Resultados para: "Songs"

We have here the reasoning, not to say the rallying, that took place between Laban and Jacob at their meeting, in that mountain which was afterwards called Gilead, Gen 31:25. Here is, I. The high charge which Laban exhibited against him. He accuses him, 1. As a renegade that had unjustly deserted his service. To represent Jacob as a criminal, he will have it thought that he intended kindness to his daughters (Gen 31:27, Gen 31:28), that he would have dismissed them with all the marks of love and honour that could be, that he would have made a solemn business of it, would have kissed his little grandchildren (and that was all he would have given them), and, according to the foolish custom of the country, would have sent them away with mirth, and with songs, with tabret, and with harp: not as Rebekah was sent away out of the same family, above 120 years before, with prayers and blessings (Gen 24:60), but with sport and merriment, which was a sign that religion had very much decayed in the family, and that they had lost their seriousness. However, he pretends they would have been treated with respect at parting. Note, It is common for bad men, when they are disappointed in their malicious projects, to pretend that they designed nothing but what was kind and fair. When they cannot do the mischief they intended, they are loth it should be thought that they ever did intend it. When they have not done what they should have done they come off with this excuse, that they would have done it. Men may thus be deceived, but God cannot. He likewise suggests that Jacob had some bad design in stealing away thus (Gen 31:26), that he took his wives away as captives. Note, Those that mean ill themselves are most apt to put the worst construction upon what others do innocently. The insinuating and the aggravating of faults are the artifices of a designing malice, and those must be represented (though never so unjustly) as intending ill against whom ill is intended. Upon the whole matter, (1.) He boasts of his own power (Gen 31:29): It is in the power of my hand to do you hurt. He supposes that he had both right on his side (a good action, as we say, against Jacob) and strength on his side, either to avenge the wrong or recover the right. Note, Bad people commonly value themselves much upon their power to do hurt, whereas a power to do good is much more valuable. Those that will do nothing to make themselves amiable love to be thought formidable. And yet, (2.) He owns himself under the check and restraint of God's power; and, though it redounds much to the credit and comfort of Jacob, he cannot avoid telling him the caution God had given him the night before in a dream, Speak not to Jacob good nor bad. Note, As God has all wicked instruments in a chain, so when he pleases he can make them sensible of it, and force them to own it to his praise, as protector of the good, as Balaam did. Or we may look upon this as an instance of some conscientious regard felt by Laban for God's express prohibitions. As bad as he was he durst not injure one whom he saw to be the particular care of Heaven. Note, A great deal of mischief would be prevented if men would but attend to the caveats which their own consciences give them in slumberings upon the bed, and regard the voice of God in them. 2. As a thief, Gen 31:30. Rather than own that he had given him any colour of provocation to depart, he is willing to impute it to a foolish fondness for his father's house, which made him that he would needs begone; but then (says he) wherefore hast thou stolen my gods? Foolish man! to call those his gods that could be stolen! Could he expect protection from those that could neither resist nor discover their invaders? Happy are those who have the Lord for their God, for they have a God that they cannot be robbed of. Enemies may steal our goods, but not our God. Here Laban lays to Jacob's charge things that he knew not, the common distress of oppressed innocency. II. Jacob's apology for himself. Those that commit their cause to God, yet are not forbidden to plead it themselves with meekness and fear. 1. As to the charge of stealing away his own wives he clears himself by giving the true reason why he went away unknown to Laban, Gen 31:31. He feared lest Laban would by force take away his daughters, and so oblige him, by the bond of his affection to his wives, to continue in his service. Note, Those that are unjust in the least, it may be suspected, will be unjust also in much, Luk 16:10. If Laban deceive Jacob in his wages, it is likely he will make no conscience of robbing him of his wives, and putting those asunder whom God has joined together. What may not be feared from men that have no principle of honesty? 2. As to the charge of stealing Laban's gods he pleads not guilty, Gen 31:32. He not only did not take them himself (he was not so fond of them), but he did not know that they were taken. Yet perhaps he spoke too hastily and inconsiderately when he said, "Whoever had taken them, let him not live;" upon this he might reflect with some bitterness when, not long after, Rachel who had taken them died suddenly in travail. How just soever we think ourselves to be, it is best to forbear imprecations, lest they fall heavier than we imagine. III. The diligent search Laban made for his gods (Gen 31:33-35), partly out of hatred to Jacob, whom he would gladly have an occasion to quarrel with, partly out of love to his idols, which he was loth to part with. We do not find that he searched Jacob's flocks for stolen cattle; but he searched his furniture for stolen gods. He was of Micah's mind, You have taken away my gods, and what have I more? Jdg 18:24. Were the worshippers of false gods so set upon their idols? did they thus walk in the name of their gods? and shall not we be as solicitous in our enquires after the true God? When he has justly departed from us, how carefully should we ask, Where is God my Maker? O that I knew where I might find him! Job 23:3. Laban, after all his searches, missed of finding his gods, and was baffled in his enquiry with a sham; but our God will not only by found of those that seek him, but they shall find him their bountiful rewarder.

Laban said . . . What hast thou done?--Not a word is said of the charge (Gen 31:1). His reproaches were of a different kind. His first charge was for depriving him of the satisfaction of giving Jacob and his family the usual salutations at parting. In the East it is customary, when any are setting out to a great distance, for their relatives and friends to accompany them a considerable way with music and valedictory songs. Considering the past conduct of Laban, his complaint on this ground was hypocritical cant. But his second charge was a grave one--the carrying off his gods--Hebrew, "teraphim," small images of human figures, used not as idols or objects of worship, but as talismans, for superstitious purposes.

Here we see what mischief the evil spies made by their unfair representation. We may suppose that these twelve that were impanelled to enquire concerning Canaan had talked it over among themselves before they brought in their report in public; and Caleb and Joshua, it is likely, had done their utmost to bring the rest over to be of their mind, and if they would but have agreed that Caleb, according to his pose, should have spoken for them all, as their foreman, all had been well; but the evil spies, it should seem, wilfully designed to raise this mutiny, purely in opposition to Moses and Aaron, though they could not propose any advantage to themselves by it, unless they hoped to be captains and commanders of the retreat into Egypt they were now meditating. But what came of it? Here in these verses we find those whom they studied to humour put into a vexation, and, before the end of the chapter, brought to ruin. Observe, I. How the people fretted themselves: They lifted up their voices and cried (Num 14:1); giving credit to the report of the spies rather than to the word of God, and imagining their condition desperate, they laid the reins on the neck of their passions, and could keep no manner of temper. Like foolish froward children, they fall a crying, yet know not what they cry for. It would have been time enough to cry out when the enemy had beaten up their quarters, and they had seen the sons of Anak at the gate of their camp; but those that cried when nothing hurt them deserved to have something given them to cry for. And, as if all had been already gone, they sat down and wept that night. Note, Unbelief, or distrust of God, is a sin that is its own punishment. Those that do not trust God are continually vexing themselves. The world's mourners are more than God's, and the sorrow of the world worketh death. II. How they flew in the face of their governors - murmured against Moses and Aaron, and in them reproached the Lord, Num 14:2, Num 14:3. The congregation of elders began the discontent (Num 14:1), but the contagion soon spread through the whole camp, for the children of Israel murmured. Jealousies and discontents spread like wildfire among the unthinking multitude, who are easily taught to despise dominions, and to speak evil of dignities. 1. They look back with a causeless discontent. They wish that they had died in Egypt with the first-born that were slain there, or in the wilderness with those that lately died of the plague for lusting. See the prodigious madness of unbridled passions, which make men prodigal even of that which nature accounts most dear, life itself. Never were so many months spent so pleasantly as these which they had spent since they came out of Egypt, loaded with honours, compassed with favours, and continually entertained with something or other that was surprising; and yet, as if all these things had not made it worth their while to live, they wished they had died in Egypt. And such a light opinion they had of God's tremendous judgments executed on their neighbours for their sin that they wished they had shared with them in their plagues, rather than run the hazard of making a descent upon Canaan. They wish rather to die criminals under God's justice than live conquerors in his favour. Some read it, O that we had died in Egypt, or in the wilderness! O that we might die! They wish to die, for fear of dying; and have not sense enough to reason as the poor lepers, when rather than die upon the spot they ventured into an enemy's camp, If they kill us, we shall but die, Kg2 7:4. How base were the spirits of these degenerate Israelites, who, rather than die (if it come to the worst) like soldiers on the bed of honour, with their swords in their hands, desire to die like rotten sheep in the wilderness. 2. They look forward with a groundless despair, taking it for granted (Num 14:3) that if they went on they must fall by the sword, and pretend to lay the cause of their fear upon the great care they had for their wives and children, who, they conclude, will be a prey to the Canaanites. And here is a most wicked blasphemous reflection upon God himself, as if he had brought them hither on purpose that they might fall by the sword, and that their wives and children, those poor innocents, should be a prey. Thus do they, in effect, charge that God who is love itself with the worst of malice, and eternal Truth with the basest hypocrisy, suggesting that all the kind things he had said to them, and done for them, hitherto, were intended only to decoy them into a snare, and to cover a secret design carried on all along to ruin them. Daring impudence! But what will not that tongue speak against heaven that is set on fire of hell? The devil keeps up his interest in the hearts of men by insinuating to them ill thoughts of God, as if he desired the death of sinners, and delighted in the hardships and sufferings of his own servants, whereas he knows his thoughts to us-ward (whether we know them so or no) to be thoughts of good, and not of evil, Jer 29:11. III. How they came at last to this desperate resolve, that, instead of going forward to Canaan, they would go back again to Egypt. The motion is first made by way of query only (Num 14:3): Were it not better for us to return into Egypt? But the ferment being high, and the spirits of the people being disposed to entertain any thing that was perverse, it soon ripened to a resolution, without a debate (Num 14:4): Let us make a captain and return to Egypt; and it is lamented long after (Neh 9:17) that in their rebellion they appointed a captain to return to their bondage; for they knew Moses would not be their captain in this retreat. Now, 1. It was the greatest folly in the world to wish themselves in Egypt, or to think that if they were there it would be better with them than it was. If they durst not go forward to Canaan, yet better be as they were than go back to Egypt. What did they want? What had they to complain of? They had plenty, and peace, and rest, were under a good government, had good company, had the tokens of God's presence with them, and enough to make them easy even in the wilderness, if they had but hearts to be content. But whither were they thus eager to go to better themselves? To Egypt! Had they so soon forgotten the sore bondage they were in there? Would they be again under the tyranny of their taskmasters, and at the drudgery of making brick? And, after all the plagues which Egypt had suffered for their sakes, could they expect any better treatment there than they had formerly, and not rather much worse? In how little time (not a year and a half) have they forgotten all the sighs of their bondage, and all the songs of their deliverance! Like brute-beasts, they mind only what is present, and their memories, with the other powers of reason, are sacrificed to their passions. See Psa 106:7. We find it threatened (Deu 28:68), as the completing of their misery, that they should be brought into Egypt again, and yet this is what they here wish for. Sinners are enemies to themselves; and those that walk not in God's counsels consult their own mischief and ruin. 2. It was a most senseless ridiculous thing to talk of returning thither through the wilderness. Could they expect that God's cloud would lead them or his manna attend them? And, if they did not, the thousands of Israel must unavoidably be lost and perish in the wilderness. Suppose the difficulties of conquering Canaan were as great as they imagined, those of returning to Egypt were much greater. In this let us see, (1.) The folly of discontent and impatience under the crosses of our outward condition. We are uneasy at that which is, complain of our place and lot, and we would shift; but is there any place or condition in this world that has not something in it to make us uneasy if we are disposed to be so? The way to better our condition is to get our spirits into a better frame; and instead of asking, "Were it not better to go to Egypt?" ask, "Were it not better to be content, and make the best of that which is?" (2.) The folly of apostasy from the ways of God. Heaven is the Canaan set before us, a land flowing with milk and honey; those that bring up ever so ill a report of it cannot but say that it is indeed a good land, only it is hard to get to it. Strict and serious godliness is looked upon as an impracticable thing, and this deters many who began well from going on; rather than undergo the imaginary hardships of a religious life, they run themselves upon the certain fatal consequences of a sinful course; and so they transcribe the folly of Israel, who, when they were within a step of Canaan, would make a captain, and return to Egypt.

