Resultados para: "SUING"

Now it appeared, beyond contradiction, that the cry of Sodom was no louder than there was cause for. This night's work was enough to fill the measure. For we find here, I. That they were all wicked, Gen 19:4. Wickedness had become universal, and they were unanimous in any vile design. Here were old and young, and all from every quarter, engaged in this riot; the old were not past it, and the young had soon come up to it. Either they had no magistrates to keep the peace, and protect the peaceable, or their magistrates were themselves aiding and abetting. Note, When the disease of sin has become epidemical, it is fatal to any place, Isa 1:5-7. II. That they had arrived at the highest pitch of wickedness; they were sinners before the Lord exceedingly (Gen 13:13); for, 1. It was the most unnatural and abominable wickedness that they were now set upon, a sin that still bears their name, and is called Sodomy. They were carried headlong by those vile affections (Rom 1:26, Rom 1:27), which are worse than brutish, and the eternal reproach of the human nature, and which cannot be thought of without horror by those that have the least spark of virtue and any remains of natural light and conscience. Note, Those that allow themselves in unnatural uncleanness are marked for the vengeance of eternal fire. See Jde 1:7. 2. They were not ashamed to own it, and to prosecute their design by force and arms. The practice would have been bad enough if it had been carried on by intrigue and wheedling; but they proclaimed war with virtue, and bade open defiance to it. Hence daring sinners are said to declare their sin as Sodom, Isa 3:9. Note, Those that have become impudent in sin generally prove impenitent in sin; and it will be their ruin. Those have hard hearts indeed that sin with a high hand, Jer 6:15. 3. When Lot interposed, with all the mildness imaginable, to check the rage and fury of their lust, they were most insolently rude and abusive to him. He ventured himself among them, Jer 6:6. He spoke civilly to them, called them brethren (Gen 19:7), and begged of them not to do so wickedly; and, being greatly disturbed at their vile attempt, he unadvisedly and unjustifiably offered to prostitute his two daughters to them, Gen 19:8. It is true, of two evils we must choose the less; but of two sins we must choose neither, nor ever do evil that good may come of it. He reasoned with them, pleaded the laws of hospitality and the protection of his house which his guests were entitled to; but he might as well have offered reason to a roaring lion and a raging bear as to these head-strong sinners, who were governed only by lust and passion. Lot's arguing with them does but exasperate them; and, to complete their wickedness, and fill up the measure of it, they fall foul upon him. (1.) They ridicule him, charge him with the absurdity of pretending to be a magistrate, when he was not so much as a free-man of their city, Gen 19:9. Note, It is common for a reprover to be unjustly upbraided as a usurper; and, while offering the kindness of a friend, to be charged with assuming the authority of a judge: as if a man might not speak reason without taking too much upon him. (2.) They threaten him, and lay violent hands upon him; and the good man is in danger of being pulled in pieces by this outrageous rabble. Note, [1.] Those that hate to be reformed hate those that reprove them, though with ever so much tenderness. Presumptuous sinners do by their consciences as the Sodomites did by Lot, baffle their checks, stifle their accusations, press hard upon them, till they have seared them and quite stopped their mouths, and so made themselves ripe for ruin. [2.] Abuses offered to God's messengers and to faithful reprovers soon fill the measure of a people's wickedness, and bring destruction without remedy. See Pro 29:1, and Ch2 36:16. If reproofs remedy not, there is no remedy. See Ch2 25:16. III. That nothing less than the power of an angel could save a good man out of their wicked hands. It was now past dispute what Sodom's character was and what course must be taken with it, and therefore the angels immediately give a specimen of what they further intended. 1. They rescue Lot, Ch2 25:10. Note, He that watereth shall be watered also himself. Lot was solicitous to protect them, and now they take effectual care for his safety, in return for his kindness. Note further, Angels are employed for the special preservation of those that expose themselves to danger by well-doing. The saints, at death, are pulled like Lot into a house of perfect safety, and the door shut for ever against those that pursue them. 2. They chastise the insolence of the Sodomites: They smote them with blindness, Gen 19:11. This was designed, (1.) To put an end to their attempt, and disable them from pursuing it. Justly were those struck blind who had been deaf to reason. Violent persecutors are often infatuated so that they cannot push on their malicious designs against God's messengers, Job 5:14, Job 5:15. Yet these Sodomites, after they were struck blind, continued seeking the door, to break it down, till they were tired. No judgments will, of themselves, change the corrupt natures and purposes of wicked men. If their minds had not been blinded as well as their bodies, they would have said, as the magicians, This is the finger of God, and would have submitted. (2.) It was to be an earnest of their utter ruin, the next day. When God, in a way of righteous judgment, blinds men, their condition is already desperate, Rom 11:8, Rom 11:9.

We have here the contests that had been between Isaac and the Philistines issuing in a happy peace and reconciliation. I. Abimelech pays a friendly visit to Isaac, in token of the respect he had for him, Gen 26:26. Note, When a man's ways please the Lord he makes even his enemies to be at peace with him, Pro 16:7. King's hearts are in his hands, and when he pleases he can turn them to favour his people. II. Isaac prudently and cautiously questions his sincerity in this visit, Gen 26:27. Note, In settling friendships and correspondences, there is need of the wisdom of the serpent, as well as the innocence of the dove; nor is it any transgression of the law of meekness and love plainly to signify our strong perception of injuries received, and to stand upon our guard in dealing with those that have acted unfairly. III. Abimelech professes his sincerity, in this address to Isaac, and earnestly courts his friendship, Gen 26:28, Gen 26:29. Some suggest that Abimelech pressed for this league with him because he feared lest Isaac, growing rich, should, some time or other, avenge himself upon them for the injuries he had received. However, he professes to do it rather from a principle of love. 1. He makes the best of their behaviour towards him. Isaac complained they had hated him, and sent him away. No, said Abimelech, we sent thee away in peace. They turned him off from the land he held of them; but they suffered him to take away his stock, and all his effects, with him. Note, The lessening of injuries is necessary to the preserving of friendship; for the aggravating of them exasperates and widens breaches. The unkindness done to us might have been worse. 2. He acknowledges the token of God's favour to him, and makes this the ground of their desire to be in league with him: The Lord is with thee, and thou art the blessed of the Lord. As if he had said, "Be persuaded to overlook and pass by the injuries offered thee; for God had abundantly made up to thee the damage thou receivedst." Note, Those whom God blesses and favours have reason enough to forgive those who hate them, since the worst enemy they have cannot do them any real hurt. Or, "For this reason we desire thy friendship, because God is with thee." Note, It is good to be in covenant and communion with those who are in covenant and communion with God, Jo1 1:3; present address to him was the result of mature deliberation: We said, Let there be an oath between us. Whatever some of his peevish envious subjects might mean otherwise, he and his prime-ministers of state, whom he had now brought with him, designed no other than a cordial friendship. Perhaps Abimelech had received, by tradition, the warning God gave to his predecessor not to hurt Abraham (Gen 20:7), and this made him stand in such awe of Isaac, who appeared to be as much the favourite of Heaven as Abraham was. IV. Isaac entertains him and his company, and enters into a league of friendship with him, Gen 26:30, Gen 26:31. Here see how generous the good man was, 1. In giving: He made them a feast, and bade them welcome. (2.) In forgiving. He did not insist upon the unkindnesses they had done him, but freely entered into a covenant of friendship with them, and bound himself never to do them any injury. Note, Religion teaches us to be neighbourly, and, as much as in us lies, to live peaceably with all men. V. Providence smiled upon what Isaac did; for the same day that he made this covenant with Abimelech his servants brought him the tidings of a well of water they had found, Gen 26:32, Gen 26:33. He did not insist upon the restitution of the wells which the Philistines had unjustly taken from him, lest this should break off the treaty, but sat down silent under the injury; and, to recompense him for this, immediately he is enriched with a new well, which, because it suited so well to the occurrence of the day, he called by an old name, Beer-sheba, The well of the oath.

Our rule is to call upon God in the time of trouble; we have here an example to this rule, and the success encourages us to follow this example. It was now a time of Jacob's trouble, but he shall be saved out of it; and here we have him praying for that salvation, Jer 30:7. In his distress he sought the Lord, and he heard him. Note, Times of fear should be times of prayer; whatever frightens us should drive us to our knees, to our God. Jacob had lately seen his guard of angels, but, in this distress, he applied to God, not to them; he knew they were his fellow-servants, Rev 22:9. Nor did he consult Laban's teraphim; it was enough for him that he had a God to go to. To him he addresses himself with all possible solemnity, so running for safety into the name of the Lord, as a strong tower, Pro 18:10. This prayer is the more remarkable because it won him the honour of being an Israel, a prince with God, and the father of the praying remnant, who are hence called the seed of Jacob, to whom he never said, Seek you me in vain. Now it is worth while to enquire what there was extraordinary in this prayer, that it should gain the petitioner all this honour. I. The request itself is one, and very express: Deliver me from the hand of my brother, Gen 32:11. Though there was no human probability on his side, yet he believed the power of God could rescue him as a lamb out of the bloody jaws of the loin. Note, 1. We have leave to be particular in our addresses to God, to mention the particular straits and difficulties we are in; for the God with whom we have to do is one we may be free with: we have liberty of speech (parresia) at the throne of grace. 2. When our brethren aim to be our destroyers, it is our comfort that we have a Father to whom we may apply as our deliverer. II. The pleas are many, and very powerful; never was cause better ordered, Job 23:4. He offers up his request with great faith, fervency, and humility. How earnestly does he beg! Deliver me, I pray thee, Gen 32:11. His fear made him importunate. With what holy logic does he argue! With what divine eloquence does he plead! Here is a noble copy to write after. 1. He addresses himself to God as the God of his fathers, Gen 32:9. Such was the humble self-denying sense he had of his own unworthiness that he did not call God his own God, but a God in covenant with his ancestors: O God of my father Abraham, and God of my father Isaac; and this he could the better plead because the covenant, by divine designation, was entailed upon him. Note, God's covenant with our fathers may be a comfort to us when were are in distress. It has often been so to the Lord's people, Psa 22:4, Psa 22:5. Being born in God's house, we are taken under his special protection. 2. He produces his warrant: Thou saidst unto me, Return unto thy country. He did not rashly leave his place with Laban, nor undertake this journey out of a fickle humour, or a foolish fondness for his native country, but in obedience to God's command. Note, (1.) We may be in the way of our duty, and yet may meet with trouble and distress in that way. As prosperity will not prove us in the right, so cross events will not prove us in the wrong; we may be going whither God calls us, and yet may think our way hedged up with thorns. (2.) We may comfortably trust God with our safety, while we carefully keep to our duty. If God be our guide, he will be our guard. 3. He humbly acknowledges his own unworthiness to receive any favour from God (Gen 32:10): I am not worthy; it is an unusual plea. Some would think he should have pleaded that what was now in danger was his own, against all the world, and that he had earned it dear enough; no, he pleads, Lord, I am not worthy of it. Note, Self-denial and self-abasement well become us in all our addresses to the throne of grace. Christ never commended any of his petitioners so much as him who said, Lord, I am not worthy (Mat 8:8), and her who said, Truth, Lord, yet the dogs eat of the crumbs which fall from their master's table, Mat 15:27. Now observe here, (1.) How magnificently and honourably he speaks of the mercies of God to him. We have here, mercies, in the plural number, and inexhaustible spring, and innumerable streams; mercies and truth, that is, past mercies given according to the promise, and further mercies secured by the promise. Note, What is laid up in God's truth, as well as what is laid out in God's mercies, is the matter both of the comforts and the praises of active believers. Nay, observe, it is all the mercies, and all the truth; the manner of expression is copious, and intimates that his heart was full of God's goodness. (2.) How meanly and humbly he speaks of himself, disclaiming all thought of his own merit: "I am not worthy of the least of all thy mercies, much less am I worthy of so great a favour as this I am now suing for." Jacob was a considerable man, and, upon many accounts, very deserving, and, in treating with Laban, had justly insisted on his merits, but not before God. I am less than all thy mercies; so the word is. Note, The best and greatest of men are utterly unworthy of the least favour from God, and just be ready to own it upon all occasions. It was the excellent Mr. Herbert's motto, Less than the least of all God's mercies. Those are best prepared for the greatest mercies that see themselves unworthy of the least. 4. He thankfully owns God's goodness to him in his banishment, and how much it had outdone his expectations: "With my staff I passed over this Jordan, poor and desolate, like a forlorn and despised pilgrim;" he had no guides, no companions, no attendants, no conveniences for travel, but his staff only, nothing else to stay himself upon; "and now I have become two bands, now I am surrounded with a numerous and comfortable retinue of children and servants:" though it was his distress that had now obliged him to divide his family into two bands, yet he makes use of that for the magnifying of the mercy of his increase. Note, (1.) The increase of our families is then comfortable indeed to us when we see God's mercies, and his truth, in it. (2.) Those whose latter end greatly increases ought, with humility and thankfulness, to remember how small their beginning was. Jacob pleads, "Lord, thou didst keep me when I went out with only my staff, and had but one life to lose; wilt thou not keep me now that so many are embarked with me?" 5. He urges the extremity of the peril he was in: Lord, deliver me from Esau, for I fear him, Gen 32:11. The people of God have not been shy of telling God their fears; for they know he takes cognizance of them, and considers them. The fear that quickens prayer is itself pleadable. It was not a robber, but a murderer, that he was afraid of; nor was it his own life only that lay at stake, but the mothers' and the children's, that had left their native soil to go along with him. Note, Natural affection may furnish us with allowable acceptable pleas in prayer. 6. He insists especially upon the promise God had made him (Gen 32:9): Thou saidst, I will deal well with thee, and again, in the close (Gen 32:12): Thou saidst, I will surely do thee good. Note, (1.) The best we can say to God in prayer is what he has said to us. God's promises, as they are the surest guide of our desires in prayer, and furnish us with the best petitions, so they are the firmest ground of our hopes, and furnish us with the best pleas. "Lord, thou saidst thus and thus; and wilt thou not be as good as thy word, the word upon which thou had caused me to hope?" Psa 119:49. (2.) The most general promises are applicable to particular cases. "Thou saidst, I will do thee good; Lord, do me good in this matter." He pleads also a particular promise, that of the multiplying of hes seed. "Lord, what will become of that promise, if they be all cut off?" Note, [1.] There are promises to the families of good people, which are improvable in prayer for family-mercies, ordinary and extraordinary, Gen 17:7; Psa 112:2; Psa 102:28. [2.] The world's threatenings should drive us to God's promises.

