Resultados para: "Zechariah"

We have here a full account of the trial and condemnation of the first murderer. Civil courts of judicature not being yet erected for this purpose, as they were afterwards (Gen 9:6), God himself sits Judge; for he is the God to whom vengeance belongs, and who will be sure to make inquisition for blood, especially the blood of saints. Observe, I. The arraignment of Cain: The Lord said unto Cain, Where is Abel thy brother? Some think Cain was thus examined the next sabbath after the murder was committed, when the sons of God came, as usual, to present themselves before the Lord, in a religious assembly, and Abel was missing, whose place did not use to be empty; for the God of heaven takes notice who is present at and who is absent from public ordinances. Cain is asked, not only because there is just cause to suspect him, he having discovered a malice against Abel and having been last with him, but because God knew him to be guilty; yet he asks him, that he may draw from him a confession of his crime, for those who would be justified before God must accuse themselves, and the penitent will do so. II. Cain's plea: he pleads not guilty, and adds rebellion to his sin. For, 1. He endeavours to cover a deliberate murder with a deliberate lie: I know not. He knew well enough what had become of Abel, and yet had the impudence to deny it. Thus, in Cain, the devil was both a murderer and a liar from the beginning. See how sinners' minds are blinded, and their hearts hardened by the deceitfulness of sin: those are strangely blind that think it possible to conceal their sins from a God that sees all, and those are strangely hard that think it desirable to conceal them from a God who pardons those only that confess. 2. He impudently charges his Judge with folly and injustice, in putting this question to him: Am I my brother's keeper? He should have humbled himself, and have said, Am not I my brother's murderer? But he flies in the face of God himself, as if he had asked him an impertinent question, to which he was no way obliged to give an answer: "Am I my brother's keeper? Surely he is old enough to take care of himself, nor did I ever take any charge of him." Some think he reflects on God and his providence, as if he had said, "Art not thou his keeper? If he be missing, on thee be the blame, and not on me, who never undertook to keep him." Note, A charitable concern for our brethren, as their keepers, is a great duty, which is strictly required of us, but is generally neglected by us. Those who are unconcerned in the affairs of their brethren, and take no care, when they have opportunity, to prevent their hurt in their bodies, goods, or good name, especially in their souls, do, in effect, speak Cain's language. See Lev 19:17; Phi 2:4. III. The conviction of Cain, Gen 4:10. God gave no direct answer to his question, but rejected his plea as false and frivolous: "What hast thou done? Thou makest a light matter of it; but hast thou considered what an evil thing it is, how deep the stain, how heavy the burden, of this guilt is? Thou thinkest to conceal it, but it is to no purpose, the evidence against thee is clear and incontestable: The voice of thy brother's blood cries." He speaks as if the blood itself were both witness and prosecutor, because God's own knowledge testified against him and God's own justice demanded satisfaction. Observe here, 1. Murder is a crying sin, none more so. Blood calls for blood, the blood of the murdered for the blood of the murderer; it cries in the dying words of Zechariah (Ch2 24:22), The Lord look upon it and require it; or in those of the souls under the altar (Rev 6:10), How long, Lord, holy, and true? The patient sufferers cried for pardon (Father, forgive them), but their blood cries for vengeance. Though they hold their peace, their blood has a loud and constant cry, to which the ear of the righteous God is always open. 2. The blood is said to cry from the ground, the earth, which is said to open her mouth to receive his brother's blood from his hand, v. 11. The earth did, as it were, blush to see her own face stained with such blood, and therefore opened her mouth to hide that which she could no hinder. When the heaven revealed Cain's iniquity, the earth also rose up against him (Job 20:27), and groaned on being thus made subject to vanity, Rom 8:20, Rom 8:22. Cain, it is likely, buried the blood and the body, to conceal his crime; but "murder will out." He did not bury them so deep but the cry of them reached heaven. 3. In the original the word is plural, thy brother's bloods, not only his blood, but the blood of all those that might have descended from him; or the blood of all the seed of the woman, who should, in like manner, seal the truth with their blood. Christ puts all on one score (Mat 23:35); or because account was kept of every drop of blood shed. How well is it for us that the blood of Christ speaks better things than that of Abel! Heb 12:24. Abel's blood cried for vengeance, Christ's blood cries for pardon. IV. The sentence passed upon Cain: And now art thou cursed from the earth, Gen 4:11. Observe here, 1. He is cursed, separated to all evil, laid under the wrath of God, as it is revealed from heaven against all ungodliness and unrighteousness of men, Rom 1:18. Who knows the extent and weight of a divine curse, how far it reaches, how deep it pierces? God's pronouncing a man cursed makes him so; for those whom he curses are cursed indeed. The curse for Adam's disobedience terminated on the ground: Cursed is the ground for thy sake; but that for Cain's rebellion fell immediately upon himself: Thou art cursed; for God had mercy in store for Adam, but none for Cain. We have all deserved this curse, and it is only in Christ that believers are saved from it and inherit the blessing, Gal 3:10, Gal 3:13. 2. He is cursed from the earth. Thence the cry came up to God, thence the curse came up to Cain. God could have taken vengeance by an immediate stroke from heaven, by the sword of an angel, or by a thunderbolt; but he chose to make the earth the avenger of blood, to continue him upon the earth, and not immediately to cut him off, and yet to make even this his curse. The earth is always near us, we cannot fly from it; so that, if this is made the executioner of divine wrath, our punishment is unavoidable: it is sin, that is, the punishment of sin, lying at the door. Cain found his punishment where he chose his portion and set his heart. Two things we expect from the earth, and by this curse both are denied to Cain and taken from him: sustenance and settlement. (1.) Sustenance out of the earth is here withheld from him. It is a curse upon him in his enjoyments, and particularly in his calling: When thou tillest the ground, it shall not henceforth yield unto thee its strength. Note, Every creature is to us what God makes it, a comfort or a cross, a blessing or a curse. If the earth yield not her strength to us, we must therein acknowledge God's righteousness; for we have not yielded our strength to him. The ground was cursed before to Adam, but it was now doubly cursed to Cain. That part of it which fell to his share, and of which he had the occupation, was made unfruitful and uncomfortable to him by the blood of Abel. Note, The wickedness of the wicked brings a curse upon all they do and all they have (Deu 28:15, etc.), and this curse embitters all they have and disappoints them in all they do. (2.) Settlement on the earth is here denied him: A fugitive and a vagabond shalt thou be in the earth. By this he was condemned, [1.] To perpetual disgrace and reproach among men. It should be ever looked upon as a scandalous thing to harbour him, converse with him, or show him any countenance. And justly was a man that had divested himself of all humanity abhorred and abandoned by all mankind, and made infamous. [2.] To perpetual disquietude and horror in his own mind. His own guilty conscience should haunt him wherever he went, and make him Magormissabib, a terror round about. What rest can those find, what settlement, that carry their own disturbance with them in their bosoms wherever they go? Those must needs be fugitives that are thus tossed. There is not a more restless fugitive upon earth than he that is continually pursued by his own guilt, nor a viler vagabond than he that is at the beck of his own lusts. This was the sentence passed upon Cain; and even in this there was mercy mixed, inasmuch as he was not immediately cut off, but had space given him to repent; for God is long-suffering to us-ward, not willing that any should perish.

