid ta pista - the holy things of David, the faithful things; for in the promise made to David, and in him to Christ, great stress is laid upon the faithfulness of God (Psa 89:1, Psa 89:2, Psa 89:5, Psa 89:24, Psa 89:33), and upon the oath God had sworn by his holiness, Psa 89:35. Now this makes them sure mercies indeed that he who is entrusted with the dispensing of them has risen to die no more; so that he ever lives to see his own will executed, and the blessings he hath purchased for us given out to us. As, if Christ had died and had not risen again, so if he had risen to die again, we had come short of the sure mercies, or at least could not have been sure of them. b. He rose so soon after he was dead that his body did not see corruption; for it is not till the third day that the body begins to change. Now this was promised to David; it was one of the sure mercies of David, for it was said to him in Psa 16:10, Neither wilt thou suffer thy Holy One to see corruption, Act 13:35. God had promised to David that he would raise up the Messiah of his seed, who should therefore be a man, but should not, like other men, see corruption. This promise could not have its accomplishment in David, but looked forward to Christ. (a.) It could not be accomplished in David himself (Act 13:36), for David, after he had served his own generation, by the will of God, who raised him up to be what he was, fell asleep, and was laid to his fathers, and saw corruption. Here we have a short account of the life, death, and burial, of the patriarch David, and his continuance under the power of death. [a.] His life: He served his own generation, by the will of God, before he slept the sleep of death. David was a useful good man; he did good in the world by the will of God. He made God's precepts his rule; he served his own generation so as therein to serve God; he so served and pleased men (as whatever the king did pleased the people, Sa2 3:36), as still to keep himself the faithful servant of God. See Gal 1:10. He served the good of men, but did not serve the will of men. Or, by the will of God's providence so ordering it, qualifying him for, and calling him to, a public station, he served his own generation; for every creature is that to us which God makes it to be. David was a great blessing to the age wherein he lived; he was the servant of his generation: many are the curse, and plague, and burden of their generation. Even those that are in a lower and narrower sphere must look upon it that they live to serve their generation; and those that will do good in the world must make themselves servants of all, Co1 9:19. We were not born for ourselves, but are members of communities, to which we must study to be serviceable. Yet here is the difference between David and Christ, that David was to serve only his own generation, that generation in which he lived, and therefore when he had done what he had to do, and written what he had to write, he died, and contin

which . . . our fathers that came after--rather, "having received it by succession" (Margin), that is, the custody of the tabernacle from their ancestors. brought in with Jesus--or Joshua. into the possession--rather, "at the taking possession of [the territory of] the Gentiles." unto the days of David--for till then Jerusalem continued in the hands of the Jebusites. But Stephen's object in mentioning David is to hasten from the tabernacle which he set up, to the temple which his son built, in Jerusalem; and this only to show, from their own Scripture (Isa 66:1-2), that even that temple, magnificent though it was, was not the proper resting-place of Jehovah upon earth; as his audience and the nations had all along been prone to imagine. (What that resting-place was, even "the contrite heart, that trembleth at God's word," he leaves to be gathered from the prophet referred to).