put them . . . into ward three days--Their confinement had been designed to bring them to salutary reflection. And this object was attained, for they looked upon the retributive justice of God as now pursuing them in that foreign land. The drift of their conversation is one of the most striking instances on record of the power of conscience [Gen 42:21-22].

the vulture--The word so rendered in our version means more probably "the kite" or "glede" and describes a varying but majestic flight, exactly that of the kite, which now darts forward with the rapidity of an arrow, now rests motionless on its expanded wings in the air. It feeds on small birds, insects, and fish. the kite--the vulture. In Egypt and perhaps in the adjoining countries also, the kite and vulture are often seen together flying in company, or busily pursuing their foul but important office of devouring the carrion and relics of putrefying flesh, which might otherwise pollute the atmosphere. after his kind--that is, the prohibition against eating it extended to the whole species.

We have here a second embassy sent to Balaam, to fetch him over to curse Israel. It were well for us if we were as earnest and constant in prosecuting a good work, notwithstanding disappointments, as Balak was in pursuing this ill design. The enemies of the church are restless and unwearied in their attempts against it; but he that sits in heaven laughs at them. Observe, I. The temptation Balak laid before Balaam. He contrived to make this assault more vigorous than the former. It is very probable that he sent double money in the hands of his messengers; but, besides that, now he tempted him with honours, laid a bait not only for his covetousness, but for his pride and ambition. How earnestly should we beg of God daily to mortify in us these two limbs of the old man! Those that know how to look with a holy contempt upon worldly wealth and preferment will find it not so hard a matter as most men do to keep a good conscience. See how artfully Balak managed the temptation. 1. The messengers he sent were more, and more honourable, Num 22:15. He sent to this conjurer with as great respect and deference to his quality as if he had been a sovereign prince, apprehending perhaps that Balaam had thought himself slighted in the fewness and meanness of the former messengers. 2. The request was very urgent. This powerful prince becomes a suitor to him: "Let nothing, I pray thee, hinder thee (Num 22:16), no, not God, nor conscience, nor any fear either of sin or shame." 3. The proffers were high: "I will promote thee to very great honour among the princes of Moab;" nay, he gives him a blank, and he shall write his own terms: I will do whatsoever thou sayest, that is, "I will give thee whatever thou desirest, and observe whatever thou orderest; thy word shall be a law to me," Num 22:17. Thus sinners stick at no pains, spare no cost, and care not how low they stoop, for the gratifying either of their luxury or of their malice; shall we then be stiff and strait-handed in our compliance with the laws of virtue? God forbid. II. Balaam's seeming resistance of, but real yielding to, this temptation. We may here discern in Balaam a struggle between his convictions and his corruptions. 1. His convictions charged him to adhere to the command of God, and he spoke their language, Num 22:18. Nor could any man have said better: "If Balak would give me his house full of silver and gold, and that is more than he can give or I can ask, I cannot go beyond the word of the Lord my God." See how honourably he speaks of God; he is Jehovah, my God. Note, Many call God theirs that are not his, not truly because not only his; they swear by the Lord, and by Malcham. See how respectfully he speaks of the word of God, as one resolved to stick to it, and in nothing to vary from it, and how slightly of the wealth of this world, as if gold and silver were nothing to him in comparison with the favour of God; and yet, at the same time, the searcher of hearts knew that he loved the wages of unrighteousness. Note, It is an easy thing for bad men to speak very good words, and with their mouth to make a show of piety. There is no judging of men by their words. God knows the heart. 2. His corruptions at the same time strongly inclined him to go contrary to the command. He seemed to refuse the temptation, Num 22:18. But even then he expressed no abhorrence of it, as Christ did when he had the kingdoms of the world offered him (Get thee hence Satan), and as Peter did when Simon Magus offered him money: Thy money perish with thee. But it appears (Num 22:19) that he had a strong inclination to accept the proffer; for he would further attend, to know what God would say to him, hoping that he might alter his mind and give him leave to go. This was a vile reflection upon God Almighty, as if he could change his mind, and now at last suffer those to be cursed whom he had pronounced blessed, and as if he would be brought to allow what he had already declared to be evil. Surely he thought God altogether such a one as himself. He had already been told what the will of God was, in which he ought to have acquiesced, and not to have desired a re-hearing of that cause which was already so plainly determined. Note, It is a very great affront to God, and a certain evidence of the dominion of corruption in the heart, to beg leave to sin. III. The permission God gave him to go, Num 22:20. God came to him, probably by an anger, and told him he might, if he pleased, go with Balak's messengers. So he gave him up to his own heart's lust. "Since thou hast such a mind to go, even go, yet know that the journey thou undertakest shall not be for thy honour; for, though thou hast leave to go, thou shalt not, as thou hopest, have leave to curse, for the word which I shall say unto thee, that thou shalt do." Note, God has wicked men in a chain; hitherto they shall come by his permission, but no further that he does permit them. Thus he makes the wrath of man to praise him, yet, at the same time, restrains the remainder of it. It was in anger that God said to Balaam, "Go with them," and we have reason to think that Balaam himself so understood it, for we do not find him pleading this allowance when God reproved him for going. Note, As God sometimes denies the prayers of his people in love, so sometimes he grants the desires of the wicked in wrath. IV. His setting out in the journey, Num 22:21. God gave him leave to go if the men called him, but he was so fond of the journey that we do not find he staid for their calling him, but he himself rose up in the morning, got every thing ready with all speed, and went with the princes of Moab, who were proud enough that they had carried their point. The apostle describes Balaam's sin here to be that he ran greedily into an error for reward, Jde 1:11. The love of money is the root of all evil.

But if he thrust him suddenly without enmity, or have cast upon him any thing without laying of wait, &c.--Under the excitement of a sudden provocation, or violent passion, an injury might be inflicted issuing in death; and for a person who had thus undesignedly committed slaughter, the Levitical cities offered the benefit of full protection. Once having reached the nearest, for one or other of them was within a day's journey of all parts of the land, he was secure. But he had to "abide in it." His confinement within its walls was a wise and salutary rule, designed to show the sanctity of human blood in God's sight, as well as to protect the manslayer himself, whose presence and intercourse in society might have provoked the passions of the deceased's relatives. But the period of his release from this confinement was not until the death of the high priest. That was a season of public affliction, when private sorrows were sunk or overlooked under a sense of the national calamity, and when the death of so eminent a servant of God naturally led all to serious consideration about their own mortality. The moment, however, that the refugee broke through the restraints of his confinement and ventured beyond the precincts of the asylum, he forfeited the privilege, and, if he was discovered by his pursuer, he might be slain with impunity.

Joshua stretched out the spear that he had in his hand toward the city--The uplifted spear had probably a flag, or streamer on it, to render it the more conspicuous from the height where he stood. At the sight of this understood signal the ambush nearest the city, informed by their scouts, made a sudden rush and took possession of the city, telegraphing to their brethren by raising a smoke from the walls. Upon seeing this, the main body, who had been reigning a flight, turned round at the head of the pass upon their pursuers, while the twenty-five thousand issuing from their ambuscade, fell back upon their rear. The Ai-ites surprised, looked back, and found their situation now desperate.