Here is, I. The great sin that Nadab and Abihu were guilty of: and a great sin we must call it, how little soever it appears in our eye, because it is evident by the punishment of it that it was highly provoking to the God of heaven, whose judgment, we are sure, is according to truth. But what was their sin? All the account here given of it is that they offered strange fire before the Lord, which he commanded them not (Lev 10:1), and the same Num 3:4. 1. It does not appear the they had any orders to burn incense at all at this time. It is true their consecration was completed the day before, and it was part of their work, as priests, to serve at the altar of incense; but, it should seem, the whole service of this solemn day of inauguration was to be performed by Aaron himself, for he slew the sacrifices (Lev 9:8, Lev 9:15, Lev 9:18), and his sons were only to attend him (Lev 10:9, Lev 10:12, Lev 10:18); therefore Moses and Aaron only went into the tabernacle, v. 23. But Nadab and Abihu were so proud of the honour they were newly advanced to, and so ambitious of doing the highest and most honourable part of their work immediately, that though the service of this day was extraordinary, and done by particular direction from Moses, yet without receiving orders, or so much as asking leave from him, they took their censers, and they would enter into the tabernacle, at the door of which they thought they had attended long enough, and would burn incense. And then their offering strange fire is the same with offering strange incense, which is expressly forbidden, Exo 30:9. Moses, we may suppose, had the custody of the incense which was prepared for this purpose (Exo 39:38), and they, doing this without his leave, had none of the incense which should have been offered, but common incense, so that the smoke of their incense came from a strange fire. God had indeed required the priests to burn incense, but, at this time, it was what he commanded them not; and so their crime was like that of Uzziah the king, Ch2 26:16. The priests were to burn incense only when it was their lot (Luk 1:9), and, at this time, it was not theirs. 2. Presuming thus to burn incense of their own without order, no marvel that they made a further blunder, and instead of taking of the fire from the altar, which was newly kindled from before the Lord and which henceforward must be used in offering both sacrifice and incense (Rev 8:5), they took common fire, probably from that with which the flesh of the peace-offerings was boiled, and this they made use of in burning incense; not being holy fire, it is called strange fire; and, though not expressly forbidden, it was crime enough that God commanded it not. For (as bishop Hall well observes here) "It is a dangerous thing, in the service of God, to decline from his own institutions; we have to do with a God who is wise to prescribe his own worship, just to require what he has prescribed, and powerful to revenge what he has not prescribed." 3. Incense was always to be burned by only one priest at a time, but here they would both go in together to do it. 4. They did it rashly, and with precipitation. They snatched their censers, so some read it, in a light careless way, without due reverence and seriousness: when all the people fell upon their faces, before the glory of the Lord, they thought the dignity of their office was such as to exempt them from such abasements. The familiarity they were admitted to bred a contempt of the divine Majesty; and now that they were priests they thought they might do what they pleased. 5. There is reason to suspect that they were drunk when they did it, because of the law which was given upon this occasion, Lev 10:8. They had been feasting upon the peace-offerings, and the drink-offerings that attended them, and so their heads were light, or, at least, their hearts were merry with wine; they drank and forgot the law (Pro 31:5) and were guilty of this fatal miscarriage. 6. No doubt it was done presumptuously; for, if it had been done through ignorance, they would have been allowed the benefit of the law lately made, even for the priests, that they should bring a sin-offering, Lev 4:2, Lev 4:3. But the soul that doth aught presumptuously, and in contempt of God's majesty, authority, and justice, that soul shall be cut of, Num 15:30. II. The dreadful punishment of this sin: There went out fire from the Lord, and devoured them, Lev 10:2. This fire which consumed the sacrifices came the same way with that which had consumed the sacrifices (Lev 9:24), which showed what justice would have done to all the guilty people if infinite mercy had not found and accepted a ransom; and, if that fire struck such an awe upon the people, much more would this. 1. Observe the severity of their punishment. (1.) They died. Might it not have sufficed if they had been only struck with a leprosy, as Uzziah, or struck dumb, as Zechariah, and both by the altar of incense? No; they were both struck dead. The wages of this sin was death. (2.) They died suddenly, in the very act of their sin, and had not time so much as to cry, "Lord, have mercy upon us!" Though God is long-suffering to us-ward, yet sometimes he makes quick work with sinners; sentence is executed speedily: presumptuous sinners bring upon themselves a swift destruction, and are justly denied even space to repent. (3.) They died before the Lord; that is, before the veil that covered the mercy-seat; for even mercy itself will not suffer its own glory to be affronted. Those that sinned before the Lord died before him. Damned sinners are said to be tormented in the presence of the Lamb, intimating that he does not interpose on their behalf, Rev 14:10. (4.) They died by fire, as by fire they sinned. They slighted the fire that came from before the Lord to consume the sacrifices, and thought other fire would do every jot as well; and now God justly made them feel the power of that fire which they did not reverence. Thus those that hate to be refined by the fire of divine grace will undoubtedly be ruined by the fire of divine wrath. The fire did not burn them to ashes, as it had done the sacrifices, nor so much as singe their coats (Lev 10:5), but, like lightning, struck them dead in an instant; by these different effects of the same fire God would show that it was no common fire, but kindled by the breath of the Almighty, Isa 30:23. (5.) It is twice taken notice of in scripture that they died childless, Num 3:4, and Ch1 24:2. By their presumption they had reproached God's name, and God justly blotted out their names, and laid that honour in the dust which they were proud of. 2. But why did the Lord deal thus severely with them? Were they not the sons of Aaron, the saint of the Lord, nephews to Moses, the great favourite of heaven? Was not the holy anointing oil sprinkled upon them, as men whom God had set apart for himself? Had they not diligently attended during the seven days of their consecration, and kept the charge of the Lord, and might not that atone for this rashness? Would it not excuse them that they were young men, as yet unexperienced in these services, that it was the first offence, and done in a transport of joy for their elevation? And besides, never could men be worse spared: a great deal of work was now lately cut out for the priests to do, and the priesthood was confined to Aaron and his seed; he has but four sons; if two of them die, there will not be hands enough to do the service of the tabernacle; if they die childless, the house of Aaron will become weak and little, and the priesthood will be in danger of being lost for want of heirs. But none of all these considerations shall serve either to excuse the offence or bring off the offenders. For, (1.) The sin was greatly aggravated. It was a manifest contempt of Moses, and the divine law that was given by Moses. Hitherto it had been expressly observed concerning every thing that was done that they did it as the Lord commanded Moses, in opposition to which it is here said they did that which the Lord commanded them not, but they did it of their own heads. God was now teaching his people obedience, and to do every thing by rule, as becomes servants; for priests therefore to break rules and disobey was such a provocation as must by no means go unpunished. Their character made their sin more exceedingly sinful. For the sons of Aaron, his eldest sons, whom God had chosen to be immediate attendants upon him, for them to be guilty of such a piece of presumption, it cannot be suffered. There was in their sin a contempt of God's glory, which had now newly appeared in fire, as if that fire were needless, they had as good of their own before. (2.) Their punishment was a piece of necessary justice, now at the first settling of the ceremonial institutions. It is often threatened in the law that such and such offenders should be cut off from the people; and here God explained the threatening with a witness. Now that the laws concerning sacrifices were newly made, lest any should be tempted to think lightly of them because they descended to many circumstances which seemed very minute, these that were the first transgressors were thus punished, for warning to others, and to show how jealous God is in the matters of his worship. Thus he magnified the law and made it honourable; and let his priests know that the caution which so often occurs in the laws concerning them, that they must do so that they die not, was not a mere bugbear, but fair warning of their danger, if they did the work of the Lord negligently. And no doubt this exemplary piece of justice at first prevented many irregularities afterwards. Thus Ananias and Sapphira were punished, when they presumed to lie to the Holy Ghost, that newly-descended fire. (3.) As the people's falling into idolatry, presently after the moral law was given, shows the weakness of the law and its insufficiency to take away sin, so the sin and punishment of these priests show the imperfection of that priesthood from the very beginning, and its inability to shelter any from the fire of God's wrath otherwise than as it was typical of Christ's priesthood, in the execution of which there never was, nor can be, any irregularity, or false step taken.

We have here an account of a second visit which the angel of God made to Manoah and his wife. I. Manoah earnestly prayed for it, Jdg 13:8. He was not incredulous of the story his wife told him; he knew she was a virtuous woman, and therefore the heart of her husband did safely trust in her; he knew she would not go about to impose upon him, much less was he, as Josephus unworthily represents him, jealous of his wife's conversation with this stranger; but, 1. He takes it for granted that this child of promise shall in due time be given them, and speaks without hesitation of the child that shall be born. There was not found so great faith, no, not in Zechariah, a priest, then in waiting at the altar of the Lord, and to whom the angel himself appeared, as was in this honest Danite. Things hidden from the wise and prudent, who value themselves upon the niceness of their enquiries, are often revealed unto babes, who know how to prize God's gifts and to take God's word. Blessed are those that have not seen and yet, as Manoah here, have believed. 2. All his care is what they should do to the child that should be born. Note, Good men are more solicitous and desirous to know the duty that is to be done by them than to know the events that shall occur concerning them; for duty is ours, events are God's. Solomon enquires concerning the good men should do, not the good they should have, Ecc 2:3. 3. He therefore prays to God to send the same blessed messenger again, to give them further instructions concerning the management of this Nazarite, fearing lest his wife's joy for the promise might have made her forget some part of the precept, in which he was desirous to be fully informed, and lie under no mistake: "Lord, let the man of God come again unto us, for we desire to be better acquainted with him." Note, Those that have heard from heaven cannot but wish to hear more thence, again and again to meet with the man of God. Observe, He does not go or send his servants abroad, to find out this man of God, but seeks him upon his knees, prays to God to send him, and, thus seeking, finds him. Would we have God's messengers, the ministers of his gospel, to bring a word proper for us, and for our instruction? Entreat the Lord to send them to us, to teach us, Rom 15:30, Rom 15:32. II. God graciously granted it: God hearkened to the voice of Manoah, Jdg 13:9. Note, God will not fail some way or other to guide those by his counsel that are sincerely desirous to know their duty, and apply themselves to him to teach them, Psa 25:8, Psa 25:9. 1. The angel appears the second time also to the wife, when she is sitting alone, probably tending the flocks, or otherwise well employed in the field where she has retired. Solitude is often a good opportunity of communion with God; good people have thought themselves never less alone than when alone, if God be with them. 2. She goes in all haste to call her husband, doubtless humbly beseeching the stay of this blessed messenger till she should return and her husband with her, Jdg 13:10, Jdg 13:11. She did not desire him to go with her to her husband, but would fetch her husband to him. Those that would meet with God must attend where he is pleased to manifest himself. "Oh," says she, overjoyed, "my dear love, thy prayers are answered - yonder is the man of God, come to make us another visit - he that came the other day," or, as some read it, this day, for other is not in the original, and it is probable enough that both these visits were on the same day, and at the same place, and that the second time she sat expecting him. The man of God is very willing she should call her husband, Joh 4:16. Those that have an acquaintance with the things of God themselves should invite others to the same acquaintance, Joh 1:45, Joh 1:46. Manoah is not disgusted that the angel did not this second time appear to him, but very willingly goes after his wife to the man of God. To atone (as it were) for the first fatal miscarriage, when Eve earnestly pressed Adam to that which was evil, and he too easily yielded to her, let yoke-fellows excite one another to love and good works; and, if the wife will lead, let not the husband think it any disparagement to him to follow her in that which is virtuous and praiseworthy. 3. Manoah having come to the angel, and being satisfied by him that he was the same that had appeared to his wife, does, with all humility, (1.) Welcome the promise (Jdg 13:12): Now let thy words come to pass; this was the language, not only of his desire, but of his faith, like that of the blessed Virgin, Luk 1:38. "Be it according to thy word. Lord, I lay hold on what thou hast said, and depend upon it; let it come to pass." (2.) Beg that the prescriptions given might be repeated: How shall we order the child? The directions were given to his wife, but he looks upon himself as concerned to assist her in the careful management of this promised seed, according to order; for the utmost care of both the parents, and their constant joint endeavour, are little enough to be engaged for the good ordering of children that are devoted to God and to be brought up for him. Let not one devolve it on the other, but both do their best. Observe from Manoah's enquiry, [1.] In general, that, when God is pleased to bestow any mercy upon us, our great care must be how to use it well, and as we ought, because it is then only a mercy indeed when it is rightly managed. God has given us bodies, souls, estates; how shall we order them, that we may answer the intent of the donor, and give a good account of them? [2.] In particular, those to whom God has given children must be very careful how they order them, and what they do unto them, that they may drive out the foolishness that is bound up in their hearts, form their minds and manners well betimes, and train them in the way wherein they should go. Herein pious parents will beg divine assistance. "Lord, teach us how we may order our children, that they may be Nazarites, and living sacrifices to thee." 4. The angel repeats the directions he had before given (Jdg 13:13, Jdg 13:14): Of all that I forbad let her beware; and all that I commanded her let her observe. Note, There is need of a good deal both of caution and observation, for the right ordering both of ourselves and of our children. Beware and observe; take heed not only of drinking wine or strong drink, but of eating any thing that cometh of the vine. Those that would preserve themselves pure must keep at a distance from that which borders upon sin or leads to it. When she was with child of a Nazarite, she must not eat any unclean thing; so those in whom Christ is formed must carefully cleanse themselves from all filthiness of flesh and spirit, and do nothing to the prejudice of that new man.