We have here an account of the victories obtained by Israel over Sihon and Og, which must be distinctly considered, not only because they are here distinctly related, but because long afterwards the memorial of them is distinctly celebrated, and they are severally assigned as instances of everlasting mercy. He slew Sihon king of the Amorites, for his mercy endureth for ever, and Og the king of Bashan, for his mercy endureth for ever, Psa 136:19, Psa 136:20. I. Israel sent a peaceable message to Sihon king of the Amorites (Num 21:21), but received an unpeaceable return, worse than that of the Edomites to the like message, Num 20:18, Num 20:20. For the Edomites only refused them a passage, and stood upon their own defence to keep them out; but Sihon went out with his forces against Israel in the wilderness, out of his own borders, without any provocation given him (Num 21:23), and so ran himself upon his own ruin. Jephtha intimates that he was prompted by his politics to do this (Jdg 11:20), Sihon trusted not Israel to pass through his coast; but his politics deceived him, for Moses says, God hardened his spirit and made his heart obstinate, that he might deliver him into the hand of Israel, Deu 2:30. The enemies of God's church are often infatuated in those very counsels which they think most wisely taken. Sihon's army was routed, and not only so, but all his country came into the possession of Israel, Num 21:24, Num 21:25. This seizure is justified, 1. Against the Amorites themselves, for they were the aggressors, and provoked the Israelites to battle; and yet, perhaps, that would not have been sufficient to entitle Israel to their land, but that God himself, the King of nations, the Lord of the whole earth, had given them a grant of it. The Amorites formed one of the devoted nations whose land God had promised to Abraham and his seed, which promise should be performed when the iniquity of the Amorites should be full, Gen 15:16. Jephtha insists upon this grant as their title, Jdg 11:23, Jdg 11:24. The victory which God gave them over the Amorites put them in possession, and then, the promise made to their fathers having given them a right, by virtue of that they kept possession. 2. Against the Moabites, who had formerly been the lords-proprietors of this country. If they should ever lay claim to it, and should plead that God himself had provided that none of their land should be given to Israel for a possession (Deu 2:9), Moses here furnishes posterity with a replication to their plea, and Jephtha makes use of it against the Amorites 260 years afterwards, when Israel's title to this country was questioned. (1.) The justification itself is that though it was true this country had belonged to the Moabites, yet the Amorites had taken it from them some time before, and were now in full and quiet possession of it, Num 21:26. The Israelites did not take it out of the hands of the Moabites, they had before lost it to the Amorites, and were constrained to give up their pretensions to it; and, when Israel had taken it from the Amorites, they were under no obligation to restore it to the Moabites, whose title to it was long since extinguished. See here the uncertainty of worldly possessions, how often they change their owners, and how soon we may be deprived of them, even when we think ourselves most sure of them; they make themselves wings. It is our wisdom therefore to secure the good part which cannot be taken away from us. See also the wisdom of the divine Providence and its perfect foresight, by which preparation is made long before for the accomplishment of all God's purposes in their season. This country being designed in due time for Israel, it is beforehand put into the hand of the Amorites, who little think that they have it but as trustees till Israel come of age, and then must surrender it. We understand not the vast reaches of Providence, but known unto God are all his works, as appears in this instance, that he set the bounds of the people according to the number of the children of Israel, Deu 32:8. All that land which he intended for his chosen people he put into the possession of the devoted nations, that were to be driven out. (2.) For proof of the allegation, he refers to the authentic records of the country, for so their proverbs or songs were, one of which he quotes some passages out of (Num 21:27-30), which sufficiently proves what is vouched for, namely, [1.] That such and such places that are here named, though they had been in the possession of the Moabites, had by right of war become the dominion of Sihon king of the Amorites. Heshbon had become his city, and he obtained such a quiet possession of it that it was built and prepared for him (Num 21:27), and the country to Dibon and Nophah was likewise subdued, and annexed to the kingdom of the Amorites, Num 21:30, [2.] That the Moabites were utterly disabled ever to regain the possession. Even Ar of Moab, though not taken or attempted by Sihon, but still remaining the metropolis of Moab, yet was so wasted by this loss that is would never be able to make head, Num 21:28. The Moabites were undone, and even Chemosh their god had given them up, as unable to rescue them out of the hands of Sihon, Num 21:29. By all this it appears that the Moabites' claim to this country was barred for ever. There may be a further reason for inserting this Amorite poem, namely, to show that the triumphing of the wicked is short. Those that had conquered the Moabites, and insulted over them, were now themselves conquered and insulted over by the Israel of God. It is very probable that the same Sihon, king of the Amorites, that had got this country from the Moabites, now lost it to the Israelites; for, though it is said to be taken from a former king of Moab (Num 21:26), yet not by a former king of the Amorites; and then it shows how sometimes justice makes men to see the loss of that which they got by violence, and were puffed up with the gain of. They are exalted but for a little while, Job 24:24. II. Og king of Bashan, instead of being warned by the fate of his neighbours to make peace with Israel, is instigated by it to make war with them, which proves in like manner to be his destruction. Og was also an Amorite, and therefore perhaps thought himself better able to deal with Israel than his neighbours were, and more likely to prevail, because of his own gigantic strength and stature, which Moses takes notice of, Deu 3:11, where he gives a more full account of this story. Here observe, 1. That the Amorite begins the war (Num 21:33): He went out to battle against Israel. His country was very rich and pleasant. Bashan was famous for the best timber (witness the oaks of Bashan), and the best breed of cattle, witness the bulls and kine of Bashan, and the lambs and rams of that country, which are celebrated, Deu 32:14. Wicked men do their utmost to secure themselves and their possessions against the judgments of God, but all in vain, when their day comes, on which they must fall. 2. That God interests himself in the cause, bids Israel not to fear this threatening force, and promises a complete victory: "I have delivered him into thy hand (Num 21:34); the thing is as good as done already, it is all thy own, enter and take possession." Giants are but worms before God's power. 3. That Israel is more than a conqueror, not only routs the enemies' army, but gains the enemies' country, which afterwards was part of the inheritance of the two tribes and a half that were first seated on the other side Jordan. God gave Israel these successes, while Moses was yet with them, both for his comfort (that he might see the beginning of that glorious work, which he must not live to see the finishing of) and for the encouragement of the people in the war of Canaan under Joshua. Though this was to them in comparison but as the day of small things, yet it was an earnest of great things.

Here, I. Moses and Joshua are summoned to attend the divine majesty at the door of the tabernacle, Deu 31:14. Moses is told again that he must shortly die; even those that are most ready and willing to die have need to be often reminded of the approach of death. In consideration of this, he must come himself to meet God; for whatever improves our communion with God furthers our preparation for death. He must also bring Joshua with him to be presented to God for a successor, and to receive his commission and charge. Moses readily obeys the summons, for he was not one of those that look with an evil eye upon their successors, but, on the contrary, rejoiced in him. II. God graciously gives them the meeting: He appeared in the tabernacle (as the shechinah used to appear) in a pillar of a cloud, v. 15. This is the only time in all this book that we read of the glory of God appearing, whereas we often read of it in the three foregoing books, which perhaps signifies that in the latter days, under the evangelical law, such visible appearances as these of the divine glory are not to be expected, but we must take heed to the more sure word of prophecy. III. He tells Moses that, after his death, the covenant which he had taken so much pains to make between Israel and their God would certainly be broken. 1. That Israel would forsake God, v. 16. And we may be sure that if the covenant between God and man be broken the blame must lie on man, it is he that breaks it; we have often observed it, That God never leaves any till they first leave him. Worshipping the gods of the Canaanites (who had been the natives, but henceforward were to be looked upon as the strangers of that land) would undoubtedly be counted a deserting of God, and, like adultery, a violation of the covenant. Thus still those are revolters from Christ, and will be so adjudged, who either make a god of their money by reigning covetousness or a god of their belly by reigning sensuality. Those that turn to other gods (v. 18) forsake their own mercies. This apostasy of theirs is foretold to be the effect of their prosperity (v. 20): They shall have eaten and filled themselves; this is all they will aim at in eating, to gratify their own appetites, and then they will wax fat, grow secure and sensual; their security will take off their dread of God and his judgments; and their sensuality will incline them to the idolatries of the heathen, which made provision for the flesh to fulfil the lusts of it. Note, God has a clear and infallible foresight of all the wickedness of the wicked, and has often covenanted with those who he knew would deal very treacherously (Isa 48:8), and conferred many favours on those who he knew would deal very ungratefully. 2. That then God would forsake Israel; and justly does he cast those off who had so unjustly cast him off (v. 17): My anger shall be kindled against them, and I will forsake them. His providence would forsake them, no longer to protect and prosper them, and then they would become a prey to all their neighbours. His spirit and grace would forsake them, no longer to teach and guide them, and then they would be more and more bigoted, besotted, and hardened in their idolatries. Thus many evils and troubles would befal them. (v. 17, 21), which would be such manifest indications of God's displeasure against them that they themselves would be constrained to own it: Have not these evils come upon us because our God is not among us? Those that have sinned away their God will find that thereby they pull all mischiefs upon their own heads. But that which completed their misery was that God would hide his face from them in that day, that day of their trouble and distress, v. 18. Whatever outward troubles we are in, if we have but the light of God's countenance, we may be easy. But, if God hide his face from us and our prayers, we are undone. IV. He directs Moses to deliver them a song, in the composing of which he should be divinely inspired, and which should remain a standing testimony for God as faithful to them in giving them warning, and against them as persons false to themselves in not taking the warning, v. 19. The written word in general, as well as this song in particular, is a witness for God against all those that break covenant with him. It shall be for a testimony, Mat 24:14. The wisdom of man has devised many ways of conveying the knowledge of good and evil, by laws, histories, prophecies, proverbs, and, among the rest, by songs; each has its advantages. And the wisdom of God has in the scripture made use of them all, that ignorant and careless men might be left inexcusable. 1. This song, if rightly improved, might be a means to prevent their apostasy; for in the inditing of it God had an eye to their present imagination, now, before they were brought into the land of promise, Deu 31:21. God knew very well that there were in their hearts such gross conceits of the deity, and such inclinations of idolatry, that they would be tinder to the sparks of that temptation; and therefore in this song he gives them warning of their danger that way. Note, The word of God is a discerner of the thoughts and intents of men's hearts, and meets with them strangely by its reproofs and corrections, Heb 4:12. Compare Co1 14:25. Ministers who preach the word know not the imaginations men go about, but God, whose word it is, knows perfectly. 2. If this song did not prevent their apostasy, yet it might help to bring them to repentance, and to recover them from their apostasy. When their troubles come upon them, this song shall not be forgotten, but may serve as a glass to show them their own faces, that they may humble themselves, and return to him from whom they have revolted. Note, Those for whom God has mercy in store he may leave to fall, yet he will provide means for their recovery. Medicines are prepared before-hand for their cure.

Now therefore write ye this song--National songs take deep hold of the memories and have a powerful influence in stirring the deepest feelings of a people. In accordance with this principle in human nature, a song was ordered to be composed by Moses, doubtless under divine inspiration, which was to be learnt by the Israelites themselves and to be taught to their children in every age, embodying the substance of the preceding addresses, and of a strain well suited to inspire the popular mind with a strong sense of God's favor to their nation.

Here is, I. A commanding preface or introduction to this song of Moses, Deu 32:1, Deu 32:2. He begins, 1. With a solemn appeal to heaven and earth concerning the truth and importance of what he was about to say, and the justice of the divine proceedings against a rebellious and backsliding people, for he had said (Deu 31:28) that he would in this song call heaven and earth to record against them. Heaven and earth would sooner hear than this perverse and unthinking people; for they revolt not from the obedience to their Creator, but continue to this day, according to his ordinances, as his servants (Psa 119:89-91), and therefore will rise up in judgment against rebellious Israel. Heaven and earth will be witnesses against sinners, witnesses of the warning given them and of their refusal to take the warning (see Job 20:27); the heaven shall reveal his iniquity, and the earth shall rise up against him. Or heaven and earth are here put for the inhabitants of both, angels and men; both shall agree to justify God in his proceedings against Israel, and to declare his righteousness, Psa 50:6; see Rev 19:1, Rev 19:2. 2. he begins with a solemn application of what he was about to say to the people (Deu 32:2): My doctrine shall drop as the rain. "It shall be a beating sweeping rain to the rebellious;" so one of the Chaldee paraphrasts expounds the first clause. Rain is sometimes sent for judgment, witness that with which the world was deluged; and so the word of God, while to some it is reviving and refreshing - a savour of life unto life, is to others terrifying and killing - a savour of death unto death. It shall be as a sweet and comfortable dew to those who are rightly prepared to receive it. Observe, (1.) The subject of this song is doctrine; he had given them a song of praise and thanksgiving (Ex. 15), but this is a song of instruction, for in psalms, and hymns, and spiritual songs, we are not only to give glory to god, but to teach and admonish one another, Col 3:16. Hence many of David's psalms are entitled Maschil - to give instruction. (2.) This doctrine is fitly compared to rain and showers which come from above, to make the earth fruitful, and accomplish that for which they are sent. (Isa 55:10, Isa 55:11), and depend not upon the wisdom or will of man, Mic 5:7. It is a mercy to have this rain come often upon us, and our duty to drink it in, Heb 6:7. (3.) He promises that his doctrine shall drop and distil as the dew, and the small rain, which descend silently and without noise. The word preached is likely to profit when it comes gently, and sweetly insinuates itself into the hearts and affections of the hearers. (4.) He bespeaks their acceptance and entertainment of it, and that it might be as sweet, and pleasant, and welcome to them as rain to the thirsty earth, Psa 72:6. And the word of God is likely to do us good when it is thus acceptable. (5.) The learned bishop Patrick understands it as a prayer that his words which were sent from heaven to them might sink into their hearts and soften them, as the rain softens the earth, and so make them fruitful in obedience. II. An awful declaration of the greatness and righteousness of God, Deu 32:3, Deu 32:4. 1. He begins with this, and lays it down as his first principle, (1.) To preserve the honour of God, that no reproach might be cast upon him for the sake of the wickedness of his people Israel; how wicked and corrupt soever those are who are called by his name, he is just, and right, and all that is good, and is not to be thought the worse of for their badness. (2.) To aggravate the wickedness of Israel, who knew and worshipped such a holy god, and yet were themselves so unholy. And, (3.) To justify God in his dealings with them; we must abide by it, that God is righteous, even when his judgments are a great deep, Jer 12:1; Psa 36:6. 2. Moses here sets himself to publish the name of the Lord (Deu 32:3), that Israel, knowing what a God he is whom they had avouched for theirs, might never be such fools as to exchange him for a false god, a dunghill god. He calls upon them therefore to ascribe greatness to him. It will be of great use to us for the preventing of sin, and the preserving of us in the way of our duty, always to keep up high and honourable thoughts of God, and to take all occasions to express them: Ascribe greatness to our God. We cannot add to his greatness, for it is infinite; but we must acknowledge it, and give him the glory of it. Now, when Moses would set forth the greatness of God, he does it, not by explaining his eternity and immensity, or describing the brightness of his glory in the upper world, but by showing the faithfulness of his word, the perfection of his works, and the wisdom and equity of all the administrations of his government; for in these his glory shines most clearly to us, and these are the things revealed concerning him, which belong to us and our children, Deu 32:4. (1.) He is the rock. So he is called six times in this chapter, and the Septuagint all along translates it theos, God. The learned Mr. Hugh Broughton reckons that God is called the rock eighteen times (besides in this chapter) in the Old Testament (though in some places we translate it strength), and charges it therefore upon the papists that they make St. Peter a god when they make him the rock on which the church is built. God is the rock, for he is in himself immutable immovable, and he is to all that seek him and fly to him an impenetrable shelter, and to all that trust in him an everlasting foundation. (2.) His work is perfect. His work of creation was so, all very good; his works of providence are so, or will be so in due time, and when the mystery of God shall be finished the perfection of his works will appear to all the world. Nothing that God does can be mended, Ecc 3:14. God was now perfecting what he had promised and begun for his people Israel, and from the perfection of this work they must take occasion to give him the glory of the perfection of all his works. The best of men's works are imperfect, they have their flaws and defects, and are left unfinished; but, as for God, his work is perfect; if he begin, he will make an end. (3.) All his ways are judgment. The ends of his ways are all righteous, and he is wise in the choice of the means in order to those ends. Judgment signifies both prudence and justice. The ways of the Lord are right, Hos 14:9. (4.) He is a God of truth, whose word we may take and rely upon, for he cannot lie who is faithful to all his promises, nor shall his threatenings fall to the ground. (5.) He is without iniquity, one who never cheated any that trusted in him, never wronged any that appealed to his justice, nor ever was hard upon any that cast themselves upon his mercy. (6.) Just and right is he. As he will not wrong any by punishing them more than they deserve, so he will not fail to recompense all those that serve him or suffer for him. He is indeed just and right; for he will effectually take care that none shall lose by him. Now what a bright and amiable idea does this one verse give us of the God whom we worship; and what reason have we then to love him and fear him, to live a life of delight in him, dependence on him, and devotedness to him! This is our rock, and there is no unrighteousness in him; nor can there be, Psa 92:15. III. A high charge exhibited against the Israel of God, whose character was in all respects the reverse of that of the God of Israel, Deu 32:5. 1. They have corrupted themselves. Or, It has corrupted itself; the body of the people has: the whole head sick, and the whole heart faint. God did not corrupt them, for just and right is he; but they are themselves the sole authors of their own sin and ruin; and both are included in this word. They have debauched themselves; for every man is tempted when he is drawn away of his own lust. And they have destroyed themselves, Hos 13:9. If thou scornest, thou alone shalt bear the guilt and grief, Pro 9:12. 2. Their spot is not the spot of his children. Even God's children have their spots, while they are in this imperfect state; for if we say we have no sin, no spot, we deceive ourselves. But the sin of Israel was none of those; it was not an infirmity which they strove against, watched and prayed against, but an evil which their hearts were fully set in them to do. For, 3. They were a perverse and crooked generation, that were actuated by a spirit of contradiction, and therefore would do what was forbidden because it was forbidden, would set up their own humour and fancy in opposition to the will of God, were impatient of reproof, hated to be reformed, and went on frowardly in the way of their heart. The Chaldee paraphrase reads this verse thus: They have scattered or changed themselves, and not him, even the children that served idols, a generation that has depraved its own works, and alienated itself. Idolaters cannot hurt God, nor do any damage to his works, nor make him a stranger to this world. See Job 35:6. No, all the hurt they do is to themselves and their own works. The learned bishop Patrick gives another reading of it: Did he do him any hurt? That is, "Is God the rock to be blamed for the evils that should befal Israel? No, His children are their blot," that is, "All the evil that comes upon them is the fruit of their children's wickedness; for the whole generation of them is crooked and perverse." All that are ruined ruin themselves; they die because they will die. IV. A pathetic expostulation with this provoking people for their ingratitude (Deu 32:6): "Do you thus requite the Lord? Surely you will not hereafter be so base and disingenuous in your carriage towards him as you have been." 1. He reminds them of the obligations God had laid upon them to serve him, and to cleave to him. He had been a Father to them, had begotten them, fed them, carried them, nursed them, and borne their manners; and would they spurn at the bowels of a Father? He had bought them, had been at a vast expense of miracles to bring them out of Egypt, had given men for them, and people for their life, Isa 43:4. "Is not he thy Father, thy owner (so some), that has an incontestable propriety in thee?" and the ox knoweth his owner. "he has made thee, and brought thee into being, established thee and kept thee in being; has he not done so? Can you deny the engagements you lie under to him, in consideration of the great things he has done and designed for you?" And are not our obligations, as baptized Christians, equally great and strong to our Creator that made us, our Redeemer that bought us, and our Sanctifier that has established us. 2. Hence he infers the evil of deserting him and rebelling against him. For, (1.) It was base ingratitude: "Do you thus require the Lord? Are these the returns you make him for all his favours to you? The powers you have from him will you employ them against him?" See Mic 6:3, Mic 6:4; Joh 10:32. This is such monstrous villany as all the world will cry shame of: call a man ungrateful, and you can call him no worse. (2.) It was prodigious madness: O foolish people and unwise! Fools, and double fools! who has bewitched you? Gal 3:1. "Fools indeed, to disoblige one on whom you have such a necessary dependence! To forsake your own mercies for lying vanities!" Note, All wilful sinners, especially sinners in Israel, are the most unwise and the most ungrateful people in the world.