This religious solemnity of which we have here an account comes in somewhat surprisingly in the midst of the history of the wars of Canaan. After the taking of Jericho and Ai, we should have expected that the next news would be of their taking possession of the country, the pushing on of their victories in other cities, and the carrying of the war into the bowels of the nation, now that they had made themselves masters of these frontier towns. But here a scene opens of quite another nature; the camp of Israel is drawn out into the field, not to engage the enemy, but to offer sacrifice, to hear the law read, and to say Amen to the blessings and the curses. Some think this was not done till after some of the following victories were obtained which were read of, ch. 10 and 11. But it should seem by the maps that Shechem (near to which these two mountains Gerizim and Ebal were) was not so far off from Ai but that when they had taken that they might penetrate into the country as far as those two mountains, and therefore I would not willingly admit a transposition of the story; and the rather because, as it comes in here, it is a remarkable instance, 1. Of the zeal of Israel for the service of God and for his honour. Though never was war more honourable, more pleasant, or more gainful, nor ever was war more sure of victory, or more necessary to a settlement (for they had neither houses nor lands of their own till they had won them by the sword, no, not Joshua himself), yet all the business of the war shall stand still, while they make a long march to the place appointed, and there attend this solemnity. God appointed them to do this when they should have got over Jordan, and they did it as soon as possibly they could, though they might have had a colourable pretence to put it off. Note, We must not think to defer our covenanting with God till we are settled in the world, or must any business put us by from minding and pursuing the one thing needful. The way to prosper is to begin with God, Mat 6:33. 2. It is an instance of the care of God concerning his faithful servants and worshippers. Though they were in an enemy's country, as yet unconquered, yet in the service of God they were safe, as Jacob when in this very country he was going to Beth-el to pay his vows: the terror of God was upon the cities round about, Gen 35:5. Note, When we are in the way of duty God takes us under his special protection. Twice Moses had given express orders for this solemnity; once Deu 11:29, Deu 11:30, where he seems to have pointed to the very place where it was to be performed; and again Deu 27:2, etc. It was a federal transaction: the covenant was now renewed between God and Israel upon their taking possession of the land of promise, that they might be encouraged in the conquest of it, and might know upon what terms they held it, and come under fresh obligations to obedience. In token of the covenant, I. They built an altar, and offered sacrifice to God (Jos 8:30, Jos 8:31), in token of their dedication of themselves to God, as living sacrifices to his honour, in and by a Mediator, who is the altar that sanctifies this gift. This altar was erected on Mount Ebal, the mount on which the curse was put (Deu 11:29), to signify that there, where by the law we had reason to expect a curse, by Christ's sacrifice of himself for us and his mediation we have peace with God; he has redeemed us from the curse of the law by being made a curse for us, Gal 3:13. Even where it was said, by the curse, You are not my people, there it is said, through Christ the altar, You are the children of the living God, Hos 1:10. The curses pronounced on Mount Ebal would immediately have been executed if atonement had not been made by sacrifice. By the sacrifices offered on this altar they did likewise give God the glory of the victories they had already obtained, as Exo 17:15. Now that they had had the comfort of them, in the spoils of Ai, it was fit that God should have the praise of them. And they also implored his favour for their future success; for supplications as well as thanksgivings were intended in their peace-offerings. The way to prosper in all that we put our hand to is to take God along with us, and in all our ways to acknowledge him by prayer, praise, and dependence. The altar they built was of rough unhewn stone, according to the law (Exo 20:25), for that which is most plain and natural, and least artful and affected, in the worship of God, he is best pleased with. Man's device can add no beauty to God's institutions. II. They received the law from God; and this those must do that would find favour with him, and expect to have their offerings accepted; for, if we turn away our ear from hearing the law, our prayers will be an abomination. When God took Israel into covenant he gave them his law, and they, in token of their consent to the covenant, subjected themselves to the law. Now here, 1. The law of the ten commandments was written upon stones in the presence of all Israel, as an abridgment of the whole, Jos 8:32. This copy was not graven in the stone, as that which was reserved in the ark: That was to be done only by the finger of God; it is his prerogative to write the law in the heart. But the stones were plastered, and it was written upon the plaster, Deu 27:4, Deu 27:8. It was written, that all might see what it was that they consented to, and that it might be a standing remaining testimony to posterity of God's goodness in giving them such good laws, and a testimony against them if they were disobedient to them. It is a great mercy to any people to have the law of God in writing, and it is fit that the written law should be exposed to common view in a known tongue, that it may be seen and read of all men. 2. The blessings and the curses, the sanctions of the law, were publicly read, and the people (we may suppose), according to Moses's appointment, said Amen to them, Jos 8:33, Jos 8:34. (1.) The auditory was very large. [l.] The greatest prince was not excused. The elders, officers, and judges, are not above the cognizance of the law, but will come under the blessing or the curse, according as they are or are not obedient to it, and therefore they must be present to consent to the covenant and to go before the people therein. [2.] The poorest stranger was not excluded. Here was a general naturalization of them: as well the stranger as he that was born among them was taken into covenant. This was an encouragement to proselytes, and a happy presage of the kindnesses intended for the poor Gentiles in the latter days. (2.) The tribes were posted, as Moses directed, six towards Gerizim and six towards Ebal. And the ark in the midst of the valley was between them, for it was the ark of the covenant; and in it were shut up the close rolls of that law which was copied out and shown openly upon the stones. The covenant was commanded, and the command covenanted. the priests that attended the ark, or some of the Levites that attended them, after the people had all taken their places, and silence was proclaimed, pronounced distinctly the blessings and the curses, as Moses had drawn them up, to which the tribes said Amen; and yet it is here only said that they should bless the people, for the blessing was that which was first and chiefly intended, and which God designed in giving the law. If they fell under the curse, that was their own fault. And it was really a blessing to the people that they had this matter laid so plainly before them, life and death, good and evil; he had not dealt so with other nations. 3. The law itself also containing the precepts and prohibitions was read (Jos 8:35), it should seem by Joshua himself, who did not think it below him to be a reader in the congregation of the Lord. In conformity to this example, the solemn reading of the law, which was appointed once in seven years (Deu 31:10, Deu 31:11), was performed by their king or chief magistrate. It is here intimated what a general publication of the law this was. (1.) Every word was read; even the minutest precepts were not omitted, nor the most copious abridged; not one iota or tittle of the law shall pass away, and therefore none was, in reading, skipped over, under pretence of want of time, or that any part was needless or not proper to be read. It was not many weeks since Moses had preached the whole book of Deuteronomy to them, yet Joshua must now read it all over again; it is good to hear twice what God has spoken once (Psa 62:11) and to review what had been delivered to us, or to have it repeated, that we may not let it slip. (2.) Every Israelite was present, even the women and the little ones that all might know and do their duty. Note, Masters of families should bring their wives and children with them to the solemn assemblies for religious worship. All that are capable of learning must come to be taught out of the law. The strangers also attended with them; for wherever we are, though but as strangers, we should improve every opportunity of acquainting ourselves with God and his holy will.

Here, I. God puts Joshua in mind of his old age, v. 1. 1. It is said that Joshua was old and stricken in years, and he and Caleb were at this time the only old men among the thousands of Israel, none except them of all those who were numbered at Mount Sinai being now alive. He had been a man of war from his youth (Exo 17:10); but now he yielded to the infirmities of age, with which it is in vain for the stoutest to think of contesting. It should seem Joshua had not the same strength and vigour in his old age that Moses had; all that come to old age do not find it alike good; generally, the days of old age are evil days, and such as there is no pleasure in, nor expectation of service from. 2. God takes notice of it to him: God said to him, Thou art old. Note, It is good for those who are old and stricken in years to be put in remembrance of their being so. Some have gray hairs here and there upon them, and perceive it not (Hos 7:9); they do not care to think of it, and therefore need to be told of it, that they may be quickened to do the work of life, and make preparation for death, which is coming towards them apace. But God mentions Joshua's age and growing infirmities, (1.) As a reason why he should now lay by the thoughts of pursuing the war; he cannot expect to see an end of it quickly, for there remained much land, more perhaps than he thought, to be possessed, in several parts remote from each other: and it was not fit that at his age he should be put upon the fatigue of renewing the war, and carrying it to such distant places; no, it was enough for him that he had reduced the body of the country. "Let him be gathered to rest with honour and the thanks of his people for the good services he had done them, and let the conquering of the skirts of the country be left for those that shall come after." As he had entered into the labours of Moses, so let others enter into his, and bring forth the top-stone, the doing of which was reserved for David long after. Observe, God considers the frame of his people, and would not have them burdened with work above their strength. It cannot be expected that old people should do as they have done for God and their country. (2.) As a reason why he should speedily apply himself to the dividing of that which he had conquered. That work must be done, and done quickly; it was necessary that he should preside in the doing of it, and therefore, he being old and stricken in years, and not likely to continue long, let him make this his concluding piece of service to God and Israel. All people, but especially old people, should set themselves to do that quickly which must be done before they die, lest death prevent them, Ecc 9:10. II. He gives him a particular account of the land that yet remained unconquered, which was intended for Israel, and which, in due time, they should be masters of if they did not put a bar in their own door. Divers places are here mentioned, some in the south, as the country of the Philistines, governed by five lords, and the land that lay towards Egypt (Jos 13:2, Jos 13:3), some westward, as that which lay towards the Sidonians (Jos 13:4), some eastward, as all Lebanon (Jos 13:5), some towards the north, as that in the entering in of Hamath, Jos 13:5. Joshua is told this, and he made the people acquainted with it, 1. That they might be the more affected with God's goodness to them in giving them this good land, and might thereby be engaged to love and serve him; for, if this which they had was too little, God would moreover give them such and such things, Sa2 12:8. 2. That they might not be tempted to make any league, or contract any dangerous familiarity with these their neighbours so as to learn their way, but might rather be jealous of them, as a people that kept them from their right and that they had just cause of quarrel with. 3. That they might keep themselves in a posture for war, and not think of putting off the harness so long as there remained any land to be possessed. Nor must we lay aside our spiritual armour, nor be off our watch, till our victory be completed in the kingdom of glory. III. He promises that he would make the Israelites masters of all those countries that were yet unsubdued, though Joshua was old and not able to do it, old and not likely to live to see it done. Whatever becomes of us, and however we may be laid aside as despised broken vessels, God will do his own work in his own time (Jos 13:6): I will drive them out. The original is emphatic: "It is I that will do it, I that can do it when thou are dead and gone, and will do it if Israel be not wanting to themselves." "I will do it by my Word," so the Chaldee here, as in many other places, "by the eternal Word, the captain of the hosts of the Lord." This promise that he would drive them out from before the children of Israel plainly supposes it as the condition of the promise that the children of Israel must themselves attempt their extirpation, must go up against them, else they could not be said to be driven out before them; if afterwards Israel, through sloth, or cowardice, or affection to these idolaters, sit still and let them alone, they must blame themselves, and not God, if they be not driven out. We must work out our salvation, and then God will work in us and work with us; we must resist our spiritual enemies, and then God will tread them under our feet; we must go forth to our Christian work and warfare, and then God will go forth before us.

the Lord said, Judah shall go up--The predicted pre-eminence (Gen 49:8) was thus conferred upon Judah by divine direction, and its appointment to take the lead in the ensuing hostilities was of great importance, as the measure of success by which its arms were crowned, would animate the other tribes to make similar attempts against the Canaanites within their respective territories. I have delivered the land into his hand--not the whole country, but the district assigned for his inheritance.

And Judah went with Simeon his brother--The course of the narrative is here resumed from Jdg 1:9, and an account given of Judah returning the services of Simeon (Jdg 1:3), by aiding in the prosecution of the war within the neighboring tribes. slew the Canaanites that inhabited Zephath--or Zephathah (Ch2 14:10), a valley lying in the southern portion of Canaan. Hormah--destroyed in fulfilment of an early vow of the Israelites (see on Num 21:2). The confederate tribes, pursuing their incursions in that quarter, came successively to Gaza, Askelon, and Ekron, which they took. But the Philistines seem soon to have regained possession of these cities.