Here, I. Elijah makes his will, and leaves Elisha his heir, now anointing him to be prophet in his room, more than when he cast his mantle upon him, Kg1 19:19. 1. Elijah, being greatly pleased with the constancy of Elisha's affection and attendance, bade him ask what he should do for him, what blessing he should leave him at parting; he does not say (as bishop Hall observes), "Ask of me when I am gone, in heaven I shall be better able to befriend thee," but, "Ask before I go." Our friends on earth may be spoken to, and can give us an answer, but we know not that we can have access to any friend in heaven but Christ, and God in him. Abraham is ignorant of us. 2. Elisha, having this fair opportunity to enrich himself with the best riches, prays for a double portion of his spirit. He asks not for wealth, nor honour, nor exemption from trouble, but to be qualified for the service of God and his generation, he asks, (1.) For the Spirit, not that the gifts and graces of the Spirit were in Elijah's power to give, therefore he says not, "Give me the Spirit" (he knew very well it was God's gift), but "Let it be upon me, intercede with God for this for me." Christ bade his disciples ask what they would, not one, but all, and promised to send the Spirit, with much more authority and assurance than Elijah could. (2.) For his spirit, because he was to be a prophet in his room, to carry on his work, to father the sons of the prophets and face their enemies, because he had the same perverse generation to deal with that he had, so that, if he have not his spirit, he has not strength according to the day. (3.) For a double portion of his spirit; he does not mean double to what Elijah had, but double to what the rest of the prophets had, from whom so much would not be expected as from Elisha, who had been brought up under Elijah. It is a holy ambition to covet earnestly the best gifts, and those which will render us most serviceable to God and our brethren. Note, We all ought, both ministers and people, to set before us the example of our predecessors, to labour after their spirit, and to be earnest with God for that grace which carried them through their work and enabled them to finish well. 3. Elijah promised him that which he asked, but under two provisos, Kg2 2:10. (1.) Provided he put a due value upon it and esteem it highly: this he teaches him to do by calling it a hard thing, not too hard for God to do, but too great for him to expect. Those are best prepared for spiritual blessings that are most sensible of their worth and their own unworthiness to receive them. (2.) Provided he kept close to his master, even to the last, and was observant of him: If thou see me when I am taken from thee, it shall be so, otherwise not. A diligent attendance upon his master's instructions, and a careful observance of his example, particularly now in his last scene, were the condition and would be a proper means of obtaining much of his spirit. Taking strict notice of the manner of his ascension would likewise be of great use to him. The comforts of departing saints, and their experiences, will mightily help both to gild our comforts and to steel our resolutions. Or, perhaps, this was intended only as a sign: "If God favour thee so far as to give thee a sight of me when I ascend, take that for a token that he will do this for thee, and depend upon it." Christ's disciples saw him ascend, and were thereupon assured that they should, in a little time, be filled with his Spirit, Act 1:8. Elisha, we may suppose, hereupon prayed earnestly, Lord, show me this token for good. II. Elijah is carried up to heaven in a fiery chariot, Kg2 2:11. Like Enoch, he was translated, that he should not see death; and was (as Mr. Cowley expresses it) the second man that leaped the ditch where all the rest of mankind fell, and went not downward to the sky. Many curious questions might be asked about this matter, which could not be answered. Let it suffice that we are here told, 1. What his Lord, when he came, found him doing. He was talking with Elisha, instructing and encouraging him, directing him in his work, and quickening him to it, for the good of those whom he left behind. He was not meditating nor praying, as one wholly taken up with the world he was going to, but engaged in edifying discourse, as one concerned about the kingdom of God among men. We mistake if we think our preparation for heaven is carried on only by contemplation and the acts of devotion. Usefulness to others will pass as well in our account as any thing. Thinking of divine things is good, but talking of them (if it come from the heart) is better, because for edification, Co1 14:4. Christ ascended as he was blessing his disciples. 2. What convoy his Lord sent for him - a chariot of fire and horses of fire, which appeared either descending upon them from the clouds or (as bishop Patrick thinks) running towards them upon the ground: in this form the angels appeared. The souls of all the faithful are carried by an invisible guard of angels into the bosom of Abraham; but, Elijah being to carry his body with him, this heavenly guard was visible, not in a human shape, as usual, though they might so have borne him up in their arms, or carried him as on eagles' wings, but that would have been to carry him like a child, like a lamp (Isa 40:11, Isa 40:31); they appear in the form of a chariot and horses, that he may ride in state, may ride in triumph, like a prince, like a conqueror, yea, more than a conqueror. The angels are called in scripture cherubim and seraphim, and their appearance here, though it may seem below their dignity, answers to both those names; for (1.) Seraphim signifies fiery, and God is said to make them a flame of fire, Psa 104:4. (2.) Cherubim (as many think) signifies chariots, and they are called the chariots of God (Psa 68:17), and he is said to ride upon a cherub (Psa 18:10), to which perhaps there is an allusion in Ezekiel's vision of four living creatures, and wheels, like horses and chariots; in Zechariah's vision, they are so represented, Zac 1:8; Zac 6:1. Compare Rev 6:2, etc. See the readiness of the angels to do the will go God, even in the meanest services, for the good of those that shall be heirs of salvation. Elijah must remove to the world of angels, and therefore, to show how desirous they were of his company, some of them would come to fetch him. The chariot and horses appeared like fire, not for burning, but brightness, not to torture or consume him, but to render his ascension conspicuous and illustrious in the eyes of those that stood afar off to view it. Elijah had burned with holy zeal for God and his honour, and now with a heavenly fire he was refined and translated. 3. How he was separated from Elisha. This chariot parted them both asunder. Note, The dearest friends must part. Elisha had protested he would not leave him, yet now is left behind by him. 4. Whither he was carried. He went up by a whirlwind into heaven. The fire tends upward; the whirlwind helped to carry him through the atmosphere, out of the reach of the magnetic virtue of this earth, and then how swiftly he ascended through the pure ether to the world of holy and blessed spirits we cannot conceive. "But where he stopped will ne'er be known, 'Till Phenix-nature, aged grown, To a better being shall aspire, Mounting herself, like him, to eternity in fire." - Cowley Elijah had once, in a passion, wished he might die; yet God was so gracious to him as not only not to take him at his word then, but to honour him with this singular privilege, that he should never see death; and by this instance, and that of Enoch, (1.) God showed how men should have left the world if they had not sinned, not by death, but by a translation. (2.) He gave a glimpse of that life and immortality which are brought to light by the gospel, of the glory reserved for the bodies of the saints, and the opening of the kingdom of heaven to all believers, as then to Elijah. It was also a figure of Christ's ascension. III. Elisha pathetically laments the loss of that great prophet, but attends him with an ecomium, Kg2 2:12. 1. He saw it; thus he received the sign by which he was assured of the grant of his request for a double portion of Elijah's spirit. He looked stedfastly towards heaven, whence he was to expect that gift, as the disciples did, Act 1:10. he saw it awhile, but the vision was presently out of his sight; and he saw him no more. 2. He rent his own clothes, in token of the sense he had of his own and the public loss. Though Elijah had gone triumphantly to heaven, yet this world could ill spare him, and therefore his removal ought to be much regretted by the survivors. Surely their hearts are hard whose eyes are dry when God, by taking away faithful useful men, calls for weeping and mourning. Though Elijah's departure made way for Elisha's eminency, especially since he was now sure of a double portion of his spirit, yet he lamented the loss of him, for he loved him, and could have served him for ever. 3. He gave him a very honourable character, as the reason why he thus lamented the loss of him. (1.) He himself had lost the guide of his youth: My father, my father. He saw his own condition like that of a fatherless child thrown upon the world, and lamented it accordingly. Christ, when he left his disciples, did not leave them orphans (Joh 14:15), but Elijah must. (2.) The public had lost its best guard; he was the chariot of Israel, and the horsemen thereof. He would have brought them all to heaven, as in this chariot, if it had not been their own fault; they used not chariots and horses in their wars, but Elijah was to them, by his counsels, reproofs, and prayers, better than the strongest force of chariot and horse, and kept off the judgments of God. His departure was like the routing of an army, an irreparable loss. "Better have lost all our men of war than this man of God."

ZECHARIAH'S REIGN OVER ISRAEL. (Kg2 15:8-16) In the thirty and eighth year of Azariah king of Judah did Zechariah the son of Jeroboam reign over Israel--There was an interregnum from some unknown cause between the reign of Jeroboam and the accession of his son, which lasted, according to some, for ten or twelve years, according to others, for twenty-two years, or more. This prince pursued the religious policy of the calf-worship, and his reign was short, being abruptly terminated by the hand of violence. In his fate was fulfilled the prophecy addressed to Jehu (Kg2 10:30; also Hos 1:4), that his family would possess the throne of Israel for four generations; and accordingly Jehoahaz, Joash, Jehoram, and Zechariah were his successors--but there his dynasty terminated; and perhaps it was the public knowledge of this prediction that prompted the murderous design of Shallum.

David spake to the chief of the Levites to appoint . . . the singers with instruments--These eminent Levites were instructed to train the musicians and singers who were under them, for the solemn procession. The performers were ranged in three choirs or bands, and the names of the principal leaders are given (Ch1 15:17-18, Ch1 15:21), with the instruments respectively used by each. "Ben" (Ch1 15:18) is omitted (Ch1 15:20). Either it was used merely as a common noun, to intimate that Zechariah was the son of Jaaziel or Aziel, or Ben is the same as Azaziah [Ch1 15:21].

he appointed certain of the Levites to minister before the ark of the Lord--No sooner was the ark deposited in its tent than the Levites, who were to officiate in the choirs before it, entered upon their duties. A select number of the musicians were chosen for the service from the list (Ch1 15:19-21) of those who had taken a prominent part in the recent procession. The same arrangement was to be observed in their duties, now that the ark again was stationary; Asaph, with his associates, composing the first or principal company, played with cymbals; Zechariah and his colleagues, with whom were conjoined Jeiel and Obed-edom, forming the second company, used harps and similar instruments.