THE SUN AND MOON STAND STILL AT THE WORD OF JOSHUA. (Jos 10:12-15) Then spake Joshua to the Lord . . . and . . . he said in the sight of Israel, Sun, stand thou still . . . and thou, Moon--The inspired author here breaks off the thread of his history of this miraculous victory to introduce a quotation from an ancient poem, in which the mighty acts of that day were commemorated. The passage, which is parenthetical, contains a poetical description of the victory which was miraculously gained by the help of God, and forms an extract from "the book of Jasher," that is, "the upright"--an anthology, or collection of national songs, in honor of renowned and eminently pious heroes. The language of a poem is not to be literally interpreted; and therefore, when the sun and moon are personified, addressed as intelligent beings, and represented as standing still, the explanation is that the light of the sun and moon was supernaturally prolonged by the same laws of refraction and reflection that ordinarily cause the sun to appear above the horizon, when it is in reality below it [KEIL, BUSH]. Gibeon ("a hill") was now at the back of the Israelites, and the height would soon have intercepted the rays of the setting sun. The valley of Ajalon ("stags") was before them, and so near that it was sometimes called "the valley of Gibeon" (Isa 28:21). It would seem, from Jos 10:14, that the command of Joshua was in reality a prayer to God for the performance of this miracle; and that, although the prayers of eminently good men like Moses often prevailed with God, never was there on any other occasion so astonishing a display of divine power made in behalf of His people, as in answer to the prayer of Joshua. Jos 10:15 is the end of the quotation from Jasher; and it is necessary to notice this, as the fact described in it is recorded in due course, and the same words, by the sacred historian (Jos 10:43).

Then comes a reproachful notice of the tribes which did not obey the summons to take the field against the common enemy of Israel. By the divisions--that is, the watercourses which descend from the eastern hills unto the Jordan and Dead Sea. For the divisions of Reuben there were great thoughts of heart--They felt the patriotic impulse and determined, at first, to join the ranks of their western brethren, but resiled from the purpose, preferring their peaceful shepherd songs to the trumpet sound of war.

Though the last stage of Samson's life was inglorious, and one could wish there were a veil drawn over it, yet this account here given of his death may be allowed to lessen, though it does not quite roll away, the reproach of it; for there was honour in his death. No doubt he greatly repented of his sin, the dishonour he had by it done to God and his forfeiture of the honour God had put upon him; for that God was reconciled to him appears, 1. By the return of the sign of his Nazariteship (Jdg 16:22): His hair began to grow again, as when he was shaven, that is, to be as thick and as long as when it was cut off. It is probable that their general thanksgiving to Dagon was not long deferred, before which Samson's hair had thus grown, by which, and the particular notice taken of it, it seems to have been extraordinary, and designed for a special indication of the return of God's favour to him upon his repentance. For the growth of his hair was neither the cause nor the sign of the return of his strength further than as it was the badge of his consecration, and a token that God accepted him as a Nazarite again, after the interruption, without those ceremonies which were appointed for the restoration of a lapsed Nazarite, which he had not now the opportunity of performing, Num 6:9. It is strange that the Philistines in whose hands he was were not jealous of the growth of his hair again, and did not cut it; but perhaps they were willing his great strength should return to him, that they might have so much the more work out of him, and now that he was blind they were in no fear of any hurt from him. 2. By the use God made of him for the destruction of the enemies of his people, and that at a time when it would be most for the vindication of the honour of God, and not immediately for the defence and deliverance of Israel. Observe, I. How insolently the Philistines affronted the God of Israel, 1. By the sacrifices they offered to Dagon, his rival. This Dagon they call their god, a god of their own making, represented by an image, the upper part of which was in the shape of a man, the lower part of a fish, purely the creature of fancy; yet it served them to set up in opposition to the true and living God. To this pretended deity they ascribe their success (Jdg 16:23, Jdg 16:24): Our god has delivered Samson our enemy, and the destroyer of our country, into our hands. So they dreamed, though he could do neither good nor evil. They knew Delilah had betrayed him, and they had paid her for doing it, yet they attribute it to their god, and are confirmed by it in their belief of his power to protect them. All people will thus walk in the name of their gods: they will give them the praise of their achievements; and shall not we pay this tribute to our God whose kingdom ruleth over all? Yet, considering what wicked arts they used to get Samson into their hands, it must be confessed it was only such a dunghill-deity as Dagon that was fit to be made a patron of the villany. Sacrifices were offered, and songs of praise sung, on the general thanksgiving day, for this victory obtained over one man; there were great expressions of joy, and all to the honour of Dagon. Much more reason have we to give the praise of all our successes to our God. Thanks be to him who causeth us to triumph in Christ Jesus! 2. By the sport they made with Samson, God's champion, they reflected on God himself. When they were merry with wine, to make them more merry Samson must be fetched to make sport for them (Jdg 16:25, Jdg 16:27), that is, for them to make sport with. Having sacrificed to their god, and eaten and drunk upon the sacrifice, they rose up to play, according to the usage of idolaters (Co1 10:7), and Samson must be the fool in the play. They made themselves and one another laugh to see how, being blind, he stumbled and blundered. It is likely they smote this judge of Israel upon the cheek (Mic 5:1), and said, Prophesy who smote thee. It was an instance of their barbarity to trample thus upon a man in misery, at the sight of whom awhile ago they would have trembled. It put Samson into the depth of misery, and as a sword in his bones were their reproaches, when they said, Where is now they God? Nothing could be more grievous to so great a spirit; yet, being a penitent, his godly sorrow makes him patient, and he accepts the indignity as the punishment of his iniquity. How unrighteous soever the Philistines were, he could not but own that God was righteous. He had sported himself in his own deceivings and with his own deceivers, and justly are the Philistines let loose upon him to make sport with him. Uncleanness is a sin that makes men vile, and exposes them to contempt. A wound and dishonour shall he get whose heart is deceived by a woman, and his reproach shall not be wiped away. Everlasting shame and contempt will be the portion of those that are blinded and bound by their own lusts. The devil that deceived them will insult over them. II. How justly the God of Israel brought sudden destruction upon them by the hands of Samson. Thousands of the Philistines had got together, to attend their lords in the sacrifices and joys of this day, and to be the spectators of this comedy; but it proved to them a fatal tragedy, for they were all slain, and buried in the ruins of the house: whether it was a temple or a theatre, or whether it was some slight building run up for the purpose, is uncertain. Observe, 1. Who were destroyed: All the lords of the Philistines (Jdg 16:27), who had by bribes corrupted Delilah to betray Samson to them. Evil pursued those sinners. Many of the people likewise, to the number of 3000, and among them a great many women, one of whom, it is likely, was that harlot of Gaza mentioned, Jdg 16:1. Samson had been drawn into sin by the Philistine women, and now a great slaughter is made among them, as was by Moses's order among the women of Midian, because it was they that caused the children of Israel to trespass against the Lord in the matter of Peor, Num 31:16. 2. When they were destroyed. (1.) When they were merry, secure, and jovial, and far from apprehending themselves in any danger. When they saw Samson lay hold of the pillars, we may suppose, his doing so served them for a jest, and they made sport with that too: What will this feeble Jew do? How are sinners brought to desolation in a moment! They are lifted up in pride and mirth, that their fall may be the more dreadful. Let us never envy the mirth of wicked people, but infer from this instance that their triumphing is short and their joy but for a moment. (2.) It was when they were praising Dagon their god, and giving that honour to him which is due to God only, which is no less than treason against the King of kings, his crown and dignity. Justly therefore is the blood of these traitors mingled with their sacrifices. Belshazzar was cut off when he was praising his man-made gods, Dan 5:4. (3.) It was when they were making sport with an Israelite, a Nazarite, and insulting over him, persecuting him whom God had smitten. Nothing fills the measure of the iniquity of any person or people faster than mocking and misusing the servants of God, yea, though it is by their own folly that they are brought low. Those know not what they do, nor whom they affront, that make sport with a good man. 3. How they were destroyed. Samson pulled the house down upon them, God no doubt putting it into his heart, as a public person, thus to avenge God's quarrel with them, Israel's, and his own. (1.) He gained strength to do it by prayer, Jdg 16:28. That strength which he had lost by sin he, like a true penitent, recovers by prayer; as David, who, when he had provoked the Spirit of grace to withdraw, prayed (Psa 51:12), Restore unto me the joy of thy salvation, and uphold me with thy free Spirit. We may suppose that this was only a mental prayer, and that his voice was not heard (for it was made in a noisy clamorous crowd of Philistines); but, though his voice was not heard of men, yet his prayer was heard of God and graciously answered, and though he lived not to give an account himself of this his prayer, as Nehemiah did of his, yet God not only accepted it in heaven, but, by revealing it to the inspired penmen, provided for the registering of it in his church. He prayed to God to remember him and strengthen him this once, thereby owning that his strength for what he had already done he had from God, and begged it might be afforded to him once more, to give them a parting blow. That it was not from a principle of passion or personal revenge, but from a holy zeal for the glory of God and Israel, that he desired to do this, appears from God's accepting and answering the prayer. Samson died praying, so did our blessed Saviour; but Samson prayed for vengeance, Christ for forgiveness. (2.) He gained opportunity to do it by leaning on the two pillars which were the chief supports of the building, and were, it seems, so near together that he could take hold of them both at one time, v. 26, 29. Having hold of them, he bore them down with all his might, crying aloud, Let me die with the Philistines, v. 30. Animamque in vulnere ponit - While inflicting the wound he dies. The vast concourse of people that were upon the roof looking down through it to see the sport, we may suppose, contributed to the fall of it. A weight so much greater than ever it was designed to carry might perhaps have sunk of itself, at least it made the fall more fatal to those within: and indeed few of either could escape being either stifled or crushed to death. This was done, not by any natural strength of Samson, but by the almighty power of God, and is not only marvellous, but miraculous, in our eyes. Now in this, [1.] The Philistines were greatly mortified. All their lords and great men were killed, and abundance of their people, and this in the midst of their triumph; the temple of Dagon (as many think the house was) was pulled down, and Dagon buried in it. This would give a great check to the insolence of the survivors, and, if Israel had but had so much sense and spirit left them as to improve the advantages of this juncture, they might now have thrown off the Philistines' yoke. [2.] Samson may very well be justified, and brought in not guilty of any sinful murder either of himself or the Philistines. He was a public person, a declared enemy to the Philistines, against whom he might therefore take all advantages. They were now in the most barbarous manner making war upon him; all present were aiding and abetting, and justly die with him. Nor was he felo de se, or a self-murderer, in it; for it was not his own life that he aimed at, though he had too much reason to be weary of it, but the lives of Israel's enemies, for the reaching of which he bravely resigned his own, not counting it dear to him, so that he might finish his course with honour. [3.] God was very much glorified in pardoning Samson's great transgressions, of which this was an evidence. It has been said that the prince's giving a commission to one convicted amounts to a pardon. Yet, though he was a God that forgave him, he took vengeance of his inventions (Psa 99:8), and, by suffering his champion to die in fetters, warned all to take heed of those lusts which war against the soul. However, we have good reason to hope that though Samson died with the Philistines he had not his everlasting portion with them. The Lord knows those that are his. [4.] Christ was plainly typified. He pulled down the devil's kingdom, as Samson did Dagon's temple; and, when he died, he obtained the most glorious victory over the powers of darkness. Then when his arms were stretched out upon the cross, as Samson's to the two pillars, he gave a fatal shake to the gates of hell, and, through death, destroyed him that had the power of death, that is, the devil (Heb 2:14, Heb 2:15), and herein exceeded Samson, that he not only died with the Philistines, but rose again to triumph over them. Lastly, The story of Samson concludes, 1. With an account of his burial. His own relations, animated by the glories that attended his death, came and found out his body among the slain, brought it honourably to his own country, and buried it in the place of his fathers' sepulchres, the Philistines being in such a consternation that they durst not oppose it. 2. With the repetition of the account we had before of the continuance of his government: He judged Israel twenty years; and, if they had not been as mean and sneaking as he was brave and daring, he would have left them clear of the Philistines' yoke. They might have been easy, safe, and happy, if they would but have given God and their judges leave to make them so.