We have here the prosecution of this glorious victory. 1. Gideon's soldiers that had been dismissed, and perhaps had begun to disperse themselves, upon notice of the enemies' flight got together again, and vigorously pursued those whom they had not courage to face. The men of Israel out of Naphtali and Asher who did this (Jdg 7:23) were not such as now came from those distant countries, but the same that had enlisted themselves (Jdg 6:35), but had been cashiered. Those who were fearful and afraid to fight (Jdg 7:3) now took heart, when the worst was over, and were ready enough to divide the spoil, though backward to make the onset. Those also that might not fight though they had a mind to it, and were disbanded by order from God, did not as those, Ch2 25:10, Ch2 25:13, return in great anger, but waited for an opportunity of doing service in pursuing the victory, though they were denied the honour of helping to force the lines. 2. The Ephraimites, upon a summons from Gideon, came in unanimously, and secured the passes over Jordan, by the several fords, to cut off the enemies' retreat into their own country, that they might be entirely destroyed, to prevent the like mischief to Israel another time. Now that they had begun to fall, it was easy to say, Down with them, Est 6:13. They took the waters (Jdg 7:24), that is, posted themselves along the river side, so that the Midianites, who fled from those who pursued them, fell into the hands of those that waited to intercept them. Here were fear, and the pit, and the snare, Isa 24:17. 3. Two of the chief commanders of the host of Midian were taken and slain by the Ephraimites on this side Jordan, Jdg 7:25. Their names perhaps signified their nature, Oreb signifies a raven, and Zeeb a wolf (corvus and lupus). These in their flight had taken shelter, one in a rock (Isa 2:21; Rev 6:15), the other by a wine-press, as Gideon for fear of them had lately hid his corn by a wine-press, Jdg 6:11. But the places of their shelter were made the places of their slaughter, and the memory of it was preserved to posterity in the names of the places, to their perpetual infamy: Here fell the princes of Midian.

In these verses we have, I. Gideon, as a valiant general, pursuing the remaining Midianites, and bravely following his blow. A very great slaughter was made of the enemy at first: 120,000 men that drew the sword, Jdg 8:10. Such a terrible execution did they make among themselves, and so easy a prey were they to Israel. But, it seems, the two kings of Midian, being better provided than the rest for an escape, with 15,000 men got over Jordan before the passes could be secured by the Ephraimites, and made towards their own country. Gideon thinks he does not fully execute his commission to save Israel if he let them escape. He is not content to chase them out of the country, but he will chase them out of the world, Job 18:18. This resolution is here pushed on with great firmness, and crowned with great success. 1. His firmness was very exemplary. He effected his purpose under the greatest disadvantages and discouragements that could be. (1.) He took none with him but his 300 men, who now laid aside their trumpets and torches, and betook themselves to their swords and spears. God had said, By these 300 men will I save you (Jdg 7:7); and, confiding in that promise, Gideon kept to them only, Jdg 8:4. He expected more from 300 men, supported by a particular promise, than from so many thousands supported only by their own valour. (2.) They were faint, and yet pursuing, much fatigued with what they had done, and yet eager to do more against the enemies of their country. Our spiritual warfare must thus be prosecuted with what strength we have, though we have but little; it is many a time the true Christina's case, fainting and yet pursuing. (3.) Though he met with discouragement from those of his own people, was jeered for what he was doing, as going about what he could never accomplish, yet he went on with it. If those that should be our helpers in the way of our duty prove hindrances to us, let not this drive us off from it. Those know not how to value God's acceptance that know not how to despise the reproaches and contempts of men. (4.) He made a very long march by the way of those that dwelt in tents (Jdg 8:11), either because he hoped to find them kinder to him than the men of Succoth and Penuel, that dwelt in walled towns (sometimes there is more generosity and charity found in country tents than in city palaces), or because that was a road in which he would be least expected, and therefore that way it would be the greater surprise to them. It is evident he spared no pains to complete his victory. Now he found it an advantage to have his 300 men such as could bear hunger, and thirst, and toil. It should seem, he set upon the enemy by night, as he had done before, for the host was secure. The security of sinners often proves their ruin, and dangers are most fatal when least feared. 2. His success was very encouraging to resolution and industry in a good cause. He routed the army (Jdg 8:11), and took the two kings prisoners, Jdg 8:12. Note, The fear of the wicked shall come upon him. Those that think to run from the sword of the Lord and of Gideon do but run upon it. If he flee from the iron weapon, yet the bow of steel shall strike him through; for evil pursueth sinners. II. Here is Gideon, as a righteous judge, chastising the insolence of the disaffected Israelites, the men of Succoth and the men of Penuel, both in the tribe of Gad, on the other side Jordan. 1. Their crime was great. Gideon, with a handful of feeble folk was pursuing the common enemy, to complete the deliverance of Israel. His way led him through the city of Succoth first and afterwards of Penuel. He expected not that the magistrates should meet him in their formalities, congratulate him upon his victory, present him with the keys of their city, and give him a treat, much less that they should send forces in to his assistance, though he was entitled to all this; but he only begs some necessary food for his soldiers that were ready to faint for want, and he does it very humbly and importunately: Give, I pray you, loaves of bread unto the people that follow me, Jdg 8:5. The request would have been reasonable if they had been but poor travellers in distress; but considering that they were soldiers, called, and chose, and faithful (Rev 17:14), men whom God had greatly honoured and to whom Israel was highly obliged, who had done great service to their country and were now doing more, - that they were conquerors, and had power to put them under contribution, - and that they were fighting God's battles and Israel's, - nothing could be more just than that their brethren should furnish them with the best provisions their city afforded. But the princes of Succoth neither feared God nor regarded man. For, (1.) In contempt of God, they refused to answer the just demands of him whom God had raised up to save them, affronted him, bantered him, despised the success he had already been honoured with, despaired of the success of his present undertaking, did what they could to discourage him in prosecuting the war, and were very willing to believe that the remaining forces of Midian, which they had now seen march through their country, would be too hard for him: Are the hands of Zebah and Zalmunna now in thy hand? "No, nor ever will be," so they conclude, judging by the disproportion of numbers. (2.) The bowels of their compassion were shut up against their brethren; they were as destitute of love as they were of faith, would not give morsels of bread (so some read it) to those that were ready to perish. Were these princes? were these Israelites? unworthy either title, base and degenerate men! Surely they were worshippers of Baal, or in the interests of Midian. The men of Penuel gave the same answer to the same request, defying the sword of the Lord and of Gideon, Jdg 8:8. 2. The warning he gave them of the punishment of their crime was very fair. (1.) He did not punish it immediately, because he would not lose so much time from the pursuit of the enemy that were flying from him, because he would not seem to do it in a neat of passion, and because he would do it more to their shame and confusion when he had completed his undertaking, which they thought impracticable. But, (2.) He told them how he would punish it (Jdg 8:7, Jdg 8:9), to show the confidence he had of success in the strength of God, and that, if they had the least grain of grace and consideration left, they might upon second thoughts repent of their folly, humble themselves, and contrive how to atone for it, by sending after him succours and supplies, which if they had done, no doubt, Gideon would have pardoned them. God gives notice of danger, and space to repent, that sinners may flee from the wrath to come. 3. The warning being slighted, the punishment, though very severe, was really very just. (1.) The princes of Succoth were first made examples. Gideon got intelligence of their number, seventy-seven men, their names, and places of abode, which were described in writing to him, Jdg 8:14. And, to their great surprise, when they thought he had scarcely overtaken the Midianites, he returned a conqueror. His 300 men were now the ministers of his justice; they secured all these princes, and brought them before Gideon, who showed them his royal captives in chains. "These are the men you thought me an unequal match for, and would give me no assistance in the pursuit of," Jdg 8:15. And he punished them with thorns and briers, but, it should seem, not unto death. With these, [1.] He tormented their bodies, either by scourging or by rolling them in the thorns and briers; some way or other he tore their flesh, Jdg 8:7. Those shall have judgment without mercy that have shown no mercy. Perhaps he observed them to be soft and delicate men, who despised him and his company for their roughness and hardiness, and therefore Gideon thus mortified them for their effeminacy. [2.] He instructed their minds: With these he taught the men of Succoth, Jdg 8:16. The correction he gave them was intended, not for destruction, but wholesome discipline, to make them wiser and better for the future. He made them know (so the word is), made them know themselves and their folly, God and their duty, made them know who Gideon was, since they would not know by the success wherewith God had crowned him. Note, Many are taught with the briers and thorns of affliction that would not learn otherwise. God gives wisdom by the rod and reproof, chastens and teaches, and by correction opens the ear to discipline. Our blessed Saviour, though he was a Son, yet learnt obedience by the things which he suffered, Heb 5:8. Let every pricking brier, and grieving thorn, especially when it becomes a thorn in the flesh, be thus interpreted, thus improved. "By this God designs to teach me; what good lesson shall I learn?" (2.) The doom of the men of Penuel comes next, and it should seem he used them more severely than the other, for good reason, no doubt, Jdg 8:17. [1.] He beat down their tower, of which they gloried, in which they trusted, perhaps scornfully advising Gideon and his men rather to secure themselves in that than to pursue the Midianites. What men make their pride is justly by its ruin made their shame. [2.] He slew the men of the city, not all, perhaps not the elders or princes, but those that had affronted him, and those only. He slew some of the men of the city that were most insolent and abusive, for terror to the rest, and so he taught the men of Penuel.

HIS EMBASSY TO THE KING OF AMMON. (Jdg. 11:12-28) Jephthah sent messengers unto the king of the children of Ammon--This first act in his judicial capacity reflects the highest credit on his character for prudence and moderation, justice and humanity. The bravest officers have always been averse to war; so Jephthah, whose courage was indisputable, resolved not only to make it clearly appear that hostilities were forced upon him, but to try measures for avoiding, if possible, an appeal to arms: and in pursuing such a course he was acting as became a leader in Israel (Deu 20:10-18).