The particular account of these establishments is of little use to us now; but, when Ezra published it, it was of great use to direct their church affairs after their return from captivity into the old channel again. The title of this record we have v. 1 - These are the divisions of the sons of Aaron, not by which they divided one from another, or were at variance one with another (it is a pity there should ever be any such divisions among the sons of Israel, but especially among the sons of Aaron), but the distribution of them in order to the dividing of their work among themselves; it was a division which God made, and was made for him. 1. This distribution was made for the more regular discharge of the duties of their office. God was, and still is, the God of order, and not of confusion, particularly in the things of his worship. Number without order is but a clog and an occasion of tumult; but when every one has, and knows, and keeps, his place and work, the more the better. In the mystical body, every member has its use, for the good of the whole, Rom 12:4, Rom 12:5; Co1 12:12. 2. It was made by lot, that the disposal thereof might be of the Lord, and so all quarrels and contentions might be prevented, and no man could be charged with partiality, nor could any say that they had wrong done them. As God is the God or order, so he is the God of peace. Solomon says of the lot that it causeth contention to cease. 3. The lot was cast publicly, and with great solemnity, in the presence of the king, princes, and priests, that there might be no room for any fraudulent practices or the suspicion of them. The lot is an appeal to God, and ought to be managed with corresponding reverence and sincerity. Matthias was chosen to the apostleship by lot, with prayer (Act 1:24, Act 1:26), and I know not but it might be still used in faith in parallel cases, as an instituted ordinance. We have here the name of the public notary that was employed in writing the names, and drawing the lots, (Ch1 24:6): Shemaiah, one of the Levites. 4. What those priests were chosen to was to preside in the affairs of the sanctuary (Ch1 24:5), in their several courses and turns. That which was to be determined by the lot was only the precedency, not who should serve (for they chose all the chief men), but who should serve first, and who next, that every one might know his course, and attend in it. Of the twenty-four chief men of the priests sixteen were of the house of Eleazar and eight of Ithamar; for the house of Ithamar may well be supposed to have dwindled since the sentence passed on the family of Eli, who was of that house. The method of drawing the lots is intimated (Ch1 24:6), one chief household being taken for Eleazar, and one for Ithamar. The sixteen chief names of Eleazar were put in one urn, the eight for Ithamar in another, and they drew out of them alternately, as long as those for Ithamar lasted, and then out of those only for Eleazar, or two for Eleazar, and then one for Ithamar, throughout. 5. Among these twenty-four courses the eighth is that of Abijah or Abia (Ch1 24:10), which is mentioned (Luk 1:5) as the course which Zechariah was of, the father of John the Baptist, by which it appears that these courses which David now settled, though interrupted perhaps in the bad reigns and long broken off by the captivity, yet continued in succession till the destruction of the second temple by the Romans. And each course was called by the name of him in whom it was first founded, as the high priest is here called Aaron (Ch1 24:19), because succeeding in his dignity and power, though we read not of any of them that bore that name. Whoever was high priest must be reverenced and observed by the inferior priests as their father, as Aaron their father. Christ is high priest over the house of God, to whom all believers, being made priests, are to be in subjection.

We may well imagine the bad posture of affairs in Jerusalem during Athaliah's six years' usurpation, and may wonder that God permitted it and his people bore it so long; but after such a dark and tedious night the returning day in this revolution was the brighter and the more welcome. The continuance of David's seed and throne was what God had sworn by his holiness (Psa 89:35), and an interruption was no defeasance; the stream of government here runs again in the right channel. The instrument and chief manager of the restoration is Jehoiada, who appears to have been, 1. A man of great prudence, who reserved the young prince for so many years till he was fit to appear in public, and till the nation had grown weary of the usurper, who prepared his work beforehand, and then effected it with admirable secresy and expedition. When God has work to do he will qualify and animate men for it. 2. A man of great interest. The captains joined with him, Ch2 23:1. The Levites and the chief of the fathers of Israel came at his call to Jerusalem (Ch2 23:2) and were there ready to receive his orders. See what a command wisdom and virtue will give men. The Levites and all Judah did as Jehoiada commanded (Ch2 23:8), and, which is strange, all that were entrusted with the secret kept their own counsel till it was executed. Thus the words of the wise are heard in quiet, Ecc 9:17. 3. A man of great faith. It was not only common equity (much less his wife's relation to the royal family) that put him upon this undertaking, but a regard to the word of God, and the divine entail of the crown (Ch2 23:3): The king's son shall reign, must reign, as the Lord hath said. His eye to the promise, and dependence upon that, added a great deal of glory to this undertaking. 4. A man of great religion. This matter was to be done in the temple, which might occasion some breach of rule, and the necessity of the case might be thought to excuse it; but he gave special order that none of the people should come into the house of the Lord, but the priests and Levites only, who were holy, upon pain of death, Ch2 23:6, Ch2 23:7. Never let sacred things be profaned, no, not for the support of civil rights. 5. A man of great resolution. When he had undertaken this business he went through with it, brought out the king, crowned him, and gave him the testimony, Ch2 23:11. He ventured his head, but it was in a good cause, and therefore he went on boldly. It is here said that his sons joined with him in anointing the young king. One of them, it is likely, was that Zechariah whom Joash afterwards put to death for reproving him (Ch2 24:20), which was so much the more ungrateful because he bore a willing part in anointing him.

We have here a sad account of the degeneracy and apostasy of Joash. God had done great things for him; he had done something for God; but now he proved ungrateful to his God and false to the engagements he had laid himself under to him. How has the gold become dim, and the most fine gold changed! Here we find, I. The occasions of his apostasy. When he did that which was right it was not with a perfect heart. He never was sincere, never acted from principle, but in compliance to Jehoiada, who had helped him to the crown, and because he had been protected in the temple and rose upon the ruins of idolatry; and therefore, when the wind turned, he turned with it. 1. His good counsellor left him, and was by death removed from him. It was a mercy to him and his kingdom that Jehoiada lived so long-130 years (Ch2 24:15), by which it appears that he was born in Solomon's time, and had lived six entire reigns before this. It was an encouragement to him to go on in that good way which Jehoiada had trained him up in to see what honour was done to Jehoiada at his death: They buried him among the kings, with this honourable encomium (perhaps it was part of the inscription on his grave-stone), that he had done good in Israel. Judah is called Israel, because, the other tribes having revolted from God, they only were Israelites indeed. Note, It is the greatest honour to do good in our generations, and those who do that which is good shall have praise of the same. He had done good towards God; not that any man's goodness can extend unto him, but he had done good towards his house, in reviving the temple service, Ch2 23:8. Note, Those do the greatest good to their country that lay out themselves in their places to promote religion. Well, Jehoiada finished his course with honour; but the little religion that Joash had was all buried in his grave, and, after his death, both king and kingdom miserably degenerated. See how much one head may sustain, and what a great judgment to any prince or people the death of godly, zealous, useful men is. See how necessary it is that, as our Saviour speaks, we have salt in ourselves, that we act in religion from an inward principle, which will carry us on through all changes. Then the loss of a parent, a minister, a friend, will not involve the loss of our religion. 2. Bad counsellors got about him, insinuated themselves into his affections, wheedled him, flattered him, made obeisance to him, and, instead of condoling, congratulated him upon the death of his old tutor, as his release from the discipline he had been so long under, unworthy a man, a king. They tell him he must be priest-ridden no longer, he is now discharged from grave lessons and restraints, he may do as he pleases: and (would you think it?) the princes of Judah were the men that were so industrious to debauch him, Ch2 24:17. His father and grandfather were corrupted by the house of Ahab, from whom no better could be expected. But that the princes of Judah should be seducers to their king was very sad. But those that incline to the counsels of the ungodly will never want ungodly counsellors. They made obeisance to the king, flattered him into an opinion of his absolute power, promised to stand by him in making his royal will and pleasure pass for a law, any divine precept or institution to the contrary in any wise notwithstanding. And he hearkened to them: their discourse pleased him, and was more agreeable than Jehoiada's dictates used to be. Princes and inferior people have been many a time thus flattered into their ruin by those who have promised them liberty and dignity, but who have really brought them into the greatest servitude and disgrace. II. The apostasy itself: They left the house of God, and served groves and idols, Ch2 24:18. The princes, it is likely, had a request to the king, which they tell him they durst not offer while Jehoiada lived; but now they hope it will give no offence: it is that they may set up the groves and idols again which were thrown down in the beginning of his reign, for they hate to be always confined to the dull old-fashioned service of the temple. And he not only gave them leave to do it themselves, but he joined with them. The king and princes, who, a little while ago, were repairing the temple, now forsook the temple; those who had pulled down groves and idols now themselves served them. So inconstant a thing is man and so little confidence is to be put in him! III. The aggravations of this apostasy and the additions of guilt to it. God sent prophets to them (Ch2 24:19) to reprove them for their wickedness, and to tell them what would be in the end thereof, and so to bring them again unto the Lord. It is the work of ministers to bring people, not to themselves, but to God - to bring those again to him who have gone a whoring from him. In the most degenerate times God left not himself without witness; though they had dealt very disingenuously with God, yet he sent prophets to them to convince and instruct them, and to assure them that they should find favour with him if yet they would return; for he would rather sinners should turn and live than go on and die, and those that perish shall be left inexcusable. The prophets did their part: they testified against them; but, few or none received their testimony. 1. They slighted all the prophets; they would not give ear, were so strangely wedded to their idols that no reproofs, warnings, threatenings, nor any of the various methods which the prophets took to convince them would reclaim them. Few would hear them, fewer would heed them, but fewest of all would believe them or be governed by them. 2. They slew one of the most eminent, Zechariah the son of Jehoiada, and perhaps others. Concerning him observe, (1.) The message which he delivered to them in the name of God, Ch2 24:20. The people were assembled in the court of the temple (for they had not quite left it), probably on occasion of some solemn feast, when this Zechariah, being filled with the spirit of prophecy, and known (it is likely) to be a prophet, stood up in some of the desks that were in the court of the priests, and very plainly, but without any provoking language, told the people of their sin and what would be the consequences of it. He did not impeach any particular persons, nor predict any particular judgments, as sometimes the prophets did, but as inoffensively as possible reminded them of what was written in the law. Let them but look into their Bibles, and there they would find, [1.] The precept they broke: "You transgress the commandments of the Lord, you know you do so, in serving groves and idols: and why will you so offend God and wrong yourselves?" [2.] The penalty they incurred: "You know, if the word of God be true, you cannot prosper in this evil way; never expect to do ill and fare well. Nay, you find already that because you have forsaken the Lord he hath forsaken you, as he told you he would," Deu 29:25; Deu 31:16, Deu 31:17. This is the work of ministers, by the word of God, as a lamp and a light, to expose the sin of men and expound the providences of God. (2.) The barbarous treatment they gave him for his kindness and faithfulness in delivering this message to them, Ch2 24:21. By the conspiracy of the princes, or some of their party, and by the commandment of the king, who thought himself affronted by this fair warning, they stoned him to death immediately, not under colour of law, accusing him as a blasphemer, a traitor, or a false prophet, but in a popular tumult, in the court of the house of the Lord - as horrid a piece of wickedness as perhaps any we read of in all the history of the kings. The person was sacred - a priest, the place sacred - the court of the temple (the inner court, between the porch and the altar), the message yet more sacred, and we have reason to think that they knew it came from the spirit of prophecy. The reproof was just, the warning fair, both backed with scripture, and the delivery very gentle and tender; and yet so impudently and daringly do they defy God himself that nothing less than the blood of the prophet can satisfy their indignation at the prophecy. Be astonished, O heavens! at this, and tremble, O earth! that ever such villany should be committed by men, by Israelites, in contempt and violation of every thing that is just, honourable, and sacred - that a king, a king in covenant with God, should command the murder of one whom it was his office to protect and countenance! The Jews say there were seven transgressions in this; for they killed a priest, a prophet, a judge, they shed innocent blood, and polluted the court of the temple, the sabbath, and the day of expiation: for on that day, their tradition says, this happened. (3.) The aggravation of this sin, that this Zechariah, who suffered martyrdom for his faithfulness to God and his country, was the son of Jehoiada, who had done so much good in Israel, and particularly had been as a father to Joash, Ch2 24:22. The affront done by it to God, and the contempt put on religion, are not so particularly taken notice of as the ingratitude there was in it to the memory of Jehoiada. He remembered not the kindness of the father, but slew the son for doing his duty, and what the father would have done if he had been there. Call a man ungrateful, and you can call him no worse. (4.) The dying martyr's prophetic imprecation of vengeance upon his murderers: The Lord look upon it, and require it! This came not from a spirit of revenge, but a spirit of prophecy: He will require it. This would be the continual cry of the blood they shed, as Abel's blood cried against Cain: "Let the God to whom vengeance belongs demand blood for blood. He will do it, for he is righteous." This precious blood was quickly reckoned for in the judgments that came upon this apostate prince; it came into the account afterwards in the destruction of Jerusalem by the Chaldeans - their misusing the prophets was that which brought upon them ruin without remedy (Ch2 36:16); nay, our Saviour makes the persecutors of him and his gospel answerable for the blood of this Zechariah; so loud, so long, does the blood of the martyrs cry. See Mat 23:35. Such as this is the cry of the souls under the altar (Rev 6:10), How long ere thou avenge our blood? For it shall not always go unrevenged. IV. The judgments of God which came upon Joash for this aggravated wickedness of his. 1. A small army of Syrians made themselves masters of Jerusalem, destroyed the princes, plundered the city, and sent the spoil of it to Damascus, Ch2 24:23, Ch2 24:24. God's people, while they kept in with God, had often been conquerors when the enemy had the advantage of the greater number; but now, on the contrary, an inconsiderable handful of Syrians routed a very great host of Israelites, because they had forsaken the Lord God of their fathers, and then they were not only put upon the level with their enemies, but opposed them with the utmost disadvantage; for their God not only departed from them, but turned to be their enemy and fought against them. The Syrians were employed as instruments in God's hand to execute judgments against Joash, though they little thought so, Isa 10:6, Isa 10:7, and see Deu 32:30. 2. God smote him with great diseases, of body, or mind, or both, either like his grandfather (Ch2 21:18), or, like Saul, an evil spirit from God troubling him. While he was plagued with the Syrians he thought that, if he could but get clear of them, he should do well enough. But, before they departed from him, God smote him with diseases. If vengeance pursue men, the end of one trouble will but be the beginning of another. 3. His own servants conspired against him. Perhaps he began to hope his disease would be cured - he was but a middle-aged man and might recover it; but he that cometh up out of the pit shall fall into the snare. When he thought he should escape death by sickness he met it by the sword. They slew him in his bed for the blood of the sons of Jehoiada, by which it should seem that he did not only slay Zechariah, but others of the sons of Jehoiada for his sake. Perhaps those that slew him intended to take vengeance for that blood; but, whether they did or not, this was what God intended in permitting them to slay him. Those that drink the blood of the saints shall have their own blood given them to drink, for they are worthy. The regicides are here named (Ch2 24:26), and it is observable that the mothers of them both were foreigners, one an Ammonitess and the other a Moabitess. The idolatrous kings, it is likely, countenanced those marriages which the law prohibited for the prevention of idolatry; and see how they resulted in their own destruction. 4. His people would not bury him in the sepulchres of the kings because he had stained his honour by his mal-administration. Let him not be written with the righteous, Psa 69:28. These judgments are called the burdens laid upon him (Ch2 24:27), for the wrath of God is a heavy burden, too heavy for any man to bear. Or it may be meant of the threatenings denounced against him by the prophets, for those are called burdens. Usually God sets some special marks of his displeasure upon apostates in this life, for warning to all to remember Lot's wife.