We have here another melancholy story, that carries on the desolations of Eli's house, and the sorrowful feeling which the tidings of the ark's captivity excited. It is concerning the wife of Phinehas, one of those ungracious sons of Eli that had brought all this mischief on Israel. It cost her her life, though young, as well as that of her father-in-law, that was old; for many a green head, as well as many a hoary head, has been brought by sorrow to the grave: it worketh death. By what is here related of her it appears, I. That she was a woman of a very tender spirit. Providence so ordered it that, just at this time, she was near her time; and our Saviour hath said, Woe to those that are with child, or give suck, in such days as these, Mat 24:19. So little joy will there then be in the birth, even of a man-child, that it will be said, Blessed are the wombs that bear not, Luk 23:29. The amazing news coming at this unhappy juncture, it put her into labour, as great frights or other strong passions sometimes do. When she heard of the death of her father-in-law whom she reverenced, and her husband whom, bad as he was, she loved, but especially of the loss of the ark, she travailed, for her pains came thickly upon her (Sa1 4:19), and the tidings so seized her spirits, at a time when they needed all possible supports, that, though she had strength to bear the child, she, soon after, fainted and died away, being very willing to let life go when she had lost the greatest comforts of her life. Those who are drawing near to that trying hour have need to treasure up for themselves comforts from the covenant of grace, to balance, not only the usual sorrows, but any thing extraordinary that may add to the grief which they do not foresee. Faith, at such a time, will keep from fainting, Psa 27:13. II. That she was a woman of a very gracious spirit though matched to a wicked husband. Her concern for the death of her husband and father-in-law was an evidence of her natural affection; but her much greater concern for the loss of the ark was an evidence of her pious and devout affection to God and sacred things. The former helped to hasten her travail, but it appears by her dying words that the latter lay nearer her heart (Sa1 4:22): She said, The glory has departed from Israel, not lamenting so much the sinking of that particular family to which she was related as the general calamity of Israel in the captivity of the ark. This, this was it that was her grief, that was her death. 1. This made her regardless of her child. The women that attended her, who it is likely were some of the first rank in the city, encouraged her, and, thinking that he concern was mostly about the issue of her pains, when the child was born, said unto her, Fear not, now the worst is past, for thou has borne a son (and perhaps it was her first-born), but she answered not, neither did she regard it. The sorrows of her travail, if she had no other, would have been forgotten, for joy that a man-child was born into the world. Joh 16:21. But what is that joy, (1.) To one that feels herself dying? No joy but that which is spiritual and divine will stand us in any stead then. Death is too serious a thing to admit the relish of any earthly joy; it is all flat and sapless then. (2.) What is it to one that is lamenting the loss of the ark? Small comfort could she have of a child born in Israel, in Shiloh, when the ark is lost, and is a prisoner in the land of the Philistines. What pleasure can we take in our creature-comforts and enjoyments if we want God's word and ordinances, especially if we want the comfort of his gracious presence and the light of his countenance? As vinegar upon nitre, so is he that sings songs so such heavy hearts. 2. This made her give her child a name which should perpetuate the remembrance of the calamity and her sense of it. She has nothing to say to the child, only it being her province, now that her husband was dead, to name the child, she orders them to call it I-chabod, that is, Where is the glory? Or, Alas for the glory! or, There is no glory (Sa1 4:21), which she thus explains with her dying lips (Sa1 4:22): "The glory has departed from Israel; for the ark of God is taken. Call the child inglorious, for so he is; the beauty of Israel is lost, and there appears no hope of ever retrieving it; never let the name of an Israelite, must less a priest, carry glory in it any more, now that the ark is taken." Note, (1.) The purity and plenty of God's ordinances, and the tokens of his presence in them, are the glory of any people, much more so than their wealth, and trade, and interest, among the nations. 2. Nothing is more cutting, more killing, to a faithful Israelite, than the want and loss of these. If God go, the glory goes, and all good goes. Woe unto us if he depart!

We have here Saul falling and David rising. I. Here is Saul made a terror to himself (Sa1 16:14): The Spirit of the Lord departed from him. He having forsaken God and his duty, God, in a way of righteous judgment, withdrew from him those assistances of the good Spirit with which he was directed, animated, and encouraged in his government and wars. He lost all his good qualities. This was the effect of his rejecting God, and an evidence of his being rejected by him. Now God took his mercy from Saul (as it is expressed, Sa2 7:15); for, when the Spirit of the Lord departs from us, all good goes. When men grieve and quench the Spirit, by wilful sin, he departs, and will not always strive. The consequence of this was that an evil spirit from God troubled him. Those that drive the good Spirit away from the do of course become prey to the evil spirit. If God and his grace do not rule us, sin and Satan will have possession of us. The devil, by the divine permission, troubled and terrified Saul, by means of the corrupt humours of his body and passions of his mind. He grew fretful, and peevish, and discontented, timorous and suspicious, ever and anon starting and trembling; he was sometimes, says Josephus, as if he had been choked or strangled, and a perfect demoniac by fits. This made him unfit for business, precipitate in his counsels, the contempt of his enemies, and a burden to all about him. II. Here is David made a physician to Saul, and by this means brought to court, a physician that helped him against the worst of diseases, when none else could. David was newly appointed privately to the kingdom. It would be of use to him to go to court and see the world; and here his doing so is brought about for him without any contrivance of his own or his friends. Note, Those whom God designs for any service his providence shall concur with his grace to prepare and qualify for it. Saul is distempered; his servants have the honesty and courage to tell him what his distemper is (Sa1 16:15), an evil spirit, not by chance but from God and his providence, troubleth thee. Now, 1. The means they all advised him to for his relief was music (Sa1 16:16): "Let us have a cunning player on the harp to attend thee." How much better friends had they been to him if they had advised him, since the evil spirit was from the Lord, to give all diligence to make his peace with God by true repentance, to send for Samuel to pray with him and to intercede with God for him! then might he not only have had some present relief, but the good Spirit would have returned to him. But their project is to make him merry, and so cure him. Many whose consciences are convinced and startled are for ever ruined by such methods as these, which drown all care of the soul in the delights of sense. Yet Saul's servants did not amiss to send for music as a help to cheer up the spirits, if they had but withal sent for a prophet to give him good counsel. And (as bishop Hall observes) it was well they did not send for a witch or diviner, by his enchantments to cast out the evil spirit, which has been the abominably wicked practice of some that have worn the Christian name, who consult the devil in their distresses and make hell their refuge. It will be no less than a miracle of divine grace if those who thus agree with Satan ever break off from him again. 2. One of his servants recommended David to him, as a fit person to be employed in the use of these means, little imagining that he was the man whom Samuel meant when he told Saul of a neighbour of his, better than he, who should have the kingdom, Sa1 15:28. It is a very high character which the servant of Saul's here gives of David (Sa1 16:18), that he was not only fit for his purpose as a comely person and skilful in playing, but a man of courage and conduct, a mighty valiant man, and prudent in all matters, fit to be further preferred, and (which crowned his character) the Lord is with him. By this it appears that though David, after he was anointed, returned to his country business, and there remained on his head no marks of the oil, so careful was he to keep that secret, yet the workings of the Spirit signified by the oil could not be hid, but made him shine in obscurity, so that all his neighbours observed with wonder the great improvements of his mind on a sudden. David, even in his shepherd's garb, has become an oracle, a champion, and every thing that is great. His fame reached the court soon, for Saul was inquisitive after such young men, Sa1 14:52. When the Spirit of God comes upon a man he will make his face to shine. 3. David is hereupon sent for to court. And it seems, (1.) His father was very willing to part with him, sent him very readily, and a present with him to Saul, Sa1 16:20. The present was, according to the usage of those times, bread and wine (compare, Sa1 10:3, Sa1 10:4), therefore acceptable because expressive of the homage and allegiance of him that sent it. Probably Jesse, who knew what his son David was designed for, was aware that Providence was herein fitting him for it, and therefore he would not force Providence by sending him to court uncalled, yet he followed Providence very cheerfully when he saw it plainly putting him into the way of preferment. Some suggest that when Jesse received that message, Send me David thy son, he began to be afraid that Saul had got some intimation of his being anointed, and sent for him to do him a mischief, and therefore Jesse sent a present to pacify him; but it is probable that the person, whoever he was, that brought the message, gave him an account on what design he was sent for. (2.) Saul became very kind to him (Sa1 16:21), loved him greatly, and designed to make him his armour-bearer, and (contrary to the manner of the king, Sa1 8:11) asked his father's leave to keep him in his service (Sa1 16:22): Let David, I pray thee, stand before me. And good reason he had to respect him, for he did him a great deal of service with his music, Sa1 16:23. Only his instrumental music with his harp is mentioned, but it should seem, by the account Josephus gives, that he added vocal music to it, and sung hymns, probably divine hymns, songs of praise, to his harp. David's music was Saul's physic. [1.] Music has a natural tendency to compose and exhilarate the mind, when it is disturbed and saddened. Elisha used it for the calming of his spirits, Kg2 3:15. On some it has a greater influence and effect than on others, and, probably, Saul was one of those. Not that it charmed the evil spirit, but it made his spirit sedate, and allayed those tumults of the animal spirits by which the devil had advantage against him. The beams of the sun (it is the learned Bochart's comparison) cannot be cut with a sword, quenched with water, or blown out with wind, but, by closing the window-shutters, they may be kept out of the chamber. Music cannot work upon the devil, but it may shut up the passages by which he has access to the mind. [2.] David's music was extraordinary, and in mercy to him, that he might gain a reputation at court, as one that had the Lord with him. God made his performances in music more successful, in this case, than those of others would have been. Saul found, even after he had conceived an enmity to David, that no one else could do him the same service (Kg2 19:9, Kg2 19:10), which was a great aggravation of his outrage against him. It is a pity that music, which may be so serviceable to the good temper of the mind, should ever be abused by any to the support of vanity and luxury, and made an occasion of drawing the heart away from God and serious things: if this be to any the effect of it, it drives away the good Spirit, not the evil spirit.

SAUL ENVIES HIS PRAISE. (Sa1 18:5-9) the women came out of all cities of Israel--in the homeward march from the pursuit of the Philistines. This is a characteristic trait of Oriental manners. On the return of friends long absent, and particularly on the return of a victorious army, bands of women and children issue from the towns and villages, to form a triumphal procession, to celebrate the victory, and, as they go along, to gratify the soldiers with dancing, instrumental music, and extempore songs, in honor of the generals who have earned the highest distinction by feats of gallantry. The Hebrew women, therefore, were merely paying the customary gratulations to David as the deliverer of their country, but they committed a great indiscretion by praising a subject at the expense of their sovereign.

We are here told how Saul received this terrible message from the ghost he consulted. He desired to be told what he should do (Sa1 28:15), but was only told what he had not done and what should be done to him. Those that expect any good counsel or comfort otherwise than from God, and in the way of his institutions, will be as wretchedly disappointed as Saul here was. Observe, I. How he sunk under the load, Sa1 28:20. He was indeed unfit to bear it, having eaten nothing all the day before, nor that night. He came fasting from the camp, and continued fasting; not for want of food, but for want of an appetite. The fear he was in of the power of the Philistines (Sa1 28:5) took away his appetite, or perhaps the struggle he had with his own conscience, after he had entertained the thought of consulting the witch, made him to nauseate even his necessary food, though ever so dainty. This made him an easy prey to this fresh terror that now came upon him like an armed man. He fell all along on the earth, as if the archers of the Philistines had already hit him, and there was no strength in him to bear up against these heavy tidings. Now he had enough of consulting witches, and found them miserable comforters. When God in his word speaks terror to sinners he opens to them, at the same time, a door of hope if they repent: but those that apply to the gates of hell for succour must there expect darkness without any glimpse of light. II. With what difficulty he was persuaded to take so much relief as was necessary to carry him back to his post in the camp. The witch, it should seem, had left Saul alone with the spectre, to have his talk with him by himself; but perhaps hearing him fall and groan, and perceiving him to be in great agony, she came to him (Sa1 28:21), and was very importunate with him to take some refreshment, that he might be able to get clear from her house, fearing that if he should be ill, especially if he should die there, she should be punished for it as a traitor, though she had escaped punishment as a witch. This, it is probable, rather than any sentiment of kindness, made her solicitous to help him. But what a deplorable condition had he brought himself to when he needed so wretched a comforter! 1. She showed herself very importunate with him to take some refreshment. She pleaded (Sa1 28:21) that she had obeyed his voice to the endangering of her life, and why therefore should not he hearken to her voice for the relieving of his life? Sa1 28:22. She had a fat calf at hand (and the word signifies one that was made use of in treading out the corn, and therefore could the worse be spared); this she prepared for his entertainment, Sa1 28:24. Josephus is large in applauding the extraordinary courtesy and liberality of this woman, and recommending what she did as an example of compassion to the distressed, and readiness to communicate for their relief, though we have no prospect of being recompensed. 2. He showed himself very averse to it: He refused, and said, I will not eat (Sa1 28:23), choosing rather to die obscurely by famine than honourably by the sword. Had he laboured only under a defect of animal spirits, food might have helped him; but, alas! his case was out of the reach of such succours. What are dainty meats to a wounded conscience? As vinegar upon nitre, so is he that sings songs to a heavy heart, so disagreeable and unwelcome. 3. The woman at length, with the help of his servants, overpersuaded him, against his inclination and resolution, to take some refreshment. Not by force, but by friendly advice, they compelled him (Sa1 28:23), and of no other than such a rational and courteous compulsion are we to understand that in the parable, Compel them to come in, Luk 14:23. How forcible are right words, when men are pressed by them to that which is for their own interest! Job 6:25. Saul was somewhat revived with this entertainment; so that he and his servants, when they had eaten, rose up and went away before it was light (Sa1 28:25), that they might hasten to their business and that they might not be seen to come out of such a scandalous house. Josephus here much admires the bravery and magnanimity of Saul, that, though he was assured he should lose both his life and honour, yet he would not desert his army, but resolutely returned to the camp, and stood ready for an engagement. I wonder more at the hardness of his heart, that he did not again apply to God by repentance and prayer, in hopes yet to obtain at least a reprieve; but he desperately ran headlong upon his own ruin. Perhaps, indeed, now that rage and envy possessed him to the uttermost, he was the better reconciled to his hard fate, being told that his sons, and Jonathan among the rest, whom he hated for his affection to David, should die with him. If he must fall, he cared not what desolations of his family and kingdom accompanied his fall, hoping it would be the worse for his successor. Emou thanontos gaia michthetō puri - I care not if, when I am dead, the world should be set on fire. He begged not, as David, "Let thy hand be against me, but not against thy people."