What is here related turns very much to the honour of Saul, and shows the happy fruits of that other spirit with which he was endued. Observe here, I. His humility. Though he was anointed king, and accepted by his people, yet he did not think it below him to know the state of his own flocks, but went himself to see them, and came in the evening, with his servants, after the herd out of the field, Sa1 11:5. This was an evidence that he was not puffed up with his advancement, as those are most apt to be that are raised from a mean estate. Providence had not yet found him business as a king; he left all to Samuel; and therefore, rather than be idle, he would, for the present, apply himself to his country business again. Though the sons of Belial would, perhaps, despise him the more for it, such as were virtuous and wise, and loved business themselves, would think never the worse of him. He had no revenues settled upon him for the support of his dignity, and he was desirous not to be burdensome to the people, for which reason, like Paul, he worked with his hands; for, if he neglect his domestic affairs, how must he maintain himself and his family? Solomon gives it as a reason why men should look well to their herds because the crown doth not endure to every generation, Pro 27:23, Pro 27:24. Saul's did not; he must therefore provide something surer. II. His concern for his neighbours. When he perceived them in tears, he asked, "What ails the people that they weep? Let me know, that, if it be a grievance which can be redressed, I may help them, and that, if not, I may weep with them." Good magistrates are in pain if their subjects are in tears. III. His zeal for the safety and honour of Israel. When he heard of the insolence of the Ammonites, and the distress of a city, a mother in Israel, the Spirit of God came upon him, and put great thoughts into his mind, and his anger was kindled greatly, Sa1 11:6. He was angry at the insolence of the Ammonites, angry at the mean and sneaking spirit of the men of Jabesh-Gilead, angry that they had not sent him notice sooner of the Ammonites' descent and the extremity they were likely to be reduced to. He was angry to see his neighbours weeping, when it was fitter for them to be preparing for war. It was a brave and generous fire that was now kindled in the breast of Saul, and such as became his high station. IV. The authority and power he exerted upon this important occasion. He soon let Israel know that, though he had retired to his privacy, he had a care for the public, and knew how to command men into the field, as well as how to drive cattle out of the field, Sa1 11:5, Sa1 11:7. He sent a summons to all the coasts of Israel, to show the extent of his power beyond his own tribe, even to all the tribes, and ordered all the military men forthwith to appear in arms at a general rendezvous in Bezek. Observe, 1. His modesty, in joining Samuel in commission with himself. He would not execute the office of a king without a due regard to that of a prophet. 2. His mildness in the penalty threatened against those that should disobey his orders. He hews a yoke of oxen in pieces, and sends the pieces to the several cities of Israel, threatening, with respect to him who should decline the public service, not, "Thus shall it be done to him," but, "Thus shall it be done to his oxen." God had threatened it as a great judgment (Deu 28:31), Thy ox shall be slain before thy eyes, and thou shalt not eat thereof. It was necessary that the command should be enforced with some penalty, but this was not nearly so severe as that which was affixed to a similar order by the whole congregation, Jdg 21:5. Saul wished to show that his government was more gentle than that which they had been under. The effect of this summons was that the militia, or trained bands, of the nation, came out as one man, and the reason given is, because the fear of the Lord fell upon them. Saul did not affect to make them fear him, but they were influenced to observe his orders by the fear of God and a regard to him who had made Saul their king and them members one of another. Note, Religion and the fear of God will make men good subjects, good soldiers, and good friends to the public interests of the country. Those that fear God will make conscience of their duty to all men, particularly to their rulers. V. His prudent proceedings in this great affair, Sa1 11:8. He numbered those that came in to him, that he might know his own strength, and how to distribute his forces in the best manner their numbers would allow. It is the honour of princes to know the number of their men, but it is the honour of the King of kings that there is not any number of his armies, Job 25:3. In this muster, it seems, Judah, though numbered by itself, made no great figure; for, as it was one tribe of twelve, so it was but an eleventh part of the whole number, 30,330, though the rendezvous was at Bezek, in that tribe. They wanted the numbers, or the courage, or the zeal for which that tribe used to be famous; so low was it, just before the sceptre was brought into it in David. VI. His faith and confidence, and (grounded thereon) his courage and resolution, in this enterprise. It should seem that those very messengers who brought the tidings from Jabesh-Gilead Saul sent into the country to raise the militia, who would be sure to be faithful and careful in their own business, and them he now sends back to their distressed countrymen, with this assurance (in which, it is probable, Samuel encouraged him): "Tomorrow, by such an hour, before the enemy can pretend that the seven days have expired, you shall have deliverance, Sa1 11:9. Be you ready to do your part, and we will not fail to do ours. Do you sally out upon the besiegers, while we surround them." Saul knew he had a just cause, a clear call, and God on his side, and therefore doubted not of success. This was good news to the besieged Gileadites, whose right eyes had wept themselves dry for their calamities, and now began to fail with looking for relief and to ache in expectation of the doom of the ensuing day, when they must look their last; the greater the exigence the more welcome the deliverance. When they heard it they were glad, relying on the assurances that were sent to them. And they sent into the enemies' camp (Sa1 11:10) to tell them that next day they would be ready to meet them, which the enemies understood as an intimation that they despaired of relief, and so were made the more secure by it. If they took not care, by sending out scouts, to rectify their own mistake, they must thank themselves if they were surprised: the besieged were under no obligation to give them notice of the help they were assured of. VII. His industry and close application to this business. If he had been bred up to war from his youth, and had led regiments as often as he had followed droves, he could not have gone about an affair of this nature more dexterously nor more diligently. When the Spirit of the Lord comes upon men it will make them expert even without experience. A vast army (especially in comparison with the present usage) Saul had now at his foot, and a long march before him, nearly sixty miles, and over Jordan too. No cavalry in his army, but all infantry, which he divides into three battalions, Sa1 11:11. And observe, 1. With what incredible swiftness he flew to the enemy. In a day and a night he came to the place of action, where his own fate, and that of Israel, must be determined. He had passed his word, and would not break it; nay, he was better than his word, for he promised help next day, by that time the sun was hot (Sa1 11:9), but brought it before day, in the morning-watch, Sa1 11:11. Whom God helps he helps right early, Psa 46:5. 2. With what incredible bravery he flew upon the enemy. Betimes in the morning, when they lay dreaming of the triumphs they expected that day over the miserable inhabitants of Jabesh-Gilead, before they were aware he was in the midst of their host; and his men, being marched against them in three columns, surrounded them on every side, so that they could have neither heart nor time to make head against them. Lastly, To complete his honour, God crowned all these virtues with success. Jabesh-Gilead was rescued, and the Ammonites were totally routed; he had now the day before him to complete his victory in, and so complete a victory it was that those who remained, after a great slaughter, were scattered so that two of them were not left together to encourage or help one another, Sa1 11:11. We may suppose that Saul was the more vigorous in this matter, 1. Because there was some alliance between the tribe of Benjamin and the city of Jabesh-Gilead. That city had declined joining with the rest of the Israelites to destroy Gibeah, which was then punished as their crime, but perhaps was now remembered as their kindness, when Saul of Gibeah came with so much readiness and resolution to relieve Jabesh-Gilead. Yet that was not all; two-thirds of the Benjamites that then remained were provided with wives from that city (Jdg 21:14), so that most of the mothers of Benjamin were daughters of Jabesh-Gilead, for which city Saul, being a Benjamite, had therefore a particular kindness; and we find they returned his kindness, Sa1 31:11, Sa1 31:12. 2. Because it was the Ammonites' invasion that induced the people to desire a king (so Samuel says, Sa1 12:12), so that if he had not done his part, in this expedition, he would have disappointed their expectations, and for ever forfeited their respect.

Here, 1. The Ziphites offer their service to Saul, to betray David to him, Sa1 23:19, Sa1 23:20. He was sheltering himself in the wilderness of Ziph (Sa1 23:14, Sa1 23:15), putting the more confidence in the people of that country because they were of his own tribe. They had reason to think themselves happy that they had an opportunity of serving one who was the ornament of their tribe and was likely to be much more so, who was so far from plundering the country, or giving it any disturbance with his troops, that he was ready to protect it and to them all the good offices that there was occasion for. But, to ingratiate themselves with Saul, they went to him, and not only informed him very particularly where David quartered (Sa1 23:19), but invited him to come with his forces into their country in pursuit of him, and promised to deliver him into his hand, Sa1 23:20. Saul had not sent to examine or threaten them, but of their own accord, and even without asking a reward (as Judas did - What will you give me?), they offered to betray David to him who, they knew, thirsted after his blood. 2. Saul thankfully receives their information, and gladly lays hold of the opportunity of hunting David in their wilderness, in hopes to make a prey of him at length. He intimates to them how kindly he took it (Sa1 23:21): Blessed be you of the Lord (so near is God to his mouth, though far from his heart), for you have compassion on me. It seems he looked upon himself as a miserable man and an object of pity; his own envy and ill-nature made him so, otherwise he might have been easy and have needed no man's compassion. He likewise insinuates the little concern that the generality of his people showed for him. "You have compassion on me, which others have not." Saul gives them instructions to search more particularly for his haunts (Sa1 23:22), "for" (says he) "I hear he deals very subtilely," representing him as a man crafty to do mischief, whereas all his subtlety was to secure himself. It was strange that Saul did not go down with them immediately, but he hoped by their means to set his game with the more certainty, and thus divine Providence gave David time to shift for himself. But the Ziphites had laid their spies upon all the places where he was likely to be discovered, and therefore Saul might come and seize him if he was in the land, Sa1 23:23. New he thought himself sure of his prey and pleased himself with the thoughts of devouring it. 3. The imminent peril that David was now brought into. Upon intelligence that the Ziphites had betrayed him, he retired from the hill of Hachilah to the wilderness of Maon (Sa1 23:24), and at this time he penned the 54th Psalm, as appears by the title, wherein he calls the Ziphites strangers, though they were Israelites, because they used him barbarously; but he puts himself under the divine protection: "Behold, God is my helper, and then all shall be well" Saul, having got intelligence of him, pursued him closely (Sa1 23:25), till he came so near him that there was but a mountain between them (Sa1 23:26), David and his men on one side of the mountain flying and Saul and his men on the other side pursuing, David in fear and Saul in hope. But this mountain was an emblem of the divine Providence coming between David and the destroyer, like the pillar of cloud between the Israelites and the Egyptians. David was concealed by this mountain and Saul confounded by it. David now flees as a bird to his mountain (Psa 11:1) and finds God to him as the shadow of a great rock. Saul hoped with his numerous forces to enclose David, and compass him in and his men; but the ground did not prove convenient for his design, and so it failed. A new name was given to the place in remembrance of this (Sa1 23:28): Selah-hammah-lekoth - the rock of division, because it divided between Saul and David. 4. The deliverance of David out of this danger. Providence gave Saul a diversion, when he was just ready to lay hold of David; notice was brought him that the Philistines were invading the land (Sa1 23:27), probably that part of the land where his own estate lay, which would be seized, or at least spoiled, by the invaders; for the little notice he took of Keilah's distress and David's relief of it, in the beginning of this chapter, gives us cause to suspect that he would not now have left pursuing David, and gone to oppose the Philistines, if some private interests of his own had not been at stake. However it was, he found himself under a necessity of going against the Philistines (Sa1 23:28), and by this means David was delivered when he was on the brink of destruction. Saul was disappointed of his prey, and God was glorified as David's wonderful protector. When the Philistines invaded the land they were far from intending any kindness to David by it, yet the overruling providence of God, which orders all events and the times of them, made it very serviceable to him. The wisdom of God is never at a loss for ways and means to preserve his people. As this Saul was diverted, so another Saul was converted, just then when he was breathing out threatenings and slaughter against the saints of the Lord, Act 9:1. 5. David, having thus escaped, took shelter in some natural fortresses, which he found in the wilderness of En-gedi, Sa1 23:29. And this Dr. Lightfoot thinks was the wilderness of Judah, in which David was when he penned Psa 63:1-11, which breathes as much pious and devout affection as almost any of his psalms; for in all places and in all conditions he still kept up his communion with God.

as when one doth hunt a partridge--People in the East, in hunting the partridge and other game birds, pursue them, till observing them becoming languid and fatigued after they have been put up two or three times, they rush upon the birds stealthily and knock them down with bludgeons [SHAW, Travels]. It was exactly in this manner that Saul was pursuing David. He drove him from time to time from his hiding-place, hoping to render him weary of his life, or obtain an opportunity of accomplishing his destruction.