the Spirit of God came upon Zechariah the son of Jehoiada--probably a younger son, for his name does not occur in the list of Aaron's successors (1Ch. 6:4-47). stood above the people--Being of the priestly order, he spoke from the inner court, which was considerably higher than that of the people. and said unto them, Thus saith God, Why transgress ye the commandments of the Lord, that ye cannot prosper, &c.--His near relationship to the king might have created a feeling of delicacy and reluctance to interfere; but at length he, too, was prompted by an irresistible impulse to protest against the prevailing impiety. The bold freedom and energy of [Zechariah's] remonstrance, as well as his denunciation of the national calamities that would certainly follow, were most unpalatable to the king; while they so roused the fierce passions of the multitude that a band of miscreants, at the secret instigation of Joash, stoned him to death. This deed of violence involved complicated criminality on the part of the king. It was a horrid outrage on a prophet of the Lord--base ingratitude to a family who had preserved his life--atrocious treatment of a true Hebrew patriot--an illegal and unrighteous exercise of his power and authority as a king.

Here is, I. The revolt of Amaziah from the God of Israel to the gods of the Edomites. Egregious folly! Ahaz worshipped the gods of those that had conquered him, for which he had some little colour, Ch2 28:23. But to worship the gods of those whom he had conquered, who could not protect their own worshippers, was the greatest absurdity that could be. What did he see in the gods of the children of Seir that could tempt him to set them up for his gods and bow himself down before them? Ch2 25:14. If he had cast the idols down from the rock and broken them to pieces, instead of the prisoners, he would have manifested more of the piety as well as more of the pity of an Israelite; but perhaps for that barbarous inhumanity he was given up to this ridiculous idolatry. II. The reproof which God sent to him, by a prophet, for this sin. The anger of the Lord was kindled against him, and justly; yet, before he sent to destroy him, he sent to convince and reclaim him, and so to prevent his destruction. The prophet reasoned with him very fairly and very mildly: Why hast thou sought the favour of those gods which could not deliver their own people? Ch2 25:15. If men would but duly consider the inability of all those things to help them to which they have recourse when they forsake God, they would not be such enemies to themselves. III. The check he gave to the reprover, Ch2 25:16. He could say nothing in excuse of his own folly; the reproof was too just to be answered. But he fell into a passion with the reprover. 1. He taunted him as saucy and impertinent, and meddling with that which did not belong to him: Art thou made of the king's counsel? Could not a man speak reasonably to him, but he must be upbraided as usurping the place of a privy-counsellor? But, as a prophet, he really was made of the king's counsel by the King of kings, in duty to whom the king was bound not only to hear, but to ask and take his counsel. 2. He silenced him, bade him forbear and say not a word more to him. He said to the seer, See not, Isa 30:10. Men would gladly have their prophets thus under their girdles, as we say, to speak just when and what they would have them speak, and not otherwise. 3. He threatened him: "Why shouldst thou be smitten? It is at thy peril if thou sayest a word more of this matter." He seems to remind him of Zechariah's fate in the last reign, who was put to death for making bold with the king; and bids him take warning by him. Thus he justifies the killing of that prophet by menacing this, and so, in effect, makes himself guilty of the blood of both. He had hearkened to the prophet who ordered him to send back the army of Israel, and was ruled by him, though he contradicted his politics and lost him 100 talents, Ch2 25:10. But this prophet, who dissuaded him from worshipping the gods of the Edomites, he ran upon with an unaccountable rage, which must be attributed to the witchcraft of idolatry. He was easily persuaded to part with his talents of silver, but by no means with his gods of silver. IV. The doom which the prophet passed upon him for this. He had more to say to him by way of instruction and advice; but, finding him obstinate in his iniquity, he forbore. He is joined to idols; let him alone, Hos 4:17. Miserable is the condition of that man with whom the blessed Spirit, by ministers and conscience, forbears to strive, Gen 6:3. And both the reprovers in the gate and that in the bosom, if long brow-beaten and baffled, will at length forbear. So I gave them up to their own hearts' lusts. The secure sinner perhaps values himself upon it as a noble and happy achievement to have silenced his reprovers and monitors, and to get clear of them; but what comes of it? "I know that God has determined to destroy thee; it is a plain indication that thou art marked for ruin that thou hast done this, and hast not hearkened to my counsel." Those that are deaf to reproof are ripening apace for destruction, Pro 29:1.