When David had rent his clothes, mourned, and wept, and fasted, for the death of Saul, and done justice upon him who made himself guilty of it, one would think he had made full payment of the debt of honour he owed to his memory; yet this is not all: we have here a poem he wrote on that occasion; for he was a great master of his pen as well as of his sword. By this elegy he designed both to express his own sorrow for this great calamity and to impress the like on the minds of others, who ought to lay it to heart. The putting of lamentations into poems made them, 1. The more moving and affecting. The passion of the poet, or singer, is, by this way, wonderfully communicated to the readers and hearers. 2. The more lasting. Thus they were made, not only to spread far, but to continue long, from generation to generation. Those might gain information by poems that would not read history. Here we have, I. The orders David gave with this elegy (Sa2 1:18): He bade them teach the children of Judah (his own tribe, whatever others did) the use of the bow, either. 1. The bow used in war. Not but that the children of Judah knew how to use the bow (it was so commonly used in war, long before this, that the sword and bow were put for all weapons of war, Gen 48:22), but perhaps they had of late made more use of slings, as David in killing Goliath, because cheaper, and David would have them now to see the inconvenience of these (for it was the archers of the Philistines that bore so hard upon Saul, Sa1 21:3), and to return more generally to the use of the bow, to exercise themselves in this weapon, that they might be in a capacity to avenge the death of their prince upon the Philistines, and to outdo them at their own weapon. It was a pity but those that had such good heads and hearts as the children of Judah should be well armed. David hereby showed his authority over and concern for the armies of Israel, and set himself to rectify the errors of the former reign. But we find that the companies which had now come to David to Ziklag were armed with bows (Ch1 12:2); therefore, 2. Some understand it either of some musical instrument called a bow (to which he would have the mournful ditties sung) or of the elegy itself: He bade them teach the children of Judah Kesheth, the bow, that is, this song, which was so entitled for the sake of Jonathan's bow, the achievements of which are here celebrated. Moses commanded Israel to learn his song (Deu 31:19), so David his. Probably he bade the Levites teach them. It is written in the book of Jasher, there it was kept upon record, and thence transcribed into this history. That book was probably a collection of state-poems; what is said to be written in that book (Jos 10:13) is also poetical, a fragment of an historical poem. Even songs would be forgotten and lost if they were not committed to writing, that best conservatory of knowledge. II. The elegy itself. It is not a divine hymn, nor given by inspiration of God to be used in divine service, nor is there any mention of God in it; but it is a human composition, and therefore was inserted, not in the book of Psalms (which, being of divine original, is preserved), but in the book of Jasher, which, being only a collection of common poems, is long since lost. This elegy proves David to have been, 1. A man of an excellent spirit, in four things: - (1.) He was very generous to Saul, his sworn enemy. Saul was his father-in-law, his sovereign, and the anointed of the Lord; and therefore, though he had done him a great deal of wrong, David does not wreak his revenge upon his memory when he is in his grave; but like a good man, and a man of honour, [1.] He conceals his faults; and, though there was no preventing their appearance in his history, yet they should not appear in this elegy. Charity teaches us to make the best we can of every body and to say nothing of those of whom we can say no good, especially when they are gone. De mortuis nil nisi bonum - Say nothing but good concerning the dead. We ought to deny ourselves the satisfaction of making personal reflections upon those who have been injurious to us, much more drawing their character thence, as if every man must of necessity be a bad man that has done ill by us. Let the corrupt part of the memory be buried with the corrupt part of the man - earth to earth, ashes to ashes; let the blemish be hidden and a veil drawn over the deformity. [2.] He celebrates that which was praiseworthy in him. He does not commend him for that which he was not, says nothing of his piety or fidelity. Those funeral commendations which are gathered out of the spoils of truth are not at all to the praise of those on whom they are bestowed, but very much the dispraise of those who unjustly misplace them. But he has this to say in honour of Saul himself, First, That he was anointed with oil (Sa2 1:21), the sacred oil, which signified his elevation to, and qualification for, the government. Whatever he was otherwise, the crown of the anointing oil of his God was upon him, as is said of the high priest (Lev 21:12), and on that account he was to be honoured, because God, the fountain of honour, had honoured him. Secondly, That he was a man of war, a mighty man (Sa2 1:19-21), that he had often been victorious over the enemies of Israel and vexed them whithersoever he turned, Sa1 14:47. His sword returned not empty, but satiated with blood and spoil, Sa2 1:22. His disgrace and fall at last must not make his former successes and services to be forgotten. Though his sun set under a cloud, time was when it shone brightly. Thirdly, That take him with Jonathan he was a man of a very agreeable temper, that recommended himself to the affections of his subjects (Sa2 1:23): Saul and Jonathan were lovely and pleasant. Jonathan was always so, and Saul was so as long as he concurred with him. Take them together, and in the pursuit of the enemy, never were men more bold, more brave; they were swifter than eagles and stronger than lions. Observe, Those that were most fierce and fiery in the camp were no less sweet and lovely in the court, as amiable to the subject as they were formidable to the foe; a rare combination of softness and sharpness they had, which makes any man's temper very happy. It may be understood of the harmony and affection that for the most part subsisted between Saul and Jonathan: they were lovely and pleasant one to another, Jonathan a dutiful son, Saul an affectionate father; and therefore dear to each other in their lives, and in their death they were not divided, but kept close together in the stand they made against the Philistines, and fell together in the same cause. Fourthly, That he had enriched his country with the spoils of conquered nations, and introduced a more splendid attire. When they had a king like the nations, they must have clothes like the nations; and herein he was, in a particular manner, obliging to his female subjects, Sa2 1:24. The daughters of Israel he clothed in scarlet, which was their delight. (2.) He was very grateful to Jonathan, his sworn friend. Besides the tears he shed over him, and the encomiums he gives of him in common with Saul, he mentions him with some marks of distinction (Sa2 1:25): O Jonathan! thou wast slain in thy high places! which (compared with Sa2 1:19) intimates that he meant him by the beauty of Israel, which, he there says, was slain upon the high places. He laments Jonathan as his particular friend (Sa2 1:26): My brother, Jonathan; not so much because of what he would have been to him if he had lived, very serviceable no doubt in his advancement to the throne and instrumental to prevent those long struggles which, for want of his assistance, he had with the house of Saul (had this been the only ground of his grief it would have been selfish), but he lamented him for what he had been: "Very pleasant hast thou been unto me; but that pleasantness is now over, and I am distressed for thee." He had reason to say that Jonathan's love to him was wonderful; surely never was the like, for a man to love one who he knew was to take the crown over his head, and to be so faithful to his rival: this far surpassed the highest degree of conjugal affection and constancy. See here, [1.] That nothing is more delightful in this world than a true friend, that is wise and good, that kindly receives and returns our affection, and is faithful to us in all our true interests. [2.] That nothing is more distressful than the loss of such a friend; it is parting with a piece of one's self. It is the vanity of this world that what is most pleasant to us we are most liable to be distressed in. The more we love the more we grieve. (3.) He was deeply concerned for the honour of God; for this is what he has an eye to when he fears lest the daughters of the uncircumcised, that are out of covenant with God, should triumph over Israel, and the God of Israel, Sa2 1:20. Good men are touched in a very sensible part by the reproaches of those that reproach God. (4.) He was deeply concerned for the public welfare. It was the beauty of Israel that was slain (Sa2 1:19) and the honour of the public that was disgraced: The mighty have fallen (this is three times lamented, Sa2 1:19, Sa2 1:25, Sa2 1:27), and so the strength of the people is weakened. Public losses are most laid to heart by men of public spirit. David hoped God would make him instrumental to repair those losses and yet laments them. 2. A man of a fine imagination, as well as a wise and holy man. The expressions are all excellent, and calculated to work upon the passions. (1.) The embargo he would fain lay upon Fame is elegant (Sa2 1:20): Tell it not in Gath. It grieved him to the heart to think that it would be proclaimed in the cities of the Philistines, and that they would insult over Israel upon it, and the more in remembrance of the triumphs of Israel over them formerly, when they sang, Saul has slain his thousands; for this would now be retorted. (2.) The curse he entails on the mountains of Gilboa, the theatre on which this tragedy was acted: Let there be no dew upon you, nor fields of offerings, Sa2 1:21. This is a poetical strain, like that of Job, Let the day perish wherein I was born. Not as if David wished that any part of the land of Israel might be barren, but, to express his sorrow for the thing, he speaks with a seeming indignation at the place. Observe, [1.] How the fruitfulness of the earth depends upon heaven. The worst thing he could wish to the mountains of Gilboa was barrenness and unprofitableness to man: those are miserable that are useless. It was the curse Christ pronounced on the fig-tree, Never fruit grow on thee more, and that took effect - the fig-tree withered away: this, on the mountains of Gilboa, did not. But, when he wished them barren, he wished there might be no rain upon them; and, if the heavens be brass, the earth will soon be iron. [2.] How the fruitfulness of the earth must therefore be devoted to heaven, which is intimated in his calling the fruitful fields fields of offerings. Those fruits of their land that were offered to God were the crown and glory of it: and therefore the failure of the offerings is the saddest consequent of the failure of the corn. See Joe 1:9. To want that wherewith we should honour God is worse than to want that wherewith we should sustain ourselves. This is the reproach David fastens upon the mountains of Gilboa, which, having been stained with royal blood, thereby forfeited celestial dews. In this elegy Saul had a more honourable interment than that which the men of Jabesh-Gilead gave him.

DAVID LAMENTS SAUL AND JONATHAN. (Sa2 1:17-27) David lamented with this lamentation--It has always been customary for Eastern people, on the death of great kings and warriors, to celebrate their qualities and deeds in funeral songs. This inimitable pathetic elegy is supposed by many writers to have become a national war song, and to have been taught to the young Israelites under the name of "The Bow," in conformity with the practice of Hebrew and many classical writers in giving titles to their songs from the principal theme (Psa 22:1; Psa 56:1; Psa 60:1; Psa 80:1; Psa 100:1). Although the words "the use of" are a supplement by our translators, they may be rightly introduced, for the natural sense of this parenthetical verse is, that David took immediate measures for instructing the people in the knowledge and practice of archery, their great inferiority to the enemy in this military arm having been the main cause of the late national disaster.

David had already graced the triumphs of his restoration with the generous remission of the injuries that had been done to him; we have him here gracing them with a no less generous reward of the kindnesses that had been shown to him. Barzillai, the Gileadite, who had a noble seat at Rogelim, not far from Mahanaim, was the man who, of all the nobility and gentry of that country, had been most kind to David in his distress. If Absalom had prevailed, it is likely he would have suffered for his loyalty; but now he and his shall be no losers by it. Here is, I. Barzillai's great respect to David, not only as a good man, but as his righteous sovereign: He provided him with much sustenance, for himself and his family, while he lay at Mahanaim, Sa2 19:32. God had given him a large estate, for he was a very great man, and, it seems, he had a large heart to do good with it: what else but that is a large estate good for? To reduced greatness generosity obliges us, and to oppressed goodness piety obliges us, to be in a particular manner kind, to the utmost of our power. Barzillai, to show that he was not weary of David, though he was so great a charge to him, attended him to Jordan, and went over with him, Sa2 19:31. Let subjects learn hence to render tribute to whom tribute is due and honour to whom honour, Rom 13:7. II. The kind invitation David gave to him to court (Sa2 19:33): Come thou over with me. He invited him, 1. That he might have the pleasure of his company and the benefit of his counsel; for we may suppose that he was very wise and good, as well as very rich, otherwise he would not have been called here a very great man; for it is what a man is, more than what he has, that renders him truly great. 2. That he might have an opportunity of returning his kindness: "I will feed thee with me; thou shalt fare as sumptuously as I fare, and this at Jerusalem, the royal and holy city." David did not take Barzillai's kindness to him as a debt (he was not one of those arbitrary princes who think that whatever their subjects have is theirs when they please), but accepted it and rewarded it as a favour. We must always study to be grateful to our friends, especially to those who have helped us in distress. III. Barzillai's reply to this invitation, wherein, 1. He admires the king's generosity in making him this offer, lessening his service, and magnifying the king's return for it: Why should the king recompense it with such a reward? Sa2 19:36. Will the master thank that servant who only does what was his duty to do? He though he had done himself honour enough in doing the king any service. Thus, when the saints shall be called to inherit the kingdom in consideration of what they have done for Christ in this world, they will be amazed at the disproportion between the service and the recompence. Mat 25:37, Lord, when saw we thee hungry, and fed thee? 2. He declines accepting the invitation. He begs his majesty's pardon for refusing so generous an offer: he should think himself very happy in being near the king, but, (1.) He is old, and unfit to remove at all, especially to court. He is old, and unfit for the business of the court: "Why should I go up with the king to Jerusalem? I can do him no service there, in the council, the camp, the treasury, or the courts of justice; for how long have I to live? Sa2 19:34. Shall I think of going into business, now that I am going out of this world?" He is old and unfit for the diversions of the court, which will be ill-bestowed, and even thrown away, upon one that can relish them so little, Sa2 19:35. As it was in Moses's time, so it was in barzillai's and it is not worse now, that, if men be so strong that they come to fourscore years, their strength then is labour and sorrow, Psa 90:10. These were then, and are still, years of which men say they have no pleasure in them, Ecc 12:1. Dainties are insipid when desire fails, and songs to the aged ear are little better than those sung to a heavy heart, very disagreeable: how should they be otherwise when the daughters of music are brought low? Let those that are old learn of Barzillai to be dead to the delights of sense; let grace second nature, and make a virtue of the necessity. Nay, Barzillai, being old, thinks he shall be a burden to the king, rather than any credit to him; and a good man would not go any where to be burdensome, or, if he must be so, will rather be so to his own house than to another's. (2.) He is dying, and must begin to think of his long journey, his removal out of the world, Sa2 19:37. It is good for us all, but it especially becomes old people to think and speak much of dying. "Talk of going to court!" says Barzillai; "Let me go home and die in my own city, the place of my father's sepulchre; let me die by the grave of my father, that my bones may be quietly carried to the place of their rest. The grave is ready for me, let me go and get ready for it, go and die in my nest." 3. He desires the king to be kind to his son Chimham: Let him go over with my lord the king, and have preferment at court. What favour is done to him Barzillai will take as done to himself. Those that are old must not grudge young people those delights which they themselves are past the enjoyment of, nor confine them to their retirements. Barzillai will go back himself, but he will not make Chimham go back with him; though he could ill spare Chimham, yet, thinking it would gratify and advance him, he is willing to do it. IV. David's farewell to Barzillai. 1. He sends him back into his country with a kiss and a blessing (Sa2 19:39), signifying that in gratitude for his kindnesses he would love him and pray for him, and with a promise that whatever request he should at any time make to him he would be ready to oblige him (Sa2 19:38): Whatsoever thou shalt think of, when thou comest home, to ask of me, that will I do for thee. What is the chief excellency of power but this, that it gives men a capacity of doing the more good? 2. He takes Chimham forward with him, and leaves it to Barzillai to choose him his preferment. I will do to him what shall seem good to thee, Sa2 19:38. And, it should seem, Barzillai, who had experienced the innocency and safety of retirement, begged a country seat for him near Jerusalem, but not in it; for, long after, we read of a place near Beth-lehem, David's city, which is called the habitation of Chimham, allotted to him, probably, not out of the crown-lands or the forfeited estates, but out of David's paternal estate.