Here is, I. Saul's penitent confession of his fault and folly in persecuting David and his promise to do so no more. This second instance of David's respect to him wrought more upon him than the former, and extorted from him better acknowledgements, Sa1 26:21. 1. He owns himself melted and quite overcome by David's kindness to him: "My soul was precious in thy eyes this day, which, I thought, had been odious!" 2. He acknowledges he has done very wrong to persecute him, that he has therein acted against God's law (I have sinned), and against his own interest (I have played the fool), in pursuing him as an enemy who would have been one of his best friends, if he could but have thought so. "Herein (says he) I have erred exceedingly, and wronged both thee and myself." Note, Those that sin play the fool and err exceedingly, those especially that hate and persecute God's people, Job 19:28. 3. He invites him to court again: Return, my son David. Those that have understanding will see it to be their interest to have those about them that behave themselves wisely, as David did, and have God with them. 4. He promises him that he will not persecute him as he has done, but protect him: I will no more do thee harm. We have reason to think, according to the mind he was now in, that he meant as he said, and yet neither his confession nor his promise of amendment came from a principle of true repentance. II. David's improvement of Saul's convictions and confessions and the evidence he had to produce of his own sincerity. He desired that one of the footmen might fetch the spear (Sa1 26:22), and then (Sa1 26:23), 1. He appeals to God as judge of the controversy: The Lord render to every man his righteousness. David, by faith, is sure that he will do it because he infallibly knows the true characters of all persons and actions and is inflexibly just to render to every man according to his work, and, by prayer, he desires he would do it. Herein he does, in effect, pray against Saul, who had dealt unrighteously and unfaithfully with him (Give them according to their deeds, Psa 28:4); but he principally intends it as a prayer for himself, that God would protect him in his righteousness and faithfulness, and also reward him, since Saul so ill requited him. 2. He reminds Saul again of the proof he had now given of his respect to him from a principle of loyalty: I would not stretch forth my hand against the Lord's anointed, intimating to Saul that the anointing oil was his protection, for which he was indebted to the Lord and ought to express his gratitude to him (had he been a common person David would not have been so tender of him), perhaps with this further implication, that Saul knew, or had reason to think, David was the Lord's anointed too, and therefore, by the same rule, Saul ought to be as tender of David's life as David had been of his. 3. Not relying much upon Saul's promises, he puts himself under God's protection and begs his favour (Sa1 26:24): "Let my life be much set by in the eyes of the Lord, how light soever thou makest of it." Thus, for his kindness to Saul, he takes God to be his paymaster, which those may with a holy confidence do that do well and suffer for it. III. Saul's prediction of David's advancement. He commends him (Sa1 26:25): Blessed be thou, my son David. So strong was the conviction Saul was now under of David's honesty that he was not ashamed to condemn himself and applaud David, even in the hearing of his own soldiers, who could not but blush to think that they had come out so furiously against a man whom their master, when he meets him, caresses thus. He foretels his victories, and his elevation at last: Thou shalt do great things. Note, Those who make conscience of doing that which is truly good may come, by the divine assistance, to do that which is truly great. He adds, "Thou shalt also still prevail, more and more," he means against himself, but is loth to speak that out. The princely qualities which appeared in David - his generosity in sparing Saul, his military authority in reprimanding Abner for sleeping, his care of the public good, and the signal tokens of God's presence with him - convinced Saul that he would certainly be advanced to the throne at last, according to the prophecies concerning him. Lastly, A palliative cure being thus made of the wound, they parted friends. Saul returned to Gibeah re infect - without accomplishing his design, and ashamed of the expedition he had made; but David could not take his word so far as to return with him. Those that have once been false are not easily trusted another time. Therefore David went on his way. And, after this parting, it does not appear that ever Saul and David saw one another again.

bring me him up, whom I shall name unto thee--This pythoness united to the arts of divination a claim to be a necromancer (Deu 18:11); and it was her supposed power in calling back the dead of which Saul was desirous to avail himself. Though she at first refused to listen to his request, she accepted his pledge that no risk would be incurred by her compliance. It is probable that his extraordinary stature, the deference paid him by his attendants, the easy distance of his camp from En-dor, and the proposal to call up the great prophet and first magistrate in Israel (a proposal which no private individual would venture to make), had awakened her suspicions as to the true character and rank of her visitor. The story has led to much discussion whether there was a real appearance of Samuel or not. On the one hand, the woman's profession, which was forbidden by the divine law, the refusal of God to answer Saul by any divinely constituted means, the well-known age, figure, and dress of Samuel, which she could easily represent herself, or by an accomplice--his apparition being evidently at some distance, being muffled, and not actually seen by Saul, whose attitude of prostrate homage, moreover, must have prevented him distinguishing the person though he had been near, and the voice seemingly issuing out of the ground, and coming along to Saul--and the vagueness of the information, imparted much which might have been reached by natural conjecture as to the probable result of the approaching conflict--the woman's representation--all of this has led many to think that this was a mere deception. On the other hand, many eminent writers (considering that the apparition came before her arts were put in practice; that she herself was surprised and alarmed; that the prediction of Saul's own death and the defeat of his forces was confidently made), are of opinion that Samuel really appeared.

The day of recompence has now come, in which Saul must account for the blood of the Amalekites which he had sinfully spared, and that of the priests which he had more sinfully spilt; that of David too, which he would have spilt, must come into the account. Now his day has come to fall, as David foresaw, when he should descend into battle and perish, Sa1 26:10. Come and see the righteous judgments of God. I. He sees his soldiers fall about him, Sa1 31:1. Whether the Philistines were more numerous, better posted, and better led on, or what other advantages they had, we are not told; but it seems they were more vigorous, for they made the onset; they fought against Israel, and the Israelites fled and fell. The best of the troops were put into disorder, and multitudes slain, probably those whom Saul had employed in pursuing David. Thus those who had followed him and served him in his sin went before him in his fall and shared with him in his plagues. II. He sees his sons fall before him. The victorious Philistines pressed most forcibly upon the king of Israel and those about him. His three sons were next him, it is probable, and they were all three slain before his face, to his great grief (for they were the hopes of his family) and to his great terror, for they were now the guard of his person, and he could conclude no other than that his own turn would come next. His sons are named (Sa1 31:2), and it grieves us to find Jonathan among them: that wise, valiant, good man, who was as much David's friend as Saul was his enemy, yet falls with the rest. Duty to his father would not permit him to stay at home, or to retire when the armies engaged; and Providence so orders it that he falls in the common fate of his family, though he never involved himself in the guilt of it; so that the observation of Eliphaz does not hold (Job 4:7), Who ever perished being innocent? For here was one. What shall we say to it? 1. God would hereby complete the vexation of Saul in his dying moments, and the judgment that was to be executed upon his house. If the family must fall, Jonathan, that is one of it, must fall with it. 2. He would hereby make David's way to the crown the more clear and open. For, though Jonathan himself would have cheerfully resigned all his title and interest to him (we have no reason to suspect any other), yet it is very probable that many of the people would have made use of his name for the support of the house of Saul, or at least would have come in but slowly to David. If Ishbosheth (who was now left at home as one unfit for action, and so escaped) had so many friends, what would Jonathan have had, who had been the darling of the people and had never forfeited their favour? Those that were so anxious to have a king like the nations would be zealous for the right line, especially if that threw the crown upon such a head as Jonathan's. This would have embarrassed David; and, if Jonathan could have prevailed to bring in all his interest to David, then it would have been said that Jonathan had made him king, whereas God was to have all the glory. This is the Lord's doing. So that though the death of Jonathan would be a great affliction to David, yet, by making him mindful of his own frailty, as well as by facilitating his accession to the throne, it would be an advantage to him. 3. God would hereby show us that the difference between good and bad is to be made in the other world, not in this. All things come alike to all. We cannot judge of the spiritual or eternal state of any by the manner of their death; for in that there is one event to the righteous and to the wicked. III. He himself is sorely wounded by the Philistines and then slain by his own hand. The archers hit him (Sa1 31:3), so that he could neither fight nor fly, and therefore must inevitably fall into their hands. Thus, to make him the more miserable, destruction comes gradually upon him, and he dies so as to feel himself die. To such an extremity was he now reduced that, 1. He was desirous to die by the hand of his own servant rather than by the hand of the Philistines, lest they should abuse him as they had abused Samson. Miserable man! He finds himself dying, and all his care is to keep his body out of the hands of the Philistines, instead of being solicitous to resign his soul into the hands of God who gave it, Ecc 12:7. As he lived, so he died, proud and jealous, and a terror to himself and all about him. Those who rightly understand the matter think it of small account, in comparison, how it is with them in death, so it may but be well with them after death. Those are in a deplorable condition indeed who, being bitter in soul, long for death, but it cometh not (Job 3:20, Job 3:21), especially those who, despairing of the mercy of god, like Judas, leap into a hell before them, to escape a hell within them. 2. When he could not obtain that favour he became his own executioner, thinking hereby to avoid shame, but running upon a heinous sin, and with it entailing upon his own name a mark of perpetual infamy, as felo de se - a self-murderer. Jonathan, who received his death-wound from the hand of the Philistines and bravely yielded to the fate of war, died on the bed of honour; but Saul died as a fool dieth, as a coward dieth - a proud fool, a sneaking coward; he died as a man that had neither the fear of God nor hope in God, neither the reason of a man nor the religion of an Israelite, much less the dignity of a prince or the resolution of a soldier. Let us all pray, Lord, lead us not into temptation, this temptation. His armour-bearer would not run him through, and he did well to refuse it; for no man's servant ought to be a slave to his master's lusts or passions of any kind. The reason given is that he was sorely afraid, not of death, for he himself ran wilfully upon that immediately; but, having a profound reverence for the king his master, he could not conquer that so far as to do him any hurt; or perhaps he feared lest his trembling hand should give him but half a blow, and so put him to the greater misery. IV. His armour-bearer who refused to kill him refused not to die with him, but fell likewise upon his sword, Sa1 31:5. This was an aggravating circumstance of the death of Saul, that, by the example of his wickedness in murdering himself, he drew in his servant to be guilty of the same wickedness, and perished not alone in his iniquity. The Jews say that Saul's armour-bearer was Doeg, whom he preferred to that dignity for killing the priests, and, if so, justly does his violent dealing return on his own head. David had foretold concerning him that God would destroy him for ever, Psa 52:5. V. The country was put into such confusion by the rout of Saul's army that the inhabitants of the neighbouring cities (on that side Jordan, as it might be read) quitted them, and the Philistines, for a time, had possession of them, till things were settled in Israel (Sa1 31:7), to such a sad pass had Saul by his wickedness brought his country, which might have remained in the hands of the uncircumcised if David had not been raised up to repair the breaches of it. See what a king he proved for whom they rejected God and Samuel. They had still done wickedly (it is to be feared) as well as he, and therefore were consumed both they and their king, as the prophet had foretold concerning them, Sa1 12:25. And to this reference is had long after. Hos 13:10, Hos 13:11, "Where are thy saviours in all thy cities, of whom thou saidst, Give me a king and princes? I gave thee a king in my anger, and took him away in my wrath; that is, he was a plague to thee living and dying; thou couldst expect no other."

We have here the contest between Abner and Asahel. Asahel, the brother of Joab and cousin-german to David, was one of the principal commanders of David's forces, and was famous for swiftness in running: he was as light of foot as a wild roe (Sa2 2:18); this he got the name of by swift pursuing, not swift flying. Yet, we may suppose, he was not comparable to Abner as a skilful experienced soldier; we must therefore observe, I. How rash he was in aiming to make Abner his prisoner. He pursued after him, and no other, Sa2 2:19. Proud of his relation to David and Joab, his own swiftness, and the success of his party, no less a trophy of victory would now serve the young warrior than Abner himself, either slain or bound, which he thought would put an end to the war and effectually open David's way to the throne. This made him very eager in the pursuit, and careless of the opportunities he had of seizing others in his way, on his right hand and on his left; his eye was on Abner only. The design was brave, had he been par negotio - equal to its accomplishment: but let not the swift man glory in his swiftness, any more than the strong man in his strength; magnis excidit ausis - he perished in an attempt too vast for him. II. How generous Abner was in giving him notice of the danger he exposed himself to, and advising him not to meddle to his own hurt, Ch2 25:19. 1. He bade him content himself with a less prey (Sa2 2:21): "Lay hold of one of the young men, plunder him and make him thy prisoner, meddle with thy match, but pretend not to one who is so much superior to thee." It is wisdom in all contests to compare our own strength with that of our adversaries, and to take heed of being partial to ourselves in making the comparison, lest we prove in the issue enemies to ourselves, Luk 14:31. 2. He begged of him not to put him upon the necessity of slaying him in his own defence, which he was very loth to do, but must do rather than be slain by him, Sa2 2:22. Abner, it seems, either loved Joab or feared him; for he was very loth to incur his displeasure, which he would certainly do if he slew Asahel. It is commendable for enemies to be thus respectful one to another. Abner's care how he should lift up his face to Joab gives cause to suspect that he really believed David would have the kingdom at last, according to the divine designation, and then, in opposing him, he acted against his conscience. III. How fatal Asahel's rashness was to him. He refused to turn aside, thinking that Abner spoke so courteously because he feared him; but what came of it? Abner, as soon as he came up to him, gave him his death's wound with a back stroke (Sa2 2:23): He smote him with the hinder end of his spear, from which he feared no danger. This was a pass which Asahel was not acquainted with, nor had learned to stand upon his guard against; but Abner, perhaps, had formerly used it, and done execution with it; and here it did effectual execution. Asahel died immediately of the wound. See here, 1. How death often comes upon us by ways that we least suspect. Who would fear the hand of a flying enemy or the butt-end of a spear? yet from these Asahel receives his death's wound. 2. How we are often betrayed by the accomplishments we are proud of. Asahel's swiftness, which he presumed so much upon, did him no kindness, but forwarded his fate, and with it he ran upon his death, instead of running from it. Asahel's fall was not only Abner's security from him, but put a full stop to the conqueror's pursuit and gave Abner time to rally again; for all that came to the place stood still, only Joab and Abishai, instead of being disheartened, were exasperated by it, pursued Abner with so much the more fury (Sa2 2:24), and overtook him at last about sunset, when the approaching night would oblige them to retire.