We have here an account of two things concerning Uzziah: - I. His piety. In this he was not very eminent or zealous; yet he did that which was right in the sight of the Lord. He kept up the pure worship of the true God as his father did, and was better than his father, inasmuch as we have no reason to think he ever worshipped idols as his father did, no, not in his latter days, when his heart was lifted up. It is said (Ch2 26:5), He sought God in the days of Zechariah, who, some think, was the son of the Zechariah whom his grandfather Joash slew. This Zechariah was one that had understanding in the visions of God, either the visions which he himself was favoured with or the visions of the preceding prophets. He was well versed in prophecy, and conversed much with the upper world, was an intelligent, devout, good man; and, it seems, had great influence with Uzziah. Happy are the great men who have such about them and are willing to be advised by them; but unhappy those who seek God only while they have such with them and have not a principle in themselves to bear them out to the end. II. His prosperity. 1. In general, as long as he sought the Lord, and minded religion, God made him to prosper. Note, (1.) Those only prosper whom God makes to prosper; for prosperity is his gift. (2.) Religion and piety are very friendly to outward prosperity. Many have found and owned this, that as long as they sought the Lord and kept close to their duty they prospered; but since they forsook God every thing has gone cross. 2. Here are several particular instances of his prosperity: - (1.) His success in his wars: God helped him (Ch2 26:7), and then he triumphed over the Philistines (those old enemies of God's people), demolished the fortifications of their cities, and put garrisons of his own among them, Ch2 26:6. He obliged the Ammonites to pay him tribute, Ch2 26:8. He made all quiet about him, and kept them in awe. (2.) The greatness of his fame and reputation. His name was celebrated throughout all the neighbouring countries (Ch2 26:8) and it was a good name, a name for good things with God and good people. This is true fame, and makes a man truly honourable. (3.) His buildings. While he acted offensively abroad, he did not neglect the defence of his kingdom at home, but built towers in Jerusalem and fortified them, Ch2 26:9. Much of the wall of Jerusalem was in his father's time broken down, particularly at the corner gate. But his best fortification of Jerusalem was his close adherence to the worship of God: if his father had not forsaken this the wall of Jerusalem would not have been broken down. While he fortified the city, he did not forget the country, but built towers in the desert too (Ch2 26:10), to protect the country people from the inroads of the plunderers, bands of whom sometimes alarmed them and plundered them, as Ch2 21:16. (4.) His husbandry. He dealt much in cattle and corn, employed many hands, and got much wealth by his dealing; for he took a pleasure in it: he loved husbandry (Ch2 21:10), and probably did himself inspect his affairs in the country, which was no disparagement to him, but an advantage, as it encouraged industry among his subjects. It is an honour to the husbandman's calling that one of the most illustrious princes of the house of David followed it and loved it. He was not one of those that delight in war, nor did he addict himself to sport and pleasure, but delighted in the innocent and quiet employments of the husbandman. (5.) His standing armies. He had, as it should seem, two military establishments. [1.] A host of fighting men that were to make excursions abroad. These went out to war by bands, Ch2 21:11. They fetched in spoil from the neighbouring countries by way of reprisal for the depredations they had so often made upon Judah, [2.] Another army for guards and garrisons, that were ready to defend the country in case it should be invaded, Ch2 21:12, Ch2 21:13. So great were their number and valour that they made war with mighty power; no enemy durst face them, or, at least, could stand before them. Men unarmed can do little in war. Uzziah therefore furnished himself with a great armoury, whence his soldiers were supplied with arms offensive and defensive (Ch2 21:14), spears, bows, and slings, shields, helmets, and habergeons: swords are not mentioned, because it is probable that every man had a sword of his own, which he wore constantly. Engines were invented, in his time, for annoying besiegers with darts and stones shot from the towers and bulwarks, Ch2 21:15. What a pity it is that the wars and fightings which come from men's lusts have made it necessary for cunning men to employ their skill in inventing instruments of death.

his princes--These gave to the priests and Levites; as those of Hezekiah's princes (Ch2 30:24). They were ecclesiastical princes; namely, Hilkiah the high priest (Ch2 34:9). Zechariah, probably the second priest of the Eleazar (Kg2 16:18), and Jehiel, of the Ithamar line. And as the Levitical tribes were not yet sufficiently provided (Ch2 35:9), some of their eminent brethren who had been distinguished in Hezekiah's time (Ch2 31:12-15), gave a large additional contribution for the use of the Levites exclusively.

Some reckon that the building of the temple was suspended for only nine years; I am willing to believe that fifteen years were the utmost. During this time they had an altar and a tabernacle, which no doubt they made use of. When we cannot do what we would we must do what we can in the service of God, and be sorry we can do no better. But the counsellors that were hired to hinder the work (Ezr 4:5) told them, and perhaps with a pretence to inspiration, that the time had not come for the building of the temple (Hag 1:2), urging that it was long ere the time came for the building of Solomon's temple; and thus the people were made easy in their own ceiled houses, while God's house lay waste. Now here we are told how life was put into that good cause which seemed to lie dead. I. They had two good ministers, who, in God's name, earnestly persuaded them to put the wheel of business in motion again. Observe, 1. Who these ministers were, namely, the prophets Haggai and Zechariah, who both began to prophesy in the second year of Darius, as appears, Hag 1:1; Zac 1:1. Note, (1.) The temple of God among men is to be built by prophecy, not by secular force (that often hinders it, but seldom furthers it), but by the word of God. As the weapons of our warfare, so the instruments of our building, are not carnal, but spiritual, and they are the ministers of the gospel that are the master-builders. (2.) It is the business of God's prophets to stir up God's people to that which is good, and to help them in it, to strengthen their hands, and, by suitable considerations fetched from the word of God, to quicken them to their duty and encourage them in it. (3.) It is a sign that God has mercy in store for a people when he raises up prophets among them to be their helpers in the way and work of God, their guides, overseers, and rulers. 2. To whom they were sent. They prophesied unto the Jews (for, as to them pertained the giving of the law, so also the gift of prophecy, and therefore they are called the children of the prophets, Act 3:25, because they were educated under their tuition and instruction), even unto them, upon them, even upon them (so it is in the original), as Ezekiel prophesied upon the dry bones, that they might live, Eze 37:4. They prophesied against them (so bishop Patrick), for they reproved them because they did not build the temple. The word of God, if it be not received now as a testimony to us, will be received now as a testimony to us, will be received another day as a testimony against us, and will judge us. 3. Who sent them. They prophesied in the name, or (as some read it) in the cause, or for the sake, of the God of Israel; they spoke by commission from him, and argued from his authority over them, his interest in them, and the concern of his glory among them. II. They had two good magistrates, who were forward and active in this work. Zerubbabel their chief prince, and Jeshua their chief priest, Ezr 5:2. Those that are in places of dignity and power ought with their dignity to put honour upon and with their power to put life into every good work: thus it becomes those that preceded, and those that preside, with an exemplary care and zeal to fulfil all righteousness and to go before in a good work. These great men thought it no disparagement to them, but a happiness, to be taught and prescribed to by the prophets of the Lord, and were glad of their help in reviving this good work. Read the first chapter of the prophecy of Haggai here (for that is the best comment on these two verses) and see what great things God does by his word, which he magnifies above all his name, and by his Spirit working with it.

Here we have, I. The Jews' enemies made their friends. When they received this order from the king they came with as much haste to encourage and assist the work as their predecessors had done to put a stop to it, Ezr 4:23. What the king ordered they did, and, because they would not be thought to do it with reluctance, they did it speedily, Ezr 6:13. The king's moderation made them, contrary to their own inclination, moderate too. II. The building of the temple carried on, and finished in a little time, Ezr 6:14, Ezr 6:15. Now the elders of the Jews built with cheerfulness. For aught I know, the elders themselves laboured at it with their own hands; and, if they did, it was no disparagement to their eldership, but an encouragement to the other workmen. 1. They found themselves bound to it by the commandment of the God of Israel, who had given them power that they might use it in his service. 2. They found themselves shamed into it by the commandment of the heathen kings, Cyrus formerly, Darius now, and Artaxerxes some time after. Can the elders of the Jews be remiss in this good work when these foreign princes appear so warm in it? Shall native Israelites grudge their pains and care about this building when strangers grudge not to be at the expense of it? 3. They found themselves encouraged in it by the prophesying of Haggai and Zechariah, who, it is likely, represented to them (as bishop Patrick suggests) the wonderful goodness of God in inclining the heart of the king of Persia to favour them thus. And now the work went on so prosperously that, in four hears' time, it was brought to perfection. As for God, his work is perfect. The gospel church, that spiritual temple, is long in the building, but it will be finished at last, when the mystical body is completed. Every believer is a living temple, building up himself in his most holy faith. Much opposition is given to this work by Satan and our own corruptions. We trifle, and proceed in it with many stops and pauses; but he that has begun the good work will see it performed, and will bring forth judgment unto victory. Spirits of just men will be made perfect. III. The dedication of the temple. When it was built, being designed only for sacred uses, they showed by an example how it should be used, which (says bishop Patrick) is the proper sense of the word dedicate. They entered upon it with solemnity and probably with a public declaration of the separating of it from common uses and the surrender of it to the honour of God, to be employed in his worship. 1. The persons employed in this service were not only the priests and Levites who officiated, but the children of Israel, some of each of the twelve tribes, though Judah and Benjamin were the chief, and the rest of the children of the captivity or transportation, which intimates that there were many besides the children of Israel, of other nations, who transported themselves with them, and became proselytes to their religion, unless we read it, even the remnant of the children of the captivity, and then, we may suppose, notice is hereby taken of their mean and afflicted condition, because the consideration of that helped to make them devout and serious in this and other religious exercises. A sad change! The children of Israel have become children of the captivity, and there appears but a remnant of them, according to that prediction (Isa 7:3), Shear-jashub - The remnant shall return. 2. The sacrifices that were offered upon this occasion were bullocks, rams, and lambs (Ezr 6:17), for burnt-offerings and peace-offerings; not to be compared, in number, with what had been offered at the dedication of Solomon's temple, but, being according to their present ability, they were accepted, for, after a great trial of affliction, the abundance of their joy, and their deep poverty, abounded to the riches of their liberality, Co2 8:2. These hundreds were more to them than Solomon's thousands were to him. But, besides these, they offered twelve he-goats for sin-offerings, one for every tribe, to make atonement for their sins, which they looked upon as necessary in order to the acceptance of their services. Thus, by getting iniquity taken away, they would free themselves from that which had been the sting of their late troubles, and which, if not removed, would be a worm at the root of their present comforts. 3. This service was performed with joy. They were all glad to see the temple built and the concerns of it in so good a posture. Let us learn to welcome holy ordinances with joy and attend on them with pleasure. Let us serve the Lord with gladness. Whatever we dedicate to God, let it be done with joy that he will please to accept of it. 4. When they dedicated the house they settled the household. Small comfort could they have in the temple without the temple service, and therefore they set the priests in their divisions and the Levites in their courses, Ezr 6:18. Having set up the worship of God in this dedication, they took care to keep it up, and made the book of Moses their rule, to which they had an eye in this establishment. Though the temple service could not now be performed with so much pomp and plenty as formerly, because of their poverty, yet perhaps it was performed with as much purity and close adherence to the divine institution as ever, which was the true glory of it. No beauty like the beauty of holiness. IV. The celebration of the passover in the newly-erected temple. Now that they were newly delivered out of their bondage in Babylon it was seasonable to commemorate their deliverance out of their bondage in Egypt. Fresh mercies should put us in mind of former mercies. We may suppose that they had kept the passover, after a sort, every year since their return, for they had an altar and a tabernacle. But they were liable to frequent disturbances from their enemies, were straitened for room, and had not conveniences about them, so that they could not do it with due solemnity till the temple was built; and now they made a joyful festival of it, it falling out in the next month after the temple was finished and dedicated, Ezr 6:19. Notice is here taken, 1. Of the purity of the priests and Levites that killed the passover, Ezr 6:20. In Hezekiah's time the priests were many of them under blame for not purifying themselves. But now it is observed, to their praise, that they were purified together, as one man (so the word is); they were unanimous both in their resolutions and in their endeavours to make and keep themselves ceremonially clean for this solemnity; they joined together in their preparations, that they might help one another, so that all of them were pure, to a man. The purity of ministers adds much to the beauty of their ministrations; so does their unity. 2. Of the proselytes that communicated with them in this ordinance: All such as had separated themselves unto them, had left their country and the superstitions of it and cast in their lot with the Israel of God, and had turned from the filthiness of the heathen of the land, both their idolatries and immoralities, to seek the Lord God of Israel as their God, did eat the passover. See how the proselytes, the converts, are described. They separated themselves from the filthiness of sin and fellowship with sinners, joined themselves with the Israel of God in conformity and communion, and set themselves to seek the God of Israel; and those that do so in sincerity, though strangers and foreigners, are welcome to eat of the gospel feast, as fellow-citizens with the saints and of the household of God. 3. Of the great pleasure and satisfaction wherewith they kept the feast of unleavened bread, Ezr 6:22. The Lord had made them joyful, had given them both cause to rejoice and hearts to rejoice. It was now about twenty years since the foundation of this temple was laid, and we may suppose the old men that then wept at the remembrance of the first temple were most of them dead by this time, so that now there were no tears mingled with their joys. Those that are, upon good grounds, joyful, have therefore reason to be thankful, because it is God that makes them to rejoice. He is the fountain whence all the streams of our joy flow. God has promised to all those who take hold of his covenant that he will make them joyful in his house of prayer. The particular occasion they had for joy at this time was that God had turned the heart of the emperor to them, to strengthen their hands. If those that have been, or who we feared would have been, against us, prove to be for us, we may rejoice in it as a token for good, that our ways please the Lord (Pro 16:7), and he must have the glory of it.