Solomon's wisdom was more his glory than his wealth, and here we have a general account of it. I. The fountain of his wisdom: God gave it him, Kg1 4:29. He owns it himself. Pro 2:6, The Lord giveth wisdom. He gives the powers of reason (Job 38:36), preserves and improves them. The ordinary advances of them are owing to his providence, the sanctification of them to his grace, and this extraordinary pitch at which they arrived in Solomon to a special grant of his favour to him in answer to prayer. II. The fulness of it: He had wisdom and understanding, exceeding much, great knowledge of distant countries and the histories of former times, a quickness of thought, strength of memory, and clearness of judgment, such as never any man had. It is called largeness of heart; for the heart is often put for the intellectual powers. He had a vast compass of knowledge, could take things entire, and had an admirable faculty of laying things together. Some, by his largeness of heart, understand his courage and boldness, and that great assurance with which he delivered his dictates and determinations. Or it may be meant of his disposition to do good with his knowledge. He was very free and communicative, had the gift of utterance as well as wisdom, was as free of his learning as he was of his meat, and grudged neither to any that were about him. Note, It is very desirable that those who have large gifts of any kind should have large hearts to use them for the good of others; and this is from the hand of God, Ecc 2:24. He shall enlarge the heart, Psa 119:32. The greatness of Solomon's wisdom is illustrated by comparison. Chaldea and Egypt were nations famous for learning; thence the Greeks borrowed theirs; but the greatest scholars of these nations came short of Solomon, Kg1 4:30. If nature excels art, much more does grace. The knowledge which God gives by special favour goes beyond that which man gets by his own labour. Some wise men there were in Solomon's time, who were in great repute, particularly Heman, and others who were Levites, and employed by David in the temple-music, Ch1 15:19. Heman was his seer in the word of God, Ch1 25:5. Chalcol and Darda were own brothers, and they also were noted for learning and wisdom. But Solomon excelled them all (Kg1 4:30), he out-did them and confounded them; his counsel was much more valuable. III. The fame of it. It was talked of in all nations round about. His great wealth and glory made his wisdom much more illustrious, and have him those opportunities of showing it which those cannot have that live in poverty and obscurity. The jewel of wisdom may receive great advantage by the setting of it. IV. The fruits of it; by these the tree is known: he did not bury his talent, but showed his wisdom, 1. In his compositions. Those in divinity, written by divine inspiration, are not mentioned here, for they are extant, and will remain to the world's end monuments of his wisdom, and are, as other parts of scripture, of use to make us wise unto salvation. But, besides these, it appears by what he spoke, or dictated to be written from him, (1.) That he was a moralist, and a man of great prudence, for he spoke 3000 proverbs, wise sayings, apophthegms, of admirable use for the conduct of human life. The world is much governed by proverbs, and was never better furnished with useful ones than by Solomon. Whether those proverbs of Solomon that we have were any part of the 3000 is uncertain. (2.) That he was a poet and a man of great wit: His songs were 1005, of which one only is extant, because that only was divinely inspired, which is therefore called his Song of songs. His wise instructions were communicated by proverbs, that they might be familiar to those whom he designed to teach and ready on all occasions, and by songs, that they might be pleasant and move the affections. (3.) That he was a natural philosopher, and a man of great learning and insight into the mysteries of nature. From his own and others' observations and experience, he wrote both of plants and animals (Kg1 4:33), descriptions of their natures and qualities, and (some think) of the medicinal use of them. 2. In his conversation. There came persons from all parts, who were more inquisitive after knowledge than their neighbours, to hear the wisdom of Solomon, Kg1 4:34. Kings that had heard of it sent their ambassadors to hear it and to bring them instructions from it. Solomon's court was the staple of learning, and the rendezvous of philosophers, that is, the lovers of wisdom, who all came to light their candle at his lamp and to borrow from him. Let those who magnify the modern learning above that of the ancients produce such a treasure of knowledge any where in these latter ages as that was which Solomon was master of; yet this puts an honour upon human learning, that Solomon was praised for it, and recommends it to the great men of the earth, as well worthy their diligent search. But, Lastly, Solomon was, herein, a type of Christ, in whom are hidden all the treasures of wisdom and knowledge, and hidden for use; for he is made of God to us wisdom.

Solomon having made a general surrender of this house to God, which God had signified his acceptance of by taking possession, next follows Solomon's prayer, in which he makes a more particular declaration of the uses of that surrender, with all humility and reverence, desiring that God would agree thereto. In short, it is his request that this temple may be deemed and taken, not only for a house of sacrifice (no mention is made of that in all this prayer, that was taken for granted), but a house of prayer for all people; and herein it was a type of the gospel church; see Isa 56:7, compared with Mat 21:13. Therefore Solomon opened this house, not only with an extraordinary sacrifice, but with an extraordinary prayer. I. The person that prayed this prayer was great. Solomon did not appoint one of the priests to do it, nor one of the prophets, but did it himself, in the presence of all the congregation of Israel, Kg1 8:22. 1. It was well that he was able to do it, a sign that he had made a good improvement of the pious education which his parents gave him. With all his learning, it seems, he learnt to pray well, and knew how to express himself to God in a suitable manner, pro re nata - on the spur of the occasion, without a prescribed form. In the crowd of his philosophical transactions, his proverbs, and songs, he did not forget his devotions. He was a gainer by prayer (Kg1 3:11, etc.), and, we may suppose, gave himself much to it, so that he excelled, as we find here, in praying gifts. 2. It was well that he was willing to do it, and not shy of performing divine service before so great a congregation. He was far from thinking it any disparagement to him to be his own chaplain and the mouth of the assembly to God; and shall any think themselves too great to do this office for their own families? Solomon, in all his other glory, even on his ivory throne, looked not so great as he did now. Great men should thus support the reputation of religious exercises and so honour God with their greatness. Solomon was herein a type of Christ, the great intercessor for all over whom he rules. II. The posture in which he prayed was very reverent, and expressive of humility, seriousness, and fervency in prayer. He stood before the altar of the Lord, intimating that he expected the success of his prayer in virtue of that sacrifice which should be offered up in the fulness of time, typified by the sacrifices offered at that altar. But when he addressed himself to prayer, 1. He kneeled down, as appears, Kg1 8:54, where he is said to rise from his knees; compare Ch2 6:13. Kneeling is the most proper posture for prayer, Eph 3:14. The greatest of men must not think it below them to kneel before the Lord their Maker. Mr. Herbert says, "Kneeling never spoiled silk stocking." 2. He spread forth his hands towards heaven, and (as it should seem by Kg1 8:54) continued so to the end of the prayer, hereby expressing his desire towards, and expectations from, God, as a Father in heaven. He spread forth his hands, as it were to offer up the prayer from an open enlarged heart and to present it to heaven, and also to receive thence, with both arms, the mercy which he prayed for. Such outward expressions of the fixedness and fervour of devotion ought not to be despised or ridiculed. III. The prayer itself was very long, and perhaps much longer than is here recorded. At the throne of grace we have liberty of speech, and should use our liberty. It is not making long prayers, but making them for a pretence, that Christ condemns. In this excellent prayer Solomon does, as we should in every prayer, 1. Give glory to God. This he begins with, as the most proper act of adoration. He addresses himself to God as the Lord God of Israel, a God in covenant with them And, (1.) He gives him the praise of what he is, in general, the best of beings in himself ("There is no God like thee, none of the powers in heaven or earth to be compared with thee"), and the best of masters to his people: "Who keepest covenant and mercy with thy servants; not only as good as thy word in keeping covenant, but better than thy word in keeping mercy, doing that for them of which thou hast not given them an express promise, provided they walk before thee with all their heart, are zealous for thee, with an eye to thee." (2.) He gives him thanks for what he had done, in particular, for his family (Kg1 8:24): "Thou hast kept with thy servant David, as with thy other servants, that which thou promisedst him." The promise was a great favour to him, his support and joy, and now performance is the crown of it: Thou hast fulfilled it, as it is this day. Fresh experiences of the truth of God's promises call for enlarged praises. 2. He sues for grace and favour from God. (1.) That God would perform to him and his the mercy which he had promised, Kg1 8:25, Kg1 8:26. Observe how this comes in. He thankfully acknowledges the performance of the promise in part; hitherto God had been faithful to his word: "Thou hast kept with thy servant David that which thou promisedst him, so far that his son fills his throne and has built the intended temple; therefore now keep with thy servant David that which thou hast further promised him, and which yet remains to be fulfilled in its season." Note, The experiences we have had of God's performing his promises should encourage us to depend upon them and plead them with God: and those who expect further mercies must be thankful for former mercies. Hitherto God has helped, Co2 1:10. Solomon repeats the promise (Kg1 8:25): There shall not fail thee a man to sit on the throne, not omitting the condition, so that thy children take heed to their way; for we cannot expect God's performance of the promise but upon our performance of the condition. And then he humbly begs this entail (Kg1 8:26): Now, O God of Israel! let thy word be verified. God's promises (as we have often observed) must be both the guide of our desires and the ground of our hopes and expectations in prayer. David had prayed (Sa2 7:25): Lord, do as thou hast said. Note, Children should learn of their godly parents how to pray, and plead in prayer. (2.) That God would have respect to this temple which he had now taken possession of, and that his eyes might be continually open towards it (Kg1 8:29), that he would graciously own it, and so put an honour upon it. To this purpose, [1.] He premises, First, A humble admiration of God's gracious condescension (Kg1 8:27): "But will God indeed dwell on the earth? Can we imagine that a Being infinitely high, and holy, and happy, will stoop so low as to let it be said of him that he dwells upon the earth and blesses the worms of the earth with his presence - the earth, that is corrupt, and overspread with sin - cursed, and reserved to fire? Lord, how is it?" Secondly, A humble acknowledgment of the incapacity of the house he had built, though very capacious, to contain God: "The heaven of heavens cannot contain thee, for no place can include him who is present in all places; even this house is too little, too mean to be the residence of him that is infinite in being and glory." Note, When we have done the most we can for God we must acknowledge the infinite distance and disproportion between us and him, between our services and his perfections. [2.] This premised, he prays in general, First, That God would graciously hear and answer the prayer he was now praying, Kg1 8:28. It was a humble prayer (the prayer of thy servant), an earnest prayer (such a prayer as is a cry), a prayer made in faith (before thee, as the Lord, and my God): "Lord, hearken to it, have respect to it, not as the prayer of Israel's king (no man's dignity in the world, or titles of honour, will recommend him to God), but as the prayer of thy servant." Secondly, That God would in like manner hear and answer all the prayers that should, at any time hereafter, be made in or towards this house which he had now built, and of which God had said, My name shall be there (Kg1 8:29), his own prayers (Hearken to the prayers which thy servant shall make), and the prayers of all Israel, and of every particular Israelite (Kg1 8:30): "Hear it in heaven, that is indeed thy dwelling-place, of which this is but a figure; and, when thou hearest, forgive the sin that separates between them and God, even the iniquity of their holy things." a. He supposes that God's people will ever be a prayer people; he resolves to adhere to that duty himself. b. He directs them to have an eye, in their prayers, to that place where God was pleased to manifest his glory as he did not any where else on earth. None but priests might come into that place; but, when they worshipped in the courts of the temple, it must be with an eye towards it, not as the object of their worship (that were idolatry), but as an instituted medium of their worship, helping the weakness of their faith, and typifying the mediation of Jesus Christ, who is the true temple, to whom we must have an eye in every thing wherein we have to do with God. Those that were at a distance looked towards Jerusalem, for the sake of the temple, even when it was in ruins, Dan 6:10. c. He begs that God will hear the prayers, and forgive the sins, of all that look this way in their prayers. Not as if he thought all the devout prayers offered up to God by those who had no knowledge of this house, or regard to it, were therefore rejected; but he desired that the sensible tokens of the divine presence with which this house was blessed might always give sensible encouragement and comfort to believing petitioners. [3.] More particularly, he here puts divers cases in which he supposed application would be made to God by prayer in or towards this house of prayer. First, If God were appealed to by an oath for the determining of any controverted right between man and man, and the oath were taken before this altar, he prayed that God would, in some way or other, discover the truth, and judge between the contending parties, Kg1 8:31, Kg1 8:32. He prayed that, in difficult matters, this throne of grace might be a throne of judgment, from which God would right the injured that believingly appealed to it, and punish the injurious that presumptuously appealed to it. It was usual to swear by the temple and altar (Mat 23:16, Mat 23:18), which corruption perhaps took its rise from this supposition of an oath taken, not by the temple or altar, but at or near them, for the greater solemnity. Secondly, If the people of Israel were groaning under any national calamity, or any particular Israelite under any personal calamity, he desired that the prayers they should make in or towards this house might be heard and answered. a. In case of public judgments, war (Kg1 8:33), want of rain (Kg1 8:35), famine, or pestilence (Kg1 8:37), and he ends with an et cetera - any plague or sickness; for no calamity befals other people which may not befal God's Israel. Now he supposes, (a.) That the cause of the judgment would be sin, and nothing else. "If they be smitten before the enemy, if there be no rain, it is because they have sinned against thee." It is sin that makes all the mischief. (b.) That the consequence of the judgment would be that they would cry to God, and make supplication to him in or towards that house. Those that slighted him before would solicit him then. Lord, in trouble have they visited thee. In their afflictions they will seek me early and earnestly. (c.) That the condition of the removal of the judgment was something more than barely praying for it. He could not, he would not, ask that their prayer might be answered unless they did also turn from their sin (Kg1 8:35) and turn again to God (Kg1 8:33), that is, unless they did truly repent and reform. On no other terms may we look for salvation in this world or the other. But, if they did thus qualify themselves for mercy, he prays, [a.] That God would hear from heaven, his holy temple above, to which they must look, through this temple. [b.] That he would forgive their sin; for then only are judgments removed in mercy when sin is pardoned. [c.] That he would teach them the good way wherein they should walk, by his Spirit, with his word and prophets; and thus they might be both profited by their trouble (for blessed is the man whom God chastens and teaches), and prepared for deliverance, which then comes in love when it finds us brought back to the good way of God and duty. [d.] That he would then remove the judgment, and redress the grievance, whatever it might be - not only accept the prayer, but give in the mercy prayed for. b. In case of personal afflictions, Kg1 8:38-40. "If any man of Israel has an errand to thee, here let him find thee, here let him find favour with thee." He does not mention particulars, so numerous, so various, are the grievances of the children of men. (a.) He supposes that the complainants themselves would very sensibly feel their own burden, and would open that case to God which otherwise they kept to themselves and did not make any man acquainted with: They shall know every man the plague of his own heart, what it is that pains him, and (as we say) where the shoe pinches, and shall spread their hands, that is, spread their case, as Hezekiah spread the letter, in prayer, towards this house; whether the trouble be of body or mind, they shall represent it before God. Inward burdens seem especially meant. Sin is the plague of our own heart; our indwelling corruptions are our spiritual diseases. Every Israelite indeed endeavours to know these, that he may mortify them and watch against the risings of them. These he complains of. This is the burden he groans under: O wretched man that I am! These drive him to his knees, drive him to the sanctuary. Lamenting these, he spreads forth his hands in prayer. (b.) He refers all cases of this kind, that should be brought hither, to God. [a.] To his omniscience: "Thou, even thou only, knowest the hearts of all the children of men, not only the plagues of their hearts, their several wants and burdens" (these he knows, but he will know them from us), "but the desire and intent of the heart, the sincerity or hypocrisy of it. Thou knowest which prayer comes from the heart, and which from the lips only." The hearts of kings are not unsearchable to God. [b.] To his justice: Give to every man according to his ways; and he will not fail to do so, by the rules of grace, not the law, for then we should all be undone. [c.] To his mercy: Hear, and forgive, and do (Kg1 8:39), that they may fear thee all their days, Kg1 8:40. This use we should make of the mercy of God to us in hearing our prayers and forgiving our sins, we should thereby he engaged to fear him while we live. Fear the Lord and his goodness. There is forgiveness with him, that he may be feared. c. The case of the stranger that is not an Israelite is next mentioned, a proselyte that comes to the temple to pray to the God of Israel, being convinced of the folly and wickedness of worshipping the gods of his country. (a.) He supposed that there would be many such (Kg1 8:41, Kg1 8:42), that the fame of God's great works which he had wrought for Israel, by which he proved himself to be above all gods, nay, to be God alone, would reach to distant countries: "Those that live remote shall hear of thy strong hand, and thy stretched-out arm; and this will bring all thinking considerate people to pray towards this house, that they may obtain the favour of a God that is able to do them a real kindness." (b.) He begged that God would accept and answer the proselyte's prayer (Kg1 8:43): Do according to all that the stranger calleth to thee for. Thus early, thus ancient, were the indications of favour towards the sinners of the Gentiles: as there was then one law for the native and for the stranger (Exo 12:49), so there was one gospel for both. (c.) Herein he aimed at the glory of God and the propagating of the knowledge of him: "O let the stranger, in a special manner, speed well in his addresses, that he may carry away with him to his own country a good report of the God of Israel, that all people may know thee and fear thee (and, if they know thee aright, they will fear thee) as do thy people Israel." So far was Solomon from monopolizing the knowledge and service of God, and wishing to have them confined to Israel only (which was the envious desire of the Jews in the days of Christ and his apostles), that he prayed that all people might fear God as Israel did. Would to God that all the children of men might receive the adoption, and be made God's children! Father, thus glorify thy name. d. The case of an army going forth to battle is next recommended by Solomon to the divine favour. It is supposed that the army is encamped at a distance, somewhere a great way off, sent by divine order against the enemy, Kg1 8:44. "When they are ready to engage, and consider the perils and doubtful issues of battle, and put up a prayer to God for protection and success, with their eye towards this city and temple, then hear their prayer, encourage their hearts, strengthen their hands, cover their heads, and so maintain their cause and give them victory." Soldiers in the field must not think it enough that those who tarry at home pray for them, but must pray for themselves, and they are here encouraged to hope fore a gracious answer. Praying should always go along with fighting. e. The case of poor captives is the last that is here mentioned as a proper object of divine compassion. (a.) He supposes that Israel will sin. He knew them, and himself, and the nature of man, too well to think this a foreign supposition; for there is no man that sinneth not, that does not enough to justify God in the severest rebukes of his providence, no man but what is in danger of falling into gross sin, and will if God leave him to himself. (b.) He supposes, what may well be expected, that, if Israel revolt from God, God will be angry with them, and deliver them into the hand of their enemies, to be carried captive into a strange country, Kg1 8:46. (c.) He then supposes that they will bethink themselves, will consider their ways (for afflictions put men upon consideration), and, when once they are brought to consider, they will repent and pray, will confess their sins, and humble themselves, saying, We have sinned and have done perversely (Kg1 8:47), and in the land of their enemies will return to God, whom they had forsaken in their own land. (d.) He supposes that in their prayers they will look towards their own land, the holy land, Jerusalem, the holy city, and the temple, the holy house, and directs them so to do (Kg1 8:48), for his sake who gave them that land, chose that city, and to whose honour that house was built. (e.) He prays that then God would hear their prayers, forgive their sins, plead their cause, and incline their enemies to have compassion on them, Kg1 8:49. 50. God has all hearts in his hand, and can, when he pleases, turn the strongest stream the contrary way, and make those to pity his people who have been their most cruel persecutors. See this prayer answered, Psa 106:46. He made them to be pitied of those that carried them captive, which, if it did not release them, yet eased their captivity. (f.) He pleads their relation to God, and his interest in them: "They are thy people, whom thou hast taken into thy covenant and under thy care and conduct, thy inheritance, from which, more than from any other nation, thy rent and tribute of glory issue and arise (Kg1 8:51), separated from among all people to be so and by distinguishing favours appropriated to thee," Kg1 8:53. Lastly, After all these particulars, he concludes with this general request, that God would hearken to all his praying people in all that they call unto him for, Kg1 8:52. No place now, under the gospel, can be imagined to add any acceptableness to the prayers made in or towards it, as the temple then did. That was a shadow: the substance is Christ; whatever we ask in his name, it shall be given us.