We have here an account of the murder of Abner by Joab, and David's deep resentment of it. I. Joab very insolently fell foul upon David for treating with Abner. He happened to be abroad upon service when Abner was with David, pursuing a troop, either of Philistines or of Saul's party; but, upon his return, he was informed that Abner was just gone (Sa2 3:22, Sa2 3:23), and that a great many kind things had passed between David and him. He had all the reason in the world to be satisfied of David's prudence and to acquiesce in the measures he took, knowing him to be a wise and good man himself and under a divine conduct in all his affairs; and yet, as if he had the same sway in David's cause that Abner had in Ish-bosheth's, he chides David, and reproaches him to his face as impolitic (Sa2 3:24, Sa2 3:25): What hast thou done? As if David were accountable to him for what he did: "Why hast thou sent him away, when thou mightest have made him a prisoner? He came as a spy, and will certainly betray thee." I know not whether to wonder more that Joab had impudence enough to give such an affront to his prince or that David had patience enough to take it. He does, in effect, call David a fool when he tells him he knew Abner came to deceive him and yet he trusted him. We find no answer that David gave him, not because he feared him, as Ish-bosheth did Abner (Sa2 3:11), but because he despised him, or because Joab had not so much good manners as to stay for an answer. II. He very treacherously sent for Abner back, and, under colour of a private conference with him, barbarously killed him with his own hand. That he made use of David's name, under pretence of giving him some further instructions, is intimated in that, but David knew it not, Sa2 3:26. Abner, designing no harm, feared none, but very innocently returned to Hebron, and, when he found Joab waiting for him at the gate, turned aside with him to speak with him privately, forgetting what he himself had said when he slew Asahel, How shall I hold up my face to Joab thy brother? (Sa2 2:22), and there Joab murdered him (Sa2 3:27), and it is intimated (Sa2 3:30) that Abishai was privy to the design, and was aiding and abetting, and would have come in to his brother's assistance if there had been occasion; he is therefore charged as an accessary: Joab and Abishai slew Abner, though perhaps he only knew it who is privy to the thoughts and intents of men's hearts. Now in this, 1. It is certain that the Lord was righteous. Abner had maliciously, and against the convictions of his conscience, opposed David. He had now basely deserted Ish-bosheth, and betrayed him, under pretence of regard to God and Israel, but really from a principle of pride, and revenge, and impatience of control. God will not therefore use so bad a man, though David might, in so good a work as the uniting of Israel. Judgments are prepared for such scorners as Abner was. But, 2. It is as certain that Joab was unrighteous, and, in what he did, did wickedly. David was a man after God's own heart, but could not have those about him, no, not in places of the greatest trust, after his own heart. Many a good prince, and a good master, has been forced to employ bad men. (1.) Even the pretence for doing this was very unjust. Abner had indeed slain his brother Asahel, and Joab and Abishai pretended herein to be the avengers of his blood (Sa2 3:27, Sa2 3:30); but Abner slew Asahel in an open war, wherein Abner indeed had given the challenge, but Joab himself had accepted it and had slain many of Abner's friends. He did it likewise in his own defence, and not till he had given him fair warning (which he would not take), and he did it with reluctancy; but Joab here shed the blood of war in peace, Kg1 2:5. (2.) That which we have reason to think was at the bottom of Joab's enmity to Abner made it much worse. Joab was now general of David's forces; but, if Abner should come into his interest, he would possibly be preferred before him, being a senior officer, and more experienced in the art of war. This Joab was jealous of, and could better bear the guilt of blood than the thoughts of a rival. (3.) He did it treacherously, and under pretence of speaking peaceably to him, Deu 27:24. Had he challenged him, he would have done like a soldier; but to assassinate him was done villainously and like a coward. His words were softer than oil, yet were they drawn swords, Psa 55:21. Thus he basely slew Amasa, Sa2 20:9, Sa2 20:10. (4.) The doing of it was a great affront and injury to David, who was now in treaty with Abner, as Joab knew. Abner was now actually in his master's service, so that, through his side, he struck at David himself. (5.) It was a great aggravation of the murder that he did it in the gate, openly and avowedly, as one that was not ashamed, nor could blush. The gate was the place of judgment and the place of concourse, to that he did it in defiance of justice, both the just sentence of the magistrates and the just resentment of the crowd, as one that neither feared God nor regarded men, but thought himself above all control: and Hebron was a Levites' city and a city of refuge. III. David laid deeply to heart and in many ways expressed his detestation of this execrable villany. 1. He washed his hands from the guilt of Abner's blood. Lest any should suspect that Joab had some secret intimation from David to do as he did (and the rather because he went so long unpunished), he here solemnly appeals to God concerning his innocency: I and my kingdom are guiltless (and my kingdom is so because I am so) before the Lord for ever, Sa2 3:28. It is a comfort to be able to say, when any bad thing is done, that we had no hand in it. We have not shed this blood, Deu 21:7. However we may be censured or suspected, our hearts shall not reproach us. 2. He entailed the curse for it upon Joab and his family (Sa2 3:29): "Let it rest on the head of Joab. Let the blood cry against him, and let divine vengeance follow him. Let the iniquity be visited upon his children and children's children, in some hereditary disease or other. The longer the punishment is delayed, the longer let it last when it shall come. Let his posterity be stigmatized, blemished with an issue or a leprosy, which will shut them out from society; let them be beggars, or cripples, or come to some untimely end, that it may be said, He is one of Joab's race." This intimates that the guilt of blood brings a curse upon families; if men do not avenge it, God will, and will lay up the iniquity for the children. But methinks a resolute punishment of the murderer himself would better have become David than this passionate imprecation of God's judgments upon his posterity. 3. He called upon all about him, even Joab himself, to lament the death of Abner (Sa2 3:31): Rend your clothes and mourn before Abner, that is, before the hearse of Abner, as Abraham is said to mourn before his dead (Gen 23:2, Gen 23:3), and he gives a reason why they should attend his funeral with sincere and solemn mourning (Sa2 3:38), because there is a prince and a great man fallen this day in Israel. His alliance to Saul, his place as general, his interest, and the great services he had formerly done, were enough to denominate him a prince and a great man. When he could not call him a saint or a good man, he said nothing of that, but what was true he gave him the praise of, though he had been his enemy, that he was a prince and a great man. "Such a man has fallen in Israel, and fallen this day, just when he was doing the best deed he ever did in his life, this day, when he was likely to be so serviceable to the public peace and welfare and could so ill be spared." (1.) Let them all lament it. The humbling change death puts all men under is to be lamented, especially as affecting princes and great men. Alas! alas! (see Rev 18:10) how mean, how little, are those made by death who made themselves the terror of the mighty in the land of the living! But we are especially obliged to lament the fall of useful men in the midst of their usefulness and when there is most need of them. A public loss must be every man's grief, for every man shares in it. Thus David took care that honour should be done to the memory of a man of merit, to animate others. (2.) Let Joab, in a particular manner, lament it, which he has less heart but more reason to do than any of them. If he could be brought to do it sincerely, it would be an expression of repentance for his sin in slaying him. If he did it in show only, as it is likely he did, yet it was a sort of penance imposed upon him, and a present commutation of the punishment. If he do not as yet expiate the murder with his blood, let him do something towards it with tears. This, perhaps, Joab submitted to with no great reluctancy, now he had gained his point. Now that he is on the bier, no matter in what pomp he lies. Sit divus, modo non sit vivus - Let him be canonized, so that he be but killed. 4. David himself followed the corpse as chief mourner, and made a funeral oration at the grave. He attended the bier (Sa2 3:31) and wept at the grave, Sa2 3:32. Though Abner had been his enemy, and might possibly have proved no very firm friend, yet because he had been a man of bravery in the field, and might have done great service in the public counsels at this critical juncture, all former quarrels are forgotten and David is a true mourner for his fall. What he said over the grave fetched fresh floods of tears from the eyes of all that were present, when they thought they had already paid the debt in full (Sa2 3:33, Sa2 3:34): Died Abner as a fool dieth? (1.) He speaks as one vexed that Abner was fooled out of his life, that so great a man as he, so famed for conduct and courage, should be imposed upon by a colour of friendship, slain by surprise, and so die as a fool dies. The wisest and stoutest of men have no fence against treachery. To see Abner, who thought himself the main hinge on which the great affairs of Israel turned, so considerable as himself to be able to turn the scale of a trembling government, his head full of great projects and great prospects, to see him made a fool of by a base rival, and falling on a sudden a sacrifice to his ambition and jealousy - this stains the pride of all glory, and should put one out of conceit with worldly grandeur. Put not your trust in princes, Psa 146:3, Psa 146:4. And let us therefore make that sure which we cannot be fooled out of. A man may have his life, and all that is dear to him, taken from him, and not be able to prevent it with all his wisdom, care, and integrity; but there is that which no thief can break through to steal. See here how much more we are beholden to God's providence than to our own prudence for the continuance of our lives and comforts. Were it not for the hold God has of the consciences of bad men, how soon would the weak and innocent become an easy prey to the strong and merciless and the wisest die as fools! Or, (2.) He speaks as one boasting that Abner did not fool himself out of his life: "Died Abner as a fool dies? No, he did not, not as a criminal, a traitor or felon, that forfeits his life into the hands of public justice; his hands were not pinioned, nor his feet fettered, as those of malefactors are: Abner falls not before just men, by a judicial sentence; but as a man, an innocent man, falleth before wicked men, thieves and robbers, so fellest thou." Died Abner as Nabal died? so the Septuagint reads it. Nabal died as he lived, like himself, like a sot; but Abner's fate was such as might have been the fate of the wisest and best man in the world. Abner did not throw away his life as Asahel did, who wilfully ran upon the spear, after fair warning, but he was struck by surprise. Note, It is a sad thing to die like a fool, as those do that in any way shorten their own days, and much more those that make no provision for another world. 5. He fasted all that day, and would by no means be persuaded to eat any thing till night, Sa2 3:35. It was then the custom of great mourners to refrain for the time from bodily refreshments, as Sa2 1:12; Sa1 31:13. How incongruous is it then to turn the house of mourning into a house of feasting! This respect which David paid to Abner was very pleasing to the people and satisfied them that he was not, in the least, accessory to the murder (Sa2 3:36, Sa2 3:37), of which he was solicitous to avoid the suspicion, lest Joab's villany should make him odious, as that of Simeon and Levi did Jacob, Gen 34:30. On this occasion it is said, Whatever the king did pleased all the people. This intimates, (1.) His good affection to them. He studied to please them in every thing and carefully avoided what might be disobliging. (2.) Their good opinion of him. They thought every thing he did well done. Such a mutual willingness to please, and easiness to be pleased, will make every relation comfortable. 6. He bewailed it that he could not with safety do justice on the murderers, Sa2 3:30. He was weak, his kingdom was newly planted, and a little shake would overthrow it. Joab's family had a great interest, were bold and daring, and to make them his enemies now might be of bad consequence. These sons of Zeruiah were too hard for him, too big for the law to take hold of; and therefore, though by man, by the magistrate, the blood of a murderer should be shed (Gen 9:6), David bears the sword in vain, and contents himself, as a private person, to leave them to the judgment of God: The Lord shall reward the doer of evil according to his wickedness. Now this is a diminution, (1.) To David's greatness. He is anointed king, and yet is kept in awe by his own subjects, and some of them are too hard for him. Who would be fond of power when a man may have the name of it, and must be accountable for it, and yet be hampered in the use of it? (2.) To David's goodness. He ought to have done his duty, and trusted God with the issue. Fiat justitia, ruat coelum - Let justice be done, though the heavens should fall asunder. If the law had had its course against Joab, perhaps the murder of Ishbosheth, Amnon, and others, would have been prevented. It was carnal policy and cruel pity that spared Joab. Righteousness supports the throne and will never shake it. Yet it was only a reprieve that David gave to Joab; on his death-bed he left it to Solomon (who could the better wield the sword of justice because he had no occasion to draw the sword of war) to avenge the blood of Abner. Evil pursues sinners, and will overtake them at last. David preferred Abner's son Jaasiel, Ch1 27:21.