GRACIOUS COMMISSION OF ARTAXERXES. (Ezra 7:11-26) this is the copy of the letter that the king Artaxerxes gave--The measure which this document authorized, and the remarkable interest in the Jews displayed in it, were most probably owing to the influence of Esther, who is thought to have been raised to the high position of queen a few months previous to the departure of Ezra [HALES]. According to others, who adopt a different chronology, it was more probably pressed upon the attention of the Persian court by Ezra, who, like Daniel, showed the prophecies to the king; or by some leading Jews on his accession, who, seeing the unsettled and disordered state of the colony after the deaths of Zerubbabel, Jeshua, Haggai, and Zechariah, recommended the appointment of a commission to reform abuses, suppress disorder, and enforce the observance of the law.

I will . . . command--The parable is partly dropped and Jehovah, as in Isa 5:7, is implied to be the Owner: for He alone, not an ordinary husbandman (Mat 21:43; Luk 17:22), could give such a "command." no rain--antitypically, the heaven-sent teachings of the prophets (Amo 8:11). Not accomplished in the Babylonish captivity; for Jeremiah, Ezekiel, Daniel, Haggai, and Zechariah prophesied during or after it. But in gospel times.

I took--rather, "The Lord said to me, that I should take," &c. [MAURER]. Uriah--an accomplice of Ahaz in idolatry, and therefore a witness not likely to assist the prophet of God in getting up a prophecy after the event (Kg2 16:10). The witnesses were in order that when the event should come, they might testify that the tablet containing the prophecy had been inscribed with it at the time that it professed. Zechariah-- (Ch2 29:13).

Bind up . . . seal--What Isaiah had before briefly noted by inscribing Maher-shalal-hash-baz in a tablet, fixed up in some public place, he afterwards wrote out more in detail in a parchment roll (Isa 30:8); this he is now to seal up, not merely in order that nothing may be added to, or taken from it, as being complete, but to imply that it relates to distant events, and is therefore to be a sealed and not understood testimony (Isa 6:9-10), except in part among God's "disciples," that is, those who "sanctify the Lord" by obedient trust (Psa 25:14). Subsequent revelations would afterwards clear up what now was dark. So the Apocalypse explains what in Daniel was left unexplained (compare Dan 8:26; Dan 12:9). "The words are closed up and sealed till the time of the end"; but Rev 22:10, "Seal not the sayings of the prophecy . . . for the time is at hand" (compare Rev 5:1, Rev 5:5, Rev 5:9), testimony--attested by Uriah and Zechariah (Isa 8:2). law--the revelation just given, having the force of a law. disciples--not as MAURER, Uriah and Zechariah (compare Joh 7:17; Joh 15:15).

Here is, I. Pashur's unjust displeasure against Jeremiah, and the fruits of that displeasure, Jer 20:1, Jer 20:2. This Pashur was a priest, and therefore, one would think, should have protected Jeremiah, who was of his own order, a priest too, and the more because he was a prophet of the Lord, whose interests the priests, his ministers, ought to consult. But this priest was a persecutor of him whom he should have patronized. He was the son of Immer; that is, he was of the sixteenth course of the priests, of which Immer, when these courses were first settled by David, was father (Ch1 24:14), as Zechariah was of the order of Abiah, Luk 1:5. Thus this Pashur is distinguished from another of the same name mentioned Jer 21:1, who was of the fifth course. This Pashur was chief governor in the temple; perhaps he was only so pro tempore - for a short period, the course he was head of being now in waiting, or he was suffragan to the high priest, or perhaps captain of the temple or of the guards about it. Act 4:1. This was Jeremiah's great enemy. The greatest malignity to God's prophets was found among those that professed sanctity and concern for God and the church. We cannot suppose that Pashur was one of those ancients of the priests that went with Jeremiah to the valley of Tophet to hear him prophesy, unless it were with a malicious design to take advantage against him; but, when he came into the courts of the Lord's house, it is probable that he was himself a witness of what he said, and so it may be read (Jer 20:1), He heard Jeremiah prophesying these things. As we read it, the information was brought to him by others, whose examinations he took: He heard that Jeremiah prophesied these things, and could not bear it, especially that he should dare to preach in the courts of the Lord's house, where he was chief governor, without his leave. When power in the church is abused, it is the most dangerous power that can be employed against it. Being incensed at Jeremiah, 1. He smote him, struck him with his hand or staff of authority. Perhaps it was a blow intended only to disgrace him, like that which the high priest ordered to be given to Paul (Act 23:2), he struck him on the mouth, and bade him hold his prating. Or perhaps he gave him many blows intended to hurt him; he beat him severely, as a malefactor. It is charged upon the husbandmen (Mat 21:35) that they beat the servants. The method of proceeding here was illegal; the high priest, and the rest of the priests, ought to have been consulted, Jeremiah's credentials examined, and the matter enquired into, whether he had an authority to say what he said. But these rules of justice are set aside and despised, as mere formalities; right or wrong, Jeremiah must be run down. The enemies of piety would never suffer themselves to be bound by the laws of equity. 2. He put him in the stocks. Some make it only a place of confinement; he imprisoned him. It rather seems to be an instrument of closer restraint, and intended to put him both to pain and shame. Some think it was a pillory for his neck and arms; others (as we) a pair of stocks for his legs: whatever engine it was, he continued in it all night, and in a public place too, in the high gate of Benjamin, which was in, or by, the house of the Lord, probably a gate through which they passed between the city and the temple. Pashur intended thus to chastise him, that he might deter him from prophesying; and thus to expose him to contempt and render him odious, that he might not be regarded if he did prophesy. Thus have the best men met with the worst treatment from this ungracious ungrateful world; and the greatest blessings of their age have been counted as the off-scouring of all things. Would it not raise a pious indignation to see such a man as Pashur upon the bench and such a man as Jeremiah in the stocks? It is well that there is another life after this, when persons and things will appear with another face. II. God's just displeasure against Pashur, and the tokens of it. On the morrow Pashur gave Jeremiah his discharge, brought him out of the stocks (Jer 20:3); it is probable that he continued him there, in little-ease, as long as was usual to continue any in that punishment. And now Jeremiah has a message from God to him. We do not find that, when Pashur put Jeremiah in the stocks, the latter gave him any check for which he did; he appears to have quietly and silently submitted to the abuse; when he suffered, he threatened not. But, when he brought him out of the stocks, then God put a word into the prophet's mouth, which would awaken his conscience, if he had any. For, when the prophet of the Lord was bound, the word of the Lord was not. What can we think Pashur aimed at in smiting and abusing Jeremiah? Whatever it is, we shall see by what God says to him that he is disappointed. 1. Did he aim to establish himself, and make himself easy, by silencing one that told him of his faults and would be likely to lessen his reputation with the people? He shall not gain this point; for, (1.) Though the prophet should be silent, his own conscience shall fly in his face and make him always uneasy. To confirm this he shall have a name given him, Magor-missabib - Terror round about, or Fear on every side. God himself shall give him this name, whose calling him so will make him so. It seems to be a proverbial expression, bespeaking a man not only in distress but in despair, not only in danger on every side (that a man may be and yet by faith may be in no terror, as David, Psa 3:6, Psa 27:3), but in fear on every side, and that a man may be when there appears no danger. The wicked flee when no man pursues, are in great gear where no fear is. This shall be Pashur's case (Jer 20:4): "Behold, I will make thee a terror to thyself; that is, thou shalt be subject to continual frights, and thy own fancy and imagination shall create thee a constant uneasiness." Note, God can make the most daring sinner a terror to himself, and will find out a way to frighten those that frighten his people from doing their duty. And those that will not hear of their faults from God's prophets, that are reprovers in the gate, shall be made to hear of them from conscience, which is a reprover in their own bosoms that will not be daunted nor silenced. And miserable is the man that is thus made a terror to himself. Yet this is not all; some are very much a terror to themselves, but they conceal it and seem to others to be pleasant; but, "I will make thee a terror to all thy friends; thou shalt, upon all occasions, express thyself with so much horror and amazement that all thy friends shall be afraid of conversing with thee and shall choose to stand aloof from thy torment." Persons in deep melancholy and distraction are a terror to themselves and all about them, which is a good reason why we should be very thankful, so long as God continues to us the use of our reason and the peace of our consciences. (2.) His friends, whom he put a confidence in and perhaps studied to oblige in what he did against Jeremiah, shall all fail him. God does not presently strike him dead for what he did against Jeremiah, but lets him live miserably, like Cain in the land of shaking, in such a continual consternation that wherever he goes he shall be a monument of divine justice; and, when it is asked, "What makes this man in such a continual terror?" it shall be answered, "It is God's hand upon him for putting Jeremiah in the stocks." His friends, who should encourage him, shall all be cut off; they shall fall by the sword of the enemy, and his eyes shall behold it, which dreadful sight shall increase his terror. (3.) He shall find, in the issue, that his terror is not causeless, but that divine vengeance is waiting for him (Jer 20:6); he and his family shall go into captivity, even to Babylon; he shall neither die before the evil comes, as Josiah, nor live to survive it, as some did, but he shall die a captive, and shall in effect be buried in his chains, he and all his friends. Thus far is the doom of Pashur. Let persecutors read it, and tremble; tremble to repentance before they be made to tremble to their ruin. 2. Did he aim to keep the people easy, to prevent the destruction that Jeremiah prophesied of, and by sinking his reputation to make his words fall to the ground? It is probable that he did; for it appears by Jer 20:6 that he did himself set up for a prophet, and told the people that they should have peace. He prophesied lies to them; and because Jeremiah's prophecy contradicted his, and tended to awaken those whom he endeavoured to rock asleep in their sins, therefore he set himself against him. But could he gain his point? No; Jeremiah stands to what he has said against Judah and Jerusalem, and God by his mouth repeats it. Men get nothing by silencing those who reprove and warn them, for the word will have its course; so it had here. (1.) The country shall be ruined (Jer 20:4): I will give all Judah into the hand of the king of Babylon. It had long been God's own land, but he will now transfer his title to it to Nebuchadnezzar, he shall be master of the country and dispose of the inhabitants some to the sword and some to captivity, as he pleases, but none shall escape him. (2.) The city shall be ruined too, Jer 20:5. The king of Babylon shall spoil that, and carry all that is valuable in it to Babylon. [1.] He shall seize their magazines and military stores (here called the strength of this city) and turn them against them. These they trusted to as their strength; but what stead could they stand them in when they had thrown themselves out of God's protection, and when he who was indeed their strength had departed from them? [2.] He shall carry off all their stock in trade, their wares and merchandises, here called their labours, because it was what they laboured about and got by their labour. [3.] He shall plunder their fine houses, and take away their rich furniture, here called their precious things, because they valued them and set their hearts so much upon them. Happy are those who have secured to themselves precious things in God's precious promises, which are out of the reach of soldiers. [4.] He shall rifle the exchequer, and take away the jewels of the crown and all the treasures of the kings of Judah. This was that instance of the calamity which was first of all threatened to Hezekiah long ago as his punishment for showing his treasures to the king of Babylon's ambassadors, Isa 39:6. The treasury, they thought, was their defence; but that betrayed them, and became an easy prey to the enemy.

We have here, I. The sins they were charged with, for which God brought this destruction upon them, and which served to justify God in it (Lam 4:13, Lam 4:14): It is for the sins of her prophets, and the iniquities of her priests. Not that the people were innocent; no, they loved to have it so (Jer 5:31), and it was to please them that the prophets and priests did as they did; but the fault is chiefly laid upon them, who should have taught them better, should have reproved and admonished them, and told them what would be in the end hereof; of the hands of those watchmen who did not give them warning will their blood be required. Note, Nothing ripens a people more for ruin, nor fills the measure faster, than the sins of their priests and prophets. The particular sin charged upon them is persecution; the false prophets and corrupt priests joined their power and interest to shed the blood of the just in the midst of her, the blood of God's prophets and of those that adhered to them. They not only shed the blood of their innocent children, whom they sacrificed to Moloch, but the blood of the righteous men that were among them, whom they sacrificed to that more cruel idol of enmity to the truth and true religion. This was that sin which the Lord would not pardon (Kg2 24:4) and which brought the last destruction upon Jerusalem (Jam 5:6): You have condemned and killed the just. And the priests and prophets were the ringleaders in persecution, as in Christ's time the chief priests and scribes were the men that incensed the people against him, who otherwise would have persisted in their hosannas. Now these are those that wandered as blind men in the streets, Lam 4:14. They strayed from the paths of justice, were blind to every thing that is good, but to do evil they were quick-sighted. God says of corrupt judges, They know not, neither do they understand; they walk in darkness (Psa 82:5); and Christ says of the corrupt teachers, They are blind leaders of the blind, Mat 15:14. They have so polluted themselves with innocent blood, the blood of the saints, that men could not touch their garments; they made themselves odious to all about them, so that good men were as shy of touching them as of touching a dead body, which contracted a ceremonial pollution, or of touching the bloody clothes of one slain, which tender spirits care not to do. There is nothing that will make prophets and priests to be abhorred so much as a spirit of persecution. II. The testimony of their neighbours produced in evidence against them, both to convict them of sin and to show the equity of God's proceedings against them. Some that have grown very impudent in sin boast that they care not what people say of them; but God, by the prophet, would have the Jews to take notice of what people said of them and what was the opinion of the standers by concerning them (Lam 4:15, Lam 4:16), what they said, nay, what they cried unto them, especially to the corrupt priests and prophets, among the heathen. 1. They upbraided them with their pretended purity, while they lived in all manner of real iniquity. They cried to them, "Depart you; it is unclean. You were so precise that you would not touch a Gentile, by cried, Depart, depart; stand by thyself; I am holier than thou," Isa 65:5. Thus the prosecutors of Christ would not go into the judgment-hall, lest they should be defiled. "But can you now keep the Gentiles from touching you, when God has delivered you into their hands? When you flee away and wander you will bid them stand off and not touch you, because they are unclean. But in vain; these serpents will not be charmed or enchanted thus; no, they will no respect the persons of the priests, nor favour the elders; the most venerable persons will to them be despicable." 2. They upbraided them with their sins, and the anger of God against them for their sins, and the direful effects of that anger. They cried to them, Depart you; it is unclean. They all cried out shame on them, and could easily foresee that God would not long suffer so provoking a people to continue in so good a land. They knew their statutes and judgments were righteous, and expected they should be a wise and understanding people, Deu 4:6. But, when they saw them quite otherwise, they cried, Depart, depart; they soon read their doom, that the land would spue them out, as it had done their predecessors, and, when they saw the dispersed of Jacob fleeing and wandering, they told them of it. They said, Now the anger of the Lord has divided them, has dispersed them into all countries, because they respected not the persons of the priests, the pious priests that were among them, such as Zechariah the son of Jehoiada, Jeremiah, and others; neither did they favour the elders, but despised them and their authority when they went about to check them for their vicious courses. The very heathen foresaw that this would ruin them. 3. They triumphed in their ruin as irrecoverable. They said, when they saw them expelled out of their own land, "Now they shall no more sojourn there; they have bidden it a final farewell, never more to return to it, for God will no more regard them, and how then can they help themselves?" Herein they were mistaken. God had not cast them off, for all this. yet thus much is intimated, that all about them observed them to be so very provoking to their God that there was not reason to expect any other than that they should be quite abandoned. III. The despair which they themselves were almost brought to under their calamities. Having heard what they said concerning them among the heathen, let us now hear what they say concerning themselves (Lam 4:17): "As for us, we look upon our case to be in a manner helpless. Our end is near (Lam 4:18), the end both of our church and of our state; we are just at the brink of the ruin of both; nay, our end has come; we are utterly undone; a fatal final period is put to all our comforts; the days of our prosperity are fulfilled; they are numbered and finished." Thus their fears concurred with the hopes of their enemies that the Lord would no more regard them. For, 1. The refuges they fled to disappointed them. They looked for help from this and the other powerful ally, but to no purpose; it proved vain help. The succours they expected did not come in, or at least they had not the success they expected, and their eyes failed with looking for that which never came (Lam 4:17); they watched in watching; they watched long, and with a great deal of earnestness and impatience, for a nation that promised them assistance, but failed the, and frustrated their expectation. They could not save them; they were too weak to contend with the Chaldean army and therefore retired. Help from creatures is vain help (Psa 60:11), and we may look for it till our eyes fail, till our hearts fail, and come short of it at last. 2. The persecutors they fled from overtook them and overcame them (Lam 4:18): They hunt our steps, that we cannot go in our streets. When the Chaldeans besieged the city they raised their batteries so high above the walls that they could command the town, and shoot at people as they went along the streets. They hunted them with their arrows from place to place. When the city was broken up, and all the men of war fled, their persecutors were swifter than the eagles of heaven when they fly upon their prey, Lam 4:19. There was no escaping them; they pursued them upon the mountains, and, when they thought they had got clear of them, they fell into the hands of those that laid wait for them in the wilderness, to cut off their retreat, and to pick up stragglers. nay, the king himself, though he may be supposed to have had all the advantages the exigence of the case would admit to favour his flight, yet could not escape, for divine vengeance pursued him with them, and then (Lam 4:20), The breath of our nostrils, the anointed of the Lord, was taken in their pits. Some apply it to Josiah, who was killed in battle by the king of Egypt; but it is rather to be understood of Zedekiah, who was the last king of the house of David, and who was pursued by the Chaldeans and seized in the plains of Jericho, Jer 39:5. He was the anointed of the Lord, heir of that family which God had appointed to the government. he was very much confided in by the Jewish state: They said, Under his shadow we shall live among the heathen. They promised themselves that the remnant which were left after Jeconiah's captivity should, under the protection of his government, yet again take root downward and bear fruit upward. They thought, though they were so reduced that they could not think of reigning over the heathen, as they had done, yet they might make a shift to live among them and not be insulted and pulled to pieces by them. Thus apt are sinking interests not only to catch at every twig, but to think it will recover them. Jerusalem died of a consumption, a flattering distemper. Even when she was ready to expire she formed some hopeful symptoms to herself, and on them grounded a hope that she should recover; but what came of it? The shadow under which they thought they should live proved like that of Jonah's gourd, which withered in a night. He that was the anointed of the Lord was taken in their pits, as if he had been but a beast of prey; so little account did they make of a person deemed sacred and not to be violated. Note, When we make any creature the breath of our nostrils, and promise ourselves that we shall live by it, it is just with God to stop that breath, and deprive us of the life we expected by it; for God will have the honour of being himself along our life and the length of our days.

Refuting the Jews' reliance on their external privileges as God's elect people, as if God could never cast them off. But if the potter, a mere creature, has power to throw away a marred vessel and raise up other clay from the ground, a fortiori God, the Creator, can east away the people who prove unfaithful to His election and can raise others in their stead (compare Isa 45:9; Isa 64:8; Rom 9:20-21). It is curious that the potter's field should have been the purchase made with the price of Judas' treachery (Mat 27:9-10 : a potter's vessel dashed to pieces, compare Psa 2:8-9; Rev 2:27), because of its failing to answer the maker's design, being the very image to depict God's sovereign power to give reprobates to destruction, not by caprice, but in the exercise of His righteous judgment. Matthew quotes Zechariah's words (Zac 11:12-13) as Jeremiah's because the latter (Jer. 18:1-19:15) was the source from which the former derived his summary in Zac 11:12-13 [HENGSTENBERG].