The historian, having shown us blaspheming Sennacherib destroyed in the midst of the prospects of life, here shows us praying Hezekiah delivered in the midst of the prospects of death - the days of the former shortened, of the latter prolonged. I. Here is Hezekiah's sickness. In those days, that is, in the same year in which the king of Assyria besieged Jerusalem; for he reigning reigned? in all twenty-nine years, and surviving this fifteen years, this must be in his fourteenth year, and so was that, Kg2 18:13. Some think it was at the time that the Assyrian army was besieging the city or preparing for it, because God promises (Kg2 20:6): I will defend the city, which promise was afterwards repeated, when the danger came to be most imminent, Kg2 19:34. Others think it was soon after the defeat of Sennacherib; and then it shows us the uncertainty of all our comforts in this world. Hezekiah, in the midst of his triumphs in the favour of God, and over the forces of his enemies, is seized with sickness, and under the arrest of death. We must therefore always rejoice with trembling. It should seem he was sick of the plague, for we read of the boil or plague-sore, Kg2 20:7. The same disease which was killing to the Assyrians was trying to him; God took it from him, and put it upon his enemies. Neither greatness nor goodness can exempt us from sickness, from sore and mortal sicknesses. Hezekiah, lately favoured of heaven above most men, yet is sick unto death - in the midst of his days (under forty) and yet sick and dying; and perhaps he was the more apprehensive of its being fatal to him because his father died when he was about his age, two or three years younger. "In the midst of life we are in death." II. Warning brought him to prepare for death. It is brought by Isaiah, who had been twice, as stated in the former chapter, a messenger of good tidings to him. We cannot expect to receive from God's prophets any other than what they have received from the Lord, and we must welcome that, be it pleasing or unpleasing. The prophet tells him, 1. That his disease is mortal, and, if he be not recovered by a miracle of mercy, will certainly be fatal: Thou shalt die, and not live. 2. That therefore he must, with all speed, get ready for death: Set thy house in order. This we should feel highly concerned to do when we are in health, but are most loudly called to do when we come to be sick. Set the heart in order by renewed acts of repentance, and faith, and resignation to God, with cheerful farewells to this world and welcomes to another; and, if not done before (which is the best and wisest course), set the house in order, make thy will, settle thy estate, put thy affairs in the best posture thou canst, for the ease of those that shall come after thee. Isaiah speaks not to Hezekiah of his kingdom, only of his house. David, being a prophet, had authority to appoint who should reign after him, but other kings did not pretend to bequeath their crowns as part of their goods and chattels. III. His prayer hereupon: He prayed unto the Lord, Kg2 20:2. Is any sick? Let him be prayed for, let him be prayed with, and let him pray. Hezekiah had found, as recorded in the foregoing chapter, that it was not in vain to wait upon God, but that the prayers of faith bring in answers of peace; therefore will he call upon God as long as he lives. Happy experiences of the prevalency of prayer are engagements and encouragements to continue instant in prayer. He had now received the sentence of death within himself, and, if it was reversible, it must be reversed by prayer. When God purposes mercy he will, for this, be enquired of, Eze 36:37. We have not if we ask not, or ask amiss. If the sentence was irreversible, yet prayer is one of the best preparations for death, because by it we fetch in strength and grace from God to enable us to finish well. Observe, 1. The circumstances of this prayer. (1.) He turned his face to the wall, probably as he lay in his bed. This he did perhaps for privacy; he could not retire to his closet as he used to do, but he retired as well as he could, turned from the company that were about him, to converse with God. When we cannot be so private as we would be in our devotions, nor perform them with the usual outward expressions of reverence and solemnity, yet we must not therefore omit them, but compose ourselves to them as well as we can. Or, as some think, he turned his face towards the temple, to show how willingly he would have gone up thither, to pray this prayer (as he did, Kg2 19:1, Kg2 19:14), if he had been able, and remembering what encouragements were given to all the prayers that should be made in or towards that house. Christ is our temple; to him we must have an eye in all our prayers, for no man, no service, comes to the Father but by him. (2.) He wept sorely. Some gather from this that he was unwilling to die. It is in the nature of man to have some dread of the separation of soul and body, and it was not strange if the Old Testament saints, to whom another world was but darkly revealed, were not so willing to leave this as Paul and other New Testament saints were. There was also something peculiar in Hezekiah's case: he was now in the midst of his usefulness, had begun a good work of reformation, which he feared would, through the corruption of the people, fall to the ground, if he should die. If this was before the defeat of the Assyrian army, as some think, he might therefore be loth to die, because his kingdom was in imminent danger of being ruined. However, it does not appear that he had now any son: Manasseh, that succeeded him, was not born till three years after; and, if he should die childless, both the peace of his kingdom and the promise to David would be in danger. But perhaps these were only tears of importunity, and expressions of a lively affection in prayer. Jacob wept and made supplication; and our blessed Saviour, though most willing to die, yet offered up strong cries, with tears, to him whom he knew to be able to save him, Heb 5:7. Let Hezekiah's prayer interpret his tears, and in that we find nothing that intimates him to have been under any of that fear of death which has either bondage or torment. 2. The prayer itself: "Remember now, O Lord! how I have walked before thee in truth; and either spare me to live, that I may continue thus to walk, if, if my work be done, receive me to that glory which thou hast prepared for those that have thus walked." Observe here, (1.) The description of Hezekiah's piety. He had had his conversation in the world with right intentions ("I have walked before thee, as under thy eye and with an eye ever towards thee"), from a right principle ("in truth, and with an upright heart"), and by a right rule - "I have done that which is good in thy sight." (2.) The comfort he now had in reflecting upon it; it made his sick-bed easy. Note, The testimony of conscience for us that we have walked with God in our integrity will be much our support and rejoicing when we come to look death in the face, Co2 1:12. (3.) The humble mention he makes of it to God. Lord, remember it now; not as if God needed to be put in mind of any thing by us (he is greater than our hearts, and knows all things), or as if the reward were of debt, and might be demanded as due (it is Christ's righteousness only that is the purchase of mercy and grace); but our own sincerity may be pleaded as the condition of the covenant which God has wrought in us: "It is the work of thy own hands. Lord, own it." Hezekiah does not pray, "Lord, spare me," or, "Lord, take me; God's will be done;" but, Lord, remember me; whether I live or die, let me be thine. IV. The answer which God immediately gave to this prayer of Hezekiah. The prophet had got but to the middle court when he was sent back with another message to Hezekiah (Kg2 20:4, Kg2 20:5), to tell him that he should recover; not that there is with God yea and nay, or that he ever says and unsays; but upon Hezekiah's prayer, which he foresaw and which his Spirit inclined him to, God did that for him which otherwise he would not have done. God here calls Hezekiah the captain of his people, to intimate that he would reprieve him for his people's sake, because, in this time of war, they could ill spare such a captain: he calls himself the God of David, to intimate that he would reprieve him out of a regard to the covenant made with David and the promise that he would always ordain a lamp for him. In this answer, 1. God honours his prayers by the notice he takes of them and the reference he has to them in this message: I have heard thy prayers, I have seen thy tears. Prayers that have much life and affection in them are in a special manner pleasing to God. 2. God exceeds his prayers; he only begged that God would remember his integrity, but God here promises (1.) To restore him from his illness: I will heal thee. Diseases are his servants; as they go where he sends them, so they come when he remands them. Mat 8:8, Mat 8:9. I am the Lord that healeth thee, Exo 15:26. (2.) To restore him to such a degree of health that on the third day he should go up to the house of the Lord, to return thanks. God knew Hezekiah's heart, how dearly he loved the habitation of God's house and the place where his honour dwelt, and that as soon as he was well he would go to attend on public ordinances; thitherward he turned his face when he was sick, and thitherward he would turn his feet when he was recovered; and therefore, because nothing would please him better, he promises him this, Let my soul live, and it shall praise thee. The man whom Christ healed was soon after found in the temple, Joh 5:14. (3.) To add fifteen years to his life. This would not bring him to be an old man; it would reach but to fifty-four or fifty-five; yet that was longer than he had lately expected to live. His lease was renewed, which he thought was expiring. We have not the instance of any other that was told before-hand just how long he should live; that good man no doubt made a good use of it; but God has wisely kept us at uncertainties, that we may be always ready. (4.) To deliver Jerusalem from the king of Assyria, Kg2 20:6. This was the thing which Hezekiah's heart was upon a much as his own recovery, and therefore the promise of this is here repeated. If this was after the raising of the siege, yet there was cause to fear Sennacherib's rallying again. "No," says God, "I will defend this city." V. The means which were to be used for his recovery, Kg2 20:7. Isaiah was his physician. He ordered an outward application, a very cheap and common thing: "Lay a lump of figs to the boil, to ripen it and bring it to a head, that the matter of the disease may be discharged that way." This might contribute something to the cure, and yet, considering to what a height the disease had come, and how suddenly it was checked, the cure was no less than miraculous. Note, 1. It is our duty, when we are sick, to make use of such means as are proper to help nature, else we do not trust God, but tempt him. 2. Plain and ordinary medicines must not be despised, for many such God has graciously made serviceable to man, in consideration of the poor. 3. What God appoints he will bless and make effectual. VI. The sign which was given for the encouragement of his faith. 1. He begged it, not in any distrust of the power or promise of God, or as if he staggered at that, but because he looked upon the things promised to be very great things and worthy to be so confirmed, and because it had been usual with God thus to glorify himself and favour his people; and he remembered how much Gos was displeased with his father for refusing to ask a sign, Isa 7:10-12. Observe, Hezekiah asked What is the sign, not that I shall go up to the thrones of judgment or up to the gate, but up to the house of the Lord? He desired to recover that he might glorify God in the gates of the daughter of Zion. It is not worth while to live for any other purpose than to serve God. 2. It was put to his choice whether the sun should go back or go forward; for it was equal to Omnipotence, and it would be the more likely to confirm his faith if he chose that which he thought the more difficult of the two. Perhaps to this that of this prophet may refer (Isa 45:11), Ask me of things to come concerning my sons, and concerning the work of my hands command you me. It is supposed that the degrees were half hours, and that it was just noon when the proposal was made, and the question is, "Shall the sun go back to its place at seven in the morning or forward to its place at five in the evening?" 3. He humbly desired the sun might go back ten degrees, because, though either would be a great miracle, yet, it being the natural course of the sun to go forward, its going back would seem more strange, and would be more significant of Hezekiah's returning to the days of his youth (Job 33:25) and the lengthening out of the day of his life. It was accordingly done, upon the prayer of Isaiah (Kg2 20:11): He cried unto the Lord by special warrant and direction, and God brought the sun back ten degrees, which appeared to Hezekiah (for the sign was intended for him) by the going back of the shadow upon the dial of Ahaz, which, it is likely, he could see through his chamber-window; and the same was observed upon all other dials, even in Babylon, Ch2 32:31. Whether this retrograde motion of the sun was gradual or per saltum - suddenly - whether it went back at the same pace that it used to go forward, which would make the day ten hours longer than usual - or whether it darted back on a sudden, and, after continuing a little while, was restored again to its usual place, so that no change was made in the state of the heavenly bodies (as the learned bishop Patrick thinks) - we are not told; but this work of wonder shows the power of God in heaven as well as on earth, the great notice he takes of prayer, and the great favour he bears to his chosen. The most plausible idolatry of the heathen was theirs that worshipped the sun; yet that was hereby convicted of the most egregious folly and absurdity, for by this it appeared that their god was under the check of the God of Israel. Dr. Lightfoot suggests that the fifteen songs of degrees (Psa 120:1-7, etc.) might perhaps be so called because selected by Hezekiah to be sung to his stringed instruments (Isa 38:20) in remembrance of the degrees on the dial which the sun went back and the fifteen years added to his life; and he observes how much of these psalms is applicable to Jerusalem's distress and deliverance and Hezekiah's sickness and recovery.

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

It was a glorious day when the ark of God was safely lodged in the tent David had pitched for it. That good man had his heart much upon it, could not sleep contentedly till it was done, Psa 132:4, Psa 132:5. I. The circumstances of the ark were now, 1. Better than what they had been. It had been obscure in a country town, in the fields of the wood; now it was removed to a public place, to the royal city, where all might resort to it. It had been neglected, as a despised broken vessel; now it was attended with veneration, and God was enquired of by it. It had borrowed a room in a private house, which it enjoyed by courtesy; now it had a habitation of its own entirely to itself, was set in the midst of it, and not crowded into a corner. Note, Though God's word and ordinances may be clouded and eclipsed for a time, they shall at length shine out of obscurity. Yet, 2. They were much short of what was intended in the next reign, when the temple was to be built. This was but a tent, a poor mean dwelling; yet this was the tabernacle, the temple which David in his psalms often speaks of with so much affection. David, who pitched a tent for the ark and continued steadfast to it, did far better than Solomon, who built a temple for it and yet in his latter end turned his back upon it. The church's poorest times were its purest. II. Now David was easy in his mind, the ark was fixed, and fixed near him. Now see how he takes care, 1. That God shall have the glory of it. Two ways he gives him honour upon this occasion: - (1.) By sacrifices (Ch1 16:1), burnt-offerings in adoration of his perfections, peace-offerings in acknowledgment of his favours. (2.) By songs: he appointed Levites to record this story in a song for the benefit of others, or to celebrate it themselves by thanking and praising the God of Israel, Ch1 16:4. All our rejoicings must express themselves in thanksgivings to him from whom all our comforts are received. 2. That the people shall have the joy of it. They shall fare the better for this day's solemnity; for he gives them all what is worth coming for, not only a royal treat in honour of the day (Ch1 16:3), in which David showed himself generous to his subjects, as he had found God gracious to him (those whose hearts are enlarged with holy joy should show it by being open-handed); but (which is far better) he gives them also a blessing in the name of the Lord, as a father, as a prophet, Ch1 16:2. He prayed to God for them, and commended them to his grace. In the name of the Word of the Lord (so the Targum), the essential eternal Word, who is Jehovah, and through whom all blessings come to us.

We have here the thanksgiving psalm which David, by the Spirit, composed, and delivered to the chief musician, to be sung upon occasion of the public entry the ark made into the tent prepared for it. Some think he appointed this hymn to be daily used in the temple service, as duly as the day came; whatever other psalms they sung, they must not omit this. David had penned many psalms before this, some in the time of his trouble by Saul. This was composed before, but was now first delivered into the hand of Asaph, for the use of the church. It is gathered out of several psalms (from the beginning to Ch1 16:23 is taken from Psa 105:1, etc.; and then Ch1 16:23 is the whole 96th psalm, with little variation; Ch1 16:34 is taken from Psa 136:1 and divers others; and then the last two verses are taken from the close of Ps. 106), which some think warrants us to do likewise, and make up hymns out of David's psalms, a part of one and a part of another put together so as may be most proper to express and excite the devotion of Christians. These psalms will be best expounded in their proper places (if the Lord will); here we take them as they are put together, with a design to thank the Lord (Ch1 16:7), a great duty, to which we need to be excited and in which we need to be assisted. 1. Let God be glorified in our praises; let his honour be the centre in which all the lines meet. Let us glorify him by our thanksgivings (Give thanks to the Lord), by our prayers (Call on his name, Ch1 16:8), by our songs (Sing psalms unto him), by our discourse - Talk of all his wondrous works, Ch1 16:9. Let us glorify him as a great God, and greatly to be praised (Ch1 16:25), as supreme God (above all gods), as sole God, for all others are idols, Ch1 16:26. Let us glorify him as most bright and blessed in himself (Glory and honour are in his presence, Ch1 16:27), as creator (The Lord made the heavens), as the ruler of the whole creation (His judgments are in all the earth, Ch1 16:14), and as ours - He is the Lord our God. Thus must we give unto the Lord the glory due to his name (Ch1 16:28, Ch1 16:29), and own it, and much more, his due. 2. Let other be edified and instructed: Make known his deeds among the people (Ch1 16:8), declare his glory among the heathen (Ch1 16:24), that those who are strangers to him may be led into acquaintance with him, allegiance to him, and the adoration of him. Thus must we serve the interests of his kingdom among men, that all the earth may fear before him, Ch1 16:30. 3. Let us be ourselves encouraged to triumph and trust in God. Those that give glory to God's name are allowed to glory in it (Ch1 16:10), to value themselves upon their relation to God and venture themselves upon his promise to them. Let the heart of those rejoice that seek the Lord, much more of those that have found him. Seek him, and his strength, and his face: that is, seek him by the ark of his strength, in which he manifests himself. 4. Let the everlasting covenant be the great matter of our joy and praise (Ch1 16:15): Be mindful of his covenant. In the parallel place it is, He will be ever mindful of it, Psa 105:8. Seeing God never will forget it, we never must. The covenant is said to be commanded, because God has obliged us to obey the conditions of it, and because he has both authority to make the promise and ability to make it good. This covenant was ancient, yet never to be forgotten. It was made with Abraham, Isaac, and Jacob, who were long since dead (Ch1 16:16-18), yet still sure to the spiritual seed, and the promises of it pleadable. 5. Let God's former mercies to his people of old, to our ancestors and our predecessors in profession, be commemorated by us now with thankfulness to his praise. Let it be remembered how God protected the patriarchs in their unsettled condition. When they came strangers to Canaan and were sojourners in it, when they were few and might easily have been swallowed up, when they were continually upon the remove and so exposed, when there were many that bore them ill-will and sought to do them mischief, yet no man was suffered to do them wrong - not the Canaanites, Philistines, Egyptians. Kings were reproved and plagued for their sakes. Pharaoh was so, and Abimelech. They were the anointed of the Lord, sanctified by his grace, sanctified by his glory, and had received the unction of the Spirit. They were his prophets, instructed in the things of God themselves and commissioned to instruct others (and prophets are said to be anointed, Kg1 19:16; Isa 61:1); therefore, if any touch them, they touch the apple of God's eye; if any harm them, it is at their peril, Ch1 16:19-22. 6. Let the great salvation of the Lord be especially the subject of our praises (Ch1 16:23): Show forth from day to day his salvation, that is (says bishop Patrick), his promised salvation by Christ. We have reason to celebrate that from day to day; for we daily receive the benefits of it, and it is a subject that can never be exhausted. 7. Let God be praised by a due and constant attendance upon him in the ordinances he has appointed: Bring an offering, then the fruit of the ground, now the fruit of the lips, of the heart (Heb 13:15), and worship him in the beauty of holiness, in the holy places and in a holy manner, Ch1 16:29. Holiness is the beauty of the Lord, the beauty of all sanctified souls and all religious performances. 8. Let God's universal monarchy be the fear and joy of all people. Let us reverence it: Fear before him, all the earth. And let us rejoice in it: Let the heavens be glad and rejoice, because the Lord reigns, and by his providence establishes the world, so that, though it be moved, it cannot be removed, nor the measures broken which Infinite Wisdom has taken in the government of it, Ch1 16:30, Ch1 16:31. 9. Let the prospect of the judgment to come inspire us with an awful pleasure, Let earth and sea, fields and woods, though in the great day of the Lord they will all be consumed, yet rejoice that he will come, doth come, to judge the earth, Ch1 16:32, Ch1 16:33. 10. In the midst of our praises we must not forget to pray for the succour and relief of those saints and servants of God that are in distress (Ch1 16:35): Save us, gather us, deliver us from the heathen, those of us that are scattered and oppressed. When we are rejoicing in God's favours to us we must remember our afflicted brethren, and pray for their salvation and deliverance as our own. We are members one of another; and therefore when we mean, "Lord, save them," it is not improper to say, "Lord, save us." Lastly, Let us make God the Alpha and Omega of our praises. David begins with (Ch1 16:8), Give thanks to the Lord; he concludes (Ch1 16:36), Blessed be the Lord. And whereas in the place whence this doxology is taken (Psa 106:48) it is added, Let all the people say, Amen, Hallelujah, here we find they did according to that directory: All the people said, Amen, and praised the Lord. When the Levites had finished this psalm or prayer and praise, then, and not till then, the people that attended signified their consent and concurrence by saying, Amen, And so they praised the Lord, much affected no doubt with this newly instituted way of devotion, which had been hitherto used in the schools of the prophets only, Sa1 10:5. And, if this way of praising God please the Lord better than an ox or a bullock that has horns and hoofs, the humble shall see it and be glad, Psa 69:31, Psa 69:32.

The worship of God is not only to be the work of a solemn day now and then, brought in to grace a triumph; but it ought to be the work of every day. David therefore settles it here for a constancy, puts it into a method, which he obliged those that officiated to observe in their respective posts. In the tabernacle of Moses, and afterwards in the temple of Solomon, the ark and the altar were together; but, ever since Eli's time, they had been separated, and still continued so till the temple was built. I cannot conceive what reason there was why David, who knew the law and was zealous for it, did not either bring the ark to Gibeon, where the tabernacle and the altar were, or bring them to Mount Zion, where the ark was. Perhaps the curtains and hangings of Moses's tabernacle were so worn with time and weather that they were not fit to be removed, nor fit to be a shelter for the ark; and yet he would not make all new, but only a tent for the ark, because the time was at hand when the temple should be built. Whatever was the reason, all David's time they were asunder, but he took care that neither of them should be neglected. 1. At Jerusalem, where the ark was, Asaph and his brethren were appointed to attend, to minister before the ark continually, with songs of praise, as every day's work required, Ch1 16:37. No sacrifices were offered there, nor incense burnt, because the altars were not there: but David's prayers were directed as incense, and the lifting up of his hands as the evening sacrifice (Psa 141:2), so early did spiritual worship take place of ceremonial. 2. Yet the ceremonial worship, being of divine institution, must by no means be omitted; and therefore at Gibeon were the altars where the priests attended, for their work was to sacrifice and burn incense, which they did continually, morning and evening, according to the law of Moses, Ch1 16:39, Ch1 16:40. These must be kept up because, however in their own nature they were inferior to the moral services of prayer and praise, yet, as they were types of the mediation of Christ, they had a great deal of honour put upon them, and the observance of them was of great consequence. Here Zadok attended, to preside in the service of the altar; as (it is probable) Abiathar settled at Jerusalem, to attend the ark, because he had the breast-plate of judgment, which must be consulted before the ark: this is the reason why we read in David's time both Zadok and Abiathar were the priests (Sa2 8:17; Sa2 20:25), one where the altar was and the other where the ark was. At Gibeon, where the altars were, David also appointed singers to give thanks to the Lord, and the burden of all their songs must be, For his mercy endureth for ever, Ch1 16:41. They did it with musical instruments of God, such instruments as were appointed and appropriated to this service, not such as they used on other occasions. Between common mirth and holy joy there is a vast difference, and the limits and distances between them must be carefully observed and kept up. Matters being thus settled, and the affairs of religion put into a happy channel, (1.) The people were satisfied, and went home pleased. (2.) David returned to bless his house, resolving to keep up family worship still, which public worship must not supersede.