We have here a full revelation of God's favour to David and the kind intentions of that favour, the notices and assurances of which God sent him by Nathan the prophet, whom he entrusted to deliver this long message to him. The design of it is to take him off from his purpose of building the temple and it was therefore sent, 1. By the same hand that had given him encouragement to do it, lest, if it had been sent by any other, Nathan should be despised and insulted and David should be perplexed, being encouraged by one prophet and discouraged by another. 2. The same night, that Nathan might not continue long in an error nor David have his head any further filled with thoughts of that which he must never bring to pass. God might have said this to David himself immediately, but he chose to send it by Nathan, to support the honour of his prophets, and to preserve in David a regard to them. Though he be the head, they must be the eyes by which he must see the visions of the Almighty, and the tongue by which he must hear the word of God. He that delivered this long message to Nathan assisted his memory to retain it, that he might deliver it fully (he being resolved to deliver it faithfully) as he received it of the Lord. Now in this message, I. David's purpose to build God a house is superseded. God took notice of that purpose, for he knows what is in man; and he was well pleased with it, as appears Kg1 8:18, Thou didst well that it was in thy heart; yet he forbade him to go on with his purpose (Sa2 7:5): "Shalt thou build me a house? No, thou shalt not (as it is explained in the parallel place, Ch1 17:4); there is other work appointed for thee to do, which must be done first." David is a man of war, and he must enlarge the borders of Israel, by carrying on their conquests. David is a sweet psalmist, and he must prepare psalms for the use of the temple when it is built, and settle the courses of the Levites; but his son's genius will better suit for building the house, and he will have a better treasure to bear the charge of it, and therefore let it be reserved for him to do. As every man hath received the gift, so let him minister. The building of a temple was to be a work of time, and preparation made for it; but it was a thing that had never been spoken of till now. God tells him, 1. That hitherto he had never had a house built for him (Sa2 7:6), a tabernacle had served hitherto, and it might serve awhile longer. God regards not outward pomp in his service; his presence was as surely with his people when the ark was in a tent as when it was in a temple. David was uneasy that the ark was in curtains (a mean and movable habitation), but God never complained of it as any uneasiness to him. He did not dwell, but walk, and yet fainted not, nor was weary. Christ, like the ark, when here on earth walked in a tent or tabernacle, for he went about doing good, and dwelt not in any house of his own, till he ascended on high, to the mansions above, in his Father's house, and there he sat down. The church, like the ark, in this world is ambulatory, dwells in a tent, because its present state is both pastoral and military; its continuing city is to come. David, in his psalms, often calls the tabernacle a temple (as Psa 5:7; Psa 27:4; Psa 29:9; Psa 65:4; Psa 138:2), because it answered the intention of a temple, though it was made but of curtains. Wise and good men value not the show, while they have the substance. David perhaps had more true devotion, and sweeter communion with God, in a house of curtains, than any of his successors in the house of cedar. 2. That he had never given any orders or directions, or the least intimation, to any of the sceptres of Israel, that is, to any of the judges, Ch1 17:6 (for rulers are called sceptres, Eze 19:14, the great Ruler is called so, Num 24:17), concerning the building of the temple, Sa2 7:7. That worship only is acceptable which is instituted; why should David therefore design what God never ordained? Let him wait for a warrant, and then let him do it. Better a tent of God's appointing than a temple of his own inventing. II. David is reminded of the great things God had done for him, to let him know that he was a favourite of heaven, though he had not the favour to be employed in this service, as also that God was not indebted to him for his good intentions, but, whatever he did for God's honour, God was beforehand with him, Sa2 7:8, Sa2 7:9. 1. He had raised him from a very mean and low condition: He took him from the sheep-cote. It is good for those who have come to great preferment to be often reminded of their small beginnings, that they may always be humble and thankful. 2. He had given him success and victory over his enemies (Sa2 7:9): "I was with thee whithersoever thou wentest, to protect thee when pursued, to prosper thee when pursuing. I have cut off all thy enemies, that stood in the way of thy advancement and settlement." 3. He had crowned him not only with power and dominion in Israel, but with honour and reputation among the nations about: I have made thee a great name. He had become famous for his courage, conduct, and great achievements, and was more talked of than any of the great men of his day. A great name is what those who have it have great reason to be thankful for and may improve to good purposes, but what those who have it not have no reason to be ambitious of: a good name is more desirable. A man may pass through the world very obscurely and yet very comfortably. III. A happy establishment is promised to God's Israel, Sa2 7:10, Sa2 7:11. This comes in in a parenthesis, before the promises made to David himself, to let him understand that what God designed to do for him was for Israel's sake, that they might be happy under his administration, and to give him the satisfaction of foreseeing peace upon Israel, when it was promised him that he should see his children's children, Psa 128:6. A good king cannot think himself happy unless his kingdom be so. The promises that follow relate to his family and posterity; these therefore, which speak of the settlement of Israel, intend the happiness of his own reign. Two things are promised: - 1. A quiet place: I will appoint a place for my people Israel. It was appointed long ago, yet they were disappointed, but now that appointment should be made good. Canaan should be clearly their own without any ejection or molestation. 2. A quiet enjoyment of that place: The children of wickedness (meaning especially the Philistines, who had been so long a plague to them) shall not afflict them any more; but, as in the time that I caused judges to be over my people Israel, I will cause thee to rest from all thy enemies (so Sa2 7:11 may be read), that is, "I will continue and complete that rest; the land shall rest from war, as it did under the judges." IV. Blessings are entailed upon the family and posterity of David. David had purposed to build God a house, and, in requital, God promises to build him a house, Sa2 7:11. Whatever we do for God, or sincerely design to do though Providence prevents our doing it, we shall in no wise lose our reward. He had promised to make him a name (Sa2 7:9); here he promises to make him a house, which should bear up that name. It would be a great satisfaction to David, while he lived, to have the inviolable assurance of a divine promise that his family should flourish when he was dead. Next to the happiness of our souls, and the church of God, we should desire the happiness of our seed, that those who come of us may be praising God on earth when we are praising him in heaven. 1. Some of these promises relate to Solomon, his immediate successor, and to the royal line of Judah. (1.) That God would advance him to the throne. Those words, when thy days be fulfilled, and thou shalt sleep with thy fathers, intimate that David himself should come to his grave in peace; and then I will set up thy seed. This favour was so much the greater because it was more than God had done for Moses, or Joshua, or any of the judges whom he called to feed his people. David's government was the first that was entailed; for the promise made to Christ of the kingdom was to reach to his spiritual seed. If children, then heirs. (2.) That he would settle him in the throne: I will establish his kingdom (Sa2 7:12), the throne of his kingdom, Sa2 7:13. His title shall be clear and uncontested, his interest confirmed, and his administration steady. (3.) That he would employ him in that good work of building the temple, which David had only the satisfaction of designing: He shall build a house for my name, Sa2 7:13. The work shall be done, though David shall not have the doing of it. (4.) That he would take him into the covenant of adoption (Sa2 7:14, Sa2 7:15): I will be his father, and he shall be my son. We need no more to make us and ours happy than to have God to be a Father to us and them; and all those to whom God is a Father he by his grace makes his sons, by giving them the disposition of children. If he be a careful, tender, bountiful Father to us, we must be obedient, tractable, dutiful children to him. The promise here speaks as unto sons. [1.] That his Father would correct him when there was occasion; for what son is he whom the Father chasteneth not? Afflictions are an article of the covenant, and are not only consistent with, but flow from, God's fatherly love. "If he commit iniquity, as it proved he did (Kg1 11:1), I will chasten him to bring him to repentance, but it shall be with the rod of men, such a rod as men may wield - I will not plead against him with the great power of God," Job 23:6. Or rather such a rod as men may bear - "I will consider his frame, and correct him with all possible tenderness and compassion when there is need, and no more than there is need of; it shall be with the stripes, the touches (so the word is) of the children of men; not a stroke, or wound, but a gentle touch." [2.] That yet he would not disinherit him (Sa2 7:15): My mercy (and that is the inheritance of sons) shall not depart from him. The revolt of the ten tribes from the house of David was their correction for iniquity, but the constant adherence of the other two to that family, which was a competent support of the royal dignity, perpetuated the mercy of God to the seed of David, according to this promise; though that family was cut short, yet it was not cut off, as the house of Saul was. Never any other family swayed the sceptre of Judah than that of David. This is that covenant of royalty celebrated (Psa 89:3, etc.) as typical of the covenant of redemption and grace. 2. Others of them relate to Christ, who is often called David and the Son of David, that Son of David to whom these promises pointed and in whom they had their full accomplishment. He was of the seed of David, Act 13:23. To him God gave the throne of his father David (Luk 1:32), all power both in heaven and earth, and authority to execute judgment. He was to build the gospel temple, a house for God's name, Zac 6:12, Zac 6:13. That promise, I will be his Father, and he shall be my Son, is expressly applied to Christ by the apostle, Heb 1:5. But the establishing of his house, and his throne, and his kingdom, for ever (Sa2 7:13, and again, and a third time Sa2 7:16. for ever), can be applied to no other than Christ and his kingdom. David's house and kingdom have long since come to an end; it is only the Messiah's kingdom that is everlasting, and of the increase of his government and peace there shall be no end. The supposition of committing iniquity cannot indeed be applied to the Messiah himself, but it is applicable (and very comfortable) to his spiritual seed. True believers have their infirmities, for which they may expect to be corrected, but they shall not be cast off. Every transgression in the covenant will not throw us out of covenant. Now, (1.) This message Nathan faithfully delivered to David (Sa2 7:17); though, in forbidding him to build the temple, he contradicted his own words, yet he was not backward to do it when he was better informed concerning the mind of God. (2.) These promises God faithfully performed to David and his seed in due time. Though David came short of making good his purpose to build God a house, yet God did not come short of making good his promise to build him a house. Such is the tenour of the covenant we are under; though there are many failures in our performances, there are none in God's